the Church they stretch out their arms in manner of a Crosse and praying fell flat on the ground They stayed not above four and twenty hours in any place they went by couples begging from door to door Among them were divers Priests Deacons and Subdeacons this pennance they undertook voluntarily some for three years others for five or seaven as they pleased and at the end of their years returned home and betook themselves again to their callings they excluded from their Pilgrimage onely Monks and Women About six years after was instituted the order of Indians under Pope Iulius the second and Maximilian the first Emperor These were of the Carmalite race and were called Indians as I suppose from their intention to convert the Indians then discovered they wore black cloaks and over them white gownes as appears by that verse of Franc. Modius Qui tegimus pura pallia pulla â—oga Under Pope Clement the seventh was instituted the order of the society of Divine love these were devout people who met in retired places remote from the company of the vulgar here they prayed sung administred the Sacraments and did other acts of devotion they were called also Theatini from Theatinuâ—â— the Bishoprick of which place was rejected by Iohn Peter Carrafa that he might the more freely enjoy that devout life and give himself the more seriously to contemplate divine mysteries and to regain the honour of the Clergy so much degenerated from their former integrity He refused also the Bishoprick of Brundusâ—um which Charles the fifth would have conferred upon him yet afterward he was content to change his name from Iohn Peter to Paul the fourth and to accept the Popedom Of this society also were Caietan the Apostolical Protonâ—tarie Boniface a noble man of Piemont and one Paul a Roman In the year 1537. was instituted the order of Paulini by a certain Countesse called Gastalia at Mantua hence her disciples were named Gastalini The Brothers and Sisters of this Sect were by their own strength thus to came their flesh they were to lie two and two together in one bed but with a Crosse layed between the man and the woman that they might not touch one the other This course they were to use so long till they had quite subdued the tickling of the flesh But this order lasted not long for the inconveniencies found in it occasioned the extirpation thereof Q. 2. What is the order of the Jesuites A. This order which is called the Society of Iesus because they take upon them to advance the Name Doctrine and Honour of Iesus more then other orders heretofore was instituted about the year 1540. by Ignatius Loyola of Cantabria who being at first a Souldier and receiving some wounds in the French War of which he lay sick above a year resolved upon recovery of his health to renounce the world and wholly to addict himself to the advancing of the name of Iesus for this cause being â—ix and twenty years of age he forsakes all and travels to Ierusalem thence having done his devotion to the holy Sepulâ—hre returns into Spain where at Complutum and Salamantica he gives himself to study in the interim he took upon him to preach mortification both by his Doctrine and mean habit though as yet he was furnished neither with sufficent learning nor was he called wherefore he was imprisoned and examined by the Inquisitors and being found zealous for the Roman faith was dismissed and thence goeth to Paris where he studied ten years in great poverty and weaknesse of body and was at last made Master of Arts. In the year 1536. he returns to Spain with ten more of his profession and from thence to Rome to have leave of the Pope to travel to Ierusalem but finding the peace broken between the Turk and Venetian they go to Venice and their did dresse the wounds and sores of poor people in Hospitals Seven of these ten companions of Ignatius took the Priest-hood upon them and preached up and down the territories of Venice having neither temporal nor ecclesiastical meanes to sustain them After this they all go to Rome where they are hated and molested by the Clergy yet their society increased daily and procured a confirmation of their order from Pope Paul the third which since was ratified by Iulius the third Paul the fourth Pius the fourth and the Councel of Trent At first they were not to have above 60. of their society but afterward the Pope perceiving how needful this order was to the decaying Roman Religion permitted all that were fit to enter into the same They have their chief or General their coadjutors in spiritual things such are their Priests and professors of Divinity Philosophy and inferiour Arts Their coadjutors in temporals who look to their clothing dyet and domestick affairs their Scholars and Novices are maintained least this order or society might faile who are bound to obey their Superiors without doubting or inquiring into the nature of the thing enjoyned them This order differs from others in that besides the three ordinary Vowes of Chastity Poverty and Obedience they binde themselves to the Pope in undertaking cheerfully readily and without charging him any journey â—he shall command for propagating the Roman faith the title also of Professor among them is more honourable then of Priest for one may be a Priest many years before he be admitted Professor The Iesuites instead of a hood wear a Philosophical cloak that is long and black their cap resembling a crosse is called Bareta this they do not wear abroad their cassocks they call Solannas which they tie with Silk girdles And they spread so fast over the world that above sixty years ago they had 256. Colledges Q. 3. What be the general rules to which the Jesuites are tied A. To examine their conscience twice daily To be diligent in prayer meditation and reading To be daily at divine service at the times appointed to confesse their sins To renew their Vows every year twice To be abstinent on Fridays not to preach without the Superiors leave nor to keep money by them nor to have any thing in proper To read no Books without leave nor to meddle with any thing that is not theirs To learn the language of the Country where they live not to lock their Chests or Chamber doors Not to sleep in the night with the window open or naked or to go out of their chamber without their cloathes Not to teach or learn without the Superiors leave Not to drink between meals or to eat abroad without leave or to take Physick or to consult with the Physitian till they be permitted by the superior To harken to the bell when it rings To keep their beds neat and chambers clean To aquaint the Superior when any is grievously tempted To be obedient humble and reverent in uncovering the head to their Superiorâ— not to complain of one superior to another To
and took upon them the profession and habit of Saint Dominick The order of Praedicants increased so fast that in the time of Sabellicus about the year of Christ. 1494. were reckoned 4143. Monasteries of Dominicans in which were 1500 Masters of Divinity besides divers Cloysters of them in Armenia and Aethiopia and 150â— Covents of Dominican Nuns in divers parts of Europe The cause of this great increase of Praedicants was partly the mortified life humility abstinence of Dominick for they write of him that he preferred Bread and water to the best cheer a Hair Shirt to the finest Linnen a hard Boord to the softest Bed and a hard Stone to the easiest Pillow He did use to wear an Iron Chaine with which he beat himself every night both for his own sins and the sins of the world for which also he did frequently weep and pray whole nights together in Churches He offered himself twise as a ransome to redeem others And partly the cause was his frequent visions and miracles which whether true or false I leave for others to judge partly also by receiving Children and Infants into their society before the years of probation besides the great respect which the Popes carried towards this order for Gregory the ninth canonised Dominick Anno 1233. They were subject to no ordinary but to the Pope they had many priviledges granted them as to preach in any mans Pulpit without asking leave of the Bishop to make Noble men and their Ladies confess to them and nor to their Curates to administer the Sacraments when they pleased to be exempt from all Ecclesiastical censures and this priviledge they had from Pope Innocent the fourth that no Dominician could change his order or enter into any other Q. 14. What were the Franciscans A. They are so named from Francis an Italian Merchant who before his conversion was called Iohn He living a wicked and debauched life in his younger years was at last reclaimed by a vision as the Story goeth of a Castle full of armes and Crosses with a voice telling him that he was to be a spiritual souldier Afterward as he was praying he was warned by a voice to repair the decayed houses of Christ which he did by stealing money from his Father and bestowing it on the reparation of Churches whereupon his Father beats him puts him in prison and disinherits him he rejoycing at this stript himselfe naked of all his Garments which he delivers to his Father shewing how willing he was to relinquish all for Christ. Within a short while he gathered many Disciples to whom he prescribeth this rule Anno 1198. That they shall be chast poor and obedient to Christ to the Pope and to their Superiors That none be admitted into their order till they be duely examined and proved That the Clergy in their divine service follow the order of the Roman Church and the Lay-Brothers say 24. Pater-Nosters for their Matteâ—s c. That they fast from All-Saints till Christmasse c. That they enter not into any house till they say peace be to this house and then they may eat of what is set before them That they meddle not with money nor appropriate any thing to themselves that they help one another that pennance be imposed on those who sin that they have their publick meetings or chapters and that they chuse their provincial Ministers and these must chuse a General Minister over the whole Fraternity that their preachâ—â—â— be men of approved gifts and that they preach not abroad without leave from the Bishop That they use Brotherly admonition and correction that they give themselves to prayer modesty temperance and other vertues and that they enter not into Nunâ—erâ—es except such as are authorized that none go to convert Saraceâ—s or other Infidels but such as are sent by the Provincial Ministers that they all remain constant in the Catholike faith and that none break this rule except he will incurr the curse of God and of the two blessed Apostles Peter and Paul This rule Francis strengthened by his Will and Testament which he enjoyneth to be read as often as they shall read the rule This rule and order was confirmed by Pope Innocent the third but not till he was warned by visions of a Palme tree growing and spreading under him and of a poor man supporting the decaying Lateran and until he had tried Francis his obedience which he shewed by wallowing in the mire with swine as the Pope advised him This order was also confirmed again by Pope Honorius the third and by Pope Nicholaus the third in his Decretal Epistles which he enjoyned should be read in Schools Francis would not have his Disciples to be called Francisâ—ans from his name but Minâ—res and so he would have the Superiors or Governors of his order to be called not Masters but Ministers to put them in minde of their humble condition and to follow Christs advice to his Disciples Whosoever will be great among you let him be your servant Q. 15. What things else are observable in the Franciscan order A. 1. Francis divided his Disciples into three Classes or Ranks the first was of the Friers Minorites whereof himself was one and whose life was most rigid For they were neither to have Granaries nor two Coats The Second was of Ladies and poor Virgins who from Saint Clara were named Clarissae this Order was not so strict as the former The third was of Poenitents instituted for married people who desired to do pennance these might enjoy propriety in their goods The first sort was for contemplation and action too namely in preaching the second for contemplation onely the third for action onely This third order is not properly called Religious because they may continue in their maried estate enjoy propriety These are called Friers Fenites of Iesus Christ and Saccii from their sack-cloath which they wore and Continentes not that they vowed continency but because certain days every week they abstained from carnal Copulation The Women are called Sisters Penitents The first order were not to permit any of the third order to enter their Churches in time of interdict This order was condemned in England An. 1307. but is again advanced by Peter Teuxbury a Franciscan Minister and allowed in the Chapter at London 2. Many Families sprung out of this Minorit order namely Observantes Conventuales Minimi Caputiani Collectanei who gathered or collected the moneys Amadeani Reformati de Evangelio Chiacini cum barba de Portiâ—â—cula Paulini Bofiaini Gaudentes de Augustinis with their open shooes and Servientes 3. Francis himself wore a short coat without any artificiall tincture instead of a girdle he used a cord and went bare-footed hence after long altercation among his Disciples about their habit and shooes it was ordered that they should wear soles onely having no more upper leather then to tie the shooes That they should travel either on foot
8. 14. Against their idolatry under green trees the Prophet Isaiah complaineth chap. 57. 5. God by Ezekiel threatneth destruction to the idolaters on the high hills and under green trees chap. 6. 13. such are also reproved by Hosea chap. 4. 13. its true that in the beginning the people of God had no other Temples but hills and groves Abraham sacrificed upon an hill Gen. 22. he planted a grove to call upon the name of the Lord Gen. 21. Gideon is commanded to build an Altar upon the top of the rock Iosh. 6. 26. Notwithstanding when these places were abused to idolatry God would have them destroyed Levit. 26. 30. Hos. 10. 8. Amos 7. 9. Ezek. 6. 3 c. because he would not have his people to give the least countenance to the Gentile idolatry for suppose they had not upon those places erected any idols yet they must be destroyed because such places were abused to idolatry besides God had given them a Tabernacle and Temple in which he would be worshipped and to which they should repaire from all parts to call upon his name This Temple also was built upon a hill they should therefore have contented themselves with the place that God assigned them and not follow their own inventions or the wayes of the Gentiles who afterward in imitation of the Jewes built their Temples on hills as may be seen by the Samaritans and others Neither would God be worshipped in groves because these were places fitter for pleasure aud dalliance then devotion they were dark and obscure places fitter for the Prince and workes of darknesse then for the God of light or children of the day Q. When were buildings first erected for Divine Service A. About the building of Babel as Lactantius and some others think for then Ninus erected statues to the memory of his Father Iupiter Belus and to his Mother Iuno these statues were placed over their Sepulchres and divine honours assigned them and at length inclosed within stately buildings which were their Temples these they built within consecrated groves such was the Temple of Vulcan in Sicily of Cybele in the grove of Ida of Iupiter Hammon in the grove of Dodene of Apollo in the grove of Daphne c. these dark groves were fit to strike a terror in the worshippers and to perpetrate their works of abomination and because they had continual lights burning in them they were called Luci a Lucendo afterwards they became Asyla Sanctuaries or places of refuge which some think were first erected by Hercules his children to secure themselves from those that he had oppressed We read that Theseus his Temple and Thebes built by Cadmus were Asyla or Sanctuaries in imitation of whom Romulus made one Aen. 8. Hunc lucum ingentem quem Romulus acer Asylum Rettulit Christians also in the time of Basil and Sylvester the first made their Temples places of refuge which so increased that Monasteries and Bishops palaces became Sanctuaries but the exorbitancy of these was limited by Iustinian Charles the Great and other Christian Princes who were content there might be Sanctuaries because God had appointed Cities of refuge but the abuses they removed Q. Was there any set day then for Gods worship A. Doubtless there was though we doe not read which day of the week it was for though God blessed and sanctified the Sabbath day because of his own rest and in that it was afterward to be the Jewes Sabbath yet we read not that it was ever kept before Moses his time However it is likely this day was observed before the Law among the Hebrews for Exod. 16. as much Manna was gathered on the sixth day as served for two days Q. What sacrifices were used in the beginning A. Burnt offerings Gen. 8. 22. Peace offerings also Gen. 31 54. For upon the peace made between Iacob and Laban Iacob offered sacrifice First fruits also were offered Gen. 4. 4. and Tithes Gen. 14. 20. 28. 22. The burnt sacrifice called Gnolâ—h from Gnalah to mount upward because it ascended all in smoak was burned to ashes except the skin and entrals In the peace offering also which was exhibited for the safety of the offerer the fat was burned because it was the Lords the rest was divided between the Priest and the people the breast and right shoulder belonged to the Priest to shew that he should be a breast to love and a shoulder to support the people in their troubles and burthens For this cause the High Priest carried the names of the twelve Tribes on his breast and shoulders The first fruits were an handful of the eares of corn as soon as they were ripe these they offered to God that by them the whole might be sanctified Tithes were payed before the Law by the light of nature because by that light men knew there was a God to whom they were bound in way of gratitude to offer the tenth of their encrease from whose bounty they had all They knew also that the worship of God and Religion could not be maintained nor the Priests sustained nor the poor relieved without Tithes Q. What form of Church Government was there among the Iews till Moses A. The same that was before the flood to wit praying sacrificing preaching in publick places and solemn days to which Abraham added circumcision In every family the first born was Priest for this cause the destroying Angel spared the first born of the Hebrews in Egypt Q. What government had they under Moses A. The same that before but that there was chosen by Moses a Chief Priest who was to enter the Sanctuary once a year with his Ephod to know the will of God This was Aaron whose Breeches Coat Girdle and Myter were of Linnen when he entred into the Sanctuary the High Priest had his second High Priest to serve in his absence There were afterward appointed by David four and twenty Orders of Priests every one of which Orders had a Chief or High Priest the Priesthood was entailed to the house of Levi because the Levites were chosen in stead of the first born because they killed the worshippers of the Golden Calf and because Phinehas killed Zimri and Cosbi The Priests are sometimes called Levites and sometimes they are distinct names for we read that the Levites paid tithe of their tithes to the Priests their common charge was to pray preach sacrifice and look to the Sanctuary in which they served with covered heads and bare feet their Office was also to debar lepers and all other uncleane persons from the Tabernacle for a certaine time Secondly to excommunicate great offenders which was called cutting off from the people of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out of the Synagogue Thirdly to anathematize obstinate and perverse sinners who being excommunicate would not repent Alexander the Coppersmith was anathematized by Paul or delivered to Satan 1 Tim. 1. 20. Tim 4. 14. The office of
the Jews eight days together The two first and two last are solemnly kept the other four are but half festivals They first repair to their Synagogues then after some praying and singing they run home to their Tents but do not stay there all night as their Ancestors were wont to do They use to take in one hand boughs of Palme Olive and Willow and in the other a Pome-citron then they bless God and shake the boughs towards the four cardinal points of Heaven then having placed the Law upon the Pulpit they go round about it seven times in seven days in memory of the Walls of Iericho encompassed seven times Then having shaken the branches in their hands they pray against Christians This feast is kept about the middle of September in which moneth they beleeve shall be fought the great battel between Gog and Magog in which Gog shall be slain and the Jews restored to their own Land About night they go abroad in the Moon light believing that God doth reveal to them by the shadows of the Moon who shall live or die that year for then they begin the computation of their year The shaking of the branches towards the four corners of the world signifies the destruction of the four great Monarchies to wit the Assyrian Persian Grecian and Roman They make great use of Citrons in this feast for they send sixteen men every year into Spain to bring with them as many of these as they can for by the Citrons they say are represented just men who are as full of good their workes as this fruit is full of seeds Q. How do they keep their new Moons A. Their new Moons are but halfe holy days with them for in the morning they go to their Synagogues the rest of the day they spend in eating drinking and gaming The day before the new Moon they use to fast when they first see her they utter a Benediction and leap three times towards her wishing that their enemies may come no neerer to hurt them then they are able to come neer and hurt her The women have more right to keep this day holy then the men because they would not part with their Ear-rings and Jewels towards the making of the Golden Calf but willingly parted with them towards the building of the Temple They give a ridiculous reason why sacrifices were commanded every new Moon because say they the Moon murmured against God in the beginning therfore he took her light from her and appointed sacrifices to expiare her crime Q. Why do the Iews fast in the moneth of August A. Because they hold the world was made in September therefore they make that moneth the beginning of their year and believe that about that time God will come to judge the world for this cause they fast and pray divers days before and baptize themselvs in Lakes and Rivers and where these are wanting they make pits which they fill with water in these they dip themselves over head and ears thinking this a meanes to expiate their sins they frequent their Synagogues and Church yards desiring God to pardon them for the good Jews sake who are buried there and in the same they distribute large Alms to the poor In some places there they cause Rams horns to be sounded when they go to their Synagogues to put the greater terrour in them when they consider their sins and the horror of Gods judgements Their fasting ceremonies being ended they shave and bath themselves and begin their year with much mirth and jovialty Q. What solemnity use they in beginning their new year A. Because they are commanded by Moses Lev. 23. 24. to keep holy the first day of the seventh moneth therefore they begin their Civil year from that day which after evening peayer in their Synagogues they initiate with a cup of wine wishing to each other a good year The younger sort repair to the chief Rabbi for his blessing which he bestoweth on them by prayer and imposition of hands Being returned home they fall to eating drinking and making merry On the Table is set down a Rams head to put them in minde of that Ram which on this day was sacrificed in Isaacs stead and to signifie that they shall be the Head and not the Tail of Christians They feed that night plentifully on fish and fruit to shew that they will encrease and multiply in good works as the fish do in the Sea and that their enemies shall be cut off from all help as the fruit is plucked off from the tree In the morning they go betimes to their Synagogues to sing and pray the Law is taken twice out of the Ark and some Lessons read after which one soundeth a Rams horn on the Pulpit if he sounds clear it s a good sign if otherwise they hold it ominous and a sign of a bad year This horn-trumpet is also in memory of Isaacs delivery by the Ram this day as they hold The rest of the day they spend in good cheer and mirth After dinner they go to the waters there to drown their sins If they see any fish in the water they shake their cloaths that their sins falling upon those fishes may be carried away by them into the Sea as of old they were by the scape-goat into the wilderness At night they feast again and so initiate the year with two days mirth Q. How doe they prepare themselves for Morning prayer A. They hold it necessary that every Jew from the fifteenth of Iune till Pentecost should rise before day because then the nights are long but from Pentecost till the fifteenth of Iune they may rise after day their rising will be the more acceptable to God if they have weeped in the night for with such the stars and planets do weep they must let their tears fall down their cheeks because then God is ready with his bottle to receive them these tears may serve them for good use because when at any time the enemies of Israel send out Edicts to destroy the Jewes God is ready with these bottles to pour them out upon these writings and to blotuot the Edict that the Jews may receive no hurt thereby They hold the morning the best time to enter into the house of God because David faith Thou wilt heat my voice betimes in the morning In the evening they say God commands all the gates of Heaven to be shut which are guarded by certain Angels who are silent till after midnight then a great noise is heard in Heaven commanding the gates to be opened this noise is heard by our cocks here below who presently upon this clap their wings and crow that men thereby may awake then the evil spirits who had leave to wander up and down in the night whilest Heaven gates were shut lose all power of doing hurt as soon as they hear the cock crow they must say this prayer as they are taught by their Rabbins
killed poysonable creatures and sacrificed Of these Persian Rites see Herodotus Athenaeus Pausanias and others Q What was the Old Scythian Religion A. They worshipped first of all Vesta then Iupiter Apollo Venus Mars and Hercules they had neither Images Altars nor Temples for any of their gods except for Mars whose temples they erected of bundles of twigs heaped up together In stead of his Image they set up an old iron sword to which they offered yearly sacrifices of cattel and horses and of men every hundreth Captive with whose blood they besprinkle Mars his sword Then they cut off the right shoulders of the slain men and sâ—ing them into the air They used to wound first and then to strangle the beast which they sacrificed praying to that god to whom they offered the beast they kindled no fire of wood for the Country yielded none but they burned the bones of the beast to boyl the flesh withal if they want a vessel they boyl the flesh in the beasts paunch they use no Vows nor any other ceremonies Their chiefest sacrifices were Horses But of this see Herodotus and others Q. What Religious discipline had the Tartars or Cathaians A. They worshipped the Sun Stars Fire Earth and Water to whom they offered the first fruits of their meat and drink each morning before they eat and drink themselves They beleeve there is one God maker of all things yet they worship him not nor pray to him They place Idols at their Tent doores â—o preserve their cattel and milk To these silk and felt Idols for of such materials they make them are offered the first fruits of milk meat and drink the hearts also of beasts which they leave before them all night and then eat them in the morning they offer horses to the Emperours Idol which none afterward must ride they do not break but burn the bones of their Sacrifices by their discipline they must not touch the fire with a knife nor meddle with young birds nor pour milke drink or meat on the ground nor break one bone with another nor make water within their Tents and divers other such traditions which if violated are punished with death or else redeemed with much money They believe another world but such as this is When one dieth he hath meat set before him and mares milk his friends eat a horse and burn the bones thereof for his soul they bury also with him a Mare a Colt and a Horse bridled and sadled his gold and silver also and they set upon poles the horse hide that was eat that he may not be without a Tent in the other world they use to purifie every thing by making it passe between two fires When they pray they are injoyned by their Discipline to lift up their hands and smite their teeth three times They use to feed the Ghosts or Spirits with Mares milk cast in the air or poured on the ground They have their religious Votaries and Monasteries amongst which there is an Order called Senscin which eat nothing but bran steeped in hot water They worship not Idols nor do they marry but they hold transanimation and divers other ridiculous opinions as may be seen in Iohannes de Plano Carpini whom Pope Innocent Anno. 1246. sent Embassadour to the Tartarian Court. See also M. Paulus Venetus Vincentius Bellouack in specbist Math. Paris and others There is one thing commendable in their Discipline that they force no man to embrace their Religion But Ortelius mentioneth a strange custom amongst them that their Priests on high trees preach to them and after Sermon besprinkle their auditors with blood milk earth and cow-dung mixed together and no lesse strange it is that they do not bury their dead but hang them on trees Q. Had the Pagans any knowledge of the Creation A. It seems by these Tartars and divers other Gentile Idolaters of which we are to speak that many of them had some knowledge of the beginning of the world which they learned not from the Jewes with whom they had no commerce but from the heathen Philosophers and Poets and these were led to believe this truth by the guide of natural reason for when they considered the continual vicissitudes in the world the alteration generation and corruption of things the nature of motion and of time whereof the one presupposeth a Chief Mover for nothing can move it selfe the other consisteth in Priotity and Posteriority which depends upon motion and suteth not with Eternity when they observed also the Harmony Order and Beauty of things how every motion and mutation aimed at a certain End they concluded that this great Universe could not be ruled or have existence by chance but by providence and wisdom and that therefore this must needs have a beginning otherwise we could not know whether the Egge or the Bird the Seed or the Plant the Day or the Night the Light or the Darknesse were first And seeing the world consisteth of corruptible parts how can the Whole which is made up of such Parts be Eternal They found also that it was repugnant to reason for so many Eternals and infinite Entities to exist actually together for every Entity in the world must be Eternal if it selfe be eternal Besides that it is against the nature of Eternity to admit magis minus degrees auction or diminution which it must needs do if the world be eternal for if there have been infinite annual revolutions of the Sun and infinite monethly revolutions of the Moon there must needs be something greater then Infinity for the revolutions of the Moon are far more then of the Sun by these reasons they were induced to acknowledge a beginning of the world of which Merc. Trismegistus in Poemandra speaketh plainly in saying That God by his word made and perfected the world dividing the Earth from the Heaven and the Sea from the Land c. Orpheus in his Argonaâ—tes singeth How Jupiter hid within his breast the world which he was to bring forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the pleasant light c. this same song is sung by Hesiod Homer AEschilus Sophocles Euripides and other Poets Pythagoras as Plutarch and Laertius testifie taught That the world was made by God Thales Empedocles Anaxagoras and the other ancient Philosophers ascribe a beginning to the world some from one element some from another The Platonists alwayes held the creation of the world and the Aristotelians affirming there is a first mover must conclude that the world which is moved had a beginning they say also that the world doth depend upon God how then can it be Eternal seeing dependance and eternity are incompatible Aristotle in his Book de mundo and in his Metaphysicks saith That God is the cause and Author not onely of living creatures but also of nature it selfe and of the world Cicere in his Books of the nature of the gods confesseth That every thing had a beginning and that
for among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius the forraign gods were worshipped This feast is called by Pindarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hospitable tables and the sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the feast of Bacchus in whose Temple three empty vessels in the night time were filled with wine but none knew how for the doors were fast locked and guarded Thuia also was the first Priestesse of Bacchus from which the rest are called Thyadae 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the feasts of Bacchus every third year in Latine Trienalia and Triennia of which Ovid Celebrant repetita Triennia Bacchae Some other festivals the Greeks observed but of lesse note The Contents of the Sixth Section Of the two prevalent Religions now in Europe 2. Of Mahomets Law to his Disciples 3. Of the Mahumetants opinions at this day 4 Mahomet not the Antichrist 5. Of their Sects and how the Turks and Persians differ 6. Of the Mahumetan Religious Orders 7. Of their other Hypocritical Orders 8. Of their secular Priests 9. Of the Mahumetan devotion and parts thereof 10. Of their Ceremonies in their Pilgrimage to Mecca 11. The Rites of their Circumcision 12. Their Rites about the sick and dead 13. The extent of Mahumetanism and the causes thereof 14. Mahumetanism of what continuance SECT VI. Quest. WHat are the two prevalent Religions this day in Europe A. Mahumetanism and Christianity The former was broached by Mahumet the Arabian being assisted by Sergius a Nestoriaâ— Monk with some other Hereticks and Jews about 600. years after Christ for Mahomet was born under Mauritius the Emperor anno Christi 591. and under Heraclius anno 623. he was chosen General of the Saracen and Arabian Forces and then became their Prophet to whom he exhibited his impious doctrin and law which he pretended was delivered to him by the Angel Gabriel But his Book called the Alcoran was much altered after his death and divers different copies thereof spread abroad many of which were burned and one retained which is now extant This is divided into 124. Chapters which are fraughted with Fables Lyes Blasphemies and a meer hodg-podge of fooleries and impieties without either Language or Order as I have shewed in the Caveat I gave to the Readers of the Alcoran yet to him that readeth this Book a thousand times is promised a woman in his paradise whose eye-brows shall be as wide as the Rainbow Such honour do they give to their ridiculous Book called Musaph that none must touch it till he be washed from top to toe neither must he handle it with his bare hands but must wrap them in clean linnen When in their Temples it is publickly read the Reader may not hold it lower than his girdle and when he hath ended his reading he kisseth the book and layeth it to his eyes Q. What Law did Mahomet give to his Disciples A. His Law he divides into eight Commandements The first is to acknowledge onely one God and onely one Prophet to wit Mahomet 2. The Second is concerning the duty of children to their Parents 3. Of the love of neighbours to each other 4. Of their times of prayer in their Temples 5. Of their yearly Lent which is carefully to be observed of all for one moneth or thirty days 6. Of their charity amd alms-deeds to the poor and indigent 7. Of their Matrimony which every man is bound to embrace at 25. years of age 8. Against murder To the observer of these commands he Promiseth Paradise in which shall be silken Carpets pleasant Rivers fruitfull trees beautiful women musick good cheer and choice wines stores of gold and silver plate with precious stones and such other conceits But to those that shall not obey this Law hell is prepared with seven gates in which they shall eat and drink fire shall be bound in chains and tormented with scalding waters He proveth the Resurrection by the story of the seven sleepers which slept 360. years in a Cave He prescribes also divers moral and judicial Precepts as abstinence from swines flesh blood and such as die alone also from adultery and fals witness He speaks of their Fridays devotion of good works of their Pilgrimage to Meccha of courtesie to each other of avoiding covetousnesse usury oppression lying casual murder disputing about his Alcoran or doubting thereof Also of prayer alms washing fasting and Pilgrimage He urgeth also repentance forbideth swearing commends friendship will not have men forced to Religion will not have mercy or pardon to be shewed to enemies He urgeth valour in Battel promising rewards to the couragious and shewing that none can die till his time come and then is no avoyding thereof Q. What other opinions do the Mahumetans hold at this day A. They hold a fatal necessity and judge of things according to the successe They hold it unlawful to drink Wine to play at Chess Tables Cards or such like recreations Their opinion is that to have Images in Churches is Idolatry They believe that all who die in their wars go immediatly to Paradise which makes them fight with such cheerfulnesse They think that every man who lives a good life shall be saved what Religion soever he professeth therefoâ—e they say that Moses Christ and Mahomet shall in the resurrection appear with three banners to which all of these three professions shall make their repair They hold that every one hath two Angels attending on him the one at his right hand the other at his left They esteem good works meritorious of Heaven They say that the Angel Israphil shall in the last day sound his trumpet at the sound of which all living creaturs Angels not excepted shall suddenly die and the Earth shall fall into dust and sand but when the said Angel soundeth his trumpet the second time the souls of all that were dead shall revive again then shall the Angel Michael weigh all mens souls in a pair of scales They say there is a terrible Dragon in the mouth of hell and that there is an iron bridge over which the wicked are conveyed some into everlasting fire and some into the fire of Purgatory They hold that the Sun at his rising and the Moon at her first appearing should be reverenced They esteem Polygamy no sin They hold it unlawfull for any man to go into their Temples not washed from head to foot and if after washing he piss go to stool or break wind upward or downward he must wash again or else he offends God They say that the heaven is made of smoak that there are many seas above it that the Moons light was impaired by a touch of the Angel Gabriels wing as he was flying along that the devils shall be â—aved by the Alcoran Many other favourless and sensless opinions they have as may be seen in the Book called Scaâ—la being an Exposition of the Alcoran Dialogue wise Q. Was Mahomet that Great
of Christ 145. They rejected all married people as uncapable of Heaven and held that the Apostles perpetually abstained from marriage They had all things in common holding those unfit for Heaven who had any thing peculiar to themselves They denied repentance and reconciliation to those that fell after Baptism In stead of the Evangelists they used Apocrypha books as the Gospel according to the Egyptians the act of Andrew and Thomas These Hereticks were called also Apotactitae by the Latines and by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from renouncing of the world Q. 22. What was the Religion of the Sabellians Originians and Originists A. The Sabellians were indeed all one in opinion with the Noetians but this name grew more famous then the other for Sabellius an African by birth was a better scholar then Noetus Sabellianisme began to be known about the year of Christ 224. under the persecution of Valerian They held there was but one person in the Trintry whence it followeth that the Father suffered therefore they were named Patripassiani This one Person or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they is called by divers names as occasion serves The Originians were so called from one Origines a Monk who lived in Egypt and was disciple to Antony These condemned marriage extolled concubinat and yet were enemies to propagation committing the sin of Onan They also reject such books of the old and new Testament as seem to favour marriage The Origenists or Adamantians wree so called from that famous Origen who for his constancy in times of persecution and for his inexhausted labours was named Adamantïus His errours began to spred about the year of Christ 247. under Aurelian the Emperour and continued above 334. years They were condemned first in the council of Alexandria 200. years after his death and again in the fifth generall council of Constantinople under Iustinian the first they held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Revolution of souls from their estate and condition after death into the bodies again to converse in the world and so by denying the perpetuity of our future estate either in heaven or hell by consequence they denyed the Resurrection of the flesh They held also that the punishments of the Devils and Reprobates should last only a 1000. years and then should be saved They taught that Christ and the holy Ghost do no more see the Father then we see the Angels that the Son is coessential to the Father but not coeternal because say they the Father created him as he did also the holy Spirit That the soules were created long before this world and for sinning in Heaven were sent down into their bodies as into prisons They did also overthrow the whole historical truth of Scriptures by their allegories Q. 23. What was the Religion of the Samosatenians and Photinians A. Paulus Samosatenus was so called from Samosata where he was born near Euphrates His Scholars were called Paulinians and Samosatenians and afterward Photinians Lucians and Marcellians from these new teachers Their beleef was that Christ was meerly man and had no being till his incarnation This Heresie was taught 60. years before Samosatenus by Artemon and was propagated afterward by Photinus Lucian and Marcellus Arrius and Mahomet They held that the Godhead dwelt not in Christ bodily but as in the Prophets of old by grace and efficacy and that he was onely the external not the internal word of God Therefore they did not baptize in his name for which cause the Councel of Nice rejected their baptisme as none and ordered they should be rebaptiâ— zed who were baptized by them This heresie under the name of Samosatenus brake out about 232. years after Christ and hath continued in the Eastern parts ever since The Photinians so called from Photinus born in the lesser Galatia held the same heresie with Samosatenus and began to propagate it about the year of Christ 323. at Syrmium where he was Bishop under Canstantius the Emperor and before him Marcellus his master under Constantine the great publickly taught it affirming also that the Trinity was the extention of the divinity which is dilated into three and contracted again into one like wax being contracted may be dilated by heat This heresie was much spread under Valens the Arrian Emperor 343. years after Christ. Q. 24. What was the Manichean Religion A. Manes a Persian by birth and a Servant by condition was Father of the Manichean Sect which was the sink of almost all the former heresies for from the Marcionites they derived their opinion of two Principles or gods one good the other bad With the Encratites they condemned the eating of flesh egges and milk they held also with the Anthropomorphites that God had members and that he was substantially in every thing though never so base as dung and dirt but was separated from them by Christs comming and by the Elect Manicheaâ—s eating of the fruits of the Earth whose intestins had in them a cleansing and separating vertue They condemned also the use of wine as being the gall of the Princes of darknesse With Marcion also they rejected the Old Testament and currilated the New by excluding Christs Genealogies and said that he who gave the Law was not the true God They babled also that there was a great combat between the Princes of darknesse and of light in which they who held for God were taken captives for whose redemption God laboureth still With the Ophites they held that Christ was the Serpent which deceived our first Parents and with divers of the precedent Hereticks not onely did they deny Christs Divinity but his Humanity also affirming that he fained himself to suffer die and rise again and that it was the Devil who truly was crucified With Valentinus they taught that Christs body was fixed to the Stars and that he redeemed only our souls not our bodies With the former Hereticks they denyed the Resurrection and with Pythagoras held transanimation With Montanus Manes held that he was the true Paraâ—let or comforter which Christ promised to send With the Gentiles they worshipped the Sun Moon and some Idols With Anaxagoâ—As they held the Sun and Moon to be ships and taught that one Schacla made Adam and Eve They make no scruple to swear by the creatures they give to every man two contrary souls which still struggle in him With the Poets they held that the heaven was supported by the shoulders of one whom they called Laturanius They make the soul of man and of a tree the same in essence as being both of them a part of God with the former hereticks also they condemned marriage and permitted promiscuous copulation and that not for procreation but for pleasure They rejected baptisme as needlesse and condemned alms-giving or works of charity they make our will to sin natural and not acquired by our fall as for sin they make it a
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
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
authority that is an immediate call from heaven the same infallibility of judgement or power of giving the Holy Ghost that the Apostles had nor was their Doctrine otherwise anthenticall than as it was conformable to the Doctrine of the Apostles Q. But was not the Church after the Apostles decease left an Orphan being destitute of these extraordinary Apostolicall graces A. No for though she was deprived of the personall presence of the Apostles yet she is not destitute of their infallible judgement left in their writings with her which supply the Apostles absence till the end of the World Q. Coâ—ld one man at the same time â—e both an Apostle and a Bishop or Presbyter A. Yes in case of necessity for Iames was an Apostle and Bishop of Ierusalem too because that was the Mother-Church to which resorted Jews of all Nations for instruction and knowledge therefore it was fitting that none lesse than an Apostle should reside there for the greater authority and satisfaction Q. Can Episcopacy be proved by the Canons of the Apostles and Councel of Antioch A. Those Canons are much doubted if they be the Apostles or not however it is probable to me that the parochian not the Diocesan Bishop is there meant for there is no superiority there given but of order and respect partly because of the eminency of the place or City where he lived partly by reason of his own worth and learning without whose advice matters of moment should not be done by the other Bishops or Presbyters nor should he do anything without them but should together ordain Presbyters and Deacons for that is a matter of moment yet he is onely named there because he being as it were the head the rest are understood Q. Was Acrius an Heretick for affirming there was no difference between a Bishop and a Presbyter A. No Though for this opinion Epiphanius and out of him Austin place him among the hereticks for the Scripture puts no difference between these The Church of Alexandria was the first that put difference between them as Epiphanius seems to affirm when he saith Haeres 68. that the Church of Alexandria doth not admit of two Bishops But though Aerius was not in this an Heretick yet he was in an error if he thought that there was no difference at all among Bishops or Presbyteâ—s for one is above another in gifts in honour in order though perhaps not in Jurisdiction authority and pastorall Function Quest. Is the Church to be ruled by the Civill Magistrate A. No for the Church being christs spiritual Kingdome and not of this world is to be guided by her own spirituall Officers as the State is ruled by temporall Officers Caesar must have what is Caesar's and God that which is Gods's And for this cause the Church and State have their different Lawes and punishments Neither had the Apostles choseâ— Elders and other Officers in the Church if the Civil Magistrate had been to rule it and had the Church of Ierusâ—lem been all one with the State thereof or the church of Crete all one with the Kingdome of Crete the Apostles had incroached upon the temporall Government had been guilty of Rebellion and proved enemies to Casar when they set up Elders and other Church-Officers in those and other places besides VVomen sometimes and Children are Magistrates and Princes but the one must not speak in the Church 1. Cor. 14. 34. The others are not fit to be made Bishops 1. Tim. 3. Quest. Are Church Governours â—y Divine Institution A. Yes for Christ appointed Apostles Prophets Evangelists Teachers and other helps of Government 1 Cor. 12. 28 Paul left Titus in Creâ—e to ordain Elders in every City Tit. 1. 5. The Apostles ordained Elders in every Church Asts 14. 23. which Officers were in the Church before there was any christian State or christian Magistrate And as Christ appointed Rulers for his Church so he gave them the Keyes of heaven or power to bind and loose Mat. 16. 19. 18. 17. 18 and to remit and retain sins Iohn 20. 23. these are said to have the rule over us Heb. 13. 17. 24. this ruling power was exercised by Paul against Hymeneus and Alexander 1. Tim. 1. 20. and injoyned to the Elders of Corinth 1. Cor. 5. 3. 12 13. and was practised before them by the Priests upon Vâ—ziah 2. Chron. 26. 17 18. 21. by Phineâ—as the Priest Num. 25. by Christ himself in whipping the buyers and sellers out of the Temple Q. Have we any president for appeals from the Classicall to the higher assemblies A. Yes for then was an appeal from the Church of Antioch concerning some Jewish ceremonies to the assembly of the Apostles and Elders at Ierusalem Acts 15. 1 2 6. Q. Who are to judge of scandals A. The Ministers 1. Cor. 5. 12. for they succeeded the Priests and Levites in the old Law but these were appointed Judges by God in such cases Deut. 17. 8 9. Q. Is the Church-Government by Elders or Bishops Deacons Doctors and Teachers alâ—erable A. Not in the substance or essentialls thereof but In the circumstances or adjuncts it is alterable as in the manner time place and other circumstances of Election So the Government by Elders and Deacons is not to be changed but that they should be elected by all the people and that there should be the strict number of seven Deacons in each parish is not needfull though at first as Acts 6. 5. there were but seven chosen and that by the multitude Q. Wherein is moderate Episcopacy different from Presbytery A. Presbytery is Episcopacy dilated and Episcopacy is Presbytery contracted so the government is in effect the same differing onely as the fist or hand contracted from the same hand expanded or dilated onely Episcopacy is more subject to error and corruption than Presbytery and this more subject to disorder and confusion by reason of parity than Episcopacy the peace of the Church the suppressing of schisme and heresie the dignity of the Clergy are more consistent with Episcopacy than with Presbytery but this again is lesse obnoxious to pride and tyranny than Episcopacy by which we see that no Government is perfectly exempted from corruption in this life nihil est ex omni parte beatum But I find that as the Romans in their greatest dangers betook themselves to the Dictatorship so hath the Church in her extremities had recourse to Episcopacy Q. May the Civil Magistrate change the Church-Government A. He may alter the outward form thereof as it depends upon the circumstances of time place and persons but the substance of it he cannot change he can also by his Laws force the observation of the Government and punish the disturbers of the Churches peace Q. May the same man be both a Magistrate and a Minister A. Though among the Gentiles it was lawfull as we see in Anius that was both King and Priest Rex hominum Phoebique
Bishopricks but now none Chalcedon hath a Metropolitan and sixty Churches but no Bishops The Metropolis of Nicaea hath fifty Churches but no Bishop at this time Ephesus hath fifty Churches but no Bishop Philippi the Metropolis of Macedonia hath one hundred and fifty Churches Antiochia of Piâ—idia is Metropolis of fourty Churches Smyrâ—a is Metropolis of eighty Churches but fourty or fifty persons make a Church in Greece Most of the Metropolies in Asia are â—â—ined The Greeks at Constantinople are distributed into certain Churches where they meet on Sundays and holy days their greatest congregations scarce exceed three hundred persons Their chiefe Feast is that of Maries assumption every Lords day in Lent the Patriarch sayeth Masse sometimes in one Church sometimes in another where he collects the almes of well disposed people They have no musick in their Churches the Women are shut up in their Churches within latises that they may not be seen by the men In the Patriarchs own Church are to be seen the bodies of Mary Salome of Saint Euphemiâ— and the Murble Pillar to which Christ was bound when he was scourged They have also in the Greek Church Hieromonachi and Priests whom they call Popes 〈◊〉 may consecrate and say Masse They have theâ— Lay-Monks Deacons and Sub-Deacons and their Anagnostes who read the Domâ—nical Epistle and other things The Monks who are all of Saint Basils order have their Archimandrithes or Abbots Their Monks are not idle but work they are called Caloieri the Patriarch Metropolites and Bishops are of this order and abstain from flesh but in Lent and other fasting times they forbear fish milk and egges the Greeks celebrate their Liturgies in the old Greek tongue which they scarce understand On festival days they use the Liturgy of Basil on other days that of Chrysostâ—me They have no other tranâ—lation of the Bible but that of the 70. Q. 3 What other Nations professe the Greek Religion besides those alâ—eady named A. The Moscovites and Armenians â—s for the Moscovites they with the Russians were converted by the Greeks and are with them of the same communion and faith saving that they differ from the Greeks in receiving children of seven years old to the Communion in mingling the bread and wine in the chalice with warm water and distributing it together in a spoon besides they permit neither Priest nor Deacon to officiate or take orders except they be married and yet when they are actually in orders will not allow them to marry they dissolve marriage upon every light occasion the Arch-Bishop of Mosco their chief Metropolitan was wont to be confirmed by the Patriarch of Constantinople but is now nominated by the Prince or Great Duke and consecrated by three of his own Suffragans whereof there be but eleven in all that Dominion but the Bishops of South Russia subject to the King of Poland have submitted themselves to the Pope and whereas the Russian Clergy were wont to send yearly gifts to the Patriarch of Constantinople residing at Sio or Chios now the Grâ—at Duke himself sends him somewhat yearly toward his maintenance the Bishops of Moscovia besides their Tythes have large rents to maintain them according to their Place and Dignitie and they have as large an Ecclesiastical Jurisdiction as any Clergy in Christendome they do so highly esteemthe Scriptures and four General Councels that they touch them not without crossing and bowing Besides their Patriarch and two Metropolitans of Novograd and Rostove they have 4 Arch-Bishops and six Bishops besides Priests Arch-Priests Deacons Monks Nuns and Heremites The Patriarch of Mosco was invested in his jurisdiction by Hieronymo the banished Patriarch of Constantinople or Sio because in the Isle Chio or Sio was the Patriarchs seat after he was banished by the Turk from Bâ—zantium The Bishops in their Solemnities wear rich Mitres on their heads embroydered copes with Gold and Pearle on their backs and a Crosiers staff in their hands when they ride abroad they blesse the people with their two fore-fingers All Bishops Arch Bishops and Metropolites are chosen by the Great Duke himselfe out of their Monasteries so that first they must be Monks before they can attain these dignities so they must be all unmarried men The Ceremonies of the Bishops inauguration are in a manner the same that are used in the Church of Rome Preaching is not used in this Church onely twice a year to wit the first of September which is their new years day and on Saint Iohn Baptists day in the Cathedral Church a short speech is made by the Metropolite Arch-Bishop or Bishop tending to love with their neighbours obedience and Loyalty to their Prince to the observation of their Fasts and Vows and to perform their dntiâ—â— to the holy Church c. Clergy there keep out learning to keep up Tyranny The Priests crowns are not shaven but shorne and by the Bishop anointed with oyle who in the Priests ordination puts his Surplise on him and sets a white crosse on his breast which he is not to wear above eight days and so he is authorised to say sing and administer the Sacraments in the Church They honour the Images of Saints their Priests must marry but once the 〈◊〉 people pray not themselves but cause the Priests 〈◊〉 pray for them when they go about any businesse or journy Every year there is great meetings to solemnise the Saints day that is Patron of their Church and to have prayers said to that Saint for themselves and friends and so an offering is made to the Priest for his pains for he lives on the peoples benevolence and not on Tythes once a quarter the Priest blesseth his Parishioners houses with persume and holy water for which he is paid but whatsoever benefit the Priest makes of his place he must pay the tenth thereof to the Bishop The Priest wears long 〈◊〉 of hair hanging down by his ears a gowne with a broad cape and a walking staff in his hand He wears his surplise and on solemne days his cope when he reads the Liturgy They have their Regular Priests who live in Covents In Cathedral Churches are Arch-Priests and Arch-Deacons every Priest hath his Deacon or Sexton Q. 4. Are there any store of Monks Nuns and Ereâ—ites in Moscovia A. Every City abounds with Monks of St. Basils order for many out of displeasure others out of fear in avoid punishment and others to avoid taxes and oppression do embrace this life besides the opinion of â—â—â—rit they have thereby When any is admitted he is by the Abbot stript of his Secular Garments and next to his skin is cloathed with a white Flâ—nnel shirt over which is a long Garment girded with a â—road leathern belt The upper Garment is of Say of a â—ooty-colour then his crown is shorne to whom the Abbot sheweth that as his haires are taken from his head so must he be taken from the world this done he anoints his crown with
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 nâ—t fall because it is founded upon a Rock Mâ—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 Iudeâ— 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 Commonâ—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 â—alladiuâ—â— which if once removed will expose the strongest City in the world to the enemy The Greek Empire had not fallen from the Palâ—â—â—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 râ—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 sacrâ—d and mysterious learning Therefore 〈◊〉 in Dion Cassius â— 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 seditiâ—â—â— 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-weâ—liâ—eâ— 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 Gerâ—â— 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 thâ—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 foâ— 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 Nâ—ahs Ark are pitched and glewed together 5. As each particular man is subject to death and corruption so are whole States Corporations and Kâ—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 dedeâ—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
creatures are more prone to venery because the Sun infuseth then a moderate heat into the body Vere magis quia vere calor â—edit ossibus c. This venereal desire is by the Poets called Vrania and Olympia because it proceeds from heaven namely from the Sun the chief ruler in heaven And to shew that by Venus they meant the Sun as he is the God of love they speak of her in the Masculine Gender so doth Virgil Aen. 2. descendo ac ducente Deo flammam inter hostes They paint her with a beard hence Venns barbata to shew the sunne-beams They gave her the Epithets of the Sun in calling her golden Venus so doth Virgil Aen. 10. Venus aurea and by the Greek Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Eastern people she was called Baaâ—eth Shammajim the ruler of Heaven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phosphorus or Lucifer from the light of the sunne which Venus or the Moon borroweth So what Orpheus in Hymnis speaks of Venus is to be understood of the sunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is thou procreates all things in Heaven in the fruitfull earth and in the sea or depth She is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair haired to shew the beauty of the sunne-beams And Euripides in Phoeniss gives her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a golden circled light by Cupid also was meant the sunne who was painted young with wings crowned with Roses and naked to shew the eternity swiftnes colour and native beauty of that great Luminary who may be called the god of love in that by his heat he excites love in all living creatures as is already said By Luna or the Moon they understood the sunne for though these be two different Planets yet in effect they are but one Luminary for the Moon hath her light from the sunne therefore she is called sometimes the sister sometimes the daughter of Phoebus she is painted with a Torch and Arrows and with Wings to signifie her motion and that her light and operations are originally from the sun As the Hawk was dedicated to the sun because of her high flying and quick fight so the Moon was represented by a white skinned man with an Hawks head for her whitenesse is not from her self but from the Hawks head that is the sun They held her to be both male female to shew that she is the sun in acting the Moon in suffering she receiveth her light and power from the sun in this she is passive she imparts this light and power to the inferior world in this she is active she is called Lucina also from this borrowed light and Diana from the divine qualities thereof for which cause Diana was held to bee the sister of Phoebus and Iuno from helping she was painted with beams about her face sitting upon Lions with a scepter in her hand by which was meant the Dominion she hath received from the sun and whereas they made the rain bow to attend upon Iuno they meant hereby that the sun makes the rain-bow therefore by Iuno they meant the sun So when they make Vulcan the son of Iuno they understand the sun for he by his heat causeth fire and not the Moon And so Mars the god of fire is said to be Iuno's son that is the sun for it is he that inflameth mens bloods and not the Moon They expressed the power of the sun over the sea and other waters by the names of Neptune Nâ—râ—us Glaucus Triton and other sea Deities When they would expresse his operations on the earth they gave him the names of Vesta â—ybele Bona dea c when they would shew his power under the Earth then they used the names of Orcus Pluto Proserpina Charon Cerberus c. Orcus is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath because they used to swear by the sun Eâ—to mî sol testis ad haec conscia Iuno Aen. 12. and in another place Aen. 4. Sol qui terrarum flammis opera omnia lustras Pluto is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wealth for all wealth both upon and within the earth is begot of the suns heat and influence When he is under our Hemisphere he is called the god of hell he is said to ravish Proserpina that is the seminal vertue of vegetables which in the Winter and the sun's absence lyeth hid in the bowels of the Earth his influence upon the corn and other seeds cast into the Earrh and causing them proserpere to creep out thence is called Proserpina Charon is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy the sun is joyfull to us by his presence and as he is Phoebus or light of the world he is also joyfull to us by his absence and as he is Charon under the earth for then he permits the air to receive refrigeration by which all things are refreshed Cerberus is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flesh eater for aâ— all flesh is generated by the Sun so is all flesh consumed by the same Cerberus had three heads to shew that time which devoureth all things hath three heads one present the other past and the third to come now the Sun by his motion is the measurer of time in which respect he is called Cerberus and so he was represented by Saturn cutting down all things with his â—ickle for all things are consumed by time Tempus â—dax rerum tuque invidiosa vetustas omnia dellruitis By what we have said appears that the wise Gentiles did acknowledge but one Deity giving him divers names from his divers effects and operations This Deity was nothing else but the Sun as we have shewed whose power is diffused every where and nothing as David saith is hid from the heat thereof Iovis omnia plena saith Virgil Ecl. 3 all things are filled with Iupâ—ter and elsewhere he singâ— Gâ—or 4. that God runs through all the parts of the earth of the sea and of the heaven Deum namque ire per omnes terrasque tractusque maris coelumque profundum Aen. 6. And in his Divine Poem he sings that this spirit for so he calls the Sun and so did Solomon before him in the first of Ecclesiastes cherisheth Heaven Earth Sea Moon and Stars and that he diffuseth himself through all parts of the world and produceth Men Beasts Birds Fishes which he animates and foments Principio coelum at terram camposque liquentes Luâ—entemque gloâ—um Lâ—nae Titaniaque astra Spiritus intus alit totamque infusa per artus Mens agitat molem magno so corpore â—iscet Inde hominum pecudumque genus vitâ—que 〈◊〉 Et quae marâ—â—reo â—ert monstra sub aequâ—re Pâ—ntus Igneuâ— est ollis vigor â—oelestâ— origo c. But here it may be objected that seeing the Gentiles acknowledged the power and vertue of the Sun to be every where why did they devise so many pettie Deities I answer this multiplication of Deities was for
devotion to the sun used to wear his colours and to preferre the red or purple the golden or deep yellow to all other colours hence the Germans as Diodor Sicâ— l. 5. Biblio sheweth caesariem non modo fiftaâ—t 〈◊〉 sed arte quoque nativam coloris proprietatem angere student they used to make their hairs red by art if they were not red enough by nature of this custome of painting or dying the hairs red Martial speaks shewing that they used some hot medicaments Câ—â—stica Tcutonicos accendit spuma capiltos This red colour saith Clemens Alexandrinus l 3. Paedag. c. 3. was used to make them the more terrible to their enemy for it resembleth blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I deny not this reason out I believe they had a tuâ—ther aim for they thought themselves safe and under the suns protection if they wore his colours and because the sunne-beams look sometimes yellow and like Gold therefore hair of this colour was of greatest account hence Virgil Aer 4. gives yellow hairs to Queen Dido as Flaventesque abscissacâ—mas and again Nec-dum illâ— flavum Proserpiâ—a vertice erinem Abstulerat Ibid. So likewise he gives yellow hairs to Mercury by whom as we have said was meant the sun Omnia Mercurio similis vocemque coloremque Et crines flavos membra decora jâ—ventae Ibid. Tertullian sheweth that the women of his time used to dye their hairs with â—affron Capillos croco vertunt to make them look like the flame or Sunne-beams and so the Bride alwayes wore a vail called Flammeum of a red or firâ—-colour and so Flamminica the wife of the Priest called Flamen wore alwayes such a vail as resembling the colour of the Sun whereof her husband was Priest but S. Hierom forbids Christian women to dye their hair of this colour as resembling the fire of hell Ne capillos iâ—ruses ei aliquid de gehenne ignilus aspergas the Atheniaâ—s to shew how much they honoured Apollo by whom they meant the Sun used to wear in their hairs golden pictures of grashoppers for these creatures were dedicated to the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Scholiast of Aristophanes witnesseth and so doth Thucydides Iulius Capitolinus in Verâ— affirms of Verus that to make his hairs look the yellower and that it might glitter like the Sun he used to besprinkle them with gold dust Tantam habuit curam capillorum flavorum ut capiti aurâ— ramenta â—â—sâ—ergeret quò magis coma illuminata slavesceret and because these two colours of yellow and red were sacred to the sun hence Kings and Priests were wont to be adorned with these two colours for Kings and Priests have been held the great Luminaries within their Doâ—â—inions therefore they shined with artificial ornaments as the sun doth with his native hence Q. Didâ— by the Poet Aen. 4. is painted with gold and scarlet Cui pharetra ex auro criâ—es nodantur in aurum Aurea purpuream subnectit fibula vesâ—em so elsewhere Aen. 11. he describes the ornaments of Chlorus the Priest of gold and scarlet also Ipse peregrina ferugine clarus ostro Spicula torquebat Tyrio Cortynia cornu Aureus ex bâ—â—meris sonat arcus aurea vati Cassida tum croceam â—blamydemque sinâ—sque crepanteâ— Carbaseos fulvâ— in nodum collegerat 〈◊〉 The Priest is commanded to cover himself with scarlet whilest he is sacrificing Purpureo velare comas adopertus amictu Aen. 3. it was also a part of sun-worship to erect high Altars and to sacrifice to him under the name of Iupiter upon the highest hills because they thought it fit that he who was the chief God should be worshipped on the chief places and the highest in dignity should be honoured on the highest places of scituation hence he was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iupiter on the mountains of these high places we read in Scripture they used also to the honour of the sun to build their Temples and erect their Altars towards the East Illi ad surgentem conversi â—umina solem and elsewhere Aen. 12. aetherei spectans orientia solis Lumina vite cavis undam de flumine palmis sustulâ—t and to shew the suns inextinguishible light and heat they used to maintain a perpetuall fire upon their Altars whence they were called are ab ardeâ—do for the same cause both the Persian Kings and Roman Emperous used to have the sacred fire carried in great solemnity before them by this intimating how carefull they were to maintain the worship of the sun and so supersitious were the Gentiles in advancing of this sun-worship that they spared not to sacrifice their children to Meloch which was nothing else but the sun this was a preposterous zeal for that glorious Lamp required no such Sacrifice at their hands though he be the cause of generation he gave life to their children by his influence but they had no warrant from him to use violence or to destroy that nature by Elementary fire which he by celestial fire did animate The milder sort of them were content to let their sons and daughters passe through the fire or between two fires as some will have it which was their Purgatory though some were so bold as to run through the fire and tread with their naked feet upon the burning coals without hurt which might be done without miracle as we have shewed elsewhere Arcan Microcos of this custome the Poet Aentid 11. speaketh Summe Deûm sancti custos Soractis Apollo Quem primi colimus cui pineus ardor acervâ— Nascitur medium freti pictate per ignem Cultores multa premimus vestigia pruna Lastly as the sun by the Asians and Africans was described under divers shapes according to his divers effects and operations so was he also expressed in the Northern part of the Europaean world as he is the measurer of time and cause of different seasons namely of summer and winter of seed-time and harvest they described him like an old man standing on a fish wearing a coat girt to his body with a liunen girdle but bare-headed and barefooted holding a wheel and a basket full of corn fruit and roses by his old age and coat girt to him was signified winter by his naked head and feet summer by the corn and fruits Harvest and by the roses the spring his standing on a Fish which is slipperie and swift in its motion and silent withall shewed the slipperinesse and swiftnesse of time which passeth 〈◊〉 without noise â—ulloque sâ—nâ— coâ—vertitur 〈◊〉 and old age comes tacito pede with a silent foot the wheel signified the roundnesse of the Sun and the running about of the year and the linnen girdle might signifie the Zodiack or Ecliptick line within which the Sun containeth himself I think this may be the genuine meaning of that Saxon Idol which by them was called Crodo which Schedius de Dâ—â—s Germanis thinks to be Saturn and doth