the Levites also was to help the Priests in gathering of tiths and to carry water and wood for the Tabernacle Q. Wherein did the high Priest differ from other Priests A. The high Priest only had power to enter into the Sanctuary he only wore a blew robe with bells a golden Ephod a breast-plate a linnen Myter a plate of Gold on his head by the Crown or plate was signified Christs Kingly office by the breast-plate his Priestly and by the bells his Prophetical office the high Priest also was only anointed after the order of Priesthood was setled but before this every Priest was anointed he also wore about his paps a broydred girdle to signifie that his heart should be girt and restrained from the love of earthly things They that took Sanctuary were not to be set at liberty till the death of the high Priest to signifie that by the death of our High Priest Jesus Christ we are made free The high Priesthood was tied to the line of Aarons first born the other Priests were of Aarons other children the Levites were of Levies other posterity the high Priest might marry none but a Maide other Priests migh marry a Widow Levit. 21. The high Priest might not miourn for the death of his kindred other Priests might mourn for their Father Mother Son Daughter Brother and husbandlesse Sister in other things they agreed For all Priests must be without blemish all must be presented to the Lord at the door of the Tabernacle all must be washed all must be consecrated by offering certaine Sacrifices all must have the blood of the Ram put on the tip of the right eare the thumb of the right hand and great toe of the right foot Exod. 29 Q. What Church government was there after Moses A. In the Desart Eleazer succeeded his Father Aaron and substituted under him Phinees to be chief of the Levites After the Israelites entred the Land the Tabernacle staied some years at Silo then did Ioshuah divide the Land and designed certain Cities of refuge which with some other Cities he assigned to the Priests and Levites The Priesthood did not continue long in the house of Aaron but after the death of Eleazer and three Priests his Successors this office devolved to Eli of the family of Ithamar who being carelesse suffered divers abuses to creep into the Ecclesiastical Government till God raised Samuel who reformed both the State and Church by appointing Schools of Prophets and Consistories of Levites From Silo the Tabernacle was translated to Nob from thence to Gibeon when Nob was destroyed by Ioab and at last it rested in Ierusalem So that all this time there could be no setled Church discipline among the Jewes The Ark also was oftentimes removed to wit from Canaan to the Philistines from thence to the Bethshemites afterward it stayed twenty years at Kiriathjeharim after this it remained three moneths with Obed-Edom and at last it was brought by David into Ierusalem All this time neither Tabernacle nor Ark nor Priesthood were setled till David assembled the Levites and out of them chose Abiathar for High Priest and Tsadoc for chief of the inferiour Priests who were to deliver the Ark to the Levites to be carried on their shoulders and withal appointed Singers and other Musitians in all 68. of the Levites He appointed also for the service of the Tabeâ—â—acle in Gibeon Tsadoc and his Brethren At last David being assured by Nathan that his Son Solomon should build the Temple he ordered that 24000. Levites should be set apart for the service of the Temple to wit 4000. door-keepers and as many Singers and 6000. Judges and Governors and the rest for other Offices Abiathar is made high Priest to wait on the Ark at Ierusalem Tsadoc is chief of the inferior Priests to serve in the Tabernacle at Silo. Tsadoc was Sauls high Priest descended from Eleazer Aarons first born Abiathar of the stock of Ithamar and Eli fled to David who entertained him for his high Priest after the death of Saul David retained them both thinking it did not stand with his honour and piety to reject Sauls high Priest This Tsadoc under Soloman was anointed the second time Priest as Solomon was the second time anointed King 1 Chron. 29. 22. and Abiathar is deposed for the sins of Eli and his Sons and so in Tsadoc the Priesthood is translated from the house of Ithamar to Aarons family again There were also Treasurers ordained some for the first fruits and tenths and others for the moneys that were given to the Temple towards the redemption of vows first born and sins The Priests and Levites were maintained out of the first fruits and tithes the other treasure was for maintaining the daily sacrifices and other charges of the Temple the Gibeonites with others appointed by David and Solomon did help the Levites in their Ministration the Priests and in their absence the Levites did administer justice both in Ierusalem and in the Cities of Refuge and ordered Ecclesiastick affairs There were also sometimes Extraordinary Prophets besides the Ordinary It s probable that the ordinary Prophets were of the Tribe of Levi because the administration and care of holy things belonged to them but extraordinary Prophets were of other Tribes these medled not with sacraments and sacrifices which was the Priests office nor had they their calling by succession as the Priests nor was the gift of Prophecy only tied to the man as the Priesthood was for we read of Miriam Hulda and divers other women Prophets and in the Primitive Church though women must not speak in the Church by preaching praying or exhorting in an ordinary way as the Ministers use yet they were not debarred to utter their extraordinary prophesies if so be their heads were covered in sign of modesty but otherwise the Apostle will not have women to speak in the Church because they must be in subjection to their Husbands and this punishment is laid on them for being deceived in Eve and harkning to the counsel of Satan For if women did preach they might be suspected to speak by that Spirit that deluded Eve Q. What was the Ecclesiastick Government after Solomon A. The renting of the ten Tribes from the other two under Roboam did much impair the beauty and magnificence of the Ecclesiastick state Besides that it was much defaced by idolatry but reformed by Hezekias Iosias and Iehosaphat who took away the high places Under Athaliah it was almost extinguished had not Iehojada the high Priest anointed Ioash who again reformed Religion He being denied all aid from the Levites out of their treasure towards the repairing of the Temple caused a Chest to be made into which mony given in that kinde should be put and imployed by the high Priest or by the chief of the inferior Priests and the Kings Scribe or Secretary towards the reparations of the Temple whereas before it was collected by the Levites King Vzziah
not sufficient to hold out above one night but by miracle it maintained the Lights for the whole eight days Now this feast consisteth in drinking and gormandising and in pompous superstition about their lights Yet Christ honoured this feast with his presence Iohn 10. 22. not to countenance the abuses thereof but the institution it self for all places set apart for the service of God ought to be consecrated and dedicated to him by prayer and decent ceremonies therefore Moses dedicated the Tabernacle to God and Solomon the Temple with great solemnity and prayers when the Temple was rebuilt after the peoples returne from Babylon it was dedicated again and now the third time it was dedicated when it was profaned by Antiochus These second Dedications are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Renovations The Temple was also newly consecrated or dedicated under Ezechia after it had been profaned by Achaz 2 Chron. 29. The Priests and Levites spent eight dayes in this dedication Q. What is their feast of Purim A. That is of Lots for Haman by lot had appointed the Jews to be massacred all through the Persian Kingdom in one day to wit the thirteenth day of the twelfth moneth which is Adar or February but the Plotters were massacred themselves by the Jews the same day For at Sufae Haman with his ten Sons and five hundred men more were slain and three hundred the day after and on the same day through the rest of Assuerus his Dominions were slain by the Jews 75000. So because this day they destroyed their Enemies and the next day rested themselves therefore at this feast they keep two holy days or rather days for Bacchus In their Synagogues they set up lights in the night time aâ—d the whole book of Esther is read As often as they hear the name of Haman they keep a cruel noise and stamping with their feet They read all that passage of the death of Hamans Sons at one breath to signifie the suddennesse of that death These two days are spent in singing playing eating and drinking The men wear womens apparrel and the women mens against the Law of God which they think at this time of mirth they may lawfully violate And that the poor may be merry also the richer sort furnish them with meat and drink and so with this ryotous Bacchanal they conclude their Anniversary Feasts for this is the last of the year having none between this and Easter Q. What Fasting days do the Iews observe now A. They keep the four Fasts mentioned by Zachary chap. 8. 19. to wit that of the tenth moneth on the the tenth of December in memory of Ierusalem besieged that day by Nebuchadnezzar Secondly they fast the seventeenth day of the fourth moneth or Iune in memory of the two Tables of the Law broken for the loss of their dayly sacrifice for burning of the Law for setting up idolatry in the Temple for besieging Ierusalem the second time and for breaking down the walls thereof They count the days from this till the ninth of the next moneth all unlucky so that they avoid all great businesse and School-Masters during that time will not beat their Scholars Thirdly they fast the ninth day of the fifth moneth or Iuly because then the Temple was burned therefore they go bare-foot sit on the ground read Ieremiahs Lamentations and in the Church yards among the dead they bewail the losse of Ierusalem From the first till the tenth of this moneth they abstain from flesh wine shaving bathing marrying and pleading and from all kind of delights Fourthly they fast the third day of September because Gâ—doliah Governor of those Jewes that were not carried away in Captivity was treacherously murdered as we read Ieremy 40. and 41. Besides these fasts they have others but not so generally observed for some of their preciser sort fast every Monday and Thursday Some fast the tenth of March because Miriam died that day and the people wanted water in the Desart Some fast the tenth of April for the death of Eli and his two Sons and the losse of the Ark. Some fast the eighteenth of this moneth for the death of Samuel At Ierusalem the Jewes used yearly to fast in remembrance of the Translation of the Bible out of Hebrew into Greek by the seventy Interpreters This fast was observed the eighth day of Tebheth or December and was a day of much heavinesse among them which must proceed from their pride or envy or too much superstition disdaining that their Law should be imparted to the Gentils and that this Translation was a profanation thereof So superstitious they are in their fasts that they will read no passages in the Bible but such as are sad and sorrowfull as the destruction of Ierusalem Ieremies Lamentations c. and not any passage that is joyful such as their delivery from Egyptian slavery or Hamans tyranny The only fast that God commanded was that upon the day of Expiation other fasts were enjoined by the Prince upon emergent occasions as the fast commanded by Iehosophat by Ioachim and other Princes Divers other private fasts they have upon private occasions Their fast is from all meat and drink till the evening that the stars appear Q. What is the manner of their Marriages A. They are married in the open air either in the streets or gardens by their Rabbies The Bridegroom wears about his neck a hair-cloath the end of which the Rabbi puts on the Brides head after the example of Ruth who desired to be covered with the skirt of Boaz his garment Then the Rabbi takes in his hand a glasse full of wine over which he pronounceth a blessing praising God for this Conjunction and gives it to the Bride-man and his Spouse that they may drink Then he takes from the Bridegroom his gold ring and asks of the standers by if it be good and worth the money given for it and so puts it upon one of the Brides fingers then are the marriage writings read openly Then the Rabbi takes another glass of wine over which he prayeth and presents it to the married couple to be tasted but the Bridegroom takes the glasse and dashes it against the wall in memory of the destruction of Ierusalem and for the same cause in some places ashes are put on the Bridegrooms head so the Bride in sign of sorrow puts on a black cloak and the Brideman a black hood they are married in the open aire that by looking up to Heaven they may be put in mind of multiplying like the stars The other ceremonies used before and after marriage are not to our purpose as not being Ecclesiastical But we must know that besides the principal Wife they have others that are subordinate which we may call Concubines who have not the command of the family nor gifts or presents from the Husband as Rebecca had from Isaac nor matrimonial writings as the chief Wife hath nor may their Children
with them immortal Their great mens Funeral Pomps are celebrated yearly with much lamentation drinking and bestial ceremonies both men and women casting aside all modesty He that will know more of this stuff let him read the forenamed Authors Q. What is the Religion of Brasil A. They acknowledge the immortalitie of the foul and believe that there are rewards and punishments after this life For they hope that if they kill and sacrifice many of their enemies they shall be carried beyond the Mountains into pleasant Gardens there to dance and rejoyce with their fore-fathers They stand in much fear of the Devil who is still vexing of â—â—em therefore they chiefly worship him and when they go abroad they commonly carry fire with them as their defence against the Devil who they think is afraid of fire They have their solemn Festivals which they celebrate with dancing howling and tatling The Husband hath power to kill the adulterous Wife Their marriages are without any ceremonies They bury their dead upright in a pit with their goods The Husband playes the Midwife to the woman washeth painteth and nameth the child by the name of some wild Beast they have some knowledge of Noahs flood of these passages see Masscus Lerius Stadius c. Q. What Religion did the people of Peru professe A. Their chief god was Wiracocha by whom they understood the maker of all things next to him they worshipped the Sun and the Thunder after him The images of these three they never touched with their bare hands they worshipped also the Stars Earth Sea Rainbow Rivers Fountains and Trees They adored also wild Beasts that they might not hurt them and in sign of their devotion when they travelled they left in the cross ways and dangerous places old shoes feathers and if they had nothing else stones They worshipped the Sun by pulling off the hairs from their Eye-brows when they fear they touch the earth and look up to the Sun They worshipped also the dead bodies of their Emperors and indeed every thing they either affected or feared They have some glimring knowledge of the beginning of the world of Noahs flood and they believe the end of the world which still they fear when the Sun is Eclipsed which they think to be the Moons Husband they held their Priests in such esteem that no great matter was undertaken by Prince or people without their advice None had accesse to the Idols but they and then only when they are cloathed in white and prostrate on the ground In sacrificing they abstained from women and some out of zeal would put out their own eyes They used to consult with the Devil to whom they sacrificed men and dedicated boyes in their Temples for Sodomy They had also their Temples richly adorned with Gold and Silver and their Monasteries for Priests and Sorcerers Their Nuns were so strictly kept that it was death to be deflowred after fourteen years of age they were taken out of the Monastery either to serve the Idols and such must be Virgins still or else to serve as Wives and Concubines to the Ingua or Emperor They are very frequent and strict in their confessions and cheerfully undertake what pennance is injoyned them But the Ingua confesseth onely to the Sun after confession they all wash in baths leaving their sins in the water They used to sacrifice Vegetables Animals and men chiefly Children for the health or prosperity of their Ingua and for victory in War in some places they eat their men-sacrifices in others they onely dried and preserved them in Silver Coffins they anoint with blood the faces of their Idols and doors of their Temples or rather slaughter houses See Acosta Cieza Gomara c. Q. What festival days did the Peruvians observe A. They had Feasts and sacrifices every moneth of the year in which were offered multitudes of sheep of different colours which they burned The Ingua's Children were dedicated in these Feasts their ears were pierced then they were wiped and their faces anointed with blood in sign that they should be true Knights to their Ingua In Cusco during this moneth and feast no stranger might remain but at the end thereof they were admitted and had a morsell of bread presented to each man that they should by eating thereof testifie their fidelity to the Ingua In the second moneth which is our Ianuary for in December in which the Sunne returnes from Capricorne was their first moneth they flung the ashes of their sacrifices into the river following the same sixe leagues and praying the River to carry that present to Viracocha in three following months they offered one hundred sheep In the sixth they offered one hundred sheep more and made a feast for their Maiz. In the seventh they sacrificed to the Sun In the eighth and ninth moneths two hundred sheep were offered In the tenth one hundred sheep more and to the honour of the Moon burned torches washed themselves and then were drunk four days together In the eleventh moneth they offered one hundred sheep and upon a black sheep poured much Chica or Wine of Maiz to procure rain In the twelfth moneth they sacrificed one hundred sheep and kept a feast They have also their fasts which continue in mourning and sad processions two days and the two days after are spent in feasting dancing and drinking See Ios. Acosta Q What was their belief of the departed souls A. That they wander up and down and suffer hunger thirst and cold therefore they carry them meat drink and cloathes They used also to put gold and silver in their mouths hands and bosomes much treasure hath been digged out of graves But they believed that the souls of good men were at rest in glory The bodies were honoured after death sacrifices were offered to them and cloaths The best beloved Wife was slain and attendants of all sorts To the Ingua's Ghost young children were sacrificed and if the Father was sick many times the Son was slain thinking this murther would satisfie death for the Father Of these and their other impious Ceremonies see Acosta By these horrible murthers committed among the poor Americans we may see what a cruel and barbarous tyrant superstitious fear is and what wretched slaves they are who are captivated by this tyrant far more savage then Mezentius Phalaris Busyris or any other tyrannical butcher that ever was for there is no tyrant so powerfull or barbarous but may be avoided by flying from him to remote places but who can fly from that superstitious fear which a man doth carry continually about him Quid terras alio calentes Sole mutamus patria quis exulse quoque fugit a man may fly from his country saith Horace but not from himselfe this tyrant haunts the superstitious wretch continually as the evil Spirit did Saul Againe no tyrant can tyrannize over a man longer then he lives death sets every slave at liberty but this tyrant
among the Gentiles it is expresly forbid to the Jewes and threatned as a punishment Yet among Christians it is indifferently used but among the Monks and Priests it is used as a mark of distinction and to shew that as dead men were shaved among the Gentiles so that our Monks are dead to the world and as the Gentiles thought by cutting their haire to pacifie their angry Gods so the Monks by laying aside all fleshly superfluities strive to avoid Gods wrath This I should like well if they were as carefull about the thing signified as they are about the signe And as shaving was sometimes a signe of Liberty so I wish it were among them who as they pretend they are free from the world so they were free also from the Devil and the flesh and from those sinnes that enslave them for he that committeth sinne is the servant of sinne yea a servant of servants whatsoever badges of liberty hee pretend Q. 15. Where there any Religious Women which we call Nuns in the Primitive times of the Church A. Yes For we read of Marcella Sophronia Principia Paulâ— Eustochium and others who did professe chastity and contempt of the world and an earnest desire of heavenly things This retired life they undertook of their own accord and not by force for every one is not capable of perpetual Virginity nor were they tyed to it by vow For the Apostle saith That if a Virgin marry she sinneth not Indeed such Virgins as had dedicated themselves to God and a single life if afterward finding their own inability to persevere did marry these marriages were thought scandalous yet lawful For it is better to marry then to burne therefore they were not rescinded and the parties so marrying were evil reported of for their inconstancy for this cause pennance was in joyned them And afterward Iovinian made it capital for any man to marry or to sollicit a Nun because the Donatists of his time defloured divers Nuns Such married couples were Excommunicated by the Church perpetually imprisoned or pur to death by the Civill Magistrate and the marriage absolutely disanulled as incestuous Before Censtantine's time I doe not read of any Monasteries or Nunneries erected for Women by reason of frequent persecutions and the uncertain condition of Christians then But after that peace was established in the Church Houses were built for Virgins but yet with liberty to be elsewhere for Eustochium the Virgin lived with her own Parents and so did the Virgin Demetrias and we finde in Cyprian Hierom and Austin that such Virgins had liberty to goe abroad to heare Sermons in the Church and to receive the Eucharist with the rest of Gods people they were enjoyned to be modest and frugall in their cloaths and diet not to converse with men not to walk alone not to bathe except their hands and feet to fast and pray often to be vailed to abstain from wine to wash the Saints feet not to be idle but either to sing pray hear or be working with the needle And seeing hair was given to the woman as an ornament and badge of distinction and for modesty therefore Nunnes of old were not shavenâ— as now but were prohibitted by the Council of Gangren Can. 17. to shave at all Yet in the Syrian and Egyptian Monasteries Nunnes at their admission used to offer their haires to the Abbatesse because it was not lawfull for them to wash or anoinâ— their heads therefore to keep their heads the cleaner from filth and vermin they cut their hair It s likely they learned this custome from the Vestal Virgins at Rome who used to cut their haire and offer it on the tree Lâ—tos called Capillâ—ta as Pliny sheweth Q. 16. In what account are Monks at this day in the Roman Church A. They are of that high esteeme that their very garments are counted sacred and that there is power in them to cure diseases to work miracles to drive away evil spirits to further them towards Heaven so that some Kings and Princes have desired to dye in a Franciscaâ— Hood 2. They count this the state of perfection the Angelical life the life that Eliah and Saint Iohn Baptist Christ and his Apostles did embrace and a life meritorious of Heaven 3. Whereas in the beginning Monks were altogether Lay-men and not to meddle with any other employment but what was proper to their profession to wit prayer fasting virginity poverty and obedience now they are admitted into and priviledged with all Ecclesiastick Dignities from the Doore-keeper even to the Papacy 4. The married life amongst many of them is accounted pollution compared with the Monasticall Notwithstanding the Apostle tells us that marriage is honourable and Christ honoured it himselfe with his presence and first miracle and would be born of a Virgin but after shee was espoused to a Husband 5. Such is the respect they give to this life that they prefer it to all natural affection and duty between Parents and Children to which not onely are wee tyed by nature but also by speciall command from God Hierome commends Paula in her Epitaph for abandoâ—ing Brother Kindred and her owne Children whose teares shee slighted preferring this kinde of life to them all but this preposterous zeale is condemned by the Council of Gangra Can. 15. 6. So likewise they prefer it to the mutuall duty and stipulation that is betweene man and wife permitting yea teaching that they may forsake each other and enter into a Monastery which is to put asunder those whom God hath joyned together to defraud one another of due benevolence and by this meanes occasion adultery The Apostles counsell is that the married couple should not defraud one another except it be for a time by consent to give themselves to prayer seeing the man hath not power over his own body but the woman and so the man hath power over the woman 7. They will not permit Monks and Nunnes ever to marry though they have not the gift of continency accounting all such marriages Sacriledge whereas the first Monks were left to their owne freedome and not constrained to stay longer then their conveniences would permit And in the Primitive times of the Church marriages contracted after the vow of continency made were not dissolved but held lawful onely the parties for their inconstancy were enjoyned pennance and the man made incapable of Eccelesiastical employment Neither were their Monks forced to vow chastity seeing every one is not capable thereof and much mischiefe hath proceeded from this constrained Vow but men were left to their owne freedome Neither was it at that time counted a more hainous sinne for a Monk to marry a Nunne then to keep a Concubine 8. The modern Monks are permitted to weare Rings to converse in Kings and Princes Courts and such is the opinion they have of Monasteries that they think a man cannot sufficiently repent him of his sinnes or be
may be heard and seen But they must do nothing without the leave of the Abbatesse and some witnesses except in time of confession Priests must not enter the Nunnery except to give the Sacrament in the agony of death and that with some witnesses all the Priests and Brothers may enter to perform Funerall obsequies The Bishop of the Diocesse must be the Father and Visitor of the Monasteries and Nunneries the Prince of the Territory shall be the Protector and the Pope the faithful Guardian without whose will no Covent shall be made Let there be a hole like a grave still open in the Covent that the sisters may pray every day there with the Abbatesse taking up a little dust between her fingers that God who preserved Christs body from the corruption of the grave would also preserve both their bodies and souls from the corruption of sin Let there be a Beer or Coffin at the Church-door with some earth that all commers in may remember they are dust and to dust shall return to the observers of this rule Christ promiseth his aid who revealed himself to Saint Briget and counsels her to convey it to the Pope to be confirmed So goeth the story as it is set down by Hospinian who translated it out of the German into the Latin tongue this order came into England An. 1414. and was placed at Richmond There be few of these elsewhere except in Sweden Q. 21. What was the Order of S. Katherine and of S. Iustina A. Katherine born at Senae in Tuscany in her Childhood vowed Virginity and in a dream saw Dominick with a Lilly in his hand and other religion-founders wishing her to professe some of their orders she embraced that of Dominick in which she was so strict that she abhorred the smell of flesh drunk onely water and used no other cheer but bread and raw herbs She lay upon boards in her cloathes She girt her self so close with an Iron Chain that it cut her skin she used to watch whole nights together and scarce slept half an hour in two days in imitation of S. Domimick She used to chastise her self three times every day with that Iron Chain for an hour and half at a time so that the blood run from her shoulders to her feet One chastisement was for her self the other for the dead and the third for those that were alive in the world Many strange stories are recorded of her as that Christ appeared and married himself to her with a Ring that he opened her side took out her old heart and put a new one instead of the former that he cloathed her with a bloody coloured garment drawn out of the wound in his side so that she never felt any cold afterwards and divers other tales to this purpose Some say this order began Anno 1372. others Anno 1455. The Nuns of this order wear a white garment and over it a black Vaile with a head-covering of the same colour The order of Saint Iustina was instituted by Ludevicus Barbus a Venetian Anno 1409. after the ancient discipline of Benedict This rule was enlarged by Eugenius the fourth and confirmed by Iohn 24. The Monks of this order are carefull not to eat out of the Covent with seculars and to wash the feet of strangers Q. 22. What were the Eremites of Saint Hierom of Saint Saviour the Albati Fratricelli Turlupini and Montolivetenses A. Saint Hieroms Eremites in Spain under Saint Austins rule was instituted about the year 1366. in Vibinum a City of Vmbria in Italy in the time of Pope Gregory the nineth and was confirmed by Gregory the twelfth Of this order there are in Italy five and twenty Covents They differ in their habit and other things little or nothing from the other Monks of Saint Hierom. The Canons of Saint Saviour were instituted also in Italy neer Senae in a place called Scopetum whence they are named Scopetiâ—i They follow Saint Austins rule Their Author was one Franch of Bononia Anno 1366. in the time of Pope Vrban the the fifth and were confirmed by his successor Gregory the eleventh Anno 1370. They wear a white cloak with a white hood above a white linnen gowne Albati were so called from the white linnen they wore these in the time of Pope Boniface the nineth Anno 1399. came down from the Alpes into Lucâ— Flaminia Hetruria Fisa and other places of Italy having for their guide a Priest cloathed in white and carrying in his hand the Crucifix he pretended so much zeal and religion that he was held a Saint These people increased to such a vast body that Boniface the nineth grew jealous their Priest aimed at the Popedom therefore sent out some armed men against them apprehended their Priest and put him to death upon which the whole multitude fled every man returning to his house These made profession of sorrow weeping for the sins and calamities of those times they eat together in the High-ways and slept all promiscuously together like beasts they are by most reckoned among the Hereticks and not religious orders and so are the Fratricells or Beghardi who would be counted the third order of Franciscans they were called Fratricella Brothers of the Cells and Caves where they dwelt Their Women were named Beghinae and Beguttae These sprung up Anno 1298. they went with their faces covered and their heads hanging down their lives were â—â—agirious and their opinions heretical as we have already shewed among the Heresies therefore they are condemned by Boniface the eight Clemens the fifth and Iohn the twenty second yet Gregory the eleventh and Eugenius the forth defended such of them against whose life and faith no just exceptions could be taken Gregory about the year 1378. Eugenius Anno 1431. The Turlupini also though they would have been thought a religious order were heretical in their Teners and therefore condemned and burned Anno 1372. Montolivetenses or Monks of Mount Olivet began Anno 1407. when the Church was divided between three Popes In this distracted time many of Sene betook themselves to the next Hill which they called Mount Olivet and cloathed themselves in white professing St. Bennets rule They were confirmed by Pope Gregory the twelfth There were others of the same name loug before these but Boniface the eighth Anno 1300. put them down and executed their Author at Viterbium he only wore a linnen cloth about his wast the rest of his body naked Q. 23. What were the Canons of Saint George the Mendicants of Saint Hierom the Canons of Lateran Order of the Holy Ghost of Saint Ambrese ad Nemus and of the Minims of Jesu Maria A. The Canons Regular of Saint George called also Apostolici were instituted by Laurence Iustinian Patriarch of Venice Anno 1407. they were confirmed by Gregory the twelfth They wear a linnen surplesse over their garments and a black hood but out
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
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
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.
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
appease that tumult got secretly away But before they were all departed one of them called Drewjis whom they called Doctor Nucius out of pâ—re spight laying hold of the Father being sick in his bed thundred to him in these words Thou villain thou fruit and groanings of the Gallows where where is now your governing and authority now the time of prayers is past c. Having drag'd him out of bed by head and shoulders they with some assistance bound him with cords and delivered him to the custody of the Mistresse of the house to be safely kept till night In the mean time the valiant Charles surrounds the house with his men and besieged it which the woman seeing cut the cords Being loose he takes a trident fork wherewith assaulting them as with a sword he put to flight forty men through other houses whom he hastily pursuing was unawares surprised by others and brought to Groeninghen But behold the miracle to that very place where this naked of all truth Messias with his forky Scepter and this Shoemaker or Cobler beyond his Last had with his Trident put so many to flight did the water-dreading Anabaptists resort and render unto God infinite thanks for the religious priviledges thereof Of this lewd Messias who was now well acquainted with the fetters of Groeninghen it was asked in his torments whether those routs of whom he was ring-leader were out of pretence of saâ—ctity raised to robbe the publick treasuries as many thought which yet as some say was denied For he hardening himself against even the most cruel torments could be inflicted on him still cried out Destroy destroy destroy Monkes Popes kill all Magistrates and particularly our own In the midst of these bawlings being miserably worried out he gave up the Ghost THEODORuS SARTOR Quis quaeso hic Sartor 〈…〉 erit ille Quî rogo Ceruentis domine dignus erat THE CONTENTS THEODOR the Botcher turnes Adamite he affirmes strange things his blasphemy in forgiving of sins he burns his cloathes c. and causeth his companions to do the like He and his rabble goe naked through Amsterdam in the dead of night denouncing their woes c. and terrifie the people They are taken and imprisoned by the Burgheâ—s but continue shamelesse May 5. 1535. they are put to death some of their last words IN the year of our Lord one thousand five hundred thirty and five upon the third of February at Amsterdam in a street called Salar street at the house of Iohn Siâ—rid a cloth-worker who at that time was gone into Austria about some businesse there 〈◊〉 â—even 〈…〉 and five women of the same perswasion of which flock the Bell-weather was Theodoruâ— Sartor who rapt into a strange enthusiasme and 〈◊〉 stretching himself upon the ground stark-naked upon his back before his brethren and sisters seemed to pray unto God with a certain religious dread and horrour Having ended his prayers he affirmed that he had beheld God with his eyes in the excessive and inefâ—â—ble 〈◊〉 of his glory and that he had had communication with him both in heaven and in hell and that the day of his judgement was at hand After which he said to one of his companions Thou art decreed to eternal 〈◊〉 and shalt be cast into the bottomless pit at 〈◊〉 the other cried out The Lord God of Mercy 〈…〉 passion on me the Prophet said to him be of good 〈◊〉 now art thou the sonne of God thy sins are forgiven thee Upon the eleventh day of February the foresaid year the persons aforementioned unknown to their husbands repaired to the same Augias's stable This Prophet or Seer having entertained them with a Sermon of three or four hours long casts a helmet a brest plate a sword and other armes together with all his cloathes into the fire Being thus stark naked and his companions who yet had their cloaths being uncovered he peremptorily commanded them to do the like as being such as must be as safe as himself He further affirmed that the children of God ought to look upon all things of this world with contempt and indignation And since Truth which is most glorious in her nakednesse will not admit the deformity of any earthly disguise whatsoever he affirmed that they ought in all things to conform themselves to that example of Truth and Justice A great many hearing these things having quite cashier'd all 〈◊〉 offered up their shirts smocks and petticoats and whatsoever 〈◊〉 of earth as a burnt-offering unto God The Mistresse of the house being awaken by the stink which these cloathâ— made in burning and going up into the upper chambers she findes this deplorable 〈◊〉 of immodesty and impudence but the 〈…〉 influence of propheticall integrity 〈…〉 to that passe that she was drawn in 〈…〉 in the same â—ire of 〈…〉 he advised to continue alwayes a constant 〈…〉 to the unblameable truth Going out of the house in this posture about three of the clock the 〈…〉 and women marched barefoot after him crying 〈◊〉 with a horrid voyce Woe woe woe the heavy wrath of 〈◊〉 the heavy wrath of God c. In this fanatick errour 〈…〉 hypocondriack rabble run about the streets 〈◊〉 such a horrid noisâ— that all Amsterdam seeme◠〈…〉 and tremble at it as if it had been assaulted 〈…〉 enemy The Burghers not having the least 〈◊〉 of such a strange and unlook'd for Accident for this 〈◊〉 action happen'd in the dead of nigâ—t 〈…〉 and getting these people lost to all 〈◊〉 and modesty up to the Palace clapâ— them into prison Being so disposed of they would owne no thoughts of shame or chastity but would justifie their most 〈◊〉 and naked Truth In the mean time the fire being 〈◊〉 they broke into the house where it was and wondring 〈◊〉 their casting off their cloathes into the fire which had since reached the bed they made a shift to quench it But the other distracted and mad people such as deserved to be sent to their kindred the Savages and Heathens inconvincibly persisted in their pestiferous opinion and so upon the fifth of May the same year they expiated their wicked impieties by their death Ones farewell saying was Praise the Lord incessantly Anothers was O God revenge thou these our sufferings Others cried out Woe woe shut thine eyes DAVID GEORGE Heretici plures visi hic cui visus ego illi Pluribus in 〈…〉 sque Haeresiarcha fui THE CONTENTS DAVID GEORGE the miracle of the Anabaptists At Basil he pretends to have been banished his Countrey for the Gospels sake with his specious pretences he gaines the freedome of the City for him and his His Character His Riches He with his Sect enact three things His Sonne in Law doubting his new Religion is by him questioned and upon his answer excommunicated His wifes death He had formerly voted himself immortal yet Aug. 2. 1556. he died c. His
death of this 〈◊〉 great many with resolute mindes made it their businesse not only to bring his doctrine into suspicion but into utter disesteem unanimously resolving to embrace 〈◊〉 was good sound and consonant to Christian doctrine and reject the rest as hereticall In the meane time the report beat up and downe both among the people and the more learned that this man of ingenuity and authour of private doctrines this very David George was a contagion and a destructive pestilence a devoted incendiary of a most dangerous Sect that though most falsely he was born a King and that he accounted himselfe the true Messias The Magistrate being extreamly moved at these things not deferring his zeale any longer when the glory of God and his Son Iesus Christ was so much concerned caused all those who were conceived to be infected with the pestilence of that Religion to be brought to the Palace to whom he rubbed over what things had been transacted some years before that is to say acquainted them how that they had been banished their Countrey upon the account of the Gospel and upon their humble addresses received into the protection and made capable of the priviledges of the City c. But that it had appeared since that they had fled for refuge to Basil not for the propagation of the Gospel but for that of the leaven of the sacrilegious David though by all outward appearance they had hitherto been accounted favourers and professors of the true Religion In the first place therefore the Senate being desirous to know the truth required to have his true proper name for some have thought as some authours deliver that his name was Iohn Brâ—â—es Secondly whether he had privately or publickly dispersed his Religion and what Tenets he held To which some made answer unanimously that they had left their countrey for the true Religions sake nor did they acknowledge themselves any other than the professors and practisers of the lawfull Religion That for his name he had not called himselfs by any other than his own proper name and for his doctrine they had acknowledged none either privately or publickly save what he had privately sometimes suggested which was not disconsonant to the publick The Magistrate perceiving this obstinacy of mind caused eleven of them the better to discover the reall truth to be secured and more narowly looked to In the mean time the Senate leaving no stone unmored in this businesse appointed some to bring forth into publick view some bookes and writings of David which should give no small light in the businesse and these the Magistrate recommended to men of the greatest learning to be read over and examined with the greatest care possible that so whatsoever they should meet with repâ—gnant to the Truth they should extract and give him an account thereof Those who had this charge put upon them presented the Senate with this extract of Articles out of his writings 1. THat all the Doctrine delivered by Moses the Prophets or by Jesus Christ himselfe and his Apostles was not sufficient to salvation but â—ress'd up and set forth for young men and children to keep them within decency and duty but that the doctrine of David George was perfect entire and most sufficient for the obtaining of salvation 2. He affirmed that he was Christ and the Messias the well beloved Sonne of the Father in whom he was well â—leased not born of blood nor of the flesh nor of the lust of man but of the holy Ghost and the spirit of Christ who vanishing hencelong since according to the flesh 〈◊〉 deposited hitherto in some place unknown to the Saints was now at length reinfused from heaven into David George 3. He held that he only was to be worshipped as whâ— should bring out the house of Israel and the true thaâ— is the professors of his doctrine tribe of Levi and thâ— Tabernacle of the Lords not through miseries sufferings crosses as the Messias of the Jewes did but with 〈◊〉 meekness love and mercy in the spirit of Christ granted unto him from the Father which is in heaven 4. He approved himself to be invested with the authâ—rity of Saving or condemning binding and loosing and that at the last day he should judge the twelve tribes of Israel 5. He further maintained that Jesus Christ was sent from the Father to take flesh upon him for this reason at least that by his doctrine and the use of his Sacraments men being as it were no better then children 〈◊〉 uncapable of receiving the true doctrine might be kept within duty till the coming of David George who should advance a Doctrine that should be most perfect and 〈◊〉 effectuall should smooth out mankinde and should consummate the knowledge of God and of his sonne and whatâ—ever hath been said of him 6. But he further affirmed That these things should not come to passe according to humane ceremonies but after a spiritual dispensation and after such a manner as haâ— not been heard of which yet none should be able to discern or comprehend but such as were worthy disciples of David George 7. To make good and prove all these things he wrested and misinterpreted many places of the holy Scripture as if Christ and the Apostles whom he commends had intiâ—â—ted not themselves nor any other Ecclesiasticall 〈◊〉 save only the coming of David George 8. And thence it was that he argued thus If thâ— Doctrine of Christ and his Apostles be most true and 〈◊〉 effectuall for the obtaining of salvation the Church which they had by their doctrine built up and confirmed could not possibly have been broken to peeces for as Christ himself testifieth against the true Church the gates of Hell shall not be able to prevaile But that building of Christ and his Apostles is overturned and pulled down to the very foundation by Antichrist as may be evidently seen in the Papacy according to the Testimony of the same Christ It therefore necessarily followes that the Doctrine of the Apostles is imperfect and interrupted whence he concluded his own doctrine and faith to be the only solid and sufficient doctrine 9. Moreover he maintained himself to be greater than John Baptist yea than all the Saints that had gone before him for that the least in the Kingdome of God according to the suffrage of Truth it self is greater than John But he said David George was one whose kingdome was heavenly and most perfect whence he makes himself not only greater than John but also sets himself above Christ since that he was born of flesh and that himself was born of the spirit according to a heavenly manner 10. He further allowed with Christ that all sinnes committed against God the Father and against the Son may be forgiven but those that are committed against the Holy Ghost that is to say against David George shall be forgiven neither in this world nor in the world to come by
a blessing unto me This seed witnesse the Apostle is none other than Christ himself whom God without question meant The desperate contagion of this mans Religion did Servetus and his adherents professe embrace and celebrate HENRY NICHOLAS Vestra Domus Nicholas cadat quiâ— ex rudâ—re versae Futile fundamen Religionis habet THE CONTENTS HENRY NICHOLAS Father of the Family of Love He is against Infant-Baptisme His divellish Logick THere was also one Henry Nicholas the Father of the family of Love as he called himself not the meanest man of all his Gang one who by many means endeavoured to cripple the Baptisme of children as is too known and apparent out of his writings which at a third hand he with all fredome earnestnesse and kindnesse endeavoured to communicate to David George and the other of his fellow-labourers and his new Ierusalem friends This man in â— Pamphlet of his wherein he notably described himself and which he â—â—â—icated to an intimate friend of his under the name of L. W. maintaining that the minute of the last Tâ—â—mpet was coming thâ—t should unfold all the Books of unquiet consciences hell and eternal Judgement which should be found to have been onely things grounded 〈◊〉 meeâ— lieâ— and as all wicked and high misdeeds were hateful and detestable to God so also were glorioâ—â—â—nd plausible lies no lesse odious to him The same man endeavoured to perswade people thâ—t he was a partake of God and the humanity of his 〈◊〉 He â—â—rther affirmed that at the last day God should bring all men nay the Devils themselves into perfect happinesse All the things that were 〈…〉 of Hell 〈◊〉 Angels and eternall Iudgement 〈◊〉 the paines of â—â—â—nation he said were only told by the Scripâ—â—re to 〈◊〉 fear of civil punishments and to establish right Policy The conclusion These few things we have brought to light were not invented by us but were extorted out of their own Disciples with abundance of discourse not without the presence of many men of godlinesse and excellent understanding they admitting not the universal rule of the Scriptures But alas take these away where is Faith fear of God eternall happinesse But let us believe them let us believe them and we shall be â—aved Oh! that to Heresies I could say FINIS An Alphabetical TABLE to the revelation of Hereticks A. A Pioâ—s Act. 48. Adam Pastor a derider of Pâ—â—â—baptisme 74. c. Anâ—baptists their leading principle 3. usually they grow worse 〈◊〉 worse ibid. their bold attempt 14. c. where Masters most insolent 16. of a levelling principle 21. they as the divel pretâ—nd Scripture for their base 〈◊〉 22 they aime at universal Monarchy ibid. their design upon Amsterdam 24. they aim at the advancement of themselves but destruction of others 64. they would inforce others to their opinions yet pretend liberty of conscience as to themselves 70. Arrius his character and wretched death 〈◊〉 c. Arrianisme itâ— increase 56. B. IOhn Buâ—khold or Iohn of Leyden His actions and end 12 c. C. CAlvin's reproofe of Servetus 54. Godly and loyal Citizens hate usurpation 18. Conventicles usually the nurseries of Tumults 13 D. THe Divell an enemy of peace 9. E. A Bad Example soon followed 18. F. FAmine the coâ—suâ—â—â—tion of all misery 25. its character c. 26. G. DAvid George an Anabaptist his character doctrine actions and death 40 c. H. HEeresie a câ—â—ching or mad disease â—3 Hereticks their usual pretence 2. the end that they propose to themselves in opposing the Ministry and Magistracy 2. they are restless 3. their cruelty 19. they are inconstant in their opinions 34. they allow not of the Scriptures 78. Hermaâ—nus Sutor or Herman the Cobler his blasphemies opinions and â—nd 〈◊〉 c. Loâ—owick Hâ—tzer a famous â—eretick 65 c. his end 67. Melchior Hofman an Anabaptist 6â— pined himself to death 69. Balthazar Hubmor an Anabaptist â—0 c. he and his wife burned 62. Iohn Hut an Anabaptist 63 c. I. IOhn of Leyden vide Buckhold An Item to the Hot spurs of our times 66. K. BBernard Knipperdoling 16. L. THe learned to be consulted with in detection of Sectaries and Hereticks 45. Loyalty not alwayes successeful 19. Luther's advice to the Senate concerning Mâ—ntzer 4. M. MAgistrates seduced most umincus 5 A pattern for good Magistrates 44. Mahomet characterized 58 c. his Iron Tomb 59. Iohn Mathioâ— a Baker at Harlem his actions and end 8 c. Moneys preferments the usual baits of sedition 25. Thomas Muntzer His Opinions Actions and end 1 c. N. HEnry Nicholas Father of the Family of Love he iâ— against Infant Bâ—â—tisme his blasphemy anâ— divellish Logick 77 c. O. OECOLAMPADIVS puts Hetzers Emissaries to their shifts 66. P. AN ill President soon followed 5. Pretenders to Religion prove usually the distuâ—bers thereof 9. R. A Good Resolution 44. 48 Melchior Rinck an Anabaptist 71 c. his disciple Thomas Scâ—cker cut off his brothers head 72. S. SEctaries like tinder are soon on fire 3. their usual pretence to raise sedition ibid. Sedition goes not alwayes unpunished 21. Michael Servetus an Anabaptist his blasphemous opinions and end 51 c. Sncâ—esse in bad enterprises causes evil men to rejoyce 31. T. THeodorus Sartor or Theodor the Botcher an Adamite his blasphemy Actions and End 37. c. Iohn Tuysentschreuer an abertor of Iohn Buâ—â—hold 19 c. his seditious Sermon 21. V. VIce corrects sin 35. FINIS ASIA the religions thereof Ordination in the beginning of the World Churches Groves and high places condemned in Scripture Buildings first erected for divine service Set day of worship Sacrifices Iewes their Church government from the beginning till their destruction Vnder Moses Priests among the Iewes Levites among the Iewes Difference of the high Priest from other Priests Church goâ—â—â—ment after Moses Vnder David and Solomon After Solomon Church government among the ten Tribes Solomons Temple and the outward splendor of the Iews Religion What represented by Solomons Temple and Vtensils thereof Office of the Levites Prophets Scribes Pharisees Nazarites Rechabites Essenes Sadduces Samaritans Iews their ancient observation of their Sabbath Their observation of their Passeover Their feast of Pentecost Their feast of Tabernacles Their new Moons Their feast of Trumpets Their feast of Expiation Iews their Sabbatical year Their Iubilee Their excommunications of old Iews how instructed by God of old Their maintenance or allowence to their Priests and Levites Church government in and after the captivity of Babylon Iews their Church government at this day Jews their manner of prayer Their times of prayer Iews hear the Law three times a week Their ceremonies about the book of the Law Their manner of observing the Sabbath Modern Iewes how they keep theis Passover Their manner of eating the Paschal Lamb. Their Modern Ceremonies are Rabbinical Observations concerning the Iews at this day Iews whether to be permitted to live among