Church of Rome yet was called extraordinarily to preach the Gospel in purity Q. In whom is the power of Election and Ordination of Presbyters or Bishops A. Election was anciently in the Laity and Clergy till the Clergy shook off the Laity And the Popâ— excluded the Emperour from whom both he and other Bishops were wont to receive their Investiture by the Ring and crosier-Staffe not in reference to their spirituall Function but to their temporall means which they injoyed by the munificence of Princes but Ordination is onely from the Clergy the Bishop was wonâ— to ordain alone but that was thought rather out of Ecclasiastick custome than out of divine institution For apparently ordination did belong to the whole Presbytery 1. Tim 4. 14. as may be seen also in divers Canons and Councels Q. May any preach now without Calling or Ordination A. No for if every one that pretends to have the spirit should be suffered to preach preaching would grew contemptible Heresies and Sects would multiply Now the Church is established therefore Ordination and an ordinary calling must be expected Indeed in the infancy of Christianity before the Church was setled private men in times of persecution dispersed themselves and preached as we see Acts 8. â— and so the men of Cyprâ—s and cyrene preached the word at Antiâ—ch Acts 11 20. So Apollos a private man who onely knew the Baptisme of Iohn and stood in need of more perfect instructions by Aquila and Priscilla yet he taught the word of God Acts 18. 25 26. but such examples were extraordinary in a time when no preachers were found no ordinary calling to be had no Church at all settled Q. Are the names of Apostle Presbyter and Bishop of equal extent A. No for Apostles are called Presbyters 1. Pet. 5. 1. but Presbyters are not Apostles the higher dignity includes the lesser but not on the contrary so Apostles are Bishops Iudas his Apostleship is called his Bishoprick Acts 1. 10. but all Bishops are not Apostles Q. Because an Elder must be apt to teach will it therefore follow that there ought to be none but preaching Elders An. No for a Ruling Elder should also be apt to teach his Children and Family and likewise apt to teach that is to advise and give Counsel in the Consistory though he preach not in the Pulpit Q. Is a Pastor and Doctor all one A. No For all Pastors are Doctors or Teachers but all Doctors are not Pastors Paul in the Synagogue at Antiâ—ch did the part of a Doctor or Teacher when he uttered words of exhortation yet he was not their Pastor The Prophets Christ and Iohn Baptist were Doctours or Teachers but not Pastors Q. Should there be any superiority of Presbyters ever their fellows A. Yes of order or at sometimes as when they meet in Synods to determine matters there ought to be Moderators or Speakers as we know there were among the Apostles sometimes Peter sometimes Iames see Acts 15. and perhaps such was the superiority that Samuel had over the Prophets in Naioth in Rama 1. Sam. 19. 20. Such Authority had Eliah and Elisha over the other Prophets in their time The superiority of the High Priest over the inferior Priests was typicall as it had relation to Christ the High-Priest of our profession the Prince of Pastors and B shop of our souls Quest. Is it a novelty to have Lay-Elders in the Church A. No for such were in the Church of the Iews Ier. 19. 1. Elders of the people as well as Elders of the Priests which the Apostle means 1 Cor. 12. 28. for besides Apostles Prophets Teachers c. he speaks of Rulers under the abstract word of Governments for having mentioned before in the same Chapter the diversity of gifts Now in this verse he speaks of the diversity of Functions in the Church Q. Are Lay-men excluded from Church government because they are Lay-men A. No For though they be no part of the Clergy yet they are a part of the Church and Members of Christs mysticall body as well as the Clergy And it is for the Clergies advantage that there be Lay-Rulers for by these means the Ministers are eased of much trouble and they are backed with the greater power besides they are lesse obnoxious to envy and opposition which the Remish Clergy hath brought upon themselves by excluding the Laity from Church Government proudly monopolizing all to themselves Lastly many Clergy men though good Scholars yet are indiscreet in their carriage and unskilfull in matter of government Question May a Lay Elder with a safe Conscience leave his Function at the years end seeing it is not lawfull to put the hand to the plough and look back Luke 9. 62. A. If there were not choice of such Elders he could not leave the Church destitute of Government with a safe conscience 2. He may not our of dislike to the Function or of his own head leave it but by order and authority he may where there be others to supply his place 3. That Plough in Luke is not meant of the Plough of Ruling but of preaching which no man called thereto may leave off seeing it is of such necessity for the erecting of Christs Kingdome Q. Is the Function of a Lay-elder unlawfull because he is not called to preach and baptise A. No for preaching and administring the Sacraments do not belong to the ruling but to the preaching Presbyter neither is ruling necessarily annexed to preaching and baptising but that it may be separated from them yea it is fit they should be separated for the reasons above alledged Ministers shall have more time to study and to follow their preaching better if they be taken off from the trouble of ruling and God who giveth to divers men divers gifs and not the same to all men hath made some fitter for preaching others fitter for ruling And it is fit that some of the Laity should have place in the Consistory that nothing may be there concluded partially or prejudiciall to the Laity for so they shall avoid all suspition of tyranny Q. Of what Elders doth Ambrose speak in his Exposition of the fifth Chapter of 1. Tim. A. Both of Elders by age and of Elders by office for having shewed that old age is honourable among all Nations from thence he inferres that both the Synagogue and Church of Christ had Elders without whose advise nothing was done in the Church which Office in his time as he there complains was grown out of date by reason of the pride of the Teachers that they alone might seem to be somewhat Q. Can ruling Elders be proved out of that fifth Chapter of 1. Tim. v. 17. A. Yes for the Apostle wills that the Elders who ruse well be counted worthy of double honour especially they who labour in the Word and Doctrine in which words there is no opposition made between the reaching Presbyters as if they who teach and preach were worthy of double honour
especially they who labour in teaching and preaching for there is no reaching and preaching without labour and where there is no labour there can be no double honour merited but the opposition is plain between the ruling Elders and the other Elders that labour in the Word The ruling Elder deserves much honour but much more deserves the preaching Elder that labours in the Word for preaching is a toilsome labour compared to ruling and so this Exposition doth not force the words as the forme doth Q. What priority had the High-Priest or Chief Priests â—ver the other Priests A. The priority of order but not of authority nad command all being equal in the Office of Priesthood such a priority was among the Presbyters but when the Church began to spread and heresies to increase there was some power or authority given to the chief Presbyters whom they called Bishops but as there was no distinction of parishes till 267. years after Christ as Polydor Virgil witnesseth so it is thought there could not be in that time any Diocesse or Diocesan Bishops Q. Did all Christian Nations upon their conversian to Christianity receivâ— Episcopacy A. No for the Scots admitted of no Bishops for 290. years after their conversion if we may believe Iohannes Major l. 2. Hist. de gest Scot. c. â— And the Cantabrians or people of Biscay in Spain as yet admit of no Bishops as it is recorded in the Spanish Story Q. Was the power of Iurisdiction in the Bishop or Presbyterie A. It was thought to be in both joyntly for in the time of Cornelius lapsed Christians were not admitted into the Church at Rome untill they confessed their sins before the Presbyterie Cypriat Epist. 6. Epist. 46. Yet the peoples consent also was required as may be seen in the same Cyprian Epist. 55. Epist. 12. ad plebem Q. Were Timothy and Titus Bishops or not A. They were probably Evangelists who were not to reside in one particular place as Bishops or Presbyters but to attend on the Apostles and to perform their messages by preaching the Gospel from place to place for Paul left him with Silas at Berea Acts 17. 14. then Paul sent for him to Athens vers 15. from thence he sends him to Thessalonica 1. Thess. 3. 2. from hence he returned to Athens and in sent by Paul into Macedonia and returns from thence to corinth Acts 18. 5. after this he went to Ephesus and from thence was sent by Paul to Maccdonia Acts 19. 22. whom Timothy accompanied thence into Asia and then to Miletum where having sent for the Elders of Ephesus gives them a charge to feed the flock of Christ not naming Timothy at all to whom the charge should have been given had he been a settled Bishop there which title is not given to him at all in Scripture So Titus travelled with Paul through Antioch to Ierusalem Gal. 2. 1. through Cilicia he went to Crete where he was left a while and sent for by Paul to Nicopâ—lis Tit. 3. 12. he was expected at Troas 2 Cor. 2. 13. he met Paul in Macedonia 2. Cor. 7. 6. and conveyed that Epistle of Paul to the Corinthians 2 Cor 13. Postscript He was with Paul at Rome and went from thence to Dalmatia 2. Tim. 4. 10. by which 't is plain he was not a setled Bishop in Creâ—e Q. Were there any Lay-Elders or Seniors in Austin's tim A. Yes for L. 3. Cont. Cresconium Grammaticum he speaks of Bishops Presbyters or preaching Elders Deacons and Seniors or Lay-Elders and c. 56. ibid. he speaks of Peregriâ—us Presbyter and Seniors by the one meaning the preaching by the others the ruling Elders And in his 137. Epistle he speaks of the Clergy the Elders and the whole people and in divers other places of his works he speaks of these Elders as being distinguished from the Clergy and the rest of the Laity and having a charge of Church affairs whence it appears that to have ruling Elders is no novelty Q. What were those Elders which are mentioned 1. Tit. 5. A. They were Bishops or preaching Presbyters for Acts 20. Elders verse 17. are named Bishops verse 28. so in Titus Cap. 1. Elder verse 5. is called Bishop verse 7. every City then and Village had their Elder that is their Bishop and this is witnessed by Sozomen L. 7. these were then parochiall Bishops not Diocesan in all likelyhood Q. Whether did the power of Iurisdiction and Ordination belong to the B shop alone or to the Church A. To the Church for Christ saith Dic Ecclesiae go tell the Church and to all the Apostles together which were then the Church Representative he gives the Keyes or power of binding c. and this is Jurisdiction So likewise ordination belongs to the Church or Presbytery as we shewed before out of 1 Tim. 4. 14. Q. It is not lawfull for one Clergy man to exercise Dominion or Lordly authority over another A. No for Christ will not have any of his Apostles to â—im at greatnesse or superiority but will have such become Ministers and servants Mat. 20. 25. Mar. 10. 42. Luke 22. 25. for Christs Kingdome is spirituall and nor of this world as the Kingdomes of earthly Princes are neither did he mean to set up an earthly dominion for a thousand years as the Millenaries thought and the Apostles themselves had a conceit of an earthly Kingdome when they thought that Christ did purpose to restore the Kingdome to Israel neither doth Christ forbid tyranny or the abuse of dominion but all kind of dominion for the one Evangelist useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the other doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet some respect is to be given to the Ministers that have the greatest gifts by those that have lesser And a priority of order though not of Jurisdiction Q. What part of the Apostolicall Function ceased with the Apostles and what was to continue A. The Universality of their Function and the infallibility of their authority were to cease with them for they were temporary gifts but the preaching of the Word the Administration of the Sacraments and the exercise of Discipline were to continue in their successors these gifts were ordinarie but perpetuall the other extraordinary and temporary Q. Is the power of the Keyes and Apostolicall authority the same thing A. No for the power of the Keyes is the Church Discipline which was to continue for ever in the Church But the Apostolicall authority which consisted in their immediate calling from Christ in the Uâ—niversality of their Embassage in the infallibility of their judgements In giving of the Holy Gstost by Imposition of their hands and such like priviledges were not to continue longer than themselves Q. Had not Timothy and Tims the same power of the Keyes and Apostolicall authority that Paul had A. They had the same power of the Keyes that is of preaching administring the Sacraments and censuring but not the same Apostolicall
Knight-hood Who would see more of the Religious Orders of Knight-hood may read Sebastian Frank in his Chronnicle Panuinius in his Appendix to Platina and in his Chronicle Polydor Hospinian and others Friers Meendicants Monks or Augustinians Eremites of S. Austin Monks of S. Austin See Alphonsus Alvares Guerrera and Hospinian out of him See also Polydor Antoninus Sebastian Frank Sabellicus Volaterranus Balaeus c. Monks or Carmelites Of these passages see Balaeus Sabellicus Mantuan Eclog. 10. Scrope Vincentius in Specal Hist. Polyd. c. Monks or Dâ—minicans Friers Pradicants Of these passages see Mat. Paris Antoninus Vincentius in Speculo Hist. Sabellicus Florentius Crantzius Theodoricus de Apoleia in vita Dominici Surius de vit Sanct. Frank in Chron. c. Franciscans Who would know more fully these passages let him read Bonaventure in the life of Saint Francis Antoninus Sebast. Frank Trithemius in Chron. Balaeus Mâ— Paris Vincentius c. Monks or Franciscans their habit Schisms Families Rules Priviledges Friers Minorites Poverty threefold Of these things see the Authors above named Knight of the the holy Sepulchre Gladiators See Crantzius L. 7. Funccius L. 10. Munster in his Geography Balaeus Cent. 4. c. Of Saint Mary of Redemption Of Montesia Monks of Vallis Scholarium Monks or Saint Marks Canons Regular See Panuiuius in his Chronicle and Genebrard See also Volaterran L. 21. Balaeus Polydor Hospinian and others Nuns of Saint Clara. Eremites of Saint Paul in Hungary Monks or Boni Homines See Polydor both in his History and in his Inventions Frank in his Chronicles Balaeus in his Appendix Antoninus in his Titles c. Monks or Saint Maries servants Monks or Caelestini Monks or Iesuati See Frank in Chorn. Sabelliâ—us Enne 9. Crantzins L. 9. Volaterranus L. 21. Polydor L. 7. Surius Tom. 3. De Vit. Sanct c. Monks and Nuns of Saint Brigets order See Antoninus Balaeus Nauclerus Trithemius Crantzius c. Saint Katherine of Senae Nuns of Saint Katharine Monks of Saint Iustina See Frank in Chron. Polyd. Virg. Hospinian Antoninus Franc. Modius c Eremites of S. Hierom. Canons of Saint Saviour Albati Fratricelli Turlupini Monks of Mount Olivet See Frank Sabellicus and the other Authors already named Canons Regular of Saint George Mendicants of Saint Hierom. Canons of Lateran Monks of the order of the Holy Ghost Of Saint Ambrose ad Nemus Monks or Minimi of Iesu Maria. See Surius Tom. 2. de vit Sanct. with the other Authors already named Knights of the Annunciation Of St. Maurice Of the Golden Fleece Of the Moon Of St. Michael Of Saint Stephen Of the Holy Spirit Order of poor Pilgrims Of Indians Of Divine love or Theatini Paulini See Hospiniâ—n Franc. Modius Nauclerus and others Of Iesuites Ignatius Loyola See Christianus Franken in Colloq Iesuit Surius Hospinian c. Iesuites their rules Of these passages see the Iesuites rules printed together in one Book at Lyons Anno 1607. Iesuites their constitutions and rules for Provincials Of these passages see more fully in the forenamed Book Iesuits their rules for Provosts Their rules for Rectors of Colledges and the Examiner Their rules for Masters of the Novices Their Counsellors rules Of these things see the Iesuits book afore named Their rules for Travellers Their Minister or Controllers rules Admonitor his rules Overseer of the Church his rules Priests their rules Preachers their rules Generals Proctor his Rules Readers their rules Infirmarius Librarii Priviledges granted by divers Popes to the Iesuites Of all their priviledges see the Popes Bulls and Apostolical Letters printed at Rome by their Superiors leave in the Iesuites Colledge Anno 1568. Franciscans subdivided into divers Orders Observantes Ambrosiani Capellani Cellarii Clavigeri Cruciferi Forâ—â—ciferâ— Hospitalarii Of which see Seb. Frank in Chron. Franc. Modius Heuterus de reb Burgaund Hospinian c. Abbots how consecrated See Alberâ—uâ— Castellanus in Pontificali and Hospinian out of him Knights of the Gennet Of the Crown Royall Of the Starâ— Of the Broome Flower Of the Ship Of S. Michael Of the Holy Ghost Of Christian Charity Of Saint Lazarus Of the Virgin Mary in Mount Carmel Of Orleance or Porcupine Of the Golden Shield Of the Thistle Of Anjou Of Saint Magdalen Of Britaigne or Hermine They that would see these orders described at large let them read the History of Andrew Favine Parisian and Advocate in the Court of Parliament Of the Golden Fleece Of the Garter Of the Bath Of Saint Andrew or the Thistle Of the Lilly or of Navarre Of Saint Iames of the Sword Of Saint Iulian or the Pear-tree or Alcanâ—rara Of Calatravs Of the Band or Red Scarffe Of the Dove Knights of S. Saviour of Montreal Of Montesia Of the Looking Glasse Of Iesus Christ. Of D. Avis See Favine c. Of the Dragon Of S. George Of the White Eagle Of the Elephant Of the Swan Of the Sword-Bearers Of Saint Gall. See the Histories of these places Divers orders of Knights at Rome Knights of Venice Of Genoa Of Savoy Of Florence Of Mantua See the above named authors Knight-hood iâ— the East Anabaptists their opinions and names Of these Alstedius in his History of Anabaptists and Bullinger in his first Book against them have made a collection and Mr. Pagit out of them Brownists their Kinds and Tenets Familists their Heresies As may be seen in Dr. Denisons white Wolfe Mr. Knewstub in the Familists Confession Mr. Iessop and others Adamites Antinomians See also Gataker in his Preface Edwards in his Gangreen Pagit and others Socinians their Tenets He that would see these opinions at large let him read Socinus himself Crellius Lubbertus the Râ—covian Catechism Volkeâ—ius Ostorodius and others Arminians their Tenets The Church of Arnhem and the Millenaries their opinions Of these opinions see the forenamed Authors The grounds upon which they build Christs temporall Kingdome here on earth for a thousand years The vanity of the Millenaries opinion Sects of this Age. Seekers or Expeâ—â—ers Theauran Iohn his opinions Iohn Reeve and Lodowick Muggleton their opinions Quakers or as some call them Shakers their opinions Other opinions of the Quakers See what hath been written against them by Sa. Robert Eaton Sherlock and others Wherein the absurdities and impieties of their Opinions consist Ranters their character and opinions Independents their Tenets Of the Independents Tenets see the Antidote against Independencie Baylies disswasives Edwards Paget and others Independents of New England their Tenets Of these opinions see Baylies disswasive Edwards his Gangrena c. The grounds whereupon the Independents forsake our Churches The grounds whereupon the Independents and Anabaptists allow Lay men to proach without call or ordination Presbytery the Doctrine and Tenets thereof Presbyters their Office Apostles and their Office Deacons and their Office Presbyters their Office Bishops Deacons and their Office Ministerial calling Elders Bishops Episcopacy what among the Presbyterians Church how to be governed Magistrates Office different from the Church-Governours Church-Governours Church government alterable
from the Father and the Son not by way of Generation or Conception but of Eternal and Spiritual dilection he also taught that it was injustice to punish any man for opinions in Religion or Heresie The Whippers taught that whipping of themselves with rods full of knots and sharp pricks did more expâ—â—te and abolish sin then confession that this their voluntary whipping was before Martyrdom which was inflicted by outward force that now there was no use of the Gospel nor of the Baptisme of Water sith the Baptisme of Blood was better that holy water was â—â—â—iesâ—e that no man could be saved who did 〈…〉 himselfe They also held perjury lawful The 〈◊〉 whose author was one Hermannus Italus held community of Wives lawful which Doctrine they put in practise at their meetings to pray then putting out their lâ—ghts â—hey used promiscâ—ous copnlation and the children born of such commixtion they put to death They taught that all things amongst Christians should be in common that Magistracy did not consist with Christianity and that the Saints did not see God till the day of judgement Gerardus Sagarellus of Parma whose Disciples were named Pseudâ—-apostoli that is false Apostles because they bragged that they did imitâ—te the Apostles poverty therefore they would not take or keep money or reserve any thing for the next day he taught that to make vows or to swear at all was unlawful that marriages might be dissolved by such as would embrace their Religion and that they were the onely Christians they were enemies to Tythes and to Churches which for prayer they accounted no better then Hogs Styes Q. 7 What were the opinions in Religion the feurteenth Century A. The Beguardi who professed a Monastical life taught that we might attaine to as much perfection and beatitude in this life as in Heaven that all intellectual natures were blessed in themselves not in God that it was a sin to kisse a Woman but not to lie with her because nature inclined to this but not to that That perfect and spiritual men were freed from obedience to superiours from fasting praying and good works and that such men could not sin nor encrease in grace being perfect already They would have no reverence to be used in the Eucharist nor at all to receive it for that did argue imperfection The Beguinae professed the same Tenets and withal were against vows and voluntary poverty The Beguini taught that wealth consisted not with Evangelical perfection and therefore blamed Pope Iohn 22 for permitting the Franciscans to have corn in their barns and wine in their cellars They held that the state of Minorites was more perfect then that of Bishops that they were not bound to give an account of their faith when they were demanded by the Inquisitors and that the Pope had no power to dispense with Vows The Lolhards so called from Walter Lolhard their author held that Lucifer was injuriously thrust out of Heaven that Michael and the blessed Angels should be punished eternally that Lucifer should be saved that the blessed Virgin lost her Virginity after Christs birth and that God did neither see nor would punish sins committed under ground therefore they gave themselves to all uncleannesse in their vaults and caves Richardus Armacanus taught that voluntary poverty was unlawful and that priests could blesse and confer orders as well as Bishops One Ianovesiâ—s taught that in the year â—â—60 on Whitsunday Antichrist would come who should pervert all Christians and should mark them in their Hands and Foreheads and then should be damned eternally and that all Iewes Saracens and Infidels who were seduced by Antichrist should after his destruction be converted to Christ but not the Christians that fell off from Christ. The Turelupini taught that we should not be ashamed of those members we have from nature and so like the Cynicks they gave themselves openly to all uncleannesse they held also that we were not to pray with our voice but with the heart onely Q. 8. What were the Tenets of the Wicklevits who lived in this Centurie A. They were so called from Iohn Wickliffe an Englishman and taught that the substance of bread and wine remained in the Sacrament that neither Priest nor Bishop remaining in any mortal sin could consecrate or ordain that the Mass had no ground in Scripture that outward confession was needlesse where there was true contrition that a wicked Pope had no power over the faithful that Clergy-men should have no possessions that none should be excommunicate by the Church but he who is first excommunicate by God that the Prelate who excommunicates a Clerk appealing to the King is a traitorâ— and so is he that being excommunicate refuseth to hear or to preach that Deacons and Priests may preach without authority of the Bishop that the King might invade the Churches Revenues that the people may punish their Kings that the Laity may detain or take away the Tytâ—es that special prayers for any man were of no more force then general that religious orders were unlawful and that such should labour with their hands that it was a sin in Constantine and others to enrich the Church that the Church of Rome was Satans Synâ—gogue they rejected also the Popes election by Cardinals Indulgences decretal Epistles the Popes excommunications and his supremacy they held also that Austin Benet and Bernard were damned for instituting religious orders that God ought to obey the Devil that he who gives almes to Monasteries should be excommunicate that they are Simoniacks who pray for their Parents or Benefactors that Bishops reserved to themselves the power of Ordination Confirmation and Consecration for lucres sake that Universities Degrees and Schools of Learning were hurtfull to the Church These and such like Tenets of Wickliff are let down in the Councel of Constance where they were condemned Other opinions are fathered upon him to wit that man had no free will that the sins of the Predestinate were venial but of the Reprobate all mortal that the Saints were not to be invocated nor their reliques kept nor the Crosse to be worshipped nor images to be placed in Churches they rejected also Vows Canonical hours Church-Musick Fasting Baptizing of Infants Benedictions Chrism and Episcopacy He held also that the Brother and sister might marry that every creaâ—ure may â—e called God because its perfection is in God Q. 9. What opinions were taught the fifteenth Century A. Iohn Hus of Bohemia publickly maintained the Doctrine of Waldus and Wickliffe and withal taught that Saint Peter was never head of the Church that the Church is onely of the predestinate that Saint Paul when he was a persecutor was not a member of Satan that the Divinity and the Humanity made up one Christ whereas the personal union consisted indeed not between the two Natures but between the Person of the Word and the Humane Nature That the Pope was subject to Cesar that the Pope
that their office of preaching and administring the Sacraments was the same out of 1 Pet. 5. 2. the power also of ordination they prove to have been in the Presbytery 1 Tim. 4. 14. which Hierom calls the Ecclesiasticall Scnat Isa. 3. and Ignatius Epist. ad Magnes the Apostolicall Senat. And that in ruling there is no difference they prove out of Hebr. 13. 17. and 1 Thâ—ss 5. 12. but because much hath been written in defence of this opinion by the Presbyterians of England France Scotland Netherlands and divers parts of Germany I have therefore out of their writings reduced the whole sum of their Doctrine and Discipline into 95. Questions or a short Catechisme by way of Question and Answer Quest. What is the Ministery of the Gospel Answ. It is the dispensation of Divine mysteries manifested by Christs coming in the flesh Q. How many parts hath this Ministery A. Three to wit the preaching of the Gospel the administration of the Sacraments and the exercise of Church Discipline commonly called the power of the Keys and of binding and loosing Q. wherein consisteth Church Discipline A. In two things to wit in Imposition of hands and in correction of manners Q. Are all Church Ministers properly Ministers of the Gospel An. No for they are properly Ministers of the Gospel who preach and give the Sacraments but Deacons who look to the poor and Deaconisses are onely Ministers of the Church not of the Gospel Q. Are Prophets in the New Testament and Ministers of the Gospel the same A. No for Philip's four daughters were Prophetesses yet not Ministers of the Gospel Many of the Laity had the gift of Prophesie which were not Ministers of the Gospel Q. Are Presbyters and Priests all one A. No for he is a Priest that offers Sacrifice but Presbyter is an Elder which sometimes is called a Bishop as Act. 20. mention is made of many Bishops that is many Elders or Presbyters The Apostles also are called Elders 1 Pet. 3. Presbyter Bishop and Pasâ—our are taken for the same office Act 20. we read also of many Bishops in Philippi Phil. 1. which is meant of many Elders the Apostle useth promiscuously the word Bishop and Presbyter Tit. 1. for indeed Bishops or Pastors ought to be Elders that is excell others both in years and knowledge Q. were the 70. Disciples subject or subordinate to the 12. Apostles A. No for though they were called later than the Apostles yet I find not that their power in working miracles in preaching in administring the Sacraments in ecclesiastick discipline was lesse or subordinate to the Apostles for both were immediately called by Christ and equally subject to him without subordination or subjection to the Apostles no more than of old the Prophets were subject to the High Priests Q. Is the Ordinatioâ— of the Church of Rome lawfull A. Yes for neither Husse Wickliff Luther and other worthy men who forsook the errors of the Romish Church did ever reject her ordination no more than they did her Baptisme She retains the faith of the Trinity the two Testaments the Sacraments or Seals of the Covenant the two Tables of the Law therefore though she be a wife of fornieations as the Church of Iuda sometime was yet she may bring forth sons to God Q In what things did the Apostles differ from their successors A. 1. The Apostles were immediately called by Christ but their successors by men 2. The Apostles were sent abroad into all the world but their successors were confined to peculiar places 3. The Apostles Doctrine was the rule and Canon by which their successors must frame their Sermons 4. The Apostles were the first that gave the Holy Ghost by imposition of hands as for preaching administring the Sacraments and discipline in these they agreed with their Successors Quest. Who founded the first Christian Churches A. The Apostles either immediately as Peter and Iohn founded the Church of Samaria Acts 8. 5 6. Peter the Church of Caesarea Acts 10. 44 45 Paul the Church of Corinth 1. Cor. 3. 6. and 4. 15. and the Church of the Galathians Gal. 4. 19. or else immediately by their Deputies or Evangelists as Banabas founded the Church of Antioch Acts 11. 22. Q. Had any Apostle power or jurisdiction over the rest A. No but they were all of equal power and authority whence it follows that neither the Pope should usurp any power over other Patriarches nor Bishops lord it over their fellow Bishops or Presbyters for these I take here for one except by consent for a time a superintendency be given for quieting of troubles in the Church which perhaps was given to one of the Apostles it may be to Peter whilest they lived together at Ierusalem before their dispertion but if so it was onely temporary and by consent Q. Was it the chief office of the Deacons iâ— the Primitive Church to preaâ—h the word A. No but to take care of the poore of Widows and Orphans and to attend on the Tables that is on their Love Feasts called Agapa of which burthen they desired to be eased who preached the Word as not being able to do both yet we read that Stephen Acts 6. 6. 8. 10. did preach but indeed in that place it is more likely that he disputed in the Iewish Synagogues than preached in the Temple and if he had preached it will not follow that the Deacons office is to preach for this act of Stephens was extraordinary as having an extrorpinary measure of the spirit and so we read that Philip another Deacon of those seven-preached in Samaria Acts 8. 5. but this he did as being an Evangelist in Caesarea Acts 21. 8. not a Deacon in Ierâ—salem Q. Doth the â—are then of the poore rely upon the Deacon A. The care of collecting the charitable benevolence for the poore and distributing of the same relyes upon the Deacon but the care of exhorting to benevolence of recommending the poore of inspection into the Deacons fidelity and industry relies upon the Presbyter from which the Apostles exempted not themselves Q. Did the Apostles in all the Churches which they planted appoint Presbyters and Deacons A. Yes otherwise they had left these Churches as sheep without shepheards or ships without Pilots to be devoured by wolves and to be swallowed by the waves of confusion Heresies and Schismes therefore Paul having preached the Gospel in Crete and having setled some Presbyters there he gives order to Titus to set up Presbyters in every Town and it is unlikely that Paul who had continued at Corinth a year and six months Acts 18. 11. would leave that Church destitute of Presbyters and Deacons seeing the Lord testified to Paul in a Vision that he had much people in that City vâ—r 10. and writing to the Philippians he salutes the Bishops and Deacons there Q. Why did he not salute the Presbyters there also A. Because in that place a Presbyter is all one in effect with
a Bishop for if Presbyters had been distinct from Bishops Paul would not have left them unsaluted for why should he salute the Deacons and not thâ— Presbyters which are a higher degree Quest. Why were the Pastors called Bishops and Presbyters A. To put them in mind of their duty and dignity for the word Episcopus or Bishop signifieth the care inspection and oversight which they should have of mens souls in guiding instructing and feeding them with the Word and Sacraments Presbyter signifieth the age dignity and experience that ought to be in Ministers whose grave carriage wisdome and knowledge should procure reverence of the people to that high calling and obedience to their Doctrine Q. Are young men then fit to be made Presbyters oâ— Bishop A. No except there be extraordinary gifts in them as were in Timothy or in extream necessity when grave and ancient men cannot be found Temeritas florentis aelatis prudentia sinectutes Young men are rash inconstant head strong proud inconsiderate and indiscreet in their words and carriage for the most part which hath brought this high calling into obloquie and contempt They have not that experience wisdome gravity and knowledge that are in old men nor are they Masters of their passions and affections and how are they fit overseers of others who cannot oversee themselves a young Presbyter is a contradiction and a young Bishop is incongruous Young and green heads have been the cause of so much distemper so many Heresies and schismes in the Church of Christ Therefore little hope there is that ever peace Religion and truth shall flourish in that Church where giddy young men are Bishops or Presbyters and hot-spurs or green heads are preferred to gray hairs ancient Divines are fittest to serve the ancient of dayes Q. But if Paul constituted Presbyters and Deacons in all the Churches which be planted why doth he not salute them as he did these of Philippi A. For brevities sake he oftentimes omits them thinking it sufficient to have saluted the Church in generall in which they are included being members thereof Q. Is not the degree of Bishops higher than that of Presbyters A. Sometimes to avoid heresie schismes and troubles in the Church the Presbyters have chosen one of their own society to precede or oversee the rest but this was onely in some places and at some times and rather an ecclesiastick custome than a divine tradition saith Hierom. Q. But why did Paul besides his custome salute the Deacons at Philippi A. Because by Epaphroditus they had sent him relief therefore he would particularly thank them besides he would shew that under these two names of Presbyter and Deacon is contained the whole Ministry of the Church the Presbyter caring for the things of the soul the Deacon for the things of the body Q. What doth the ward Deacon signifie A. A Minister or servant for so the Magistrate is called Rom. 13. a Deacon or Minister Paul calls himself the Deacon of the Gospel Eph. 5. and he calls Christ the Deacon of Circumcision Rom. 15. but this word is appropriated to him that hath the charge of the poor and strangers in collecting and laying out the Church money for their relief Such were those seven mentioned Acts â— and as Christ had twelve Apostles so one of them to wit Iudas was a Deacon for he kept the bag Q. Were there in the Church preaching Presbyters onely A. No there were also ruling Elders of which Paul speaketh 1. Tim. 5. 1â— Let the Elders that rule well be counted worthy of double honour especially they who labour in the Word and Doctrine for the preaching Presbyters thought it too great a burthen to preach and to have the inspection of mens manners therefore they desired some of the Laity to assist them whom they called ruling Elders Q. What difference is there between a Minister and a Deacon A. The Greek word signifieth both promiscuously but we have appropriated the word Minister to a preacher and the word Deacon to the Overseer of the poore Q. How doth it appear that Presbyter and Bishop was the same A. Because the Apostle Phil. 1. salutes the Bishops of Philippi but in one Town there is onely one Bishop usually so called So Acts 20. having called together the Presbyters he bids them take heed to the stock whereof the Holy Ghost hath made them Bishops And leaving Titus at Crete to establish Presbyters sheweth that a Bishop must be without reproof Q. Have there not been sometimes two Bishops in one Town A. We read in Sozomen l. 4. c. 14. that the Bishops assembled at Sirmium wrote to Foelix and the Clergy of Rome to admit of Liberius as an assistant Bishop to Foelix but the Councel of Nice forbids two Bishops to be in one City Can. 8. Q. Why do not the Reformed Churches now call our Ministers by the name of Bishops and Priests A. Because these Offices have been abused in Popery the one to pride and tyranny the other to superstition and idolatry Q. May a man exercise the office of Presbyter or Bishop without a calling A. No for no man takes upon him this office but he that is called of God as Aaron was Vzza was struck with sudden death for his rash touching of the Ark 2. Sam. 6. God complains of those Prophets that run and yet were not sent Ier. 23. and how can such preach if they be not sent Rom. 10. Leprâ—sie shall seize upon King Uzziah if he stretch out his hand to touch the Ark 2 Chron. 26. Christ himself spoke not of himsel nor was his Doctrine his own but his that sent him Iohn 5 7. Q. How must a man be called A. First Internally by the Spirit moving his heart and furnishing him with graces fit for so high a Calling Secondly Externally by the Church to which twofold calling we must yield obedience and not resist and run from it as Ionah did Q. How shall we know the inward call of the Spirit from the stattering concept of our Fancies A. If we are called by the Spirit we have no other ends but Gods glory and the salvation of souls we seek Christ for his miracles not for his loaves we will not trust to our own strength learning or eloquence but will disclaim our own sufficiency with the Apostle will accuse our own uncircumcised and defiled lips with Mosâ—s and Esay and will rely onely upon the goodnesse and promise of God who will give us wisdome and will put in our mouths what we shall speak Quest. How many sorts of callings are there in the Church A. Two to wit Extraordinary as that of the Apostles Evangelists and Prophets and Ordinary as the callings of Presbyters or Bishops of preaching Prophets or Pastors and of Deacons Q. Can both these callings be in one maâ— A. Yes for Ieremy and Ezechiel were ordinary Priests and Levites yet were extraordinary Prophets So Luther had an ordinary Function in the
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-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
sacerdos and in the Emperours of Rome that were also chief Pontifies and though Melchisedech was King and Priest and among the Iews Abraham was a Prince and a Priest Heli a Judge and a Priest the Machabees were Princes and Priests yet this was not ordinary for Abraham Melchisedech Heli were Types of Christ the Machabees by usurpation undertook both governments but ordinarily these Offices were distinct among the Iews therefore Moses who gave Lawes concerning the Priesthood did not exercise it himself neither did Ieshua David nor Salomon but on the contrary Saul and Vzziah were severely punished for medling with the Priests Office Saul for offering sacrifice lost his Kingdome and Vzziah was struck with Leprosie but among Christian these Officers are much more distinct for Christs Kingdome is not of this world and the Ministry is burden enough without other addition who is sufficient for it saith the Apostle besides it is Christs prerogative to be alone King and Priest of his Church Yet so far may the Magistrate meddle with the Ministry as to reform what is amisse both in their life and Doctrine examples hereof we have in Iehosaphat Ezechia and Iosiah and in Salomon too who deposed Abiathar the Priest Q. Was the Presbytery in use among the Iews A. Yes for besides the Civill Judicature which by Moses his appointment consisted of 70. men and had its seat in the City gates there was a spirituall or Ecclesiastick judicature kept in the Synagogues which judged of things holy and clean and discerned between holy and profane clean and unclean things and declared the Statutes of God and because of the Scribes among them they decided matters of their Civil Law Levit. 10. 10. This judicature consisted of Priests and Levites as also of the chief Fathers of Israel which we may call Lay or ruling Elders as we may see 2. Chroâ— 19. 8. Ichosaphat did not onely restore and reform from the Civil Courts called Sanhedrim in each City the chiefest whereof was at Ierusulem but also he reformed the Presbyteries or Ecclesiastick judicatures as may be seen there placing Amariah the chief Priest over these but Zâ—badiah ruler or Prince of the house of Iuda over the Synedria or Civil affairs called there verse 11 the Kings matters because the King was chief over these Courts as the High-Priest over the Presbyteries but afterward through the corruption of time These Courts were confounded and the Presbyteries did not onely judge de jure as anciently they used but also de facto even of life and death as in the time of the Mathaâ—ees but under the Romans this power was taken from them for they neither could put Christ nor Paul to death as for Stephen he was stoned not by the sentence of the Court but in a popular tumult Q. How are these two Courts named in the New Testament A. The Civil Court is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Councell the Ecclesiastick Court is named the Synagogue Mat. 10. 17. The chief of the Synagogue was the High-Priest but of the Councel was the Judge Deut. 17. 12. Ieremâ—ah was condemned by the Synagogue Ier. 26. 8. but absolved by the Councel or secular Judges in the Gate verse 16. Q. Why are Ministers called Presbyters and Bishops but not Priests in the New Testament A. Because they were to be put in mind of their dignity and Function which consisteth in the care and inspection of their stcok not in offering of sacrifice which was the proper work of the Priest but ceased when Christ our propitiatory sacrifice was offered besides Christ would reserve this prerâ—gative to himself in being the onely Priest of the New Testament not after the order of Aaron which ended when he was sacrificed but after the order of Melchisedech which was in him to continue for ever without successor Therefore the Ministers of the New Testament are no otherwise Priests then they are Kings but these titles are common to all Christians who by Christ are made Kings and Priests to God the Father Q. How are Ministers to be elected A. They must be examined whether they be apt to teach and well reported of by them who are without Therefore Tiâ—â—othy must not lay hands suddenly on any man 1. Tim. 5. 22. and 3. 7. Secondly the Bishop or Pastor must be chosen by all the Bishops or Pastors of the Province or by three at least as it was ordained by the Councel of Nice Canon 4. Thirdly the election of the Minister must be made known to the people as we may see in the sixth Canon of the Councel of Chalcedon Fourthly the people must give their approbation Acts 6. 5. therefore Saint Austin Epist. 110. presented his succcessor Eradiâ—s to the people for their consent Fifthly there must be imposition of hands a custome used not onely in the Christian Church 1. Tim 4. 14. and 5. verse 18. 〈◊〉 also among the Iews Num. 27. 18. Deut. 34. 9. Sixthly in the Reformed Churches the other Ministers give to him that is elected the hand of fellowship as Iaâ—s Peter and Iohn gave to Paul Gal. 2. Seventhly the new elected Minister subscribes the confession of faith and discipline of the Church which custome was used in the Churches of Africa Q. Are Romish Priests converted to our Church to be re-ordained A. There is no necessity of a new ordination for though their commission in the Church of Rome 〈…〉 the body and blood of Christ in the Eucharist yet they were ordained to preach the Word and to administer the Sacraments Which ordination is not nullified when they shake off the errors of Doctrine and preach the Wâ—â—d in purity 〈…〉 their ordination originally from the Pope or his subordinate Bishop but from Christâ— neither must their Oath taken in ordination to maintain the Romish Doctrine hinder them from preaching the Word in purity for an unlawfull Oath must not be kept Therefore Luther and others who forsook the errors of Rome received no new ordination Q. Had the Presbytery power to excommunicate A. Yes and not the Bishop alone for Paul would not by himself excommunicate the incestuous Corinthian without the Presbytery or the Church gathered together 1. Cor. 5. 4. for indeed the whole congregation should have notice given them of the Excommunication that they may avoid the party exommunicated Q. Vpon what is this power grounded A. Upon Gods own practice who excommunicated Adam out of Paradise and Cain from his presence 2. Upon his command who prohibited the unclean from entring the Temple till they were purified and from eating the Passeover or commercing with Gods people who commanded every soul not circumcised the eigth day to be cut off from the people 3 Upon Christs words Whomsoever you bind on earth shall be bound in heaven 4. Upon Christs counsel forbidding to give that which is holy to dogs â—rto cast pearls before swine 5. Upon the Apostles practise Peter excommunicated Simon Magus in keeping him off
and ground of truth c. That the true notes of the Church are Universality Antiquity Continuance Multitude Succession of Bishops from the Apostles Ordination Unity in Doctrine Unity among the members themselves and with their head soundnesse of doctrine power and efficacy of doctrine holinesse of life miracles the light of prophesie the testimony of her enemies the unhappy end of those who oppresse the Church and the temporal felicity of such as have defended her Q. 9. What do they hold concerning Councils Monks Magistrates and Purgatory A. They teach that Diocesan Councils are to be convocated by the Bishops Provincial by Arch-Bishops National by Patriarchs or Primates but General Councils by the Pope alone and not by the Emperor without the Popes approbation except it be when the Pope is either imprisoned or dead or mad in such cases the Cardinals may call a Council That ordinarily Bishops have the power of decisive suffrages but by custome and priviledge Cardinals Abbots and Generals of orders have the same power though they be not Bishops That in a General Council should be present all Bishops at least of the greater Provinces except any be excommunicate That the Pope and the four Patriarchs of Constantinople Alexandria Antioch and Ierusalem or their Deputies be also present and at least some of the greater part of Provinces That the Pope is the supream President and Judge of Councils That Christians are bound to obey the decrees of Councils That General and particular Councils confirmed by the Pope cannot erre That the Scripture is above Councils as it is the infallible word of God but in respect of interpretation it is dependent from Councils That the Pope is above Councils and not to be judged by any 2. Concerning Monks they teach that their original is of Divine right That their institution is grounded upon Evangelical Counsel not precept That Counsels are not commanded but commended to us that commands are of things easie to be performed and taken out of the principles of nature Counsels are of things difficult and above nature and of things better then those of commands By precepts we are tied to obedience by Counsels we are left to our Free-will Precepts have their rewards and punishments but Counsels have no punishments but great rewards Hence arise the works of Supererogation That children if they be come to years of puberty may enter into a Monastery without their Parents consent if so be their Parents need not their help And so may Wives without their Husbands consent That Vowes though of things not commanded are a part of Gods worship That the promise made in baptisme to renounce the Devil the VVorld and the Flesh is not properly a Vow That the Vows of poverty obedience and continency are lawful That the Pope may dispense with Vows That the habits and shaving of Monks are of great use and antiquity 3. Concerning Magistrates they teach that their Laws doe no lesse bind the conscience then Divine or Ecclesiastick Laws That Magistrates are subject and inferiour to the Clergy in matters of Religion That Magistrates may inflict death on Hereticks 4. Concerning Purgatory they say that it is one of these four contignations or Roomes under ground the lowermost is hell where the pain of losse and sence is eternal The next above that is Purgatory where pain of losse sence is temporary Above that is the Receptacle of Infants where onely is the pain of losse eternal The uppermost was that of the Fathers where was onely temporal pain of losse now it is empty since Christs descent thither That in Purgatory are those souls which depart hence with venial sins or whose sins are pardoned but not the punishment That the suffâ—ages of the living are beneficial to the dead namely Masses Prayer and satisfactory works as almes pilgrimages fasts c. To which may be added indulgences Q. 10. Wherein doth the outward worship of the Church Rome consist and the first part of their Masse A. 1. In Churches Church yards Bels Altars Pictures â—rucifixes Images Curtains and other Church Ornaâ—ents as Tâ—pestry Candlesticks c. In dedication also of Churches consecration of Altars Anoyntings Sacraments c. 2. In Ministers Ecclesiastical Orders and their Functions such are Singers Psalmists Door-keepers Lectors or Readers Exorcists Acolyths who are to light the Tapers and hold them whilest the Gospel is read and to furnish wine for the Chalice c. Sub-Deacons Deacons Priests and Bishops c. The office also of the Acholyths is to make Agnus Dei of consecrated wax mixed with chrisme destributed by the Pope in the Church These Agni or Lambs represent the Lamb of God who taketh away the 〈◊〉 of the World for as the wax is begot of the Bee without libidinous copulation so was Christ of the B. Virgin as the honey is hid within the wax so was the divinity hid under the humanity The oyl or chrisme mixed with the wax signifieth that mercy and gentlenesse which was in Christ. They say that these Lambs are preservatives against lightning and tempests by vertue of their consecration O Catholicks great is your faith be it to you as you believe 3. In the Garments or Ornaments of Bishops Priests and other Church Ministers such are the Amictus which like the Ephod covers the head and shoulders of the Priest or Bishop therefore it 's called Superhumerale Alba or Camisâ—a is the Surplice of Linnen the Girdle or Belt with which the Priests loyns are girt The Stola is worn in form of a Chain about the Priests neck it covereth both his sides hangs down to the knee it is called Orarium because it is the habit of Orators that preach to or pray for the people Manipulus or Sudarium or Mappula or Phanon for all these names it hath is a Towel or Hâ—ndkerchieff carried by the Minister or Priest in his left hand or on his left arme Casula or Cappa or Pianon is an upper garment which covereth all the Body as it were a little Cottage called in Latine Casa These six Ornaments are common to Priests and Bishops there be nine Ornaments peculiar to Bishops namely Caligae which are long hose or stockings Sandalia a kind of slippers or shooes Succinctorium a kind of girdle Orale a linnen vaile cast over his head Tunica a long coat down to the heeles therefore called Talaris Dalmatica so called from Dalmatia the country where it was first woven is a garment with long and large sleeves representing the Crosse Chiroâ—hecae are white gloves of Kids skins Mitra is the Mytre or Ornament of the head Annulus is the Ring which the Bishop wears to shew he is betrothed to Christ Baculus Pastoralis is the Bishops crosier staff Pallium or the Pall is the Ornament of arch-Arch-Bishops and Patriarchs The Pall is not to be worn but in the Church and in time of Masse yet Pope Gregory permitted it to be worn in solemn
Trumpets by which we are awaked and admonished to put on the armour of God to fortifie our selves with prayer against our spiritual enemies Bells are more durable then Trumptes and their sound louder by which is signified that the preaching of the Gospel exceedeth that of the Law both in continuance and efficacy Bells have clappers and Preacherâ— have tongues it is a shame that the one should be vocal and not the other how is that congregation served which hath sounding Bells and dumb Preachers or that which hath sounding brass and tinckling cymbal for their Preachers such as have clappers but no hands good words but no good works which preach to others and are cast away themselves like Bels they call upon others to hear Sermons but are not thereby bettered or edified themselves In the Roman Church they baptize their Bells and give them names for this alledging the example of Iacob who gave the name of Bethel to Luz the place where he had the vision of the Ladder Their Bells seldom are heard in Lent and three days before Easter are quite silent to shew the sadnesse of that time Church yards in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Dormitories because our bodies sleep there till the resurrection are consecrated with crosses holy Water fumigation and prayers as the Churches are they be also as well as Churches Sanctuaries and places of refuge none must be buried here but Christians who have been baptized such as die without baptisme or without repentance after murther adultery selfe-homicide or any other grievous sin though baptized must not be buried there In the Church-yard are set up five crosses one whereof stands in the middle before each of them are placed three burning Tapers fifteen in all the Bishop beginning at the middle crosse maketh a speech then prayeth and puts the three Tapers on the top of the crosse the like he doth to all the rest and in the interim the Letany is sung and each crosse be sprinkled with holy Water and fumed with incense Q. 15. What degrees of Ecclesiastical persons are there in the Church of Rome A. They divide their Church offices into dignities and orders their dignities are these the Pope Patriarch Primate Arch-Bishop or Metropolitan Bishop arch-Arch-Presbyter Arch-Deacon and Provost or Praepositus For the Quire there are the Dean Sub-Dean Praecentor Succentor Treasurer c. The Popes Senators or Counsellors are named Cardinals from Cardo the hindge of a door because on them as the door on its hindges all weighty affairs of the Church are turned Their orders be seven to wit Door-keepers Readers Exorcists Acolyths or Taper-bearers Sub-Deacons Deacons and Priests These three also are only sacred orders the other four are not The door-keeper is first instructed in his office by the Arch-Deacon who presents him to the Bishop and he ordains him delivering to him from the Altar the keys of the Church and saying Soâ—do and so live as thoâ— were to give account to God of the things locked up by these keyes The Lecturers or Readers office is to pronounce and read clearly and distinctly the Lessons appointed to be read in the Church none must exercise this function but he who is ordained by the Bishop who in the presence of the people delivers the book to him in which he 〈◊〉 to read saying Take and read the word of God if thou at faithful in thine office thou shalt have a share with them who dispense the same word The Exoâ—cist is he â—ho calling on the name of Jesus by that name doth â—djure the unclean spirit to depart out of the possessed on whom he laieth his hands When the Exorcist is ordained he receiveth the book of adjurations from the Bishop saying Take and learn these by heart aâ—d receive power to lay thy â—ands on the possessed whether he be baptised or a Catechumenus as yet The Acolyths or Taper-bearers are they who carry the lights whilest the Gospel is reading or the sacrifice is offered to represent Christ the true light of the world and to shew the spiritual light of knowledge which should be in us Their office also is to provide vessels for the Eucharist The Bishop doth instruct them in their function when he ordaines them and then the Arch-Deacon delivereth to them a candlestick with a wax light in it and an empty tankard to shew their office is to provide lights and vessels for divine serâ—ice These be the lesser orders which are not sacred and which they teach Christ himself did exerâ—ise for he performed the Porter or Door-keepers office when he whipped the money-changers out of the Temple The Readers-office when he took up the book and read that passage in Isaiah The Spirit of the Lord is upon me c. The Exorcists office when he cast seven Devils out of Mary Magdalen The Acoyths office when he said I am the light of the world 〈◊〉 that followeth me walketh not in darknesse c. Q. 16. Which be their sacred orders A. These are three the first is the Sub-Deacon whose â—ffice is to read the Epistle to receive the peoples oblations and to bring them to the Deacon to carry also the Patin and Chalice to the Altar to hold the Bason whilest the Bishop Priest or Deacon washeth their hands before the Altar to wash also the Altar linnen When the Bishop ordains him he delivers into his hand the empty Patin and Chalice saying See whose ministration this is which is delivered to thee From the Arch-Deacon he receiveth then the Tankard with Wine and water and the Towell He wears a Surplesse and Belt as the four former orders do His Coat is girt to him and he holds a handkerchef or towel They say that Christ performed the Sub-Deacons office when he turned water into wine in Cana and when after Supper he poured water in to a Bason and washed his Disciples feet Their second Sacred order is the Deacon or Minister whose office is to preach to the people and to serve oâ— assist the Priest at the Sacraments to cover the Altar to lay the oblations thereon to read the Gospel and the Epistle also in the Sub-Deacons absence in Processions to carry the Crosse to say the Letâ—nies to rehearse the names of those who are to be ordained and baptized and to name the holy days c. They must not administer the Sacraments but in case of necessity and by permission of the Bishop or Priest nor must they without leave sit in the presence of a Priest VVhen the Deacon is ordained the Bishop alone layeth his hands on him and blesseth him and delivers using certain words the Book of the Gospel and the Stola to him VVhen he reads the Gospel the Acolyths hold two Tapers before him not to illuminate the aire by day but to shew what joy and Spiritual illumination we have by the Gospel The Censer also with the Incense is carried not onely to represent Christ in the sweet smell of
whose Sacrifice the Father is well pleased but also to sheâ— Preachers that their prayers must like Incense ascend before God and that the good fame of their life and Doctrine must be like the fume of Incense smelling sweetly among all men The Deacon also reads the Gospel in a high place that it may be heard the better and to shew that it ought not to be preacheâ— in corners but as Christ saith on the house topps this is also in imitation of Christ who when he would reach his Disciples went up into an high mountain The Gospel is read with the Deacons face against the North that the frosen and cold hearts of the Northern Nations might be warmed and melted by the comfortable heat of this bright Sun of the Gospel When the Deacon salutes the people he signes himself with the â—rosse on the forehead to shew he is not ashamed of the Crosse of Christ and likeways on the breast to put us in minde that we should be ready to crucifie our affections with Christ. At the reading of the Gospel all stand up bare-headed to shew their reverence Swords and Staves are laid aside to shew their peacable mindes and the Book is kissed to declare by this their love and affection to the Gospel They say that Christ performed the Deacons part when he preached and prayed for his Apostles Their third and highest Sacred order is Priest-hood when the Priest is ordained the Bishop with some other Priests lay their hands on his head and anoint his hands with oyle to signifie that not onely must the Priest have his head stuffed with knowledge but his hands must be supple and ready to do good workes the Bishop also delivers into his hand the Chalice with the VVine and the Patin with the hoaft saying Receive power to say Masse for the quick and dead and to offer Sacrifice to God in the name of the Lord. Then the 〈◊〉 kisseth the Priest to shew he is his equal in respect of order whereas the Deacon and Sub-Deacon kisse the Bishops hand to shew they are of an inferiour order The Priest must not say Masse till he first have washed and confessed if he be guilty of any deadly sin and have put on first the Amictus which like a vaile covers his head and shoulders to shew how Christs Divinity was vailed by his humanity 2â— the Alba or Talaris because it reacheth to the heeles in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by its whitenesse signifieth innocency and by its length perseverance two vertues fit for Priests 3. The Girdle or Belt about their loynes to shew the subduing of their concupiscence 4. The Stola or Orarium about the neck and hanging crosse-way on the breast signifie that the Priest most undergo the yoak of Christ and still meditate on his Crosse. 5. The Mappula or Manipulus which is a Towell or Handkerchief for wiping away the sweat from their faces and moysture from their eyes representing also the purity that ought to be in the Priests lives 6. The Casula over all the other garments signifying charity which is above all vertues Christ exercised the Priests office when he administred the Eucharist when he offered the Propitiatory Sacrifice of his body on the Altar of the Crosse and yet whilest he is making intercession for us in heaven Q. 17. Wherein consisteth the office of the Bishop A. Under this name are comprehended Popes Patriarchs Primats Metropolitans Arch-Bishops and Bishops Some will have the Bishop to be a particular order but indeed the order of Priest and Bishop is all one in respect of catechising baptising preaching administring the Eucharist binding and loosing The Bishop then is an office of dignity not of order he hath nine priviledges above the Priest namely of Ordination Benediction of Nuns consecration of Bishops and imposing hands on them Dedication of Churches Degradation holding of Synods making of Chrisme hallowing of Cloathes and Vessells Because Bishops are Superintendents and Overseers therefore they have the highest Seat in the Church they are consecrated on the Lords day only and at the third hour because then the holy Ghost descended on the Apostles to whom Bishops have succeeded At the Bishops consecation there must be present at least three to wit two Bishops and the Metropolitan that the gifts of the Spirit may not seem to be giveâ— by stealth and in corners in this they follow the example of Saint Iames who was made Bishop of Ierusalem by Peter Iames and Iehn In the Bishops consecration two hold the Bible over his head one pouring the benediction on him and the rest laying their hands on his head By this Ceremony is signified not onely the conferring of the gifts of the spirit but also the knowledge which the Bishop must have of the Gospel and the care he must undergoe to support it On the Saturday in the evening he is examined concerning his former life and the Trinity is three times called upon for a blessing The next morning he is examined concerning his future conversation and faith and then his head and hands are annointed and the Mytre is set on his head the Staffe also and Ring are given him The Priest is annointed with oyl but the Bishop with chrism that is Oyl and Balsome to shew that the higher he is in dignity the more fragrant must his fame and conversation be He must excel in knowledge and good works represented by the annointing of his head and hands Christ performed the Bishops office when he lifted up his hands and blessed his Apostles saying Receive the holy Ghost whose sins you forgive they are forgiven c. Q. 18. What colours do they hold sacred in the Church of Rome A. Four namely White Red Black and Green White is worn in the festivities of Saints Confessors and Virgins if they be not Martyrs to shew their integrity and innocency In festivities also of Angels because of their brightnesse in the feast of the Virgin Mary of All Saints yet some then wear red of Iohn Baptists Nativity of Saint Pauls Conversion of Saint Peters Chair also from the Vigil of Christs Nativity to the eighth day of Epiphany except there be some Martyrs days between On Christs Nativity on the feast of Iohn the Evangelist on the Epiphany because of the Star thaâ— appeared to the wise men on the day of the Lords supper because then the chrisme is consecrated on the holy Sabbath till the eighth day of the Ascension on the Resurrection because of the Angel that appeared in white on the Ascension day because of the bright cloud that carried up Christ to Heaven and the two Angels then in white on the feast of dedication because the Church is Christs Spouse which ought to be innocent and immaculate The Red colour is used in the Solemnities of the Apostles Evangelists and Martyrs for they shed their blood for Christ in the Festivity of the Crosse also in Pentecost week because the
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
from the Son abstained from blood and strangled things observed the Sabbath with the Lords day condemned the fourth marriage as utterly unlawful rejected confirmation administred the Sacrament in leavened bread and in both kindes and excluded the blessed souls from heaven till the Resurrection they did besides hold that all mens souls were created together in the beginning that Hereticks are to be rebaptized that the child is not to be baptized till the mother be purified which is fourty dayes after a Male childe and eighty after a Female that children should receive the Eucharist as soon as baptized that the Father may dissolve the Matrimony of his child if he dislike it that the Eucharist is not to be reserved nor to be carried to sick persons in danger of death that Priests and Deacons must be married that children of five or six years old may be made Subdeacons that women during their monthly purgations are not to be admitted into the Church nor to the Eucharist But these opinions the Maronites renounced when the Christians had the command of Syria and Palestine but when Saladine recovered those 〈◊〉 the 〈◊〉 fell off from the Roman Church and embraced their former Teners but in the 〈◊〉 of Gregory the 〈◊〉 and Clement the eighth they reconciled themselves again to the Roman Church Q. 13. What are the Cophti A. The 〈◊〉 are the Iacobites of Egypt for the Egyptians were anciently named 〈◊〉 we call them Cophti that is Egyptian Christians as the Iacobâ—res of Syria are named Syrians and in no country were these Euâ—ychians more patronised then in Syria and Egypt yet these Iacobites differ from Eutyches in this that He taught the two natures in Christ to be one by confusion or commixtion whereas They say that they are one by co-adunation but so that the properties oh each nature remain distinct so that in effect they 〈…〉 but dare not say to for fear of 〈…〉 persons not being able to 〈…〉 the Nature and the Person These 〈…〉 to the Patriarch of Alexandria whose 〈…〉 is now in the City of Caire They used heretofore to be circumcised but by the Popes perswasion have left it They baptize not children till the 〈◊〉 day to whom they give the Euceharist immediately after baptism and then also confer on them all sacred orders under Priesthood their parents promising for them and performing what they promise till they be sixteen years old chastity fasting on Wednesdayes Fridays and in the four Lents They administer the Eucharist in leavened bread and in both kinds With the Greeks they leave out the words of the 〈◊〉 creed and from the Son they deny the Sacrament and extream Unction to the sick reject Purgatory and prayer for the dead and all General Councils chiehly Chalcedon after that of Ephesus They keep no Lords day nor Feasts except in Cities They marry within the second degree of consanguinity without dispensation they account the Romane Church heretical and in their Liturgies use to read the Gospel of Nicodeâ—â—â— Q. 14. What are the Abyssin Christians A. These be they which in habit the Mid-land 〈◊〉 under Presbyter or Preâ—ious 〈◊〉 they have a 〈◊〉 of their own whom they call Abunna whose 〈◊〉 is white his upper Vestimeâ—t is like a Cardinals cloak 〈…〉 before When he rides abroad on his Mule he is attended on with a great train three crosses or staâ—es are carried about him and holdeth a crosse in his own hand They have many 〈◊〉 Priests or Bishops and great store of Monasteriâ—s All their Patriarchs and Bishops are of S. Anthonies order as are the Patriarcks of Alexandria to whose jurisdiction anciently Aethiopia did belong and yet at this day they are tied to chuse their Abunna whom they call Catholike of the juriâ—diction of 〈◊〉 by the 〈◊〉 of which place he is confirmed consecrated and invested in his Ecclesiastical Rights In their Liturgy also they pray particularly for the Patriarch of Alexandria The 〈◊〉 Religion consisteth in circumcising Male and Female whether out of Religion or the ancient custom of their Nation as being descended from the ancient Aethiopians or Arabians Ismaels posterity who used to be circumcised is uncertain But most likely they are circumcised in memory and imitation of Christ who was also circumcised They use also every year to baptise themselves in Lakes and Rivers 〈◊〉 Epiphany day in remembrance of Christs baptisme who was baptized on that day in Iordan The other points of their Religion be these they abstain from such beasts as the old Law accounteth unclean they keep the Sabbath and Sunday together The Thursday before Easter they administer the Sacrament is unlearened bread but ordinarily in leavened bread all communicate standing in both kindes The Wine they receive from the Deâ—con in a spâ—on and that in the Church onely The day they receive in they must not spit till 〈…〉 After sorty days the Males are baptized the 〈◊〉 after eighty except in case of necessity and then also they give them the Eucharist they think their Children dying without baptisme shall be saved by the â—aith of their parents They confesse after every sin committed and then receive 〈…〉 They are Iacobites in acknowledging 〈…〉 and will in Christ therefore they 〈…〉 of Chalcedan for condemning Dioscorus the 〈◊〉 So they deny Confirmation Extream and 〈◊〉 They hold tradâ—ction of souls admit of painâ—ed not 〈◊〉 Images they usually excommunicate are none but 〈◊〉 and this onely belongs to the 〈◊〉 Priests and 〈◊〉 have neither Tythes nor Almes by begging but live by their labour They permit not their Bishops and Priests to marry twice Flesh is eat every Friday betwixt Easter and Whitsunday The King conferreth all Ecclesiastick promotions except the Patriarchship Of these passages see the above named Authors and 〈◊〉 the Aethiopian Liturgy in Bibliâ—thâ—ca 〈◊〉 tom 6. Alvares the King of Portugals Chaplain who lived in Aethiopia 6 years wrote the Aethiopian History Zega Zabo an Aethiopian Bishop sent into Portugal by King David the Abyssin who set out the confession of the Aethiopian faith translated by Damianus a Goes c. Q. 15 Wherein doth the Protestant Church agree with 〈◊〉 dissent from other Christian Churches A. They agree with the Greek Church in giving the Sacrament in both kindes in admitting Priests to marry in rejecting images purgatory and extreame unction and in denying the Popes supremacy in the same points also they agree with the Melchites or Syrians with the Georgians Mengrelians and Gircassians and with the Moscovites or Russians who are all of the Greek profession though in some things they differ The Protestants agree with the Nestorians in rejecting auâ—â—cular confession in permitting Priests to marry in communicating in both kinds and in rejecting Crucifixes With the Christians of Saint Thomas they agree in administring the Sacrament in both kinds in rejecting images and extream Unction and permitting Priests to marry and denying the Pope supremacy They agree with the Iacobites
run with as great alacrity to war against Christians as to a wedding beleeving if they die in that war they shall immediatly possesse Paradise which is indeed the generall belif of all Turks See Les Estats du Monde Boterus Leo c. Q. What Religon is professed in Guinea A. Gentilism for they adore strawen rings instead of God Of whom they speak blasphemously calling him evill and black and the Author of their miseries And that they are no wayes beholding to him for what they enjoy but to their own industry They put within their Rings Wheat Water and Oyle for their god to feed upon Such Rings are worn by many as preservatives against danger Their Priests use to preach to them on festival dayes and after Sermon to besprinkle the infants with Water in which a Newt doth swim They consecrate to their Idol the first bit and draught of their meat and drink But I believe this black god they rail against is the devill whom their cunning Priests represent to that ignorant people in some black and ugly shape Sometimes of a black dog If they paint themselves with Chalke they think they do good service to their God When he is angry with them they use to bribe the Priest with gold so fishermen use to do when they have no successe at sea The Priest with his wives walks in Procession knocking his breast and clapping his hands then hanging some boughs from the trees on their necks and playing on a Timbrel the Priest flings Wheat into the sea to appease the angry God They have certain trees in great veneration consulting with them as with Oracles using divers foolish ceremonies They worship a certain bird which hath feathers like stars and a voice like a Bull. The Tunie is a sacred fish with them and not to be touched So are the mountains whose tops they daily feed or the Priests rather with meat and drink When one dieth the Priest makes gods of straw to accompany the dead in the other world wine and good cheere are sent with him and servants with his wives if he be the King these are slain to wait upon the King and their heads advanced upon Poles round about the grave They hold it a sin to spit on the ground The Tuesday is their Sabbath They use circumcision and some other Turkish ceremonies See G. Arthus Dantiseanus Mercator Bertius c. Q. Of What Religion were the African Ethiopians antiently A. Gentiles for they worshipped some immortall gods as the Sun Moon and the World some mortal as Iupiter Pan Hercules But some of them who dwelt neer and under the line did not worship but curse the Sun still when he rose because his excessive heat offended them When their Queen went to Solomon she being instructed by him in the knowledge of the true God upon her return planted the Jewish Religion in her country but the Eunuch of Queen Candace being baptized by Philip brought home with him the Christian Faith which hitherto they have retained See Diodorus Boemus Strabo Sardus Damianus a Goes c. Q. What Religion do these Aethiopians or Abyssins professe A. Christianity yet Gentilisme is retained in some part of Prestor-Iohns ample Dominions The Christians circumcise both male and female on the eighth day in memory of Christs circumcision The males are baptized fourty days after and the females eighty They abstain from certain meats and use some Mosaical Ceremonies They are very rigid in their Fastings they begin their Lent ten days before ours some Fryers eat no bread all the Lent some not in a whole year but are contented with Herbs without Salt or Oyl They keep a fast of three days after Candlemasse in memory of Ninevehs repentance Some Fryers all that time eat nothing and some Nurses give their Children suck but once a day He that marrieth three wives is excommunicated Queen Candace after her conversion consecrated the two magnificent Temples of the Sun and Moon to the Holy Ghost and the Crosse. Afterward these two Temples were given to the Monkish Knights of Saint Anthonies Order with two large Monasteries The Abyssins in their Liturgy mention the three first general Councils but not that of Chalcedon because they are Eutychians or Jacobltes Their Patriarch is onely a Monk of Saint Anthonies order and so is the Patriarch of Alexandria by whom the Aethiopian is consecrated and is in subjection to the Sea of Alexandria They observe here both Saturday and Sunday with equal devotion In the Eucharist the Priest administers leavened bread except on the Thursday before Easter for then it is unleavened because that day Christ instituted the Supper Anâ— the Deacon gives the Wine in a Spoon They receive all standing and in the Church onely all that day after they must not spit till Sun set They give the Eucharist to Infants immediately after Baptisme They believe traduction of Soules They are careful to confesse their sins to the Priest and still after confession receive the Eucharist The Patriarch onely excommunicates and none but murtherers usually Inferiour Priests and Monks labour for their maintenance but the Bishops Deanes and Prebends have large revenues and benefices They permit their Clergy to marry once and have pictures in their Churches but not images Betwixt Easter and Whitsuntide they eat flesh on Fridays Every Epiphanie day they baptize themselves in Lakes or Rivers So do the Muscovites in memory of Christs baptisme the same day They use no Confirmation nor Extream Unction See Damianus a Goes Alvarez in his Aethiopian History and others Q. What is the Religion of the lower Aethiopians A. These were not known to the Antients but they are found by Navigators to be for the most part Gentiles though divers Moors live among them Yet some of them worship but one God They superstitiously observe divers days of the Moon They feast the dead with bread and boyled flesh They punish witchcraft theft and adultery with death They may marry as many wives as they please but the first is the chief and the rest are her servants They pray to the dead in white garments In Monomotapa and some other places thereabouts the Jesuites have converted divers to Christianity many whereof are fallen back again to Gentilisme See Eâ—anuel Acosta of the Eastern affaires and Boterus c. Q. What is the Religion of Angola and Congo A. In Angola they are all heathens In the midst of their towns they worship wooden Idols resembling Negroes at whose feet are heaps of Elephants teeth on which are set up the skulls of their enemies killed in the wars They believe they are never sick but when their Idol is angry with them therefore they please him by pouring at his feet the Wine of Palmes They use to wash and paint and new cloath their dead and bury with him meat drink and some of his goods at whose grave they shed the blood of Goats They are much addicted to divination by
birds and their Priests are in such esteem that they think life and death plenty and famine are in their power In the Kingdome of Congâ— they worship some monstrous creatures in stead of God But they were converted to Christianity by the Portugal Anno 1490. At the City of Banza afterward called Saint Saviours was erected a Cathedral Church for the Bishop who was there received by the King in great magnificence This Church had 28. Canon Residents All their Idols of beasts birds trees and herbs with their conjuring characters were burned Divers Religious persons and Jesuits were sent from Portugal thither to erect Schools and Colledges for Divinity and the Arts. See Purchas Lopez Maffaeus Osorius of the acts of Emanuel Q. What Religion do the northern neighbours of Congo professe A. In Loango under the Line they worship idols and are circumcised Every trades-man appeaseth his god with such things as belong to his trade the husbandman with corn the weaver with cloath c. At the death of their friends they kill Goats to the honour of their idols and make divers feasts in memorial of the dead They will rather dye then touch any meat which is prohibited by their Priests At Kenga the Sea-Port of Loango there is an idol kept by an old Woman which is once a year honoured with great solemnity and feasting There is another idol at Morumba thirty leagues northward where boys are sworn to serve this God and are initiated with hard diet ten days silence abstinence from certain meats and a cut in their shoulder the blood of which is sprinkled at the Idols feet Their trials of life and death are in the presence of this Idol At Anzichi they are circumcised worship the Sun and Moon and each man his particular Idol In some of these neighbouring countries the people are man-eaters and worship the Devil to whom when they offer sacrifice they continue from morning till night using charming Vociferations dancing and piping See Lopez Barros and others Q. Of what Religion are the Islands about Africa A. In some of them are Mahumetans in some Christians but in most Heathens In Socotera an Island neer the mouth of the Red Sea whence we have our best Aloes they are Iacobites and are governed by their Abuna or Priest They much reverence the Crosse. They have Altars in their Churches which they enter not but stand in the Porch In Madagascar or the great Island of Saint Laurence there are many Mahumetans upon the coast but more Idolaters within the Land who acknowledge one Creator and are circumcised but use neither to pray nor keep holy day They punish adultery and theft with death In the Isle of Saint Thomas under the Line are Christians and Moors In divers Islands are no people at all In the Canaries are Christians before they were idolaters and had many wives whom they first prostituted to their Magistrates and this uncivil civility they used to strangers instead of hospitality They bury the dead by setting them upright against a wall with a staff in their hand and if he was a great man a vessel of milk by him Madera is also possessed by Christians and so be the other Islands on this hither part of the African coast see Ortelius Mercater and other Geographers Q. What Religion was professed among the Americans A. Before the Spaniards came thither they were all Pagans who as they were distinguished into divers Nations so they worshipped divers gods after divers manners but they did generally acknowledge the Sun and Moon for the chief gods In Canada they worshipped the Devil before the French came thither and in most places there as yet they worship him who when he is offended with them flings dust in their eyes The men marry two or three wives who after the death of their husbands never marry againe but go still after in black and besmear their faces with coal dust and grease they do first expose their daughters to any that will lie with them and then give them in marriage They believe that after death their soules ascend into the Stars and go down with them under the Horizon into a Paradise of pleasure They believe also that god stuck a multitude of arrows in the beginning into the ground and of these sprung up men and women They have divers ridiculous opinions of God as that he once drank much Tobacco and then gave the pipe to their Governour with a command that he should keep it carefully and in so doing he should want nothing but he lost the Pipe and so fell into want and misery Such senselesse conceits have these people who as they are savage in their carriage so in their understandings they are little better then beasts They use to sing the Devils praises to dance about fires which they make to his honour and leap over them They bemoan the dead a great while and bring presents to the grave Many of these ignorant souls were converted to Christ by the industry of the Jesuites Anno 1637. and 1638. See Father Pauls relation of new France See also Champlain and Iaques Cartier c. Q. What is the Religion of Virginia A. Before the English planted Christianity there they worshipped the Devil and many idols as yet they doe in many places there They beleeve many Gods but one principally who made the rest and that all creatures were made of water and the Woman before the Man who by the help of one of the gods conceived and bore children They are all Anthropomorphites giving to their gods the forms of men whom they worship with praying singing and offerings They hold the soules immortality rewards and punishments after this life the one in heaven the other in a burning pit toward the west The Priests are distinguished from other people by garments of skins and their hair cut like a comb on their crowns They carry their gods about with them and ask counsel of them Much of their devotion consisteth in howling and dancing about fires with rattles of Gourd or Pompian rindes in their hands beating the ground with stones and offering of Tobacco Deer suet and blood on their stone Altars They undertake no matters of consequence without advice of their Priests the chief whereof is adorned with Feathers and Weasels tails and his face painted as ugly as the devils They bury their Kings after their bodies ate burned and dryed in white skins within arches of mats with their wealth at their feet and by the body is placed the devils Image The Women expresse their sorrow with black paint and yellings for twenty four hours None but the King and Priest may enter these houses where the Images of Devils and their Kings are kept Instead of saying Grace at meat they fling the first bit into the fire and when they will appease a storm they cast Tobacco into the water Sometimes they sacrifice children to the devil But of these passages See
Father of Christ and author of the Gospel but Moses Law they rejected and the old Testament as proceeding from the other god to wit of justice The Cerdonians also denyed the Resurrection of the flesh and Humanity of Christ Affirming that he was not born of a Virgin nor suffered but in shew Marcion by birth a Paphlagonian neer the Euxin Sea was Cerdons Scholar whose opinions he preferred to the Orthodox Religion out of spleen because his Father Bishop Marcion excommunicated him for Whoredom and because he could not without true repentance be received again into the Church therefore he professed and maintained Cerdons Heresies at Rome in the time of M. Antoninus Philosophus 133. years after Christ but he refined some points and added to them some of his own phansies With Cerdon he held two contrary gods and denied Christs Incarnation of the Virgin and therefore blotted his Genealogy out of the Gospel affirming his body to be from heaven not from the Virgin He denied that this world by reason of the Ataxie and Disorder in it could be the work of the good god He rejected the Old Testament and the Law as repugnant to the Gospel which is false for their is no repugnancy He denied the Resurrection and taught that Christ by descending into hell delivered from thence the souls of Cain Esau the Sodomites and other reprobates translating them into heaven He condemned the eating of flesh and the married life and renewed baptism upon every grievous fall into sin If any of the Catechumeni died some in their name were baptised by the Marcionites They also baptised and administred the Eucharist in presence of the Catechumeni against the custom of the Church They permitted Women also to baptize They condemned all Wars as unlawfull and held transanimation with the Pythagoreans Q. 15. What was the Religion of Apelles Severus and Tatianus A. Apelles whose scholars were called Apellitae was Marcions Disciple and a Syrian by birth He flourished under Commodus the Empâ—ror about 150. years after Christ. He taught that there was but one chief God to whom was subordinat a fierie God who appeared to Moses in the bush who made the world and gave the Law to the Israelites and was their God He gave to Christ a body compacted of the Stary and Elementary substance and appeared in the shape onely of man This body when he ascended he left behind him every part thereof returning to their former principles and that Christs spirit is onely in heaven He rejected the Law and Prophets and denied the Resurrection Severus author of the Severians was contemporarie with Apelles under Commodus 156. years after Christ. He used the company of one Philumena a Strumpet and Witch He taught his disciples to abstain from Wine as being poyson begot of Satan in the form of a Serpent with the Earth The world he said was made by certain Powers of Angels which he called by divers barbarous names He hated Women and Marriage denied the Resurrection the Old Testament and Prophets using in stead of them certain Apocryphall Books Tatianus a bad Scholar of a good Master Iustin Martyr was a Mesopotamian by birth and lived under M. Antoninus Philosophus 143. years after Christ his disciples were called Tatiani from him and Encratitae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperance or continence for they abstain from Wine Flesh and Marriage They were called also Hydro-Paristatae users of Water for in stead of Wine they made use of Water in the Sacrament They held that Adam was never restored to mercy after his fall And that all men the sons of Adam are damned without hope of salvation except the Tatiani They condemned the Law of Moses the eating of flesh and the use of wine and held Procreation of Children to be the work of Satan yet they permitted though unwilingly Monogamy or the marrying once but never again they denied that God made male and female and that Christ was the seed of David Q. 16. Of what Religion were the Cataphrygians A. Montanus disciple to Tatianus who was his contemporary was author of this Sect who for a while were from him called Montanists but being ashamed of his wicked life and unhappy end they were afterward from the Country where he was born and which was first infected with his heresie called Cataphrygians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were named also Tascodragitae because they used in praying to thrust their forefingers into their Nostrills to shew their devotion and anger for sin Tascus in their Language signifieth a long slick or slaff and Druggus their Nose as if you would say Perticonasati as the interpreter of Epiphanius translates it They loved to be called Spirituales because they bragged much of the gifts of the Spirit others that were not of their opinion they called naturual men This Heresie began about 145. years after Christ and lasted above 500. years He had two Strumpets which followed him to wit Prisca and Maximilla these forsook their Husbands pretending zeal to follow Montanus whereas indeed they were notorious Whoors they took upon them to prophesie and their dictates were held by Montanns as divine oracles but at last he and they for company hanged themselves He blasphemously held himself not onely to be in a higher measure inspired by the Holy Ghost then the Apostles were but also said that he was the very Spirit of God which in some small measure descended on the Apostles he condemned second marriages and yet allowed Incest He trusted altogether to Revelations and Enthusiasmes and not to the Scripture In the Eucharist these wretches mingled the Bread with Infants Blood they confounded the persons of the Trinity affirming the Father suffered Q. 17. What was the Religion of the Pepuzians Quintilians and Artotyrites A. These were disciples of the Cataphrygians Pepuzians were so called from Pepuza a town between Galatia and Cappadocia where Montanus dwelt and Quintillians from Quintilla another whorish Prophetesse and companion to Prisca and Maximilla They held Peprza to be that new Ierusalem fore told by the Prophets and mentioned in the Epistle to the Hebrews and in the Revelatien In this they said we should enjoy life eternal They perferred Women before Men affirming that Christ assumed the form of a Women not of a Man And that he was the author of their wicked Tenets They commended Eve for eating the forbidden fruit saying that by so doing she was the author of much happinesse to man They admitted Woman to Ecclesiastical functions making Bishops and Priests of them to preach and administer the Sacraments They mingled also the Sacramental Bread with humane Blood The Artotyritae were so called from offering Bread and Cheefe in the Sacrament in stead of Wine because our first Parents offered the fruits of the Earth and of sheep and because God excepted Abels sacrifice which was the fruits of his sheep of which Cheese cometh therefore they held cheese
named from the Caldaicks word Tsalah which signifieth to pray therefore in Greeke they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer because they did pray continually and Martyriani for worshipping as a Martyr one of their Sect who was killed by a Souldier They were called also Enthusiastae from their pretended inspirations and Euphemitae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praises or elogies which they sung to God and Satanici from worshipping of Satan whom they held to be the governour of mankind They held that nothing was required to salvation but prayer therefore they rejected faith preaching and sacraments and taught that God was visible to our bodily eyes and that Satan was to be worshipped that he might do no hurt they bragged that they could visibly expel Satan whom they could see come out of the mouth like smoak and in form of a Sow with her Pigs into whose place the holy Ghost did visibly succeed They live idly and hare working so that they excommunicate any of their Sect that labour they condemn all almes giving except to those of their own Sect They allow lying perjury and disâ—embling in Religion They slighted the Sacraments and held that baptism was of no use but onely for sins past This heresie prevailed under Valentinian and Valens Emperors 341. years after Christ. The Metangismonites were so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is transvasation or putting one vessel or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek into another for they held that the Son was in the Father as a lesser vessel in a bigger and so they make the Divine Essence bigger and lesser then it self they held also that God was corporeal Q. 29. What was the Religion of the Hermians Proclianites and Patricians A. The Hermians or Hermogenians so called from Hermius or Hermogenes an African under Severus the Emperour 177. years after Christ are by Saint Austin reckoned the same with the Seleucians These held that the elements or matter of the world was coeternal with God That the Angels were made of spirit and fire and that they were the creators of mens souls That evil was partly from God partly from the matter that Christ in his ascention left his body in the Sunne they denied that there was ever any visible Paradise that there shall be any Resurrection and that baptisme by water was to be used The Proclianites were so called from one Proclus or Proculus an obscure man who held the Hermogenian opinions and withal taught that Christ was not yet come into the flesh The Patricians were so called from one Patricius whom Danaeus thinks lived under Arcadius the Emperour 387. years after Christ. These held that not God but Saran made mans flesh and that therefore men may lawfully kill themselves to be rid of the flesh they admit and reject what books of the Old Testament they please Q. 30. What did the Ascitae Pattalorinchitae Aquarii and Coluthiani professe A. The Ascitae so named from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bottle used to carry about Bottles filled with Wâ—ne and stopped bragging that they were the new Evangelical Bottles filled with new Wine and such they held necessary for all good Christians to carry about in this they placed the main of their Religion These and divers other heresies like Ionas his gourd were quickly up and quickly down The Pattalorinchitae were so named from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a staff or stick and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nose for they used to thrust their fingers into their Nose and Mouth to hinder them from speaking for they placeâ— all their Religion in silence Hence they were called Silentiarii The Aquarii were so called from 〈◊〉 water because in stead of pure Wine they offered Water in the Sacrament These were the spawn of the Severians Encratites and Helcesaites The Coluthiani were so called from Coluthus Presbyter of Alexandria and coetanial with Arrius under Constantine 290. years after Christ. Their opinion was that God could not be the author of punishment because it is evil whereas Amos the Prophet shews the contrary that their is no evil in the City which the Lord hath not done Amos 3. 6. and in Isay the Lord formeth the Light and Darknesse making peace and creating evil Is. 45. 7. Q. 31. What were the Religious Tenets of the Floriani Aeternales and Nudipedales A. The Floriani were so called from Florinus or Florianus a Roman Presbyter who lived under Commodus the Emperor 153. years after Christ. These hereticks were spawned by the Valentinians whose Doctrines concerning the â—â—ones and other of their Tenets they maintained and withall that God made evil and sin whereas Moses tells us that all things which he made were very good They retained also the Jewish manner of keeping Easter and their other Ceremonies Aeternales from the opinion of the worlds eternity for they held there should be no change after the Resurrection but that the world should continue as it is now This heresie in Philaster and Austin hath neither name nor author The Nudipedales were those who placed all Religion in going bare foot because Moses and Ieshua are commanded to pull off their shoes and Isay to walk bare-foot whereas these were Extraordinary and peculiar precepts and signs of particular things not enjoyned to be iitated Q. 32. What was the Religion of the Donatists Priscillianists the Rhetorians and the Feri A. The Donatists so called from Donatus a Numidian who because Cecilian was preferred before him to the Bishoprick of Carthage accused him and all the Bishops that ordained him to be Traditores that is such as had delivered the Bibles to be burned by Idolaters under the persecution of Maximinus though this accusation was found false yet Donatus persisted obstinate and separated himself and congregation from all others accounting that no Church where any spot or infirmity was to be found and that such a pure church was onely to be found among the Donatists and yet they would have no man to be forced or urged to a godly life but must be leâ—t to himself which was to open a Gap to all impurity they did also flight the magistracy and would not suffer them to punish hereticks They held the efficacy of the Sacraments to depend upon the dignity of the Minister and not on the Spirit of God they rebaptized also the Orthodox Christians as if their baptisâ—n had been no baptism They held it no sin to kill themselves rather then to fall into the hands of the Magistrate and so they made no scruple to kill others that were not of their faith when they found any advantage They used certarn magical purifications and bragged much of Enthusiasms and Revelations They also with the Arrians made the Son lesse then the Father and the Holy Ghost then the Son This herefie was divided into divers schismes the chief whereof were
Anthropomorphites and the Manichees They rejected the Books oâ— Moses made God with a humane shape taught that the world was made by evil Angels and that Michaâ—l 〈◊〉 Arch-angel was incarnate They condemned Image worship and despised the crosse because Christ died on it They held the churches baptism to be the baptism of Iohn but their own to be the true baptism of Christ they slighted the Church Liturgy and taught there was no other Resurrection but from sin by repentance they held also that men might dissemble in Religion At Antwerp one Taudenius or Tanchelinus being a Lay-man under took a Reformationâ— teaching that men were justified and saved by faith onely that there was no difference between Priests and Lay-men that the Eucharist was of no use and that promiscuous copulation was lawful The Petrobrussâ—ans so called from Peter de Bruis of Antwerp held that baptism was needlesse to Infants and likewise churches were uselesse that crosses should be broken that Christ was not really in the Eucharist and that prayers for the dead were fruitlesse One Peter Aballard taught that God was of a compounded Essence that he was not the author of all goodnesse that he was not onely eternal that the Angels helped him to create the world that power was the property of the Father Wisdom of the Son Goodnesse of the holy Spirâ—â— He denied that Christ took our flesh to save sinners or that the feare of God was in him he said that the holy Ghost was the soul of the world that man had no 〈◊〉 will that all things even God himselfe were subject to necessity that the Saints do not see God that in the life to come there should be no feare of God and that wee are in matters of faith to be directed by our reason His chief disciple was Arnoldus Brixienfis who denied also temporalties to the Clergy Gilbert Porrâ—â—anus Bishop of Poytires taught that the Divine Essenâ—â— was not God that the Proprieties and Persons in the Trinity were not the same that the Divinity was not incarnate in the Son He rejected also merits and lessened the efficacy of baptism The Henricians so called from one Henry of Tholouse a Monk and somented by Henry the Emperor taught the same Doctrines that Peter de Bruis did and withal that the church musick was a mocking of God The Patareni taught â—lso the same things The Apostolici so named from saying they were Apostles immediatly sent from God despised marriage all meats made of Milk the baptising of Infants purgatory prayers for the dead invocation of Saints and all Oaths They held themselves to be the onely true Church One Eudon gave himself out to be the judge of the quick and dead The Adamites started up again in Bohemia The Waldenses so called from Waldo of Lions who having distributed his wealth professed poverty he rejected images prayers to Saints Holy days Churches Oyl in Baptisme confirmation the Ave Mary auâ—icular confession indulgences purgator prayers for the dead obedience to Prelates distinction of Bishop and Priest Church Canons merit religious orders extream unction miracles exorcisms Church musick canonical hours and divers other Teneâ—â— of the Church of Rome They held that Lay-men might preach and consecrate the Bread and that all ground was alike holy They rejected all prayers except the Lords prayer and held that the Eucharist consecrated on the Friday had more efficacy then on any other day That Priests and Deacons falling into sin lost their power in consecrating and Magistrates in governing if they fel. That the Clergy should possesse no temporâ—lties that the Church failed in Pope Sylvesters time They rejected the Apostles creed and all oaths but â—ermitted promiscuous copulation and taught 〈…〉 man ought to suffer death by the sentence of any Judge Q. 5 What were the Albigenses and what other Sects were there in this twelfth Century A. These not long after the Waldenses swarmed in the Province of Tolouse and were overthrown by Simon Earl of Montferrat these taught that they were not bound to make prosession of their faith they denyed pâ—rgatory prayers for the dead the real presence private confession images bells in Churches and condemned the eating of flesh egges and milk The Romish writers affirm that they held two Gods that our bodies were made by Satan that the Scriptures were erroneous all oaths unlawful and Baptisme needlesse They rejected the old Testament and marriage and prayers in the Church they held there were two Christs a good born in an unknown Land and a bad born in Bethlehem of Iudea That God had two Wives of which he begot Sons and Daughters and more such stuâ—â— as may be seen in the above named authors The Corâ—erij held the Petrobrussian Tenets and withall that the Virgin Mary was an Angel that Christs body was not glorified in Heaven but did putrifie as other dead bodies and so should remain after the day of judgementâ— They taught also that the souls should not be glorified till the Resurrection Ioachimus Abbas taught that in the Trinity the Essence generated the Essence which opinion was condemned in the general Councel of Lateran under Innocent the third not long after started up Petrus Iohannis who maintained the errour of Ioachimus and withal taught that the reasonable soul was not the form of man that the Apostles preached the Gospel after the literal not after the spiritual sense that grace was not conferred in baptisme that Christs side was pierced with a Lance whilest he was yet alive which is directly against the words of Saint Iohn therefore this opinion was condemned in the councel of Vienna he held also Rome to be Babylon and the Pope to be Antichrist Q. 6. What opinions in Religion were professed the â—â—â—teenth Century A. Almaricus a Doctor in Paris taught that if Adâ—m had not sinned there had been no procreation nor distinction of Sex This was condemned in the councel of Lateran under Innocent the third He held that the Saints do no wayes see God in himselfe but in his creatures He denyed the Resurrection Paradise and Hell also the real presence invocation of Saints Images and Altars He said that in the Divine minde might be created Ideas He transformed the mind of a â—ontemplative man into the Essence of God and taught that charity made sin to be no sin David Dinantius taught that the first Matter was God which was to make God a part and the meanest part of all his creatures Gulielmus de sancto amore taught that no Monks ought to live by alms but by their own labours and that voluntary poverty was unlawful the same doctrine was taught by Desiderâ—us Longobardus affirming it a pernicious opinion that men should leaue all for Christ. Raymundus Lullius taught that in God were different Essences that God the Father was before the Son that the holy Ghost was conceived of the Father and the Son 〈◊〉 the Doctrine of the Church is that he proceeds
George Maior one of Luthers disciples who taught that no man nay not infants can be saved without good works But it s ridiculous to expect good works from Infants who have not as yet the use of reason nor organs fit for operation 4. Osiandrists so called from Andrew Osiander a Lutheran who taught that Christs body in the Sacrament suffered was corruptible and died again directly against Scripture saying that Christ being risen from the dead dieth no more death hath no more dominion over him He taught also that we are not justified by faith or works but by the essential righteousnesse of Christ dwelling in us But the essential righteousnesse of Christ is the righteousnesse of his divinity which is not communicable nor separable from him 5. Augustinians in Bohemia these taught that none went to heaven or hell till after the last judgement whereas Christ tells the contrary to the good thiefe this day thou shalt be with me in Paradise and affirmeth that the soul of Lazarus was carried by Angels into Abrahams bosom and Dives into hell Wherefore did Christ ascend to heaven but that we might be where he is They make also dormice or swallows of mens souls saying that they sleep till the resurrection if Saint Steven when he was dying had known this Doctrin he would not have called upon the Lord Jesus to receive his spirit The story also of Lazarus and Dives doth overthrow this conceit They say also that Christs human nature is not as yet ascended into heaven which directly overthroweth our Creed in that article as likewise the Scriptures and withall the hope and comfort of a Christian. 6. Stancarians so called from one Francis Stancarus a Mantuan who taught that Christ justifieth us and is our mediator only according to his humane nature whereas our redemption is the work of the whole person and not of one natâ—re alone 7. Adamites so called from one Adam author of the Sect they use to be naked in their Stoves and Conventicles after the example of Adam and Eve in Paradise And therefore when they marry they stand under a Tree naked having onely leaves of trees upon their privities they are admitted as brethren and sisters who can without lust look upon each others nakedness but if they cannot they are rejected 8. Sabbatharâ—anâ— so called because they reject the observation of the Lords day as not being commanded in Scripture and keep holy the Sabbath day onely because God himselfe rested on that day and commanded it to be kept But they forget that Christ came to destroy the Ceremonial Law wherof the Sabbath in respect of the seventh day was a branch and therefore Christ himself brake it when he commanded the sick man whom he cured to carry home his bed on that very day 9. Clancuâ—arii were those who professed no religion with their mouth thinking it sufficient to have it in their heart They avoid all Churches and publick meetings to serve God thinking their private houses to be better then Temples whereas they should remember that private prayers cannot be so effectual as publick neither is it enough to believe with the heart except we also confesse with the mouth for he that is ashamed to confesse Christ before men shall not be confessed by Christ before his Father and his holy Angels 10. Davidistae so called from one David George a Hollâ—nder he gave himselfe our to be the Messiah sent by the holy Spirt to restore the house of Israel that the Scriptures were imperwect and that he vas sent to bring the true Law and Doctrine that the â—oul was pure from sin and that the body onely sinned whereas indeed they both concur in the act of sinning and therefore are both punishable especially the Soul which is the chiefe agent the body is but the instrument He taught also that a man may have many Wives to replenish spiritual Paradise that it was no sin to deny Christ with the mouth so long as they believed on him in their heart He rejected also the books of Moses 11. Mennonists so called from one Mennon a Fâ—â—eslander These deny Christ to be born of Mary affiâ—ming that he brought his flesh from Heaven he called himselfe the Judge of men and Angels 12. Qeistae and 〈◊〉 who taught there were three distinct Gods differing in degrees One George Paul of Cracovia is held to be author of this Sect. 13. Antitrinitarians these being the spawn of the old Arrians and Samosatenians deny the Trinity of Persons and the two natures of Christ their author was Michael Servetus a Spaniard who was burned at Geneva 14. Antimarians who denied Maries Virginity affirming she had other children besides Christ because there is mention made of Christs brethren in the Gospel this is the old Heresie of Cerinthus and Helvidius whereas they consider not that in Scripture those of the same kinred are called brothers So is Lot called Abrahams brother and Lâ—â—an Iacobs Unckle is called his brother 15. Antinomians who reject the Law affirming there is nothing required of us but faith this is to open a wide gap for all â—mpiety Christ came not as he saith himselfe to abolish the Law but to fulfil it If there be no use of the Law then they must deny Gods justice and that it is now an uselesse attribute of the divinity â—16 Infernaleâ— these held that Christ descended into no other hell but into the grave onely and that there is no other hel but an evil conscience whereas the Scripture speaketh of hell fire prepared for the Devil and his Angels and calls it the bottomlesse pit c. 17. Bequinians so called from one Boquinus their Master who taught that Christ did not die for the wicked but only for the faithful so they make him not to be the Saviour of mankind and of the world but a particular Saviour only of some wheras Saint Iohn saith that Christ is the reconciliation for our sins and not for ours onely but also for the sins of the whole world 1 Iohn 2. 2. 18. Hutistes so called from one Iohn Hut who take upon them to prefix the very day of Christs comming to judgement whereas of that day and hour knoweth no man nay not the Angels in Heaven 19. Invisibiles so called because they hold that the Church of Christ is invisible which if it be in vain did he compare it to a City built upon a hill â—â—in vain also doth he counsel us to tell the Church if our brother wil not be reformed in vain also doth the Apostle warn Bishops Presbyteries to look to their stock to rule the Church which Christ hath purchased with his blood Act. 20. How can he be called the sheepherd of that â—â—ock which he neveâ— saw 20. Qnintinistae so called from one Quintinus of Bicardy a Tailour He was author of the Libertins who admit of all Religions Some of them mock at all Religions at that Lucianist who â—rot a book of the three Impostors
Some of them deny the souls immortality and doubt whether there be any other Deity except Heaven and Earth 21. The Family of Love whose author was one Henry Nicolas a Hollander They reject all Sacraments and the three last petitions of the Lords prayer They say that Christ is onely the image of God the Fathers right hand and that mans soule is a part of the divine essence 22. Effroâ—tes so called from shaving their foreheads till they bleed and then anoint them with oyle using no other baptisme but this they say the holy Ghost is but a bare motion inspired by God into the mind and that he is not to be adored all which is directly repugnant to Gods word which proves that the holy Ghost is true God Thou hast not lyed saith Saint Peter unto man but unto God meaning the holy Ghost This Sect took up their station in Transylvania 23. Hosmanists these teach that God took flesh of himself whereas the Scripture saith that Christ was made of a Woman They deny pardon to those thaâ— relapse into sin and so they abridge the grace of God who wills us to repent and thereupon receives us into â—avour 24. 〈◊〉 so called from one Gaspâ—â— Schewenkfeld a Silesian he taught that the Scripture was needlesse to Salvation and with the old Mâ—nichees and Valentinians that Christ was not conceived by the holy Ghost in the Virgins Womb but that God created a man to redeem us and joyned him to himselfe and that this man became God after he ascended into Heaven they confound the Persons of Father and Son and say that God did not speak these words This is my beloved Son That faith is the very essence and nature of God That all Christians are the Sons of God by nature procreated of the divine essence That the Sacraments are uselesse that Christs body is every where Of these Sects and many more of lesse note see Florimundus Raymundâ—s hence we may see what a dangerous Gap hath been made since Luther began to oppose the Church of Rome for the little Foâ—â—es to destroy Christs Vineyard what multitudes of Taâ—es have grown up 〈◊〉 the good Corn in the Lords field what troublesome Frogs worse then those of Egypt have crawled into mâ—st mens houses what swarmes of Locusts have darkened thâ— Sun of righteousnesse whilst â—e was â—â—ining in the Firmament of his Church Q 13. What other opinions in religion were maintained this age A. Carolostadius Arch Deacon of Witâ—berâ— and Oecolâ—â—padius Monk of the Order of S. Bridges opposed Luthers Doctrin in the point of the real presence shewing that Christ was in the bread onely sacramentally or significatively The Libertius whose author was one Quintious a Taylor of Piâ—cardy taught that whatsoever good or evil we did was not done by us but by Gods Spirit in us that sin was nothing but an opinion that in reproving of sinners we reproved God himself that he onely was regenerate who had no remorse of conscience that he onely reâ—euted who confessed he had committed no evil that man in this life may be perfect and innocent that the knowledge we have of Christ and of our Resurrection is but opinion that we may dissemble in Religion which is now the opinion of Master Hobbs and lastly they slight the Scriptures relying on their own inspirations and they slight the Pen men of the Holy Ghost calling Saint Iohn a foolish young man Saint Matthew a Publican Saint Paul a broken vessel and Saint Peter a denyer of his Master Zuinglius Canon of Constance held the Doctrine of Câ—rolostadius against Luther concerning the real presence David George a Glasier in Gaunt taught that he was God Almighties Nephew born of the Spirit not of the flesh the true Messiah and third David that was to reign on Earth that Heaven was void of inhabitants and that therefore he was sent to adopt Sons for that heavenly Kingdom He denied Spirites the Resurrection and the last judgement and life eternal He held promiscuous copulation with the Adamits and with the Manichees that the soul was not polluted with sin that the souls of Infidels shall be saved and the bodies of the Apostles as well as those of Infidels shall be burned in Hell fire and that it was no sin to deny Christ before men therefore they condemned the Martyrs of folly for shedding their blood for Christ. Melaâ—â—ctâ—on was a Lutheran but not altogether so rigid so was Bucer except in the point of Christs real presence Westphalus also but he denied original sin and the Holy Ghosts procession from the Son and that Christs did not institute the Lent Fast nor was any man tied to keep it Q. 14. What were the chief Heads of Calvins Doctrine A. That in this life our â—aith is not without some doubtings and incredulity that the Scriptures are sufficient without traditions that an implicite faith is no faith that the Books of Tobias Iudith a part of Hester The Wisedome of Solomon Ecclesiasticus Baruch The History of Bell and the Dragon and the books of Macchabees are not parts of the Canonical Scripture that the Hebrew Text of the Old Testament is only authentical and so the Grek of the New Testament that the Scripture in Fundamentals is clear of it selfe and is a sufficient judge of controversies that the Elect have saving faith onely which can never totally and finally be lost that predestination to life or death dependeth not on mans foreseen merits or demerits but on Gods free will and pleasure that no sin comes to passe without the will of God that the Son of God received not his Essence of the Father nor is he God of God but God of himselfe that Christ in respect of his humaniâ—y was ignorant of some things that the Virgin Mary was obnoxious to divers sins and infirmities that Christ is our Mediaâ—or in respect of both natures that Christ was in the state of damnation when he suffered for us but did not continue in it that Christ by his suffering merited nothing for himselfe that he descended not truly into Hell but by suffering the pains of Hell on the Crosse that there is no Limbus Patrum nor Purgatory that our prayers avail not to the dead that the torments of the evil Angels were deferred till the day of judgement that Christ came not out of the grave whilest it was shut that the true Church of God consisteth onely of the Elect and that it is not visible to men that the Church may erre that Saint Peter was not Bishop of Rome nor the Pope his successor but that he is Antichrist that the Church and Magistrate cannot make Laws to bind the conscience that caelibat and the monastical life is unlawful consequently the vows of chastity poverty and obedience that man hath not free will to goodnesse that concupiscence or the first motions before the will consents are sins that all sins are mortal and none in themselves venial that in
one Nature and one Will some affirming him to be onely God some onely man some made up of both some altogether deny him some will have his body come from Heaven some from the Virgin some from the Elements some wil have our Souls Mortal some Immortal some bring it into the body by infusion some by traduction some wil have the soul created before the world some after some will have them created altogether others severally some will have them corporeal some incorporeal some of the substance of God some of the substance of the body So infinitly are mens conceits distracted with variety of opinions whereas there is but one truth which every man dims at but few attain it every man thinks he hath it and yet few enjoy it The main causes of these distractions are pride self-love ambition contempt of Church and Scripture the Humour of Contradiction the Spirit of Faction the desire of Innovation the want of preserment in high Spirits Anger Envy the benefit that ariseth to some by fishing in troubled waters the malignant eye that some have on the Churches prospeâ—ity the greedy appetite others have to Quailes and the Flesh-Pots of Egypt rather then to Manna though sent from Heaven the want or contempt of Authority Discipline and order in the Church which like Bulwarks Walls or Hedges keep out the wild Boars of the Forfest from rooting up the Lords Vineyard and the little Foxes from eating up the Grapes thereof Therefore wise Governours were forced to authorize Bishops Moderatours or Superintendents call them what you will for regulating curbing and punishing such luxurious wits as disturbed the peace of the Church and consequently of the State by their fantastical inventions knowing that too much liberty was no lesse dangerous then Tyranny too much mercy as pernitious as cruelty and a general permission in a Kingdom or State no lesse hazzardous to the publick tranquillity then a general restriction The Contents of the Ninth Section The first original of the Monastical Life 2. The first Eremites or Anchorites 3. The manner of their living 4. Their Excesses in Religion 5. The preheminence of the Sociable Life to the Solitary 6. The first Monks after Anthonie 7. The rules of Saint Basil. 8. Saint Hieroms order 9. Saint Austins order 10. If Saint Austin instituted his Eremites to beg 11. Of Saint Austins Leathern Girdle used at this day 12. The institutions and exercises of the first Monks 13. Why Religious persons cut their Haire and Beards 14. Whence came that custom of Shaving 15. Of the Primitive Nuns 16. Of What account Monks are at this day in the Roman Church 17. How the Monks and Nuns of old were consecrated 18. The Benedictine order 19. Of the orders proceeding from them 20. Of Saint Bennets rules to his Monks 21. The Benedictines Habit and Dyet 22. Rules prescribed by the Councel of Aix to the Monks 23. The Rites and Institutions of the Monks of Cassinum 24. The manner of electing their Abbots 25. The Benedictine Nuns and their rule 26. Of the Laws and Priviledges of Monasteries SECT IX Quest. 1. HAving taken a view of the Opinions in Christian Religion for 1600 years it remains that we now take notice of the strictest observers thereof therefore tell us who they were that separated themselves from other Christians not so much in opinion as in place and strictnesse of living and what was the first original of this separation A. When the Christian Religion in the beginning was opposed by persecutors many holy men and women to avoid the fury of their persecutors retired into desart places where they gave themselves to fasting prayer and meditation in the Scriptures These were called Eremites from the Desart where they lived and Monachi from their single or solitary life And Anchorites from living a part by themselves Such were Paul the Eremite Anthony Hilarion Basil Hierom and others Afterward the Eremites growing weary of the Desarts and Persecution at an end betook themselves into Towns and Cities where they lived together and had all things in common within one building which they called Monastery Covent or Cloyster These Monks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worshippers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exercisers or Wrestlers in Christianity Clerici also as being the Lords inheritance and Philosophers from their study and contemplation of Divine and Humane things Their houses were called Caenobia because they held all things among them in common and Claustra or Cloysters because there they were inclosed from the rest of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schools of cares and discipline and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of exercise As the men had their peculiar Houses or Cloysters so had the women who were willing to separate themselves from the world these were called Nâ—nnâ— or Nuns from the Egyptian word Nennus for there were the first Monasteries from their solitary life they are named Moniales and from their holinesse Sanctimoniales and from the Roman phrase Virgines Vestoles now because these holy men and women lived at first in caves and subterraneal holes they were named Mandritae for Mandrae signifies caves or holes and Troglodyta from those Ethiopians in Arabia neer the Red Sea who lived on Serpents flesh and Roots whose skins were hardned with the nights cold and tanned with the Suns heat They were so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their caves where they dwelt Q. 2. Who were the first Eremites or Anchorites A. If we take Eremites for such as have lived in desarts for a while to avoid persecution then we may say that Eliah Iohn Baptist and Christ himself were Eremites For they were forced sometimes to live an Eremitical or solitary life in desarts But if by Eremites we understands such as wholly addicted themselves to an Eremitical or solitary life from the world and worldly affairs that they might the more freely give themselves to fasting prayer and contemplation then the first Eremite we read of since Christ was Poul the Theban who having lost in the persecution under Decius both his Parents and fearing to be betrayed by his Sisters Husband betook himself to a cave at the foot of a Rocky Hill â—bout the year of Christ 260. and there continued all his life to wit from fifteen years of age till he died which was the one hundred and thirteenth year of his life All which time he saw no body but Antonius who being Ninety years old by divine instinct came to Paul on the day he died This Antonius instituted this Eremitical life in Egypt Being twenty years old he sold his Estate and bestowed it on the poor then in remote places he lived alone but that sometimes he would visit his disciples At 35. years he betook himself to the desart till he was 55. Then he returned to the Cities and preached Christ there Afterward he returned again to the desart where he spent the remainder of his life and dyed the 105. year of
be with till the end of the world and on which he hath bestowed the Spirit of Truth to conduct her into all Truth and which he hath built upon the Rock so that Hell Gates shall not prevail against her his Church I say is a congregation and consisteth not of one but of many and Christ hath promised that where two or three are gathered together in his name he will be in the midst of them 5. Because God is better praised and more honoured of many together then by one alone therefore David will praise God and declare his name in the great Congregation Christ will have our light to shine before men that they seeing our good works may glorifie our Father which is in heaven This cannot be done by him that lives amongst wild beasts in a Desart How can he honour God by the exercise of justice mercy charity humility and other vertues chiefly of his patience in suffering injuries and of his obedience to superiours How shall he find out his own infirmities and failings seeing selfe-love is in every man and no man can so well pry into himselfe as another and the heart of man is deceitful above all things 6. And lastly no man alone can be so secure from danger of enemies as when he is in company and therefore Satan is more ready to assault man by tentations when he is alone then when he is in the company and society of others So he set not upon Christ when he was in Ierusalem but when he was led by the Spirit into the Dâ—sart therefore wo to him that is alone for when he falls there is not a second to help him up As then in the body natural God did not separate one member from another but united them all in one bulk under one head to be animatâ—d by one heart or soul that they might help each other so hath he done in the body Polâ—tick of mankind Q. 6. Who were the first Monkâ— after Anthony A. The Thabennesii so called from Thabenna an Island in the Province of Thebais In this one Pachomius an Eâ—emite about the time of Constantius Constantines Son assembled divers Monks together and by the advice of an Angel so goeth the story prescribed them these rules to wit that they should live together in one house distinguished into divers Cells and in each cell should remain three Monks but should all eat in one Hall No man must be forbid to eat or fast they must sleep not lying on beds but sitting in their chaires they must wear Goats skins which they must never put off but when they communicate then they must come only with their hood with which their heads must be covered when they eat that they may not be seen to eat for in eating they must neither cast their eyes off from the Table nor must they speak No stranger must be admitted without three years trial They must pray twelve times in the day time likewise in the evening and in the night a Psalm preceding each prayer The Monks were divided into 24 Orders according to the number of the Greek letters Q. 7. What were the Religious rules that Saâ—nt Baâ—il pâ—escribed to his Monks A. Saint Basil Presbyter of Caesarea in Cappadocia being molested by Eusebius Bishop there to avoid trouble and disturbing of the Church retired to a Monastery in Pontus where he preached to the Monks of that place and departing thence travelled about the country of Pontus and perswaded the Eremites who lived apart in caves and cells of the Desarts to unite themselves in Monasteries and withal prescribes to them these 95. subsequent rules which were imbraced by most of the Eastern Monks The Rules were these 1. To love God with all their heart soul and strength and their neighbours as themselves 2. To ground this Love of God upon his power glory and excellency as â—e is in himselfe and on his goodnesse mercy and bounty towards us 3. That the love of our neighbour be grounded on the command and will of God and on his love towards us his enemies for if God hath so highly loved us that were his enemies shall not we when he commands us love our neighbours 4. That they should not live any longer a sunder but together because of the mutual helps comforts instructions exercise of vertues efficacy of prayers security from dangers which are in the sociable not in the solitary life â— That they should forsake the delights and vanities of the world and with the Apostle to crucifie it and to be crucified to it 6. That they should dispense their wealth to the poor and indigent 7. That none be admitted into their Fraternity without probation 8. That Infants be also admitted but not without the consent of their Parents 9. That they study to be continent and sober in their diet and behaviour 10. Is set down the mâ—asure of their eating and drinking and simplicity of food 11. That there be no affectation or contention for superiority of place at the Table but that all things be done there with order and decency 12. That their appaâ—el be plain simple and homely and that they weaâ— a girdle after the example of Iohn Baptist and the Apostles 13. That they walk not after their own sense and pleasure but as they are directed by Gods word 14. That they be obedient to their Superiours but chiefly to God 15. That they should serve God with the same affection as David did when he said As the Hart brayeth for the Rivers of water so doth my soul after thee O God 16. That he who is their Governour should consideâ— whose minister he is and that he should be as tendeâ— of his charge as a nutse of her child 17. That he reprove at first gently and in the spirit of meeknesse but that he esteem of the obstinate as Heathens and Publicans 18. That he suffer not the least offence to go unreproved seeing the least is a breach of Gods Law 19. That repentance be in sincerity 20. That it be accompanied with good works 21. And with confession 22. That if a man relapse into sin he may use more sincerity in his repentance then before for it seems the disease was not perfectly cured 23. Let him that reproveth be as a Father or a Physitian and he who is reproved as a Son and a Patient 24. That no man defend or excuse himself in his evil courses 25. That among them all things be in common 26. That men of Estates bestow on their Kindred what is their due and the remainder on the poor 27. That none return to their Parents houses except it be to instruct them and by their Superiors leave 28. That none give way through idlenesse for their minds to waver or wander up and down 29. That to avoid idle and sinfull dreams in the night let every one be diligent in meditating on the Law and the word of God by day 30. That with the
onely the exercise of their hands but also of their mindes as Hospinian observes out of Budaeus These Monks were tyed to weare a white garment Q. 8. What Religious Order did Saint Hierome erect A. S. Hierom who was coetaneal with S. Basil being offended at the Heathenish lives of Christians in Rome betook himself with some others into Syria where he lived in the Desart for a time giving himself to study prayers and meditation afterward returning to Rome was so hated there by the Clergy whose vices he sharply reproved that he betook himself again to his Monastical life in Syria where Paula a noble Roman Marton erected four Monasteries three for Women and one for men in Bethlehem neer the stable where Christ was borne In this Covent Saint Hiâ—rom lived many years with divers of his friends spending his time in devotion writing and meditating on the Bible and educating also of divers noble youths to whom he read Rhetorick and the Poets And thus he ended his dayes the 91. year of his life and of Christ 421. The Monks of his Order are called Hieronymiani whose garments are of swart or brown colour Over their coat they wear a plated cloak divided they gird their coat with a leather girdle and wear wooden shoos There is also an Order of Eremites of Saint Hierom set up by Charles Granellus a Florentin about the year of Christ. 1365. These Hierâ—mites flourished most in Italy and Spain and have large revenues Q. 9. Of What Religious Order is Saint Augustine held to be author A. Of those who are called Canon Regulars bearing Saint Augustines name and of the Eremites of Saint Augustine Which of these two Orders was first instituted by that great light and Doctor of the Church it not yet certain we finde that this holy man was at first a Manichee till he was 31. years of age and professed Rhetorick at Rome and Millan but by the perswasion of Simplicianus and reading the life of Antony the Monk he became a convert and in a Garden with his friend Alipius as he was bewailing his former life he heard a voice accompanied with the Musick of Children saying to him Tolle lege Tolle lege that is Take up and Read looking about and seeing no body he took this for a divine admonition and so taking up the Bible the first passage he lighted on was this Not in Surfetting and Drunkenâ—esse not in Chambering and Wantonnesse but put you on the Lord Iesus c. Upon this resolving to become a Christian he went with Alipius to Millan where they were both baptized with his Son by Saint Ambrose Bishop theâ—â— After this having spent a few years in fasting prayer and study in the holy Scripture he was called to Hippo in Africa where he was at first Presbyter and then Bishop He built a Monastery within the Church of Hippo where he lived with other learned men â—s in a Colledge and from thence sent abroad divers Divines to be Clergy men in Hippo and Bishops to other places Now whereas Saint Austin was first an Eremite and lived in the Desart before he erected a Collegiate life in Hippo it is likely that the Eremites of his Order are more ancient then his Monks or Canons But some doubt whether either of those Orders were instituted by him as divers other Orders who professe to live after his rule as the Scopettini instituted by Steven and Iames of Sena and confirmed by Gregory 11. about the year 1408. The Prisonâ—rii called also Lateranenses these sprung up in the Territory of Luca in Hetruria which Eugenius 4. ratified The Order of Saint George in Alga instituted at Venice by Lâ—â—rentius Iustinianus Anno. 1407. and confirmed by Pope Iohn 22. These wear a Blew habit The Dâ—minicans also Brigidians Iesuati Servants of the blessed Virgin Mary Hieromites Antonians Trinitaries Brothers of Saint Iohn of Ierusalem Cruciâ—eri Brothers of Saint Peter the Confessor Brothers of the Lords Sepulchre Eremites of Saint Paul with divers others The habit of the Canons regular is a White Cloth Coat open before and down to their feet This is girded to their body and over it they wear a Linnen Surplesse to their knees and over that â— short black Cloak to their elbows with a Hood fastned to it their Crowns are shaven like other Friers and when they go abroad they wear a bread Hat or a black Corner'd Cap. But Saint Austins Eremites wear a black Coat with a Hood of the same colour underneath there is a White little Coat Their Girdle is of Leather with a Buckle of Horn. After the example of these Monastical Canons there were Ecclesiastical Canons erected who instead of an Abbot had the Bishop for their Governour these were seated neer the Cathedral Church which sometimes was called Monâ—stery and corruptedly Minster these Canons whilst they lived strictly according to their rule were named Regular but when they fell off from their strict way of living and medled with worldly businesse they received a new name of Canons Secular Volaterran reckoneth 4555. Monasteries of Canons in Europe 700. in Italy whereas now are scarce 60. Popes 36. Cardinals 300. of Canonised Saints 7500. Q. 10. Did Saint Austin institute his Eremites to beg A. It is not likely for Saint Austin never begged himself but did live by his learned and pious labours Christ and his Apostles did not live idlely and by begging Saint Paul laboured working with his own hands and said 1. Cor. 4. That he who will not work should not eat And 2. Thes. 3. That it is a more blessed thing to give then to receive A begger was not to be suffered in Israel and amongst Gods people it was held a curse to beg therefore David wished that his Enemies might beg their Bread and sheweth that the children of the righteous shall never be driven to beg Besides they that are able to work aud will not but live upon the alms of such as are sick and impotent are robbers of the poor and weak I deny not but Christ undertook voluntary poverty because he confesseth Luc. 6. That the Son of man had not whereon to lay his head and Luc. 8. 3. that the Women did minister to him of their goods and elsewhere That he had neither House of his own to be born in nor a Chamber of his owne to eate his last Supper in nor an Asse of hiâ— own to â—ide on nor a Grave of his own to lie in Yet we do not read that he begged or lived idlely for he went about preaching working miracles and doing good therefore he needed not to beg for he that will thus imploy his life shall not want nor need to beg And so if the Monks would take pains in praying and preaching they needed not to be Mendicants For the labourer is worthy of his wages no man goeth a Warfare on his on châ—rges he that serveth at the Altar must live by the Altar and
dispersed Anchorites into one body and built them a Monastery on the top of the Hill near the Well of Elias by which stood an ancient Chappel of our Lady Perhaps from this Chappel the Carmelites were called the Virgins Brothers The same Almericus translated into Latine the Book concerning the institution of the first Monks written in Greek by Iohn Bishop of Ierusalem for the benefit of these Carmelites and placed over them a Latine Governour in the time of Pope Alexander the third who began this Popedom Aâ— 1170. The Governours name V as â—ertholdus Aquitanus some think this Order was instituted 40. years after to wit in the Papacy of Innocent the third Their second Governour was Brochard of Ierusalem who made them a rule much after the rule of Saint Basil which in the year 1199. was abridged and confirmed by Albert Patriarch of Ierusalem who tied them to fasting silence and canonical hours and the Lay-Brothers to Peter the Eremites Beads or Prayer and to our Ladies Psalter They were as yet tied to no Vow but that of obedience to their Superiour They came into England about the year 1240. Ralph Fresburn was their first Governour here and Hunfrid Nektâ—n the first Carmelite that read School Divinity in Cambridge and was of that order the first Doctor of Divinity This order came into Lituania Anno 1427. Whilst they were in Syria their Garment was a striped cloak of party colours which they say was used by the Prophet Eliah but Pope Honorius the third or as some say the fourth took from them this habit as not beseeming or agreeable to Religion and instead thereof gave them a white cloak and a white hood and under a coat with a scapulary of hair-colour The use of the white cloak was confirmed by Pope Nicholaus the fourth Whilst they used the former habit they were highly esteemed by the Egyptians and maintained by the Sultan but when they began to wear the Popes new Livery he expelled them out of Egypt and burned down their Monastery and Chappel Honorius the fourth exempted them from the jurisdiction of Princes and Bishops Gregory the ninth forbade them to injoy possessions or revenues but to beg from door to door Honorius the fourth will have them called instead of Carmelites Brothers of the Virgin Mary Alexander the fourth allowed them prisons to punish their apostates and Iohn 23. took them into his immediate protection and by a vision was warned to keep them 〈◊〉 of purgatory Many of the Carmelites fell off from their first strictnesse of life and gave themselves to all 〈◊〉 and voluptuousnesse whereupon they were divided into two Sects the one were called Observantes the other Non Observantes to undertake this order is hâ—ld meritorious and three years indulgence is promised to him that shall at any time call them brothers of Saint Mary In many of their Cloysters they have the picture of Iohn Baptist in their habit because he is named Eliah and they say that Eliah did wear this habit they have changed now I mean the Non Observantes their hair-coloured coat into black Q. 13. What were the Dominicans A. These were so called from Dominicus a Spaniard their first Author they sprung out of the Humiliali and were instituted by Innocent the third Anno 1205. the chief end of their institution was to write expound and preach the word of God whence they are named Praedicantes or Praedicatores Dominicus was by Pope Innocent the third Anno. 1207. imployed with twelve Abbots of the Order of Cisterâ—iaeâ—s to preach down the Doctrines of the Aâ—â—igenses He by his preaching so incensed the Princes against them that they took arms and killed above One hundred thousâ—nd of them Dominicus with twelve more accompanied by Fulce Bishop of â—oledâ— went to Rome where he petitioneth Innocent the third to confirm his order who was somewhat averse till he dreamed that he saw Dâ—minicus supporting with his shoulders the Church of Lateran that was ready to fall down hereupon he adviseth Dominick to pitch upon some rule and he would ratifie it Dominick returns presently to his Disciples being sixteen together acquaints them with the Popes intention they all resolve to professe the rule of Saint Austin the preacher In the interim Innocent dieth Honorius the third succeeded 〈◊〉 confirmed their rule and institution Dâ—â—inick added some things to Saint Austins rule He divided his Monastery into three parts one for himself and contemplative Brothers the other for contemplative Sisters the third was for both sexes that were given to the active life these were called Brothers and Sisters of Saint Dominick or the Souldiers of Jesus Christ for as Dominick with the spirituall so these with the corporal sword were to subdue Hereticks The Dominicans are tied to reject all kinde of wealth money and possessions that their work of preaching may not be hindred To hold every year a general Chapter To fast seven moneths together namely from holy 〈◊〉 day in September till Easter and at all other times on Friday to abstain from flesh except in times of sicknesse To lye in Blankets not in Sheets nor on Feather-beds To be silent To wear a white coat under a black cloak which they say was prescribed by the Virgin Mary to one Rheginaldus in his sicknesse To have low-built Monasteries answering to their poverty and humility To be content with the title of Friers Praedicants whereas before they were stiled Friers of the blessed Virgin Mary To celebrate on every Saturday the Office of the Virgin Mary except in Lent and on Festival days To disperse themselves through all parts of the world for preaching the Gospel To choose them a Generall Master whose subordinate Prelates should be called Priors but not Abbots The first that was elected Master Generall was Dominious himself Anno 1220. who died the next year after The 〈◊〉 do not promise to live according to their rule or to keep it because not to performe such a promise is a mortall sin but onely to obey according to the rule because in this case omission or transgression obligeth not to the sin but to the punishment as they think For Dominick's good service against the 〈◊〉 he is made by Hâ—â—â—rius the third Master of thâ— sacred Palace And so the Dominicans are ordinaâ—â—â—â— mâ—sters of this place And because a Dominican poysoned Henry the seventh Emperor in the Eucharist therefore the Pope inflicted this punishment on thâ—â—â—der that their priests should ever after in the Eucharist use their left hand Antoninus writes that Dominick received a Staff from Peter and a Book from 〈◊〉 with â— command to preach the Gospel every where hereupon his disciples dispersed themselves into all parts Dominick himself went to Rome where by the concession of the Pope and Cardinals he gathered together in one Covent all the Nuns dispersed through divers places of the City where they had the Church of Saint Sabina assigned them 44 of them met together
same Church but the Brothers must officiate below the Sisters above Both Sexes must use gray cloaks and coats with a red cross thereon They must have nothing in propriety touch no money must lie onely upon straw The fashion colour and measure of their cloathes are set down on their Vaile they must wear a weite linnen Crown on which are sowed pieces of red cloath representing drops of blood and so placed that they may resemble the cross The Sisters are enjoyned how to officiate and what prayers they shall use every day to be silent to avoid conference with men except it be at a window upon urgent occasion on Sundays and great Festivals and that onely from nine till the evening She that openeth not her window at all shall have the greater reward in Heaven Days of fasting are prescribed them none must be admitted into the order without a years probation then she must be examined and consecrated by the Bishop who is to bring her into the Church with a red Crosse carried before her having the Crucifix on the one side and the Virgins Image on the other to put her in minde of patience and chastity two Tapers burning must be carried before the Crosse then the Bishop consecrates a Ring and prayeth She having testified her constant resolution to that kinde of life the Bishop by putting the Ring on her finger marrieth her to Christ and prayeth she comes to the Altar and offers then returns to her place again Her new cloathes are also consecrated and she is called by the Priest to come bare-footed to the Altar the Bishop prayeth again and withall puts on her the coat of her profession her shooes hood and cloak which he tieth with a wooden button in memory of Christs wooden Crosse to which her minde should be fastned Then her Vaile is put on the Bishop at every action and parcel of her cloathes prayeth and at last her Crown the Bishop praying that she may be Crowned with joy She returns to her place and is called again to the Altar where she falls on her face the Bishop with his Priests read the Letanie absolves her and gives her the Eucharist her Coffin which during the time of the Masse stood there is carried by four Sisters sprinkling dust on it into the Covent at the gate whereof stands the Abbatesse with her Nuns the Bishop with two Tapers carried before him and the Priests singing brings the new Nun and recommends her to the care of the Abbatesse which she receives shuts the gate and brings her into the Chapter The first eight days she is tied to no discipline At Table and in the Quite she sitteth last The number of the Sisters is sixty and no more Thirteen Priests according to the number of Apostles whereof Saint Paul was one four Evangelists or Preachers representing the four Doctors of the Church Ambrose Austin Gregory and Hierom and eight Lay-men All these together make up the number of the thirteen Apostles and 72. Disciples The Priests Garments shall be of course gray on which shall be worne a red crosse and in the middest a round piece of white cloth to resemble the host which they daily offer The four Evangelists shall carry on their cloaks a white circle to shew the incomprehensible wisdom of the four Doctors which they represent Within these circles red pieces of cloth shall be inserted like tongues cloven to shew their learning and eloquence The Lay-brothers shall wear on their cloaks a white crosse to shew Christs innocency with five pieces of red cloth in memory of Christs five wounds The number of Brothers in the Covent must not exceed five and twenty who are to be blessed by the Bishop after the same manner that the Sisters were but instead of a Ring the Bishop shall hold the Priest by the hand and for a Vail shall lay his hands on his head and instead of a Crown shall use the sign of the Crosse. The Abbatesse shall be among the thirteen Priests as Mary was among the Apostles she shall have for Confessor him whom the Bishop alloweth Confession must be made at least three times yearly and every day if need be to such Priests as the Confessor shall chuse the Priest shall be diligent in preaching praying and fasting Every Thursday shall be a Chapter held wherein the delinquent Sisters may be punished with fasting standing without doores in the Church-yard whilst the other Sisters are within at Divine Service and with prostrating her self on the ground till the Abbatesse take her up and intercede for her absolution If a Sister possesse any thing in propriety and dyeth before she confesseth it her body is layed on a Beer at the Church door where they all say an Ave-Mary for her and then is absolved and after Mass is carried from the Quite to the Church door by the Sisters where the Brothers receive her and bury her Neither the Abbatesse nor any Sister must receive gifts or have any thing in proper Every one after the first foundation must bring their yearly revenues to be imployed by the Abbaresse but after the number of Sisters is filled and a revenue setled they that come after need brinâ— nothing If any dye her cloathes and allowance in dyet shall be given to the poor till another be chosen Every year before the Feast of All-Saints let there be an audit of expences kept if any thing remain over and above the expences let it be reserved for the next years expences or bestowed on the poor on whom also the Nuns old cloathes must be conferred Every Novice must bring a present or almes gift to the Covent but nothing that hath been got by oppression cheating stealing or any other sinistrous means such gifts must be restored again and so must gifts doubtfully got be rejected and if the Covent stand not in need of any persent let it be given to the poor In every Church must be thirteen Altars on each of which one Chalice but on the high Altar two Chalices two pair of Flaggons so many Candlesticks one Crosse three Censers one for daily use the other two for solemn Feasts a Cibory for the Host let there be no Gold nor Silver in the Covent except where the Holy Reliques are kept Let every one have her office or service Book and as many other books as they will for good arts Let each Altar have two Altar-cloths Let no Sisters be admitted under eighteen nor Priest or Brother under five and twenty years of age Let the Sisters imploy their time in devotion labouring with their hands and about their own affairs after the manner of Christ and his Mother Let rich and poor have the same measure of meat and drink and let not any afflict their body too much for not their own correction but Gods mercy must save them Let the sisters confesse at the lattess of the windows where they may be heard but not seen but in receiving the Eucharist they
account Q. 9. How are the Abboots consecrated at this time A. If the Abbot be not a Monk he is thus consecrated On the consecration day which is some Festival or the Lords day both the Bishop and the Abbot elect confesse and fast the day before In the Church two Chappels are trimmed up me bigger for the Bishop the lesser for the Abbot On the Altar of the greater Chappel stands a Crosse and four Candlesticks At the foot of the Altar the ground is covered with Turkie Carpets or Tapestry there is also in the Chappel a Table placed for the Bishop on which is clean Linnen two Candlesticks Basons with Towels the Holy Water pot with the Asâ—ersory the Censer c. Likewise the Bishops Masse-Ornaments there be also three Chaites one â—or the Elect Abbot the other two for the two assistant Abboâ—s The Bishop hath three Chaplaines In the lesser Chappel for the Abbot is an Altar with the Crosse and two Candlesticks with the Pontifical and Missal there is also a Table covered with clean Linnen with Basons and two Candlesticks and the Ring which is to be consecrated c. The Bishop having prayed at the Altar ascendeth his Chair of State over against the Altar with his Mitre on his head the Elect Abbot sits in his ordinary cloathes between two â—â—tred Abbots his assistants then the Elect boweth himself to the Bishop who riseth taketh off his Mytre and saith some prayers after this the Bishop without his Mytre blesseth the Elects new cloathes and besprinkles them with holy water then he sits down puts on his Mytre and takes off the Elects secular garment saying The Lord take off from thee the old man c. and then cloaths him in a Monastical habit saying The Lord cloath thee with the new man c. This done the Bishop laying aside his Mytre riseth and prayeth and sits downe againe Then the Elect riseth and beseeching him with bended knees and his hands on his breast that hee would receive him the Bishop riseth and prayeth over him then the Elect being now made a Monk promiseth Canonical obedience to the Bishop and his successors fidelity to the Covent continency and renunciation to his own Estate with this the Bishop receiveth him into the society of the Monks and withal into the kisse of peace After this the Elect Abbot goeth into his Chappel where he is habited like a Priest and thence brought between the two Abbots assistants to the Bishop who uncovering their heads bow to him and the elder of the two presents him to the Bishop desiring he would ordain him Abbot of such a Monastery according to the Apostolical authority committed to him Then the Popes Mandate is read the Elect sweareth upon the Gospel the Bishop asketh if he will be faithful over the flock committed to him if he will reform his life be sober humble chast and patient if he will be subject obedient and reverent to the Pope and his successors if he answereth I Will then the Bishop prayeth that God will keep and strengthen him if the Abbot be not exempted from Episcopal Jurisdiction he is to promise obedience to the Diocesan and his successors This done the Elect kisseth the Bishops hand who standing before tht Altar makes confession kisseth the Gospel and the Altar which he doth also incense and sayeth Masse After this the Elect goeth to his Chappel where he is trimmed in the Abbots ornaments and is brought againe before the Bishop to whom he boweth himselfe and then the Musick begins the Bishop after this takes the Pastoral staff blesseth it and prayeth for the Elect Abbot who all the while is on his knees then the Bishop layeth both his hands on the Abbots head prayeth and giveth to him the rule of the order whereof he is to be head with an exhortation to be careful over them After the Bishop hath blessed the Staffe he besprinkleth the Elect with Holy Water delivereth him the Staffe with an exhortation to use it with discretion Then he blesseth the Ring and casts Holy Water on it and puts it on the Ring finger of his right hand and prayeth for him this done the Abbot receiveth the kisse of peace then retireth to his Chappel thence returneth with his two assistants and presenteth to the Bishop two burning Tapers two Breads two vessels of Wine and kisseth his hand Then Masse is said the Sacrament administred and the Abbot is solemnly blessed at length the Mytre is blessed and washed with holy water which the Bishop puts on the head of the Abbot saying Lord we put on the â—ead of this thy servant the Helmet of Salvation that he having his â—ead armed may with the Horâ—es of both Testaments appear terrible to the adversaries of the Truth c. At last the Gloves are blessed and washed and put on the Abboâ—s hands who with his Mytre on his head is by the Bishop brought to the Quire and set in his predecessors Chaire whence he riseth blesseth the people present and thanks the Bishop The rest of the day is spent in good cheer The consecration of the Abbatesse and Nuns is much after this manner Q. 10. Wherein do the Christian Orders of Knight-â—ood differ from one another A. In the Times Authors Occasions Habits Ends Ornaments and Ceremonies of their institution The first order of Knight-hood in France was that of the Gennet instituted by Câ—arls Martel in memory of the great Victory he obtained against Aâ—â—diraâ—â— in whose Camp were found good store of Gennets which are beasts like Spanish Cats in bignesse with long and slender snowâ—s their furres whereof good store were found in the enemies Camp and presented to Charls Martel do smell like those of Ciâ—◠〈◊〉 From this beast the order is so called consisting of sixteen Knights onely who were collars of Gold made of three chains linked with red Roses enamâ—lled at the end of this collar hung a Golden Genneâ—â— The order of the Crown Royal instituted by Charlemaigne in favour of the Prisons who had done him good service in his wars against the 〈◊〉 or ancient Saxons wore on their breasts a Crown Royal in embroydery of Gold wherefore this was called L' Ordye de la Coronne Royal. The order of the Star instituted by King Robert of France Anno 1022. was composed of thirty Knights whereof the King was chiefe These wore cloaks of white Damask on the left side of the breast was embroydered a Scar wrought in Gold with five pointed beames Their Oath was to say in honour of the Virgiâ— Mary whom they called Star of the Sea and Lady of the Star a Corons or Chaplet made up of five tenns of Ave Maries and five Paâ—er Nosters with an Antheme The order of the Broom Flower instituted by Saint Lewis the French King did wear a collar composed of Broom husks or codds interlaced with Flowers de sys King Lewis chose this Broom for his emblem adding these words
Exaltat humiles intimating that God had exalted him for his humility to the Royal Throne of France in stead of his eldâ—â— Philip of France The Knights of this order 〈…〉 of white Damask The order of the Ship instituted also by Saint Lewis for incouraging the French Nobility to attempt the Seas with him against the Saraoens wore a collar interlaced with double Scallops signifying the sandy shore and doublâ—â—râ—scents or halfe Moons which with the Ship hanging thereat declared his enterprise was to fight with Infidels and Mahumetans and to plant the Christian faith Therefore these Knights were tied by their order to hear daily the office of our Saviours passion to defend the Catholick Faith Church and Ministers thereof and to protect VVidows Orphans and other afflicted people The order of Saint Miâ—hael was instituted by Lewis the eleventh Son to Charls the seventh in honour of Saint Michael the French tutelar Angel who commanded Aubert Bishop of Auranches to erect a Church to him on that Hill which ever since hath been called Mount Saint Michael frequented yearly with Pilgrims from all parts of France to whom also is dedicated the nine and twentieth day of September in memory of this Angel who fought against the English at Orleans hereupon Charls the seventh took for his Oriflambe the image of Saint Michael which was always carried before the King when he went to wars They wear a collar of Gold made of Scallops fastned on small chaines from which hangeth the Image of Michael treading on the Dragon As often as any Knight misseth the wearing of this collar he is to cause a Masse to be said and to pay seven Sols and six Deniers Tournois All the Knights are bound on the Vigil of Saint Michael to wait in their habits on the King from his Palace to the Church On Saint Michaels day they are to wait on the King in the same ornaments to Masse and to offer each man a piece of Gold that day the King is to entertain them at his Table The next day they offer being cloathed in black wax candles for the dead for whom Masse and Prayers are said Their oath is to maintaine the dignity of the French Crown and the Church The order of the Holy Ghost was instituted by Henry the third of France Anno 1579. in memory of his Nativity Election to the Crown of Poland and his comming to the Crown of France all which happened upon VVhit-Sunday when the Holy Ghost descended upon the Apostles The Knights of this order wear a collar made of Flowers de Luce of Gold cornered with flames of fire inâ—erwoven with some Letters the first whereof is H. the first letter of Henries name From the collar hangs the image of a Dove in the middest of a Crosse like that of Malta all beset with beames and four Flowers de Luce. The King is chief of the order whose oath is to maintain the Catholick Religion and unity amongst his Subjects The Knights are all bound to communicate every first day oâ— the year and on the day of Pentecost and to swear their zeal to the Catholick Faith and their fidelity to the King and his successors This order consisteth of the King and one hundred Knights among which are four Cardinals five Prelates the Chancellour Provost Master of the Ceremonies the High Treasurer and Register All the Knights are bound to wear the Crosse on their garment The feast of this order is kept on the first of Ianuary in which the King is accompanied to the Church by the Knights and they after Masse are feasted by him at the Palace At Even song they for the deceased Knights wear black and the next day offer wax candles for their souls and then dine with the King again The order of Christian Charity was instituted by the same Henry for the benefit of poor Captains and maimed Souldiers to whom Rents and Hospitals were by him assigned They wear on their cloaks an anchored Crosse embroydered with white Sattin The Knights of Saint Lazarus had their original at Ierusalem but being expelled thence were by Saint Lewis brought from thence and entertained with great revenues to the end they might look to the cure of leprous and other infected persons but when these Knights became idle and married their Rents were taken from them and a part thereof given to the Knights of Saint Iohn of Ierusalem By Gregory the thirteenth Emanuel Philbert Duke of Savoy was chosen great Master of this order of Saint Lazarus to whom he gave the command of all spittles for Lepers The order of the Virgin Mary in Mount Carmel consisting of one hundred French Gentlemen was instituted by King Henry the fourth of France and confirmed by Pope Paul the fifth Anno 1607. They are tied to keep a feast every year the sixteenth of May to the Virgin Mary of mount Carmel to wear on their cloaks a Crosse of taway velvet in the middest where of shill be the Image of the Virgin Mary entowered with beames of Gold about their necks they shall wear an anchored Crosse of Gold in the middest whereof shall be the Virgins Image enamelled They may not marry above twice They must â—ight for the Catholick faith The order of Orleans was instituted by Mâ—nsieur Lâ—â—ie of France Duke of Orleans Anno 1393. it is called also the order of the Porcupine because there hangs the picture of this beast from three chains of Gold which Monsieur took for his Device to â—et Iohn of Bourgongâ—e his mortal enemy know that he wâ—â—ted not arms and courage to be revenged on him for his wicked and bloody intentions The order of the Golden Shield was instituted by Lewis the second third Duke of Burbon firnamed the Good Duke in the Golden Shield was a bend of Pearles whereon was written Allon which is as much as Allons in French that is Let us go all together to the service of God and defence of our Country He instituted also the order of the Thistle called also the order of Burbon in honour of the Virgin Mary Anno 1370. consisting of six and twenty Knights who wore a belt in which was embroydered the word Esperance in Capital letters it had a buckle of Gold at which hung a tufft like a Thistle on the collar also was embroydered the same word Esperance with Flowers de Luce of Gold from which hung an Oval wherein was the Image of the Virgin Mary entowered with a Golden Sun Crowned with twelve Stars of Silver and a Silver Crescent under her feet at the end of the Oval was the head of a Thistle The order of Anjou or of the Crescent or halfe Moon was instituted by the good King Rene being Duke of Anjou and King of Sicily The Symbol of the order was a Crescent of Gold whereon was ingraven this word Loz which signifies praise this the Knights wore on their cloaks or gownes there were of this
see the outward signes of grace may be in the estate of damnation such are hypocrites whose wolfish disposition is covered with sheeps cloathing Moses did not separate himself from the Jewish Church because most of them were a stiffe-necked people a rebellious generation of uncircumcised hearts and eares a people that erred in their hearts and knew not the wayes of God Neither did Christ separate himself from the Apostles though there was a Judas amongst them Neither did Saint Paul abandon the Church of Corinth because of the incestuous person and other wicked men among them Will the husband man for sake his field because there are â—ares among the corn or will he abandon his Barn because of some chaffe among the wheat there will come a time of separation when the sheep and goats the good and bad fishes the green and withered trees shall be parted which shall be in that great day when all secrets shall be disclosed and the visard of hypocrisie removed till then the true Israelites must be content to have some Canaanites live among them 2. They say that many among us professe the faith of Christ outwardly which have not the spirit of God within but I say that whosoever among us professeth Christ outwardly hath the Holy Ghost for ought we know we are to judge of the tree by the fruits it is onely God that exactly knoweth who are his it were uncharitably done of us to expell or exclude any man from the body of Christ that professeth him outwardly its true there be many hypocrites such as are among us but are not of us these we cannot discern whilst they continue in their outward profession but by revelation the servants that invited and compelled all sorts of guests to the wedding feast knew not who wanted the inward wedding garment of grace it was onely the master of the Feast that could find that out 3. They say that we receive divers into our Churches which shall not be saved I answer that no man is certain who shall be saved or not saved we are to judge charitably of all men till we know the contrary we receive none into our Church but such as prosesse Christianity and the children of believing parents to whom also the Covenant of grace belongeth and though we did know such as were not to be saved yet we are not to debarre them from the Church so long as they joyn in outward profession with Gods people So Christ knew that Iudas should not be saved yet he received him into the fellowship of the Apostles but I would be informed how these men can so exactly know who shall be saved or not seeing in outward profession the hypocrite can go as far as the best Saint so likewise the best Saint may for a time seem to be in the state of damnation besides Iohn Baptist admitted Scribes Pharisees and all sorts of people to his Baptisme if they confessed their sins and repented and so Philip Acts 8. admits to his Baptisme all outward professours of faith which is many times without the inward grace of Sanctification Quest. 20. upon what grounds do the Independents and Anabaptis allow Lay men to preach without call or ordination An. Because the sonnes of the Prophets did preach so did Ieheshaphat and his Princes so did the Disciples before Christs Resurrection so did Paul and Bâ—nabas likewise the Scribes and Pharisees and many in the Church of Corinth who were not Church-men besides Moses wisheth that all the Lords people were Prophets But these are all weak and groundlesse reasons For 1. The sons of the Prophets were destinated for the Ministry and therefore were by probation sermons to give testimony of their gifts which they acquired by their pains and industry in the Schools of the Prophets which were their Colledges 2. Iehâ—saphat and his Princes in an extraordinary time of Reformation made an exhortation or speech to the people to stir up the Levites and Judges to discharge their dutie Neither do we read Chron. 2. 17. that the Princes did preach or expound the Law but onely that they accompanied and countenanced the Levites whilst they preached 3. The Disciples were called to the Apostleship and to preach the Gospel before Christs Resurrection 4. And so were Paul and Barnabas called to preach the Gospel 5. Likewise the Scribes and Pharises sate in Moses chair in that confused time and they were Doctors of the Law therefore Christ wills the people to hearken to them they had their Sinagogues as well as the Levites had the Temple 6. In the Church of Corinth there were some extraordinary Prophets indowed with infused gifts and revelations which can be no warrant for Lay-men who want these gifts to undertake the ordinary function of preaching 7. We deny not but Moses wished that all Gods people were Prophets and so do we but neither he nor we wish that they should prophesie without a calling either ordinary or extraordinary for how shall they preach except they be sent saith the Apostle Rom. 10. 15. Nâ— man taketh the honour of sacrificing to himself but be that is called of God as was Aaron Heb. 5. 3. much lesse should any without a call take upon him the office of preaching which is more noble than sacrificing and therefore the Apostle prefers Preaching to Baptising 1 Cor. 1. 17. And surely if Lay-men may Preach they may also baptise for Christ joyneth these two together in his Apostles and their successors with whom he is by his assistance and spirituall presence to the end of the world but we see how far they are from being sent by God or from having the gift of preaching by the Errours and Heresies daily hatched among them and how can it be otherwayes seeing they are not bred in the Schools of learning whereby they may be fiâ—â—ed and set apart for this great imployment which will require the whole man and who is sufficient for it saith the Apostle neither do we read in the Scripture that this ordinary gift of Preaching was communicated to any but to Apostles Evangelists Prophets Pastors and Doctors and to give way that all men may Preach without Call or Ordination is to make him who is the God of Order to be the God of confusion Quest. 21. What are the Tenets of the Presbyterians A. The Presbyterians are so called for maintaining that the Church in the beginning was governed by Presbyters or Elders and that it should be so governed still because the office of a Bishop came not to be distinct from the Presbyter till almost three hundred years after Christ before which time they had the same name for Presbyters were Bishops as they shew out of the fifth sixth and seventh verses of the first chapter to Titus likewise out of Hierom ep ad Evag. ad Ocea Ireneus l 4. cont haeret c. 43 44 Eusebius Hiss l. 5. cap. 23. and others And as they shew their names to be one so likewise
when a sinner of a wicked man is made good which is by remission of sins and infusion of inherent righteousnesse The second justification is when a just man becomes more just and this is in doing of good works by the merit of which he can make himself more just They say Christ is the meritorious cause of our justification but the formal cause is either intrinsecal and that is the habit of infused grace or extrinsecal to wit the righteousnesse of Christ or actual which are our good workes so that here is a threefold formal cause they teach that justification consisteth not in the bare remission of sins but also in the inward renovation of the mind That we are not onely justified but also saved by good works as efficient causes 5. Concerning good works they teach that the good works of just men are absolutely just and in a manner perfect that a just man may fulfil the Law that a man is justified by works not in the first but second justification yet not without the assistance of grace 〈…〉 unregenerate man by the works of repentance may merit the grace of justification ex congruo as doing works agreeing to the law of God that they who are justified by the first justification do merit life eternal by their works ex condigno Q. 4. What are their Tenets concerning pennance fasting prayer and almes A. They teach that faith is no part of pennance That repentance may be totally lost That the parts thereof are not mortification and vivification but confession contrition and satisfaction That pennance is a Sacrament that contrition is to be ascribed partly to grace partly to free-will That it is necessary to justification and the cause of remission of sins and that by it all sins are pardonable That aâ—ricular confession to the Priest is necessary to reconcile us to God That a sinner before baptism is received into grace without his own satisfaction onely by the satisfaction of Christ but after baptisme he must make satisfaction himself That after the fault is forgiven there remaines often times the guilt of temporary punishment either here or in purgatory which must make satisfaction that the punishments of purgatory may be redeemed by fasting prayers almes c. 2. Concerning fasting They hold it a sin and deserving death to eat of meats prohibited by the Church That fasting consisteth onely in abstinence from meat not from drink That the times of fasting chiefly Lent are of Apostolical institution That fastiâ—g is satisfactory and meritorious That the tradition of the Church in such indifferent things obligeth the conscience 3. Concerning prayer They say that it is meritorious that the Canonical hours of prayer should be observed that they are to be said or sung in Latine by the Clergy and Monks That the titles given to the Virgin Mary are true and holy That to prayer in the Quite ought to be joyned singing Organs Trumpets and other musical instruments 4. Concerning almes They hold that the giving thereof is meritorious That there is not onely a corporal but also spiritual almes consisting in comforting counselling teaching c. That almes may be raised of ill gotten goods and filthy lucre as of Whore-houses c. Q. 5. What opinions do they hold concerning the Sacraments A. They teach that the efficacy of the Sacraments depends upon the intention of the giver That the Sacraments are not seals to confirm the promises of grace That grace is contained in and conferred by the Sacraments ex opere operato and that the receivers thereof by their justifying vertue are saved That three Sacraments namely Baptisme Confirmation and Order do imprint an indelible character form or figure in the very substance of the soul the caracter of Baptisme is Passive making a man capable of all other Sacraments that of Order is Active that of Confirmation is partly Active partly Passive That there are seven Sacraments of the New Testament That all the Ceremonies used by them in the Sacraments are necessary 2. Concerning Baptisme They say that Lay-men and Women in case of necessity may Baptise That the Baptisme of Iohn was not the same with that of Christ nor had the same efficacy and that after Iohns Baptisme it was necessary to receive Christs Baptisme That to Water in Baptisme should be added Oyle Spittle Salt c. The signe of the Crosse Exorcisme Exsufflation a White Garment c. That Baptized Infants have if not Actual yet Habitual Faith infused into them That Infants cannot be saved without Baptisme that Baptisme began to be absolutly necessary on the day of Pentecost That it totally abolisheth original sin 3. Concerning the Eucharist They say that onely unleavened bread is to be used That Christ by way of Concomitance is whâ—lly in the Bread that is his Body Blood Soul Divinity c. That the whole Essence of the Sacrament is in the Bread alone That there is no necessity to communicate under both kinds That the Wine ought necessarily to be mixed with Water That the Priest may participate alone That the Eucharist is profitable for the dead That the Bread should be dipt into the Wine that it should be elevated carried in Procession adored c. That there is no trope in these words This is my body c. That Christs Body is not onely really but substantially in the Sacrament That it may be at one time in many places That the Bread is transubstantiated into Christs body That the form of consecration consisteth in these words This is my body That the Masâ—e is a Propitiatory Sacrifice for the quick and the dead 4. Concerning Confirmation Pennance Extream Vnction Orders and Matrimony They teach that these are Sacraments properly so called that there is vertue in Extream Vnction either to cure the body or to do away the remainders of sin for this cause they anoint 6. parts of the body to wit the Eyes Ears Mouth Hands Reins and Feet That Ordination is a Sacrament as well in Deacons Sub-Deacons Acoluthi Exorcists Readers and Door-Keepers as in Priests Q. 6. What Ceremonies do they use in the five controverted Sacraments A. In confirmation the Bishop anointeth the childs forehead with chrisme making the signe of the Crosse thereon and saying I signe thee with the signe of the Crosse and confirme thee with the chrisme of salvation in the Name of the Father c. Then he strikes him on the cheeke to shew he must not refuse to suffer for Christ. In Pennance the Bishop goeth to the Church door where the Penitents lie prostrate on the ground saying Children come to me and I will teach you the feare of the Lord. Then he kneeleth and prayeth for them and having used some words of admonition he brings them into the Church this is done on the day of the Lords Supper that they might be partakers thereof all the Church doors are then opened to shew that all people have accesse to Christ.
The Penitents being received into the Church cut their Haire and Beards and lay aside their penitentiall garments and put on clean cloathes after the example of Ioseph when he was delivered out of prisâ—n This casting off their old cloathes puts them in minde of putting off the old man In Extream Vnction the Priest first besprinkleth the sick person and the whole roome with holy water then he anointeth the organs of the five senses because by them sin infecteth the soul the reines also and feet are anointed to expiate the sins that are in the concupiscible and motive faculties They onely must be anointed of whom there is no hope of recovery Of the Ceremonies used in Sacred Orders we will speak hereafter In Matrimony the Priest blesseth the married couple with prayers and oblations if they were never married before but they are not to blesse the second marriage The Woman is covered with a vaile after the example of Rebecca and to shew her subjection to the man she is united to the man by a Lace or Ribband tied in a knot by a Ring also put on the fourth finger of the left hand because of the veine that reacheth from thence to the heart signifying the mutual love that ought to be between them but marriages are not to be celebrated in Lent and other times of humiliation Q. 7. What are their Tenets concerning the Saints in Heaven A. They register their names in their Calendars after the Pope hath canonised them or given a testimony of their Sanctity and decreed honours for them namely publick Invocation dedication of Altars and Temples to them oblation of Sacrifices celebration of Festival days setting up of their Images and reservation of their Reliques The honour they give to God is called by them Latria that of the Saints is Dulia but the honour which they give to Christs humanity and the Virgin Mary is Hyperdulia 2. They say that the Saints make intercession for us not immediately to God but through Christ they obtain their requests 3. That we ought to invocate both Saints and Angels 4. That their Images are to be worshipped that the Images of Christ and of the Saints are not Idols because Idols are representations of that which is not and in Scripture the word Idol is spoken onely of Heathen Images that it is not unlawful to represent God by such Images as he hath described himself therefore they painâ— God in the form of an old man the Holy Ghost in the form of a Dove That though the Images of Christ and the Apostles are to be honoured in relation to the persons which they represent yet we must not think there is any Divinity in them or that they can help us or that we ought to aske any thing of them 5. That the Images of Christ and the Saints should be placed in Churches because the Images of the Cherubims were placed in Salomons Temple and before in the Tabernacle 6. That the Reliques of Christ and of the Saints are to be honoured and kissed as holy pledges of our Patrons yet not to be adored as God nor invocated as Saints 7. That the true Crosse of Christ the Nailes the Thornes c. by way of of analogy and reduction are to be worshipped with the same kind of worship or Latria that Christ is that the signe of the Crosse in the forehead or in the aire is a Sacred and venerable signe powerful to drive away evil spirits 8. That Pilgrimages ought to be undertaken to those holy places where the Images and Reliques of Christ and of the Saints are kept 9. That days should be kept holy in memory of the Saints the observation of which is a part of divine worship Q. 8. What is their Doctrine concerning the Church A. They teach that the government of the Church is Monarchical as being the most excellent form of government That the government of the Church was founded on the Person of Saint Peter That Peter was Bishop of Rome and so continued till his death That the Pope is Peters Successor and Christs Vicar by whom he is made head of the Church Militant That the Pope is not Antichrist but that the great Antichrist shall be a particular man of the Tribe of Dan who shall reign in Ierusalem three years and a half and shall be acknowleged by the Iewes as their Messiah whom he will make believe that he is of the Tribe of Iuda and descended of David 2. They hold that the Pope is the supream Judge in controversies of Faith and manners that his judgement is certain and infallible that he can erre in particular controversies of fact depending upon mans testimony and that he may erre as a private Doctor in questions of right as well of faith as of manners but that he cannot erre when with a General Council he makes decrees of faith or general precepts of manners and that the Pope is to be obeyed though either by himself or by a particular Councilâ— he erre in some doubtful matters but they generally now believe that though the Pope were an Heretick yet he cannot prescribe or define any Heretical Doctrine to be believed by the whole Church That the Pope hath a spiritual coactive jurisdiction in making Laws to bind the conscience by his sole authority without the consent of Priests or people and that he can judge and punish the transgressors of his Laws That as the Apostles had their immediate authority from Christ so the Bishops have the same immediately from the Pope That the Pope hath a supream power over the temporal estates of Christians to depose Kings and dispose of their Kingdoms in order to spiritual things and so far as it is necessary to the salvation of souls That it is not repugnant to Gods word for the same man to be both a Political and Ecclesiastical Prince seeing Melchisedech Moses Eli Samuel and the Macchabees exercised both powers 3. They believe that the true Church of Christ is onely that Society which acknowledgeth the Pope to be head thereof and Christs Vicar upon earth That they which are not baptized and the Catechumeni are not properly and actually members of the Church but onely in possibility That Hereticks Schismaticks and excommunicate persons are not members of the Church That reprobates are members of the militant Church Because in Noah's Ark were unclean beasts in the same Net are good and bad fishes at the same Wedding-feast many were called but few chosen in the same Sheep-fold are same Goats in the same house are vessels of dishonour Judas was one of the Apostles c. That the true Catholike Church is always visible for it is compared to a Mountain to a Candle to a City on a Hill c. That the true visible Church can never fail totally Because it is built on a Rock against which Hell Gates cannot prevaile c. That the true Church cannot fall into errour Because it is the Pillar
Letanies out of the Church upon it are four red crosses signifying the four Cardinal vertues justice prudence fortitude temperance which ought to be in Prelates which vertues are not acceptable to God but as they are sanctified by the crosse of Christ in which onely they should glory with the Apostle for the Gentiles had these vertues but knew not Christ nor his crosse There are also in the Pall three pins or bodkins signifying the three Christian vertues of faith hope and charity without which he cannot justly claim or retain his Pall they may signifie also a three-fold pricking or compunction which ought to be in Prelates 1. Of compassion towards those that are in miserie 2. Of care in the due and conscionable execution of their office 3. Of feare to offend God 4. Their worship consisteth in the Masse where we have many ceremonies first the Bishop or Priest before he begins sings five Psalmes then he combs his head and washeth his hands followeth the aspersion of holy water then is the Introiâ—us or singing at the Priests approaching towards the Altar whilest the Introitus is singing the Priest or Bishop walketh towards the Altar between a Priest and a Deacon before whom walketh the Sub-Deacon carrying the Book of the Gospel shut before whom march two Taper bearers and before them is carried the Censer with incense When the Priest or Bishop comes to the Altar he takes off his Mytre makes confession openeth the book and kisseth it Over the Bishop also a linnen cloth full of pictures is carried by four Ministers in form of a canopy In their four solemn Processions to wit at Candlemas Palme-Sunday Easter Ascention day they have crosse in banners seven Tapers borne by seven Acolyths seven Deacons following then seven Priors three Acolyths with incense one Sub-Deacon carrying the Gospel then the Bishop in great state whom the people follow with the Porters Readers Exorcists Singers c. Before the Bishop or Priest ascends the Altar he boweth himself to the ground and then confesseth and during the time of the Masse he boweth his body eight times before the Altar After confession and absolution the Priest blesseth the incense and puts it in the censer then he kisseth the Altar and the Book and takes the censor from the Deacon with which he sumeth the Altar and then removeth to the right side of the same and withal Kyrie Eleeson is said not lesse then nine times in the Masse Gloria in Excelsis is also sung which was the Angelical Hymne at Christs Nativity then the Priest turning to the people salutes them in these words The Lord be with you to whom the Quire answereth And with thy Spirit Seven times in the Masse the Priest salutes the people but turneth to them onely five times Then the collects or prayers are said and after them the Epistle is read with the face towards the Altar it s the Sub-Deacons office to read the Epistle which done he delivers the Book shut to the Bishop who layeth his hand on the Sub-Deacon which he kisseth Alter the Epistle is sung the Gradual so called from the steps of humility by which we ascend to Heaven it 's called also the Responsory because the matter thereof answers the matter of the Epistle Next to this Hallelujah is sung but from Septuagesima Sunday till Easter in stead of Hallelujah the Tractus is sung so called a Trabendâ— because it is sung with a long drawing tone as containing the mournful condition of man in this life as Hallelujah is the joyful song of Heaven After Hallelujah is sung the prose which by them is called Sequentia it is a song of exaltation This done the Priest removeth from the right to the left side of the Altar whence the Deacon takes the Gospel and ascends into a high place where he reads it with his face to the North the crosse the censer and two lights are carried before the Gospel which is laid upon a chshion to shew the yoak of Christ is easie at the reading of it all stand up and crosse themselves and give glory to God After this the Creed is rehearsed and the Sermon followeth which concludeth the first part of the Masse Q. 11. What is their manner if dedicating Churches A. In the Church to be dedicated or consecrated are painted twelve Crosses on the walls before which burne twelve Tapers The Bishop in his Pontificalls with his Clergy and the people come to the Church door being shut where he prayeth and then besprinkleth the walls with holy water whilest the Clergy and people goe singing about the Church The holy water is sprinkled out of a bundle of Hysope Then the Bishop with his whole Traine returning to the Church-porch prayeth again and with his crosier staffe knocketh the door thrice saying these words Lift up your heads O ye Gates and be ye lift up ye everlasting doors and the King of glory shall come in Of whom the Deacon within the Church asketh Who is the King of glory to whom the Bishop answereth The Lord strong and mighty the Lord mighty in Battell Then the door is opened the Bishop with three of his servants entereth the rest remain without after-the Bishop hath wished peace three times to that house the door is shut again and he on his knees before the Altar prayeth whilest the Clergy without sings the Letanie and the Priests carry on their shoulders a Chest or Coffin containing the Reliques of that Saint to whom the Church is dedicated The Altar with all belonging to it are sanctified the walls with certain letters are painted Salt Water Ashes and Wine are exorcized and mingled together into which he dipps his thumb and makes the signe of the Crosse on the Altar Walls and Pavement Then he offers incense and blesseth the Church in the Name of the Father Son and Holy Ghost this being done the Bishop before the Church door preacheth to the people concerning the anniversary dedication of that Church of honour due to the Clergy of tenths also and oblâ—tions After Sermon all are admitted into the Church singing The twelve Lights and twelve Crosses do signifie the Doctrine of the twelve Apostles which shineth in the Church by which they preached the Crosse of Christ The Bishop representeth Christ making intercession for his Church and by the Staffe of his word knocking at the door of our hearts His compassing the Church three times and his three times knocking at the door signifie his three fold power in Heaven Earth and Hell And his threefold right or interest he hath in us to wit by Creation by Redemption and by the gift of life eternal promised to us The making of Greeke and Latine Letters with a Crosse on the Pavement with ashes shew that the Gentiles are made partakers of the Crosse of Christ but not the Jewes besides that the rudiments and alphabet of Christianity must be taught to the weaker sort the Oyle Salt Water Ashes and
VVine which are used in the dedication have mystical significations The VVater and VVine represent the two Sacraments of Baptisme and the Eucharist Oyle sheweth our spiritual unction Salt that wisdome which should be in us Ashes our mortification Hysop our purity and sanctification and the Incense our prayers Q. 12. What else is Observable in the dedication of Churches A. 1. They hold that no Church is to be dedicated till it be endowed for he that buildeth a Church is or should be like a Husband that marrieth a Maid on whom he ought to bestow a joynter 2. That the Feast of dedication which from the Greeke they call Encaenia ought to be kept every year for so it was kept among the Jewes which if it had been unlawful Christ would not have honoured it with his presence 3. They say that the dedication of Churches is a terror to evil spirits and incitment to devotion and reverence a meanes to move God to hear our prayers the sooner a testimony of our zeal that Christians are not in this point inferiour to Jewes and Gentiles who would not presume to make use of their Temples for prayer and sacrifice till first by their Priests they had consecrated and dedicated them to their Deities 4. That what is in the dedication of Churches visibly acted ought to be in us invisibly effected namely that if Churches be holy we should not be profane shall they be consecrated to the service of God and not we shall their Churches be filled with hallowed Images and our souls defiled with unhallowed imaginations shall the Church be called the house of prayer and our bodies which ought to be the Temples of the Holy Ghost denns of Theeves we are lively stones but those of Churches are dead we are capable of grace and holinesse so are not Churches for it is confessed on all sides that Temples by consecration are not made capable of actual holinesse but onely made more fit for divine service Is it not a great shame that in their Churches lights continually shine and in the Temples of the holy Ghost there is nothing but darknesse That they should burne incense on their Altars and we be quite destitute of Zeale and Devotion in our hearts They make use of outward unction but we use neither the outward unction of the Church not the inward of the spirit VVhen we see them make use of Salt and Holy VVater we should be careful to have salt within us and that water of the spirit without which we cannot be regenerated 5. They teach that Churches may be rededicated if they are burned down or fallen down and built again or if it be doubtful whither they have been consecrated heretofore but if they be polluted by adultery or such like uncleannesse they are only to be purified with holy water 6. That Churches must not be consecrated without Masse and the Reliques of some Saint and that onely by the Pope or a Bishop not by a Priest or any inferiour order and that gifts or presents which they call Anathemata be given to the new Church after the example of Constantine the Great who endowed with rich presents and ornaments the Church which he built at Ierusalem to the honour of our Saviour Q. 13. How doe they Dedicate or Consecrate their Altars A. The Bishop having blessed the water makes with the same four Crosses on the four Hornes of the Altar to shew that the Crosse of Christ is preached in all the four corners of the earth Then he goeth about the Altar seven times and besprinkleth it seven times with holy water and hysop this is to signifie the seven gifts of the Holy Ghost and the seven-fold shedding of Christs Blood to wit 1. VVhen he was circumcised 2. When he sweat blood in the Garden 3. When he was scourged 4. When he was crowned with thorns 5. When his hands 6. When his feet were nailed to the Crosse. 7. When his side was lanced The Bishop also makes a Crosse in the middle of the Altar to shew that Christ was crucified in the middest of the earth for so Ierusalem is seated At this consecration is used not onely water but salt also wine and ashes to represent four things necessary for Christianity namely Purity Wisdom Spiritual joy and Humility The Altar must not be of wood or any other materiall but of stone to represent Christ the Rock on which the Church is built the Corner Stone which the builders refused the stone of offence at which the Jewes stumbled and the little stone cut out of the mountain without hands this stone Altar is anointed with oyle and chrisme so was Christ with the graces of the spirit and the oyle of gladnesse above his fellowes This anointing also of the stone Altar is in initation of Iacobi anointing the stone on which he sleept So the remainder of the holy water is poured out at the foot of the Altar because the Priests of old used to pour out the blood of the Sacrifice at the foot of their Altar The holy Reliques are layed up in a Coffin with three graines of incense as the Manna of old was layd up in the Ark our hearts should be the Coffins in which the vertuous lives of the Saints with faith in the Trinity or with the three Cardinal vertues Faith Hope and Charity should be carefully kept These Reliques are layed under the Altar because Revel 6. the souls of these who suffered for Christ were seen by Saint Iohn under the Altar It is also to be observed that as the Altar is besprinkled with water so it is anointed in five places with oyle and then with chrisme to signifie the five wounds of Christ which did smell more fragrantly than any Balsame and by which we are healed the five sences also are hereby signified which ought to be sanctified After unction incense is burned to shew that prayers and supplication follow sanctification At last after the Altar and all that belong to it are hallowed the Altar is covered with white Masse is said and Tapers lighted to shew that our holinesse and devotion must be accompanied with good works which must shine before men here if we would shine like stars in the Firmament hereafter Q. 14. What else do they consecrate besides Temples and Altars A. Besides these they consecrate all the ornaments of the Altar the Patinae for making the body of Christ the Corporal for the covering thereof the Chalice for the blood the Linnen with which the Altar is covered the Eucharistial or Pix where Christs body is kept representing Christs sepulchre the Censer Incense and Capsae that is Chests or Coffins wherein the bones of the Saints are kept They consecrate also their Crosses and Images and Easter Tapers their Fonts First-fruits holy Water Salt Church-yards Bells c. Every one of which have their peculiar prayers besides washing crossing anointing incense c. They hold that Bells succeeded the Jewish
August he preached in India and then in Albania of Armenia where he was first â—leaed and then beheaded therefore some keep the Feast of his Excoriation others of his Decollation S. Iohn Baptists Decollation is kept the 29 of August his head hath been removed from divers places the Nativity of S. Mary is celebrated the 8 of September it was kept in heaven by the Angels so goeth the story long before it was observed by men here on earth the Romane Church celebrates no Nativities except that of Christs of his Mother and of his Forerunner The Exaltation of the Crosse is kept the 14 of September in memory of the Crosse recovered from Cosroes King of Persia by the Emperor Heraclius and by him carried in triumph into Ierusalem the Feast of S. Matthew the Apostle and Evangelist is on the 21 of September in remembrance of his suffering for Christ in Ethiopia where having planted the Gospel he was beheaded there S. Lukes day is on the 18 of October he was a Painter Physitian and Evangelist and the Disciple of Saint Paul the Feast of Simon and Iude is kept on the 28 of October these were brothers and sons to Mary Cleophas who married to Alpheus they had two brothers more to wit Iames the lesser and Ioseph called Barsaâ—as and sirnamed Iustus Simon was called Zelotes and Cananaeus from Cana of Galilee Iude was named 〈◊〉 and Lebeus Simon preacht in Egypt afterward he succeded Iames in the See of Ierusalem where he was crucified Iude preached to the Medes and Persians and suffered at Persis the first of November is dedicated to all the Saints because there be more then can have particular dayes assigned them The old Romans worshipped all their gods together in one Temple called Fantheon Christians held it fitter to worship all the Saints and Martyrs in the same Temple under the name of Saint Mary this Feast is ushered in with fasting the day before and backed with prayers for all souls in Purgatory the day after Saint Martin Bishop and Confessor is honoured the eleventh of November for his charity to the poor in parting with his own Garments to cloath them and for his humility in that he would dye on no other bed but on a heap of ashes this Feast hath its Vigil and Octave They thought that he should be thus honoured by men who had been honoured by Angels The thirtieth of November is Saint Andrewâ— day he preached in Scythia Achaia and other places thereabout and suffered death on a crosse his bones with those of Saint Luke were translated to Constantinople in the time of Constantine the second The sixth of December is for Saint Nicholas the Bishop famous for his charity boldnesse and constancy in the maintenance of Christianity They write that being an Infant he would never suck his Mothers brests but once on Wedensdays and Fridays The 21 of December is for Saint Thomas who preached to the Indians by their Idolatrous Priests was first shot with arrows and then thrust through with a lance as he was at his prayers Saint Stephen is celebrated the six and twentieth of December as he was the first Martyr so he deserved to be the first in the Kalendar the first Martyr is placed next to Christs Nativity to shew Christ was born that we might suffer and Christs Nativity here on earth was the cause of Stephens Nativity in Heaven Saint Iohn the beloved Disciple is honoured on the seven and twentieth of December He escaped miraculously first poyson and then burning oyle The eight and twentieth of December is for the Innocents who suffered in their Infancy by Herod for the Infant King of the Iewes Christ Jesus there are multitudes of Saints more who are placed in the Kalendar as Ambrose Bishop on December 7. Anselme Bishop April 21. Augustine Bishop August 21. Babylas Bishop Ianuary 24. Barbara the Virgin December 4. Barnabas the Apostle Iune 11. Basil Bishop April 26. Basil the Great Ianuary 1. Bernard Abbot August 20. Bonavâ—ntura the Cardinal Iuly 14. Three Bonifaces and three Katharines on several days Christopher Martyr Iuly 25. Clemens Pope and Martyr November 23. Saint Paul's conversion April 25. Saint Austins conversion May 5. Cyprian Martyr September 26. Dionyflus the Areopagiâ—e October 9. Epiphanius Bishop May 12. George Martyr April 24. Gregory the Great Pope March 12. Gregory Nazianzen Bishop May 9. Gregorius Thaumaturguâ— November 17. William Confessor February 10. Hierom September 30. Ignatius Bishop and Martyr Feburary 1. Ignafius Loyoâ—a Iuly 31. Iohannes Chrysostom Bishop Ianuary 27. Iohn Damascen May 〈◊〉 Ioseph Maries husband March 19. Irenaeus Martyr August 26. Iulianus Martyr Ianuary 9. Iustinus Martyr April 13. Landfrancus Bishop Iuly 3. Laurence Martyr August 10. Lewis King August 25. Mary Magdalen Iuly 22. Matthias Apostle February 24 Michael Arch-angel September 29. Narcissus Bishop October 29. Olaus King Iuly 29. Patrick Bishop March 17. Polycarpus Bishop Ianuary 26. Severinus Boethius October 23. Thomas Bishop December 29. Tomas Aquinâ—s March 7. Vigilius Bishop Iune 26. There are multitudes more in the Roman Kaâ—endar but these are the chiefe which I have culled out They have also holy days for some eminent Iewes as Daniel the Prophet c. For Angels also and for dedication of Churches which the Greeks call Eâ—coenia a custom borrowed from the Jews Q. 27. What Ornaments and Vtensils doe they use in their Churches dedicate to Christ and the Saints A. They have in them their reliques pictures images crosses also and crucifixes the images also of Angels which they paint with wings to signifie their swiftnesse and sublimity of their nature with white garments also to shew their purity The images of Christ and of the Saints are painted with the sunne beams about their heads to represent the glory they are in God the Father is represented like an old man because he is described by Daniel like the ancient of daies The Holy Ghost is painted like a Dove because in that form he appeared on Christ. They have Chalices not of Glasse because subject to breaking not of wood because that is porous and drinks in the liquor not of brasse nor copper because of the bad smell thereof and rust or canker but of silver or gold They have also candlesticks tapers and lamps which they burn to the Saints by day to shew they are not in darknesse but in light Their censers and incense represent Christ and the prayers of the Saints which like incense ascend before God these odors are burnt in their Churches both to expel bad vapors and to refresh the sences They have also their flaps or fans to drive away flies from the Chalice after the example of Abraham who drove away the birds from his sacrifice and to teach us that we should drive away all wandring thoughts when we pray Their Patinâ— and other vessels shining bright put us in mind how we should shine in out conversation The Corporal is the linnen cloath in
which the Eucharist is covered signifying how Christs body was wrapped up in fine linnen for as linnen is first washed then wrung and lastly dried so must our souls be first washed in tears then wrung by repentance and lastly dried by the heat of the love of God Organs are also used in Churches to excite the minde and to stir up devotion Yet in the Popes Chappel there are none perhaps to shew that he needs no such helps Their Altars are inclosed with railes to keep off the people for the Priests only have accesse to them they were anciently places of refuge and are covered all the year except in the passion week then they are stript to represent Christs nakednesse on the crosse Ordinarily the Altar is placed towards the East yet in the Church of Antioch it was placed towards the West On the Altar sâ—ands the Pixis or Ciborium which keepeth the Host for strangers sick persons and travellers but it must not be kept above seven dayes least it mould therefore the Priest must eat it himselfe and put in a fresh one They have Fonts called Baptisteria of stone in which the water of Baptisme is consecrated by the Priest who poureth oyle into it he also by breathing and by certain words exorciseth the evil spirit Salt is consecrated and put into the childs month to shew that he must have spiritual Salt within him Then the Priest layeth his hand on the childs head in sign he is reconciled and made a member of the Church Then he signeth his forehead with the sign of the crosse that hereafter he may not be ashamed of Christ crucified He puts his finger into his eare and into his nostrils also with spittle saying to his right eare Epphâ—ra that is be thou opened to shew that by nature we are deaf in spiritual things as was that man whom Christ after this manner cured in the Gospel The touching of the Nostrils sheweth that the child must remember his vow in baptisme so long as he hath breath in him Then he anoints the Child two times that he may renounce the devil and all his works c. The breast is first anointed then the shoulders to shew the strength of our love and faith in the Trinity and that withall we must be wrestlers against all spiritual wickednesse The childe is three times dipe in the water and in some places onely sprinkled to shew Christs three days burial and our faith in the Trinity After baptisme the child is anointed by the Priest on the forehead with chrisme and cloathed in white to signifie he must cast off the old man and be cloathed with innocency Antiently those that were baptized at Easter wore white all that week which they laid aside the Sunday following called therefore 〈◊〉 in 〈◊〉 this also signified the glory of the resurrection Then a wax candle burning is given him to shew the light of faith and knowledge that should be in him and with which he should be ready to meet the bridegroom Then the Godfathers are instructed concerning their duty to the Child Q. 28. What other Vtensils have they in their Churches A. They have three viols or flaggons for oyl which the Priest carrieth on the day of the Lords Supper one holds the oyl of the Catechumeni the second is for the Chrisâ—me and the third for the oyl of the sick With the Chrisme the baptized are anointed on their crown and they that are confirmed on the forehead and so are they who be ordained The Catechumeni and 〈◊〉 are anointed with single oyl They have also in theiâ— Churches holy water pots which by some are called 〈◊〉 by others Situlae and Aquâ—ninaâ—ia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This pot must be of Stone or Marble at which is tied with a chaine the holy water spunge with this salt water they are 〈◊〉 that enter into the Church because antiently they wasted before they entered into the Temple to shew that with pure and sanctiâ—ied minds we must come before God They have also Bells which they 〈◊〉 with water and consecrate with certain prayers these have suceeded the Trumpets used by the Jewes to 〈◊〉 together the Assembly They have also Altars which they anoint and consecrate holy Reliques whereof many doubtlesse are supposititious and false therefore no new Reliques are to be received without the Bishops approbation nor to be honoured without the Popes authority And because the Altar represents Christ therefore the Priest after Masse in sign of reverence and subjection kisseth the Altar by which also he sheweth the great desire the Church hath to enjoy Christ when she saith Let him kisse me with the kisses of his mouth The Vestry is the place where the sacred Vestiments of which we have already spoken are kept Here the Priest before Masse puts on his holy garments this place they say represents the Virgins Womb in which our great high Priest put on the garment of our humane nature that in it he might offer the true propiatory sacrifiâ—e to God his Father for the sins of the world They make also every part of their material Temple to have a mystical signification The Quire represents the Church triumphant the main body the Church militant the Porch or great Door is Christ by whom onely we have accesse to the Father the Windows are the Scriptures which give light to the spiritual Church the Pillars are the Apostles by their Doctrine supporting the Church the Pavement is Humility and faith the Cover is Gods protection the Tower with the Bells are the Prelates which ought to be eminent in their conversation and sounding in their preaching the Cock on the top thereof is to put them in minde of their vigilancy the Lights that shine continually in their Churches are to signifie our good works which should shine before men Q. 29. What office do they perform to the dead A. They have a peculiar office or service for the dead in Purgatory which some perform every third day that they might be partakers of Christs resurrection who overcame death that day some again every seventh day that they may attain to the eternal Sabbath or rest in Heaven whereof Gods resting from the works of Creation on the seâ—enth day was a type Others perform this office the thirtieth day because the Israelites mourned for Moses and Aaron thirty days Others again the fortieth day because Ioseph and his brethren bewailed Iacob forty days Others the fiftieth day because the fiftieth year is the Jubilee or year of liberty which they wish these imprisoned soules may partake eternally Others perform this office yearly and make it anniversary but if this day fall upon Sunday or any other solemn festivity then it must not be kept nor put off till the next day as the feasts of the Saints are but must be kept the day before that the souls may the sooner partake the fruits of our devotion No
Masse must be said on festival days for the dead except the body be present And although in the Masse for the living incense is burned to shew that their prayers like incense ascend before God yet in the Masse for the dead incense is not burned because their prayers are of no efficacy for do the dead praise thee saith David The corps may not be brought into the Church whilest Masse is saying for the living but must be set in the Porch till Masse be done and the Mass for the dead be begun in which Masse the kisse of peace must not be given because there is no communion between us and the dead neither can they answer us the dead corps is washed and anointed then it is carried to the Church but by the way the bearers rest three times to signifie Christs three days rest in the grave Holy water and Frankincense is put in the grave with the corps to keep off evil spirits thence and to shew that the deceased party hath offered to God the incense of his prayers and good life whilest he lived He is buried with green bayes to shew that his soul is alive and that it doth not â—ither with the body and with his face upward and his feet towards the East to shew his expectation of Heaven and his readinesse to meet Christ in the Resurrection whose appearance is believed shall be in the East Every Christian that is buried out of the Church or Church-yard hath a Crosse set at his head to shew he was a Christian. Câ—ergy men that have taken orders are buried in the habit of their orders all are wrapt in linnen because Christ was so yet some are buried in sackcloth to shew their repentance Antiently the names of holy men departed were registred in scrolls or â—olding tables called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word Diptycha the Latin Church retained these were kept by the Bishop and the â—ames publickly read in time of divine service to shew that the just shall be had in everlasting remembrance The prayers that are made for the dead are not for the Saints in Heaven for they need not our prayers but our praises to God for them nor for the damned in Hell seeing our prayers can availe them nothing but onely for those who dying in venial sins unrepented make satisfaction in Purgatory Lastly there is neither Gloria in exceâ—sis nor Hallelujah sung in the office for the dead Of these passages see Alcuiâ—us de divin offic Amalar. Fortunat. de Eccles. officiis Stephanus Durantus de ritibus Eccles. Cathol Guliel Durandus in rationali c. The Contents of the Fourteenth Section Of the Eastern Religions and first of the Greeks 2. Of the Church dignities and discipline in the Greek Church at this day 3. Of the other Nations professing the Greek Religion chiefly the Moscovites and Armenians 4. Of the Monks Nunâ— and Eremites of Moscovia 5. Of the form of service in their Chu ches 6. How they administer the Sacraments 7. The Doctrine and Ceremonies of the Russian Church at this day 8. Of their Marriage and Funeral Ceremonies 9. Of the profession of the Armenians 10. Of the other Greek Sects namely the Melchites Georgians and Mengrelians 11. Of the Nestorians Indians and Jacobites 12. Of the Maronites Religions 13. Of the Cophti 14. Of the Abyssin Christians 15. Wherein the Protestants agree with and dissent from other Christian Churches SECT XIIII Quest. 1. HAving taken a view of the differences in Religion among the Romanists and Anti Romanists in the West what Religion do the Christians in the East professe A. In the East the Greek Religion prevaileth in many places chiefly in those Countries of Europe namely Greece Macedon Epirus 〈◊〉 Thrâ—ce Servia Basciâ— Moldavia Walachiâ— Bosnia Podolia and Moscovia In the Islands also of the Aegean Sea and in some parts of Poland Dalmatia and Croatia in some parts also of Asia namely in Natolia Circassia Mengrelia and Russia The Greekâ— place much of their devotion in the worship of the Virgin Mary and of painted but not carved Images in the intercesâ—ion prayers help and merits of the Saints which they invocate in their Temples They place justification not in faith but in workes School-divinity chiefly the works of Thomas Aquinâ—s which they have in Greek are in great request with them The Sacrifice of the Masse is used for the quick and the dead and they use to buy Masses they do not hold a Purgatory fire yet they believe there is a third place between that of the blessed and the damned where they remain who have deferred repentance till the end of their life but if this place be not Purgatory I know not what it is not what the souls do there Though they deny the Procession of the Holy Ghost from the Son yet they baptise in the name of the Three Persons Priests among them may marry once but not ofâ—â—er That marriage is unlawfull which is contracted within the seventh degree of Consanguinity and Affinity They use leavened bread in the Sacrament and administer in both kinds they have four Lâ—â—ts in the year they deny the Popes supremacy abstain from blood and things strangled observe the Jewish Sabbath with the Lords day They use neither confirmation nor extream unction and will not have either the blessed souls iâ— Heaven to enjoy Gods presence or the wicked in Hell to be tormented â—ill the day of judgement preaching is little used amongst them but Masses often therefore one of their Monks whom they call Coloieri for preaching sometimes in Lent and at Christmasse and Eastet was accused and banished to Mount Sinai by the Patriarch of Constantinople as Chytraus witnesseth They esteem equal with the Scriptures the Acts of the seven Greek Synods and the writings of Basil Chrysostoâ—e 〈◊〉 and their traditions They believe that the souls of the dead are bettered by the prayers of the living They are no less for the Churches authority and for Traditions then the Roman Catholicks be when the Sacrament is carried through the Templâ— the people by bowing themselves adore it and falling on their knees kisse the 〈◊〉 Q. 2. What Ecclesiastical Dignities and Discipline is there in the Greek Church at this day A. They have their Patriarch who resides at Constantinople who is elected by his Metropolitans and Arch-Bishops but is confirmed by the great Turkes chief Bassa who upon promise of some thousand Duckets from the Patriarch doâ—h ratifie his priviledges He hath no more authority with the great Turk then any Christian Embassadour who thinks it a great honour to be admitted to fall down at the Seigniors feet and to kisse his cloak Next to the Patriarch are the Metropolitans who are placed according to their antiquity Of thes Metropolitans are 74. under whom are arch-Arch-Bishops and Bishops The Metropolitan of Thessalonica hath ten Bishops under him he of Athens hath six Corinth hath foure Bishops and one hundred Churches Mitylena had five
Episcopacy how different from Presbytery Magistrates office Presbyters among the Iews Ministers called Presbyters How to be elected Presbytery their power to excommunicate Excommunicate persons their condition The prophets Pharisees c. could not excommunicate Why Christ did not excommunicate Iudas Excommunication and excommunicate persons considered Divers erroneous opinions which have been lately revived or hatched since the fall of our Church-government Church of England deplâ—red Church of Rome different from other Churches about the Scriptures See Bellarmin Eckius Pighius and the other writers of controversies in the Romane Church Romane Church different from others about Predestination Gods Image and Sinne. See the above named Authors and the Catechism of the Councel of Trent Romanists differ about the Law of God Christ Faith Iustification and good works See the Catechism of Trent with Bellarmin and the other writers of controversies Differ about Pennance Fasting Prayers and Almes See the authors above named Differ from others about the Sacrament See the former authors Ceremonies used in the five controverted Sacraments See besides the above named authors Eckius in his homilie upon this subject Roman Church differeth from others about the Saints in Heaven Of these passages see Thomas in his summes Gregory de Valentia Bellaranine and the others above named Church of Rome their doctrine concerning the Church See the above named authors Romanists differ about Councils Monks Magistrates and Purgatory Who would see more at lenght the Doctrines of the Church of Rome let him read the above named authors and withall Baronius Bonaventura P. Lombard Canus Canisius Cassander Alphensus de Castro Coccius Genebrard Gerson Gretzerus Suarez Turrianus Vasquez Hugo de S. Victore and others The outward worship of the Roman Church and first part of their Masse Acholyths their offices Of these particulars see Stephanus Durantus de ritibus Ecclesiae Gul. Durandus his rationale Alcuinus de divinis officiis Innocent 3. de myster Missae Hugo de Sanct. Victore de offic Eccles. in specul Ecclesiae Berno de offic missae and divers others Romanists their manner of dedicating of Churches What observable thereupon But of this subject concerning dedication read Durandus Durantus Turrecremata Hostiensis Hugo de S. Victore de Sacram. Hospinian Raibanus Ivo c. Their consecration of Altars c. See the former Authors The degrees of Ecclesiastical persons in the Church of Rome Their sacred orders Of these passages see Innocent 3. l. I. Myst. Missae c. 58. Stephan Eduensis de sacr altariâ— c. 10. Amalar. Fortunat l. 6. de Eccles. offic c. 19. l. 2. l. 3. Rab. Maurus l. I. de instit cler c. 18. Alcuin de divin offic Alexand de Ales Part 4. Quest. 26. Hugo de S. Victore l. 2. de sacram Part 4. Besides the Councils of Rhemes of Lateran of Braccara and divers others See also Guliel Durand l. 2. c. 10. Office of the Bishop What colours held sacred See Durands Rationale L. 3. c. 18. The other parts of the Masse Of these and other Ceremonies see the above named Authors and Gabriel Biel decanone Missae Other parts of their worship See Durandus and Durantus Days Festivall in the Church of Rome Festival days of Christ. Of these and other Ceremonies see the afore named Authors See the authors above named Their canonical hours of prayer and observatiâ—ns thereupon Of these hours Cassianus speaketh Rabanus Maurns Isidor Amalarius Fortunatus Rupertus Tuitiens c. See Gabriel Biel in can missae Navarr de orat et hor. can Durandus in rationali Durantus de ritibus Ecclesiae c. Their Processions and observations thereon Of these things see the forenamed writers Festival days of the Saints But of these passages see the Roman Martyrology Baronius Surius Durandus Fasti Mariae Lippelous c. Their ornaments and utensils used in Churches dedicate to Christ and the Saints See Innocent 3. L. 2 de myst missae Rab. Maurus de instit eleric Amalar. Fortunat de eccles officiis Isidor de eccles officiis Alcuin de celeb missae Dâ—â—antus c. Of these and many more See Durandus in his Rationale and the other writers above named Their office performed to the dead Greâ—k Religion at this day See the Councel of Florence Boterus Chytraeus Brerewood Ieremy Patriarch of Constantinople in resp â—d German Possevin de reb Moscâ—v c. Greeks their Church dignities and discipline at this day See the above named Authors and the Letters of Stephen Gerlochius to Crusius An. 1575. Moscovites their Religion and discipâ—in See the above named Authors and withall the History of Russia by G. Fletcher Possevin de reb Moscov Sigism de Moscovia Guaguin descrip Moscov c. Monks and Nuns in Muscovia See the above named Authors Moscovites their Church service See the 〈◊〉 of Russia Their Sacraments See the above named Histories Their Doctrine and Ceremonies See Fletcher Boterus Les Estats du Monde and other relations of Moscovia Their Marriages Their funerals See the above named writers Armenians their Religion See Baronius Borerus Chytraeus Boemus Vitriacus his Oriental History the Armenian Confession c. Melchites Georgians Mengrelians Circassians See Bellonius his observations Boterus Chytraeus de stat Eccles. Thomas â— Iesu. Brerewood Prateolus de Sectis c. Nestorians Indians their Religion at this day Iacobites In Bibliotheca Fatrum Baronius c. See the above named Authors Maronites their Religion See the above named Authors and withal Possevin apparat sacr Thomas a Iesu. de conver Gent. Vitriacus Histor. Orient Tyrius de bello saâ—ra c. Cophti of Egypt See the above named Authors with Barâ—nius and Thevets Cosmography of the Levant c. 48. Abyssins their Religion Protestant Church its agreement with and dissent from other Christian Churches Religion the ground of government and greatnesse The Foundation of all Common-wealths Religion most requisite in Princes and Governers they should be carefull of it But one Religion to be allowed publickly Different Religions how and when to be tolerated Princes must not dissemble in Religion Dissimulation in Religion rejected False religions why blessed and the contemners punished Ceremonies in Religion Mixed Religions Idolatry condemned Gentiles worshipped the Sun under divers names and shapes Their Religion most consonant to natural reason Sun the Gentiles chief and onely God Apollo the Sun Mars the Sun Adonis the sun Atys the sun Priapius the sunne Liber the sun Apis the sun Moloch the sun Abraxas the sun Mithra the sun Iupiter the sun Mercury the sun Bel c. the sun Belenus the sun Hercules the same with the sun Pan the sun Polyphemus the sun Endymion the sun Ianus the sun Minerva the sun Pallas the sun Vulcan the sun Nemesis the sun Tithonus the sun Venus the sun Moon the same Luminary with the sun Moon her properties Pluto the sun Prosepina the sun Charon the sun Cerberus the sun Gentiles acknowledge but one Deity Gentiles their superstitious fear Gentiles their Deities