to be taken twice Whereas they knew that God commanded them to encompass Iericho seven times that day and that works of charity necessity and of Religion were to be done that day the preparation for the Sabbath was proclaimed by sound of trumpet and to shew their zeal to that day they would keep some more hours then were enjoyned which additament they called Sabbathulum They would not dresse meat that day because then it did not rain Manns in the desart besides the seventh day which was the Sabbath or rest for men and beasts they had every seventh year a Sabbath wherein the ground rested and their great Sabbath in the end of seven times seven called the Iubilee in which debters prisoners and morgagers of lands were made free when the Passeover fell upon the Sabbath this was called the great Sabbath Iohn 19. 31. and then there was a preparation for the Passover Iohn 19. 14. but there was no preparation due to the Passeover but in respect of the Sabbath which had this priviledge above all other festivals because God had particularly sanctificed this day for his service being both a memorative day of Gods rest from the works of creation and figurative of our rest in Heaven this day is abolished in respect of the ceremonial and judicial part thereof but in respect of the morality it remaineth still Q. How did the Iewes observe their Passover A. They eat the first Passeover standing with their loyns girt shooes on their feet and staves in their hands to shew they were in haste to be gone but afterward when they were secure out of danger they eat the Passeover sitting or leaning after the Roman manner which posture our Saviour observed when he eat the Passeover The beast that must be eat was a Lamb or Kid as being cheapest and because it must be eat up at one time this Lamb was to be kept four dayes to wit from the tenth day till the fifteenth that they might have the longer time to think on their deliverance by looking on the Lamb and withall to search if any defects were in it for the Lamb must be without blemish but this custome did not hold long it must be also a male and not above a year old There must not be fewer then ten at the eating of the Lamb. it was killed between the two evenings that is between three of the afternoon till sun-setting which was the first and from thence till day light was quite spent which was the second evening This killing of the Lamb was rather a Sacrament then a Sacrifice as not being performed by a Priest but by private men and not in the place appointed for sacrifices but in private houses The blood of the Lamb was sprinkled on their thresholds this ceremony was used but only the first Passeover as I can find the Lamb was roasted not boiled for the more expedition and nothing of it must be left least it should hinder them in their journy and it must be eat with sower herbs to put them in minde of their bitter servitude in Egypt the bread that was eat with it was unleavened to shew their haste in removing thence the whole solemnity from this was called the feast of unleavened bread and likewise the Passeover Albeit properly the Passover was only the first day yet the whole eight days were so named This sacrament was a true representation of Christ the immediate Lamb of God that takes away the sins of the world who is the true Passover because the devouring Angel of Gods wrath hath past over our sins he was killed and roasted by the fire of his Fathers wrath he is our true food whom we must eat with sowr herbs and our loyns girt to shew how ready we must be to undergo the bitterness of afflictions and to subdue our carnal lusts we must eat him without leaven that is without pride and hypocrisie now is the time to eat him by faith for this is the evening of the world in which our Passover was sacrificed for us The first and last day of this feast were the two great days but the days between them were only half holy days Other ceremonies of this feast we will see anon in the observation of Easter by the Moderne Jewes Q. What were the feasts of Pentecost and Tabernacles A. Pentecost was kept in memory of the Law given on Sinai fifty days after the Passover The first day of the Passover was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Sabbath after this second day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the second first Sabbath Luk. 16. 1. and because their harvest began at Easter and ended at Pentecost therefore they are commanded Levit. 23. 10 to offer a sheaf of the first fruits of their harvest upon the morrow or second day of their great feast and on the Pentecost to offer two wave-loaves the first offering was to sanctifie their harvest the second was in token of thanks to God for the finishing of their harvest The feast of Tabernacles was kept in memory of their fourty years aboad in the wilderness when they lived in Tents and by day were shadowed by a cloud The first and last days were the chief days especially the last called therefore the great day of the feast Iohn 7. 37. and in these long feasts the first and last days are called Sabbaths In this feast their custome was to hold in their hands branches of trees which they called Hosanna with this Hosanna they honoured Christ they made booths therefore the feast was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the open air in which they lived seven days together except in time of rain weak and impotent persons were excused and exempted from these booths which were made up of Citrine trees Palmes Mirtles and Willows The next day after the feast they compassed the Altar seven times with Palmes in their hands in memory of the encompasâ—ing of Iericho During the time of this feast many bullocks were offered as may be seen Numb 29. on the last day of the feast they read the last Section of the Law and began the first and drew water out of the river Siloah which in the Temple they delivered to the Priests who poured it with wine on the Altar the people singing with joy shall you draw water out of the wells of Salvation Isa. 12. 3. This feast was kept the fifteenth day of Tisri the seventh moneth but Ieroboam kept it the fifteenth day of the eighth moneth some think that this feast was kept as a thanksgiving to God for their Vintage and Plutarch calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bearing about of Thyrsi that is of Spears wrapped about with Ivy in honour of Bacchus But of these passages see Hospinian de orig fest Munster in Calendar and on Leviticus Fagius on Leviticus the Thalmud tract de tabern Scaliger de emend temp Iosephus in antiq
Buxtorfius Tremellius c. Q. What were their new Moons and Feasts of Trumpets and Expiation A. Every new Moon was a festival among the Jews in which as on the Sabbath people repaired to the Prophets for instruction 2 Kings 4. 23. then it was not lawful to buy or sel Amos 8. 4 yet the first new Moon in the beginning of their seventh moneth called Tisri according to their Ecclesiastical account but the first moneth in their civil computation was called particularly the Feast of Trumpets for though at other feasts they sounded trumpets yet at this feast there was more sounding to wit all the day not so much in memory of Isaacs deliverance from death on mount Moriah nor for the Law given with sound of trumpets on mount Sinai for the feast of Pentecost was instituted for that but for the greater solemnity of the new year from whence they reckoned their Sabbatical years and Jubiles and dated all their deeds and bargains This sounding then of trumpets was a solemn promulgation of the new year and a preparation for the three ensuing feasts that moneth to wit of Expiation the tenth day of Tabernacles from the fifteenth to the one and twentieth and the great feast on the two and twentieth day but I think this was no particular feast but the conclusion of the feast of Tabernacles Of the sacrifices to be offered in the new Moons read Numb 28. 11 15. as for those words of David Psa. 81. 3. blow the trumpet in the new Moon they are most likely to be meant of the first new Moon or feast of Trumpets The feast of Expiation was kept the tenth day of Tisri and it was so called because the high Priest then entred into the Oracle to expiate his own and the peoples sins for himselfe he took a young Bullock and a Ram for the people he took a Ram for a burnt offering and two hee Goats for a sin offering the two Goats he presented at the door of the Tabernacle before the Lord one of these lots being cast was sent into the wildernesse this was called the Scape-Goat upon whose head the Priest laid all the sins and evils of the people to be carried away by the Goat into the wilderness The other Goat was sacrificed On this day was their great fast Act. 8. 9. wherein they abstained from all kind of work and delights so that they might not kindle fire nor dresse meat notwithstanding their afflicting themselves the joyful Jubile was this day proclaimed Of the rites used at this day by the Moderne Jwes we will speak hereafter Q. What was their Sabbaticnl yeare and their Idbile A. Every seventh year was a Sabbath or rest for then the land did rest from plowing and sowing then poor debtors that were native Iewes and not Proselytes or strangers were released if they were not able to pay by this God would exercise the charity of his people to the poor and have them rely on his providence who gave such increase to the sixth year that it brought forth provision enough for three years and therefore all things were this time held in common and they lived as Adam did in Paradise or as people in the golden age when the earth spâ—nte sua of its own accord brought forth all things omnis tulit omnia tellus Of this years fertility see Levit. 25. 20. The Hebrew servants were this year to be set free Exod. 21. 2. and the Law to be read publickly Deut. 31. 10. The Jubilee so called from Iobal a Ram because of the sounding of Rams horns at that time was instituted Levit. 25. 8. for the comfort of prisoners servants and debtors for then all things were brought back to their former estate and therefore perhaps it is called Jubilee from Iobhel to deduce or bring back all lands that had been sold or morgaged were restored to the right owners by which meanes Families and Tribes were preserved entire without commixtion or confusion and their ancient inheritances remained whole This feast was kept every fiftieth year but was proclaimed the forty ninth on the day of expiation and was a type of that great liberty and delivery we have by Christ which is begun in this world and consummated in that which is to come where we shall enjoy eternal rest and shall obtain remission of all our debts and the possession of that ancient inheritance prepared for us before the foundation of the world This year of Jubilee also was to put them in minde of their deliverance from the captivity of Egypt As in the Sabbatical year so likewise in this all things were common the servant whose ear was bored is now set free and the slave that was sold for six years is now dismissed although those six years were not yet ended The beasts also had liberty to feed where they pleased But as the Jewes did keep no Jubilee in the captivity of Babylon neither have they kept any since Christ. As for their feasts of Purim and dedication or renovation called therefore in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will speak anon These were all the Festivals kept by the Iewes the three chief besides the Sabbath were the Passover Pentecost and Tabernacles in commemoration of three great benefits without which no Society or Common-wealth can subsist to wit Liberty Laws and Defence or Protection Now for diverse reasons God instituted so many feastival days First because he would have his people keep in mind the benefits he bestowed on them Secondly to give him thanks which they solemnly did chiefly at Easter by offering their first fruits at Pentecost by offering Loaves at the feast of Tabernacles by sacrificing in that they had now gathered in all their fruits Thirdly by these festivals the love and amity of Gods people were the more preserved in their often meetings Fourthly and so was their devotion the oftner exercised in sacrifices by which the Levites and poor were releeved Fifthly unity of Religion was also by this means preserved Sixthly and their obedience also in this was tried Seventhly but chiefly Christ the promised Messiah was in these Feasts represented for every sacrifice and oblation did shadow forth his death and passion by whose blood alone and not by the blood of Goats and Rams we have obtained eternal redemption Q. What sorts of Excommunication was used among the Iews A. At first they excluded the delinquent out of their Synagogue John 9. 22 but not quite out of the Temple for he might stand in the gate in time of Divine service this censure lasted thirty days and more if the party repented not and if he died without repentance he wanted the ceremonies of common burial and a stone was laid on his coffin signifying he deserved stoning They had a higher degree of excommunication which Saint Paul calls a giving over to Satan 1 Cor. 5. 5. by the Greeks the partie so excommunicate was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such
were not permitted to come neer the Temple Curses also were denounced against them Hymenaeus Alexander and the incestuous person are those excommunicated Their highest degree was Maran-atha that is the Lord cometh 1 Cor. 16. signifying that the Lord was comming with vengeance against such these were totally secluded from the people of God which is called a cutting off from the People and a blotting or razing of their names out of the book of life answering to those three degrees the Greek Church had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Latine had their Abstenti Excommunicati and Anathemata the reason why God would have this strict discipline used in his Church is First to terrifie the evil doers Secondly to preserve the sound sheep from being infected by the scabbed Thirdly to keep up the reputation of his Church which otherwise might be scandalized for conniving at sin Fourthly that Gods judgements may he either diverted or prevented for he is just and will not wink at sinne Fifthly that the excommunicate person by this severity may be brought to repentance and amendment of life They had a peculiar way in excommunicating the Samaritans to wit by sound of trumpet and singing of the Levites who first by word of mouth pronounced a curse against the Samaritans and those that eat or conversed with them shewing that they shall never be Proselytes in Israel nor have any part in the resurrection of the just Then they wrote this curse and caused it to be read add pronounced in all parts of Israel Q. How did God instruct the Iews of old A. Sometimes by visions and dreams sometimes by secret inspiration sometimes by a voice from Heaven sometimes by Vrim and Thummim that is light and perfection which were the precious stones on the breast plate of the high priest but ordinarily he taught them by his word either written by his holy Pen-men or unwritten namely by Tradition for God delivered his will this way to Moses and he to Ioshuah who imparted this to the Elders and they to the Prophets From the Prophets the great Synagogue received these Traditions till at last they were committed to writing for the benefit of those Jewes which dwelt in Iudea about the year of Christ 230. This was called the Thalmud of Ierusalem but 500. years after Christ the Jews at Babylon made a more exact collection and this they called the Thalmud of Babylon which contains all their Canon and civil Laws and is with them of no lesse authority then the Scripture They have besides this their Kabbala which is a mystical kind of learning consisting most in certain letters and syllables out of which they raise many mystical whimsies The Thalmudists expect a temporal kingdom the Kabbalists a spiritual who also hold that there was an invisible world created 2000. years before this because the first word in Genesis is Bereshith and the first letter thereof is beth which stands in their Arethmetick for 2000. R. Ionathan compiled the Thalmud of Ierusalem the other of Babylon was made up by R. Asse which is divided into six parts sixty Books and five hundred thirty and two Chapters It 's thought that Ezra deliverd this Thalmud to Simon the High Priest and he to his successors till at last it came to old Simeon who took up Christ in his arms and from him to his scholar Gamaliel It 's most likely that Pythagoras had his Kabbalistical Philosophy from the Jewish Rabbies but of these passages see Galatinus de arcanis Munster Fagius D. Kimchi and the Thalmud it selfe Q. What maintenance did the Iews allow their Priests and Levites A. Besides certain Cities and shares in their sacrifices and oblations they allowed them the first fruits and tithes the first fruits of the threshing floore Num. 15. 20. comprehending the first fruits in the sheafe offered at the Passeover in the beginning of harvest and the first fruits of loaves at Pentecost in the end of their harvest besides the first of the dough Numb 15. 20. Nehe. 10. 37. Rom. 11. 10. these first fruits were called heave or wave-offerings because they were shaken up and down to shew that God was Lord of Heaven and Earth or else from hand to hand to all corners of the earth to signifie that the whole earth was the Lords The firstlings of man and beast God challenged as his own Exod. 13. because he spared the first born of the Israelites when he smote those of Egypt The firstlings of clean beasts were sacrificed the fat whereof was burned but the flesh was given to the Priest But the firstlings of men and unclean beasts were redeemed for five silver shekels of the Sanctuary paid to the Priests for each of them Numb 18. 15 16. when they carried up their first fruits to Ierusalem they had a pipe playing before them and a bull with gilded homes and a garland of Olive branches on this head As for their tithes the husbandman according to Scaligers reckoning out of 6000. bushels in one year paid for his first and second tith and first fruits 1121. bushels which is above a sixth part of the whole besides the tith of their cattel and fruit of their trees and so strict were the Pharisees in the payment of their tiths that they tithed mint anise cumine Matth. 23. 23. out of the first tith payed to the Levites by the husbandman was payed a tith to the Priest by the Levites The second tith was payd by the husbandman either in kine or in money as he pleased This tith was not so great as the first for if he paid 590. bushels for his first tith he paid but 531. for his second tith but this second tith every third year was spent by the husbandman at home upon the poor and not in Ierusalem on the Levites This year was called the year of tiths Deut. 26. 12. and though at this day the Jews have no lands yet they pay carefully the tenth of their encrease Q. What Church government had the Iews after they were carried captive into Babylon A. They had no setled government in Babylon being then in misery and captivity yet they had some Elders and Prophets as may be seen in Ezek. 8. 1. After the captivity they reformed all things according to King Davids institution but the number of singers do ot keepers and other officers came far short of the former This government continued in some measure till the time of Antiochus Epiphanes who sold the Pontificare to Iason the brother of Onias the high Priest he dy degrecs brought in the Greek government and so did the third brother Menelaus at last it was totally subverted in the eighth year of Antiochus and again restored by Matathius and more fully by Iudas Ionathan and his brother Simon in Ionathan the Priesthood was translated from the family of Tsadoc to the posterity of Ioiarib who
and are still great obstacles to their conversion But Christian Princes must be careful that they be not suffered to blaspheme Christ or abuse his Church for they are keepers of both Tables and they do not carry the sword in vain they should also use all the gentle means they can to bring them to the knowledge and love of Christ by instructing them in the grounds of Christian Religion but violence must be avoided for faith cometh by perswasion not by compulsion neither must their infants be forcibly baptized against their Parents consent but when they come to years of discretion they should cause them to be instructed in the principles of Christianity nor must their Parents be suffered to hinder them but whilest they are infants they must not be baptized against their Parents will because that were to take away the right of paternity which parents have over their children both by the Laws of God of Nature and of Nations besides the children of Jewes who are enemies of Christ cannot be comprehended within the Covenant and therefore are not capable of the sign of the Covenant till they be of years and if then they embrace Christ they are included in the Covenant and so made capable of the seal thereof Besides the forced baptism of Jewish children would be a great scandal to Christian Religion which would be traduced as a violent way to force infants to receive that of which they had no knowledg nor could give their consent to and so these children when they come to years of discretion might justly repudiare that Religion which was forced on them when they had neithe knowledge of it nor gave consent to it Q. In what things must not Christians communicate with Iews A. They must not eat nor drink nor bath nor cohabit together nor entertain friendship and familiarity least by these means Christians should be infected with their errors and superstition or least they should seem to countenance their wicked opinions 2. Christians must not serve Jews in any kind of service for then they will brag that they are the Lords of the world and Christians their slaves besides it is unseemly that the children of the free born for so we are being made free by Christ should serve the sons of the bond woman for they are true Israelites and the sons of Abraham who have the faith and do the works of Abraham who are Israelites not after the flesh but after the spirit 3. Christians must not employ Jews for their Physitians for this were to engage them besides we know out of Histories how dangerous such Physitians have proved to Christians who by reason of their inveterate malice make no conscience to poyson them but rather think they are bound to do so 4 Christians must take heed how they traffick with Jews least they be cheated by them or least they partake of the sins and superstition of the Jews by selling them such wares as they know they will abuse to their superstitious worship 5. Let not Christians borrow money of Jews except they mean to be undone by them for they have ever been and are to this day unconscionable Extortioners 6. Christians ought not to read their blasphemous books but to suppress and burn them for by them our blessed Saviour in his person offices preaching miracles is highly dishonoured and his Church traduced therefore Pope Gregory the ninth about the year of Christ 1230. caused the Thalmud in which Christian Religion is so much blasted to be burned which was performed accordingly by the Chancellor of Paris and about the year 1553. Pope Iulius the third commanded that all the Jewish blasphemous books with both the Thalmuds should be searched out and flung in the fire and that their estates should be consiscared who did harbour or read print or write such wicked books or bring them from forraign parts into Christian Territories Q. How many days do the Jews spend in their Easter solemnities A. Eight the two first and the two last are wholly kept with great Ceremony the other four are but half holy days all this time they sup-plentifully and drink strenuously till it be midnight but they drink up four consecrated cups of Wine two before supper and two at or after supper each of these cups is accompanied with a prayer and the last with execrations against Christians at supper they eat the other halfe Cake and keep open all night their doors and gates as being perswaded that then they are safe and secure from all danger and that they are ready to entertain Eliah whose comming they expect then During this time they eat up the whole three cakes mentioned before and have divers disputations about what work is fit to be done that time full of ridiculous subtilties If during this time they find any leaven in their houses they touch it not but cover it till they burn it Now because they are not certain which is the true fourteenth day of the Moon when they begin their Easter they keep the second day as solemnly as the first and because they know not the true seventh day therefore least they should mistake they observe also the eighth day after which day they bring leaven into their houses again the men fast three times after to expiate for their intemperance during the feast and for the space of thirty days they neither marry nor both nor cut their hair because Rabbi Akibha lost by death all his Disciples being eighty thousand between Easter and Pentecost Q. How do they now observe their Pentecost A. Pentecost so called in the new Testament from the fifty days between Easter and that feast in the old Law it is called the feast of Harvest and of first fruits Exod. 23. 16. because then their Harvest began and the time they offered their first fruits of the Earth The Jews are very exact in numbring each week and day from Easter to Pentecost praying continually that God would bring them home againe to Ierusalem that in their own Land they might offer to him their first fruits as Moses commanded them They keep two holy days at Pentecost because they know not which is the true day They produce their Law twice and by five men they read so much as concerneth that festivity They strow their Houses Synagogues and streets with grass fil their windows with green boughs and wear on their heads green Garlands to shew that all places about mount Sinai were green when they received the Law They eat that day altogether white meats of milk to shew the whitenesse and sweetnesse of the Law They make a Cake or Pye having seven Cakes in one to signifie the seven Heavens into which God ascended from mount Sinai Q. How do they keep the feast of Tabernacles A. This third great feast which was kept anciently in Booths or Tents made up of green boughs in memory of the forty years peregrination in the Deâ—art is now observed by
Saint Austins Monks and of his Eremites He as we said before wore on his naked body a Coat of Males his bed was a hard board without either straw or coverlid with often kneeling kissing of the ground and beating it with his forehead and nose he made his hands and knees hard like a Callus or Corn and his nose crooked This order at first was ruled by a Prior afterward Pope Iohn 22. gave them an Abbot The Carthusians or Charter Friers were instituted by Bruno born in Collen and professor of Philosophy in Paris about the year of Christ 1080. upon this occasion being present at the singing of the office for his fellow Professor now dead a man highly reputed for his holy life the dead corps suddenly sitteth up in the Beer and crieth out I am in Gods just judgements condemned these words it uttered three several days at which Bruno was so affrighted that a man held so pious was damned what would become of himself and many more therefore concluded there was no safety for him but by forsaking the world hereupon he with six of his scholars betook themselves to a hideous place for dark woods high hills rocks and wilde beasts in the Province of Dolphinie neer Grenoble the place was called Carthusia whence his Monks took their name and there built a Monastery having obtained the ground of Hugo Bishop of Grenoble who also became a Monk of that order By their rule these Monks should wear sack-cloth or a hair shirt next their skin a long white cloth-coat loose with a hood and a black cloak over when they walke abroad The Lay-Brothers wear a short coat to their knees They eat no flesh at all they buy no fish but eat them when offered they eat branny bread and drink wine mingled with water On the Lords day and fifth day of the week they feed onely upon cheese and egges On the third day or Saturday on pulse or pot-herbs on the second fourth and sixth upon bread and water onely Every one dresseth his own meat they eat apart and but once a day Yet on the chief Festivals of Christmasse Easter Whitsuntide Epiphany Purification the twelve Apostles Iohn Baptist Michael Martin and all-Saints they eat twice a day and together at one Table and then may talk together at other times they must keep silence every one hath his own cell wherein they pray read meditate and write books and in these cells they observe the Canonical hours but their Mattins and Vespers they keep in their Churches and have Masse on these days wherein they eat twice They are not suffered to go abroad except the Prior and Procurator and that upon the affairs of the Covent They are limited to enjoy a certain quantity of land a certain number of sheep goats and asses which they must not exceed They must admit no women into their Churches nor were they to have in one Covent above twelve Religious meâ— besides the Prior and eighteen Converts or Lay-Brothers with a few servants who are not to come into the Quire where the Prior and his brothers sit but these are in a lower Quire by themselves They never admit any again into their society who once leaves them These were the ancient rules to which they were tyed but in some things are fallen off now the Monks of this order have a meeting or chapter yearly at Carthusia about their own affairs hither two Monks out of every Cloyster do repaire where they stay fourteen days this order was confirmed by Pope Alexander the third An. 1178. they came into England An. 1180. and seated themselves at Witham neer Bath Q. 4. What were the Monks of Saint Anthony of Vienna the Cistertians Bernardins and Humiliati A. About the year of Christ 1095. Saint Anthonies Monks of Vienna were set up by Gastho and Gerondus two Noble men of that place and were to live according to Saint Austins rule of which we have already said The Cistertians began about the year 1098. by one Robert Abbot of Molismenia who as we have said taking offence at the loose lives of the Benedictines by the perswasion of Steven Harding an Englishman forsook that society and being accompanied with one and twenty other Monks came to Cistertium in Burgundy where they erected their Covent Here they resolved to stick close to the rule of Saint Bennet and to cut off all the superfluities of apparrel and dyer introduced by the loose Monks of that order and because they did not find that Saint Bennet ever possessed Churches Altars Oblations Tythes and Sepultures or that he had Mills Farmes or that he ever suffered Women to enter into his Covent or that he buried there any except his own Sister therefore they meant to abandon all these things and to professe poverty with Christ they would not suffer their Monks to meddle with Husbandry or any secular affairs and with Saint Bennet they ordered that their Monastery should consist but of twelve Monks and an Abbot They must keep silence except it be to the Abbot or Prior. If any Monk run away from his Monastery he must be forced back again by the Bishop The Cistertiant must be contented with two coats and two hoods they must work with their hands and observe strictly their fasts they must salute strangers by bowing their head and body and in imitation of Christ must wash their feet No Fugitive is to be received into the Covent after the third time The Abbots Table must be furnished for strangers This order was confirmed by Pope Vrban the second An. 1100. and came into England An. 1132. Their colour was gray whence in the beginning they were named Grisei The Bernardines so called from Saint Bernard Abbot of Clarivallis were the same with the Cistertians but that as we said before they wear a black coat over a white cloak Yet on festivals they wear the Cistertian habit to shew whence they came The Bernardines and Cistertians are not subject to Advocats or Bishops And Pope Alexander the third ordered that if the Bishop refused to blesse the Abbot he may receive benediction from his own Monks The Humiliati arose in Germany about the year of Christ 1164. in the time of Frederick Barbarâ—ssa who in his Wars against Lambardie brought captive thence into Germany multitudes of men with their Wives and Children these growing weary of their long exile cloath themselves in white and approaching to the Emperour fall down at his feet begging pardon for their delinquency from this posture they were called Humiliati the Emperour being moved with their tears and habit gave them leave to return home into their Country who being returned resolved to live a Monastical life therefore they built Monasteries in which they gave themselves to prayer fasting meditation and making of cloth Innocent the third did first ratifie this order and then their succeeding Popes They wear a plain coat a Scopular and a white
who were of the Cistentian Order They wear a black Garment with a red Crosse the revenue of their Master is forty thousand Crowns yearly they are enjoyned by their rule to sleep in their cloathes girded to be silent in the Chappel Hall Kitchen and Dormitory to eat flesh but on Sundays Tuesdays and Thursdays and but of one kinde and but once a day and must fast Mondays Wednesdays and Fridays from the exaltation of the Crosse till Easter if they be at home If any lay violent hands on them they shall be excommunicated In the Lands that they shall acquire from the Saracens it shall not be lawful for any to build Churches or Chappels without leave from the Knights who also may chuse their own Clergy other immunities and priviledges they have as may be seen in the Confirmation or Bull of Pope Innocent the third which is extant in the Second Book of his Decretal Epistles The Knights of Saint Iames in Spain were instituted under Pope Alexander the third who confirmed this order and were to follow Saint Aâ—tins rule The first Master was Peter Ferdinand whose yearly revenue is one hundred and fifty thousand Crownes They were instituted Anno 1170. the great Master iâ— next to the King in power and state they weaâ— both in Peace and Wars a Purple Crosse before theiâ— Breast resembling the Hilts of a two-handed Sword called Spatha therefore these Knights are called Milites S. Iacobi de Spatho and the order from Compostella is named Compostellanus Many other orders of Knight-hood there are in Chrisstendom as of Saint George in England of Saint Andrew in Scotland of Saint Michael in France of the Lilly in Navaâ— of Saint Mark in Venice of the Dove in Castile of the Golden Fleece in Burgundy of Saint Maurice in Savoy of Saint Stephen in Tuscany and many more which are rather Secular then Religious Knights Thâ—â—â—st of which may be seen in our continuation of Sir Walter Raleighs History to be sold at the Grey-hound in Little Britain London the edition which I owne Q. 11. What were the Orders of Mendicant Friers A. Of these were four sorts namely Augustinians Carmelites Praedicants and Minorits The Augustinians were erected by William Duke of Aâ—nitania â—bout the year 1150. from whom they were named â—uilehelmits but afterwards Pope Innocent the fourth understanding that their were many sorts of Eremiles in divers parts of the world living under different titleâ— and rules he invited them to live under one â—â—â—d and to professe one rule to wit that of Saint Austin But this Pope dying in the interim Alexander the fourth succeeded to whom Saint Austin appeareth in a vision having a great head but small links by this he is warned to perfect the Union which 〈◊〉 began which he did accordingly and so he 〈…〉 all in own order and calls them by one 〈◊〉 to wit the Eremites of Saint Austin whose rule he commanded they should follow and be subject to one General Prior and so dispensed with their former rules and obseâ—vances Withall he enjoynes them to forsake the Desares and to live in Cities that they might â—each the people To this end he gave them divers priviledges and so did Heâ—erius the fourth about the year of Christ 1290. They wear a black coat with a hood of the same colour and under a white short coat a lâ—â—thren girdle with â—orn buckles They came into England Anno 1252. before Alexanders vision and by their sermons in deavoured to advance King Richard the third his title against the heirs of King Edward These Eremites did spread so fast through the world that there were reckoned of this order about 200â— Covents These Monks have three rules to which they are bound given them by Saint Austin as they say The first is that they possesse nothing in property but have all things in common that they be not sollicitous what they shall eat or drink or wherewith they shall be cloathed That none be admitted without triall That none depart of carrie any thing out of the Monastery without the Superiors leave That no man maintain any point of Doctrine without acâ—â—ainting the Sâ—perior with it That secret faults be first reproved and if not repented of punished In Persecution let them repair to their Praepositus Their Second rule contains the times and manner of their praying and singing their times of working reading and refreshing of their obedience silence and behavior both at home and a broad and how contumacy must be punished The third rule contains their duties more largely as that they must love God above all things that they maintain unity that â—â—eat drink and cloth be distributed as need is that all things be common that there be not pride contempt or rain glory amongst them here they are enjoyned to prayer reverence devotion abstinence 〈…〉 to hear the word read at table to be 〈◊〉 of the sick and infirm to be modest in apparre worth and gesture in their looks when they 〈◊〉 to see a woman to reprove immodesty in their Brothers to receive no letters nor guifts without the Superiors knowledge to have their cloathes well kept from moths to beware of murmuring and repining that to conceal any thing shall be countedâ— theft that they be not too nice an washing them cloathes That in sicknesse the Physitian be advised with That they may bathe sometimes That theâ— sick want not any thing needfull for him That there be not strife envy nor evil words among them That the Superior use not harsh words in reproving That he shew good example to his Brothers in holy conversation That he be wise humble and careful of his charge and that the duties here enjoyned may be the better performed these rules must be read once every week which rules are followed and observed not onely by all the Canon Regulaâ—s and the Eremites of Saint Austins order but also by the Mendicants except the Minors and likewise by the Dominicans the Servants of our Lady the Bridgidians Iesuati Canonsâ— Regular of Saint George Montolihetenses Eremites of Saint Hierom Hieronymites simply Cruciferi Scopetini Hospitaâ—arii St Aâ—â—onii Trinitatis Servitae Feruerii Ferieâ—â— or of Saint Iohn of Ierusalem Cruciferii with the Star the Friers of Saint Peter the confessor de Magella Sepulchritae or Brothers of the Lords Sepulchre The Friers of the Vâ—lliseholarii Victoriani Gilbertini The Eremites of Saint Paul whom some think to be all one with the Augustinians Fratres de â—oeiâ—iteâ—tia Coronatiâ— The Knights of Saint Iames de Spatha and divers 〈◊〉 who notwithstanding differ in their habits exercises and manner of living Qâ— 12. What were the Câ—â—meliâ—es A. These were Eremites whose habitation was in Caves and Rocks within the hill Carmel famous for the Prophetes Elias and Elisha About the year of Christ 1160. or as others say 11â—1 Almericus Patriarch of Antioch and the Popes Legaâ— came thither and gathered these
end to all Iewish rites which wâ—re but shadows of christs sufferings the substance being come the shadows were to vanish therefore the Apostle saith Gal. 4. 9. That they who turns to these beggarly elements again desire to be in bondage again and in the next chapter he tells the Galathians that if they be circumcised Christ shall profit them nothing Lastly this millenary kingdome of eating drinking and sensuall pleasures was fitly devised by Cerinthus the heretick as best suiting with his swinish disposition for he was noted for a person given to gormandizing and libidinous sports Q. 10. What other Sects and Opinions are there now stirring amongst us A. We have Anti-trinitarians or Polonian Arrians which sprung up in Poland Anno 1593. These deny the Trinity of Persons the Divinity of Christ and of the Holy Ghost that Christ was the Son of God essentially but in respect of his dominion and say that the eternal generation of the Son is against truth and reason We have also Millenaries the spawn of Cerinthus the Heretick these dream of a temporary Kingdome bere on Earth which they shall enjoy with Christ a thousand years But indeed they aim at the enjoyment of the temporal estates of such as they call wicked who as they think have no property in their estates We have Traskits so called of one Trask who would have no Christian Sabbath kept but the Jewish Laws observed and their Sabbath or Seventh day to be perpetually kept holy till the worlds end Others we have who will keep no Sabbath at all these we call Anti Sabbatarians We have likewise Anti-Scripturians who reject all Scriptures as mans inventions there are amongst us Divorcers who hold that men may put away their Wives upon small occasions VVe have also Soul-Sleepers who with the Arabick Hereticks hold that the soul dieth or sleepeth with the body whose souls I think are asleep before the body dieth Amongst other professions we have of late Seekers or Expeâ—â—ers who deny there is any true Church or Ministery and therefore they are seeking one But they know not where to find this Church except it be in the Land of Utopia There was one Hetherington a Box maker who rejecting all Church discipline published that the Sabbath of the Iews was abolished by Christ and that every day now is a Sabbath that the books of Esdras were canonicall Scripture and in other opinions agreed with the â—amilists Q. 11. What Opinions in Religion are held by Theaurau John Ans. He cals himself Priest of the Iews sent as he saith from God to convert them his wilde whimsies are these 1. He cals it nonsence and a lie to say that God is Father of us all 2. That we Gospellers as he cals us worship the Devill because saith he the spirit of man is a Devill 3. That it is a Monster and absolute blasphemie to say the godhead dwelt in Christ bodily 4. He wonders how he that created all could be born of a woman by which we may plainly see he is a circumcised Iew. 5. He saith that the child which the Virgin brought forth is love as if the generation of christ were altogether mysticall and not reall 6. He saith That Mary is christ and christ is Mary and that these are but names of one thing 7. He denyeth That Christ was properly born or that he was born in one or that he was begotten or that be could be flesh properly or that he did descend into our flâ—sh but into our spirits onely or that he could be included in the Virgins Wombe and withall he belyeth us in saying That we have brought the humanity to be very God whereas we say the same person is God and man one not by conversion of the Godhead into flesh but by taking of the manhood into God One altogether not by confusion of substance but by unity of person 8. He calls the English clergy thieves robbers deceivers sounding from Antichrist and not from the true christ in which we see the Impudent spirit of an heretick who can no other wayes defend his lies and blasphemies but by railing 9. He prateth That the Gospel cannot be preached by another but by it self so that mans voyce or outward sound is a lye and Antichist 10. That our Ministers are not christs ambassadors but that their call is a lye for 't is learning and learning is that whâ—re which hath deceived the Nations and compleated the work of Antichrist See the impudence and boldnesse of this blind ignoramus 11. He denyeth that the Priests tips can preserve knowledge though the Scripture is plain for it but by the Priest he understands knowledge it self and so he will make the Holy Ghost to speak Tautologies in saying knowledge shall preserve knowledge here we see the fruits of ignorance 12. He makes the spirit of man to be a quintessence abstracted out of the elementarie motions such is his dull philosophie 13. Out of his kind respect to the Devil by whose instinct he writeth he affirms That he with the false prophet shall receive mercy at last because God with not punish a finite thing infinitely but here be again bewrayes his ignorance for the devil is infinite a posteriore both in regard of his essence and of his desire in sinning besides that God whom he offendeth is infinite 14. Hâ— ignorantly saith That â—e who confâ—rs Gods gift is as great yea greater than God himself is so then it must follow that the Apostles were greater than God when they gave the gifts of the Holy Ghost by imposition of hands 15. He impiously saith that Saint Paul wrote many things which he understood not 16. And as impiously doth he say that in them books which we call Scripture is the lye as well as in other books 17. After his ignorant manner he câ—â—founds the gift of prophesie with the Prophet himself in saying man is not the Prophet but the light in man from God 18. He will not have us to seek for Antichrist abroad for man in darknesse is Antichrist I deny not but every man in darknesse is in some sort an Antichrist yet there is one great Antichrist to be sought for abroad 19. The Trinity which he acknowledgeth is God the Sonne and Man this Trinity is hatched in his crasie 〈…〉 20. He is so mad that he saith he can make one word bear forty significations so he can make 〈◊〉 thou stand for dark or light or hell or heaven or sea or land or angel or Sunne or the devil 21. He will not have Christs body that suffered to be our Saviour nor Christs body for christs body saith he is obedience thus he would fain make christ our Saviour a 〈◊〉 allegorie and therefore in plain termes affirmeth that true Christ hath not nor cannot have any true corporall body for he is a spirit and a spirit is free from flâ—sh as if forsooth a spirit flesh could not be united in the same person