passion is read in the Pulpit uncovered the dividing of Christs Garment is represented by the Sub-Deacons much adoration is given to the Crosse. Christs body is carried by two Priests to the Altar which body was consecrated the day before for on this day and on the holy Sabbath the Sacrament is not celebrated because the Apostles those two days were in great fear and sadnesse And so there is no divine office this Sabbath On this day the Agni Dei or Lambs of Wax are consecrated to defend those that carry them from Thunder and Lightning The Paschal Taper is also consecrated and the fire which was put out is renewed by new sparkes out of a flint to represent Christ the true Light of the world and that stone cut out of the mountain on the Taper being lighted are fastned five pieces of frankincense to represent the spices brought by the Women and Christs five wounds The Taper hath three things in it representing Christ. The cotton or week signifieth his Soul the wax his Body and the light his Divinity It also putteth the people in minde of the firie Pillar which went before the Israelites to Canaan The light of the Taper also signifieth both the light of the Gospel here and the light of glory hereafter The Lessons are read without title or tone the Fonts or Baptisteria are also blessed this day to shew that by Baptisme we are buried with Christ the Priest in consecrating the water toucheth it with his hand dips the Taper in it bloweth on it and mixeth the chrisme with it Baptisme is to be administred but twice a year to wit at this time and on the day of Pentecost except in case of necessity besides divers ceremonies used in Baptism the Priest bloweth three times on the Infant gives him chrisme and a white garment Four sorts are excluded from being witnesses in Baptism namely religious Persons Infidels such as are not confirmed a man and his wife together for becoming spiritual parents they are not to know one another carnally any more They say divers Letanies in Baptism Confirmation is done by the Bishop who anoints the child with chrisme on the forehead as the Priest had done on the crown of his head in Baptism The reason why the child is twice anointed with chrisme is because the holy Ghost was given twice to the Apostles once here on earth before Christs ascension and once from heaven in a fuller measure after Christs ascension By the first they received a new birth or regeneration by the second growth strength and perfection Therefore this Sacrament of confirmation is called by the Greek Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection or consummation The chrisme wherewith they are anointed is made and consecrated on the day of the Lords Supper because two days afore Easter Mary Magdalen anointed Christs head and feet The Priest must not confirme except by delegation from the Pope this belongs onely to the Bishop because it is an Apostolical Function and Bishops are the Apostles successors Confirmation is not to be given to those that are not baptized because the character of this Sacrament presupposeth the character of Baptisme Neither must children be confirmed till they be able to give an account of their faith Then the Bishop strikes the childe on the cheek with his hand to shew he must be content to suffer for Christ. On the holy Sabbath the Altars begin to be covered again Gloria in excelsis is sung the Bells are rung as preparatives for the Resurrection but before the Gospel incense is carried instead of light to shew that the light of the world was supposed to be yet in the grave by the women that went to embalme him And the Post-Communion is not sung to shew how the Apostles were silent when Christ was apprehended Q. 22. What be their other holy days which they observe A. The chief is the Feast of Easter in which their Churches Altars Crosses and Priests are cloathed in their best Ornaments nothing this day must be eat or drunk without the Priests benediction and signed with the Crosse. In Easter week the custome was in Salutations to say The Lord is risen and to answer thus Thanks be to God and then to kisse each other which custome is yet observed by the Pope to the Cardinals when he sayeth Masse this day The next Sunday to Easter is called Dominica in albis because they that are baptized on the holy Sabbath lay aside on this day their white Garments The second Sunday is called Expectationis the day of expectation or looking for the comming of the Holy Ghost On Easter day before Masse there is a solemn procession of the Priests cloathed in white singing the Resuâ—rection before whom are carried Tapers burning Crosses and Banners There are also Processions all the week after to the Fonts singing in imitation of the Israelites rejoycing for the drowning of their enemies in the read sea Baptism is the sea and our sins are our enemies every day also this week the Neophytes are led to the Church by their god-fathers and god-mothers with wax Tapers before them which on the next Sunday called in albis they offer to the Priests From the Octaves of Easter till Whitsunday are sung two Halellujahs every Sunday and one every working day to shew that the joyes of heaven are represented which the soul onely participates till the Resurrection and after that soul and body together which is a double Hallelujah every day iâ— Easter week hath its peculiar Epistle and Gospel mentioning the Resurrection of Christ and our happinesse in heaven to this same purpose hath every Sunday after Easter its peculiar Masse and service Rogation Sunday which is the fifth after Easter is so called from praying or asking for being Ascension day is neer and we cannot follow Christ corporally into heaven therefore we are taught to follow him by our prayers three days then before Ascension day are Rogations Letanies or prayers both for spiritual and temporal blessings the Letany used at this time is called the Lesser invented by Mamertus Bishop of Vienna in a time when Wolves and other wild Beasts had broke out of the woods and killed divers people the greater Letany was the invention of Gregory the first when Rome was afflicted with a great Plague caused by the poysonable breath of serpents on these Rogation daies there use to be processions with Crosses Reliques and Banners carried before singing also and praying for divers blessings among the rest for the fruits of the earth the Vigil or Eve of Ascension hath its proper Mass on Ascension day is a soleum procession on the Sunday after promises are read concerning the coming of the holy Ghost on Whitsun Eve Baptisme is celebrated as it was on Easter Eve for as we are dead with Christ iâ— baptisme so we are baptized with the Holy Ghost which was accomplished when he came down on the Apostles the Feast of Pentecost is kept seven
the evening and completory and at midnight Particular Psalmes are appointed for each of these canonical hours that they must pray with all reverence That their be Deanes chosen in each Monastery to ease the Abbot That every Monk have his own bed to sleep in that a candle burn by them till the morning That they sleep in their cloathes girt that at the ringing of the bell they may be the more ready for prayer divers degrees of Pennance are injoyned according to the degrees of offences That the Abbot use all the means he can to reclaim the excommunicate persons that the lost sheep may be brought home with joy That if no correction will prevail the obstinate person be expelled the covent who upon repentance may be received three times but never after the third time That the Steward of the Monastery be a man of discretion government and trust That the Abbot keep an inventory of all utensils belonging to the Covent That all things be common among the Brothers That there be no grudging or murmuring That every one serve in the kitching and in other places when his turn is That a special care be had of the sick and infirme so likewise of the aged and children That their be chosen a weekly Reader to read in time of refection That each man be content with a pound of bread for a day and that onely the sick be permitted to eat flesh That wine be drunk sparingly That from Easter to Pentecost the Brothers may have their refection at the sixth hour and their supper in the evening in the Summer let them fast every fourth and sixth day in the week till the ninth hour The other days let them dine at the sixth hour From the midist of September till Lent let them have their refection at the ninth hour but in the Lent time at the evening so it be by day light That after the Completory there be no speaking at all if any come late to prayers or to the table he is to stand apart by himself and to be last served and shortned in his victuals if any for some great offence be excommunicated out of the Oratory he shall make satisfaction by prostrating himself before the Oratory that they shall not onely give themselves to prayer and meditation at the appointed hours but shall also labour some part of the day with their hands to keep them from idlenesse That they observe Lent with all strictnesse that they use strangers with all reverence and cheerfulnesse and that the Abbot salute them with a holy kisse and wash their feet that none receive letters or tokens from their Parents without the Abbots leave That the Abbot cloath his Monks as he findeth the seasons of the year requireth That no Novice be admitted into the Monastery without sufficient trial of his constancy and patience That if a Priest desireth to enter into a Monastery he submit himself to the Laws thereof and that he have the next place to the Abbot That Noble men who offer their Children to God in the Monastery swear they will never give them any part of their Estate but that it be conferred on the Covent That if a stranger Monk desire to continue in the Monastery he be not denied so his life be not scandalous If the Abbot desire to have a Priest or Deacon ordained let him choose one of his own Covent That he shall be Abbot whom the whole Covent or the greater and better part shall choose That the Provost or Praepositus be chosen by the Abbot to whom he must be subject That the Porter be an ancient and discreet man who may receive give answers that the Monastery be provided with Water and a Mil and other necessaries within it self left the Brothers should wander abroad If the Abbot enjoyn to any Monk impossibilities he must with reverence and submission excuse his inability if the Abbot urge it he must obey and trust to Gods assistance That in the Monastery none presume to defend or strike or excommunicate another But that they be obedient and loving to each other That they be zealous for Gods Glory and when they are working to be still singing of Psalmes Q. 21. What habit and dyet do the Benedictines use A. Their habit is a round coat a hood called Cuculla Cappa and Melos from Melis a brock gray or badger because it was wont to be made anciently of the skin of that beast Scapulate is so called from Scapulis the shoulders which this covereth In winter their hoods are lined They were not wont to wear breeches but when they travelled into the countrey The colour of their upper garment is black under which they wear a white wollen coat with sack-cloath and they go booted The ancient Benedictines were wont after they were Bishops to wear the habit of their former profession and to this they were enjoyned by the eighth General Council held at Constantinople they were also tyed by their rule to lie in their coats and hoods and to wear course cloth but now the case is altered and so it was in Saint Bernards time who complains against the Monks luxury in apparrel wearing Non quod utilius sed quod subtilius Silk garments to shew their pride but not of cloth to keep them warm Their simple and course Dyet as it was prescribed by Benet is changed into dainty fare they now eat Flesh and drink Wine plentifully of this Hugo de Sancto Victorâ— complaineth Q. 22. What Religious Rules did the Second Council of Aquisgran or Aix prescribe to be observed by the Monks A. This Council being held the eight hundred and sixteenth yeare after Christ ordered that no Lay-man or Secular Priest be received into a Monastery except he become a Monk that the Monks do not swear that in the Parasceve they use nothing but bread and water That before they goe to sleep the Prior besprinkle them with holy water thaâ— the tenth part of their almes be given to the poor That they hath not without the Priors leave That particular Psalmes be sung for the dead That they how not their knees in Whitsun-week nor fast but they must fast the Ember-weeks and on the Eves of the Apostles that in case of necessity the Brothers walk with slaves That in uncertaine theft there be a suspending from supper till the guilty party confesse That at Christmasse and Easter for eight dayes together they that will may eat the flesh of birds That all Monks if they can learne their rules by heart that in the Kitchin Mill and other such places they work with their owne hands That the delinquent cast himselfe on the ground before his Abboâ— or Prior That they kisse no Women That in Lent they wash each others feet At the Lords Supper let the Abbot wash and kisse the feet of his brethren In Easter and Whitsun-week and on Christmasse and other festival dayes let there be no speaking in the
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.
whose Sacrifice the Father is well pleased but also to sheâ— Preachers that their prayers must like Incense ascend before God and that the good fame of their life and Doctrine must be like the fume of Incense smelling sweetly among all men The Deacon also reads the Gospel in a high place that it may be heard the better and to shew that it ought not to be preacheâ— in corners but as Christ saith on the house topps this is also in imitation of Christ who when he would reach his Disciples went up into an high mountain The Gospel is read with the Deacons face against the North that the frosen and cold hearts of the Northern Nations might be warmed and melted by the comfortable heat of this bright Sun of the Gospel When the Deacon salutes the people he signes himself with the â—rosse on the forehead to shew he is not ashamed of the Crosse of Christ and likeways on the breast to put us in minde that we should be ready to crucifie our affections with Christ. At the reading of the Gospel all stand up bare-headed to shew their reverence Swords and Staves are laid aside to shew their peacable mindes and the Book is kissed to declare by this their love and affection to the Gospel They say that Christ performed the Deacons part when he preached and prayed for his Apostles Their third and highest Sacred order is Priest-hood when the Priest is ordained the Bishop with some other Priests lay their hands on his head and anoint his hands with oyle to signifie that not onely must the Priest have his head stuffed with knowledge but his hands must be supple and ready to do good workes the Bishop also delivers into his hand the Chalice with the VVine and the Patin with the hoaft saying Receive power to say Masse for the quick and dead and to offer Sacrifice to God in the name of the Lord. Then the 〈◊〉 kisseth the Priest to shew he is his equal in respect of order whereas the Deacon and Sub-Deacon kisse the Bishops hand to shew they are of an inferiour order The Priest must not say Masse till he first have washed and confessed if he be guilty of any deadly sin and have put on first the Amictus which like a vaile covers his head and shoulders to shew how Christs Divinity was vailed by his humanity 2â— the Alba or Talaris because it reacheth to the heeles in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by its whitenesse signifieth innocency and by its length perseverance two vertues fit for Priests 3. The Girdle or Belt about their loynes to shew the subduing of their concupiscence 4. The Stola or Orarium about the neck and hanging crosse-way on the breast signifie that the Priest most undergo the yoak of Christ and still meditate on his Crosse. 5. The Mappula or Manipulus which is a Towell or Handkerchief for wiping away the sweat from their faces and moysture from their eyes representing also the purity that ought to be in the Priests lives 6. The Casula over all the other garments signifying charity which is above all vertues Christ exercised the Priests office when he administred the Eucharist when he offered the Propitiatory Sacrifice of his body on the Altar of the Crosse and yet whilest he is making intercession for us in heaven Q. 17. Wherein consisteth the office of the Bishop A. Under this name are comprehended Popes Patriarchs Primats Metropolitans Arch-Bishops and Bishops Some will have the Bishop to be a particular order but indeed the order of Priest and Bishop is all one in respect of catechising baptising preaching administring the Eucharist binding and loosing The Bishop then is an office of dignity not of order he hath nine priviledges above the Priest namely of Ordination Benediction of Nuns consecration of Bishops and imposing hands on them Dedication of Churches Degradation holding of Synods making of Chrisme hallowing of Cloathes and Vessells Because Bishops are Superintendents and Overseers therefore they have the highest Seat in the Church they are consecrated on the Lords day only and at the third hour because then the holy Ghost descended on the Apostles to whom Bishops have succeeded At the Bishops consecation there must be present at least three to wit two Bishops and the Metropolitan that the gifts of the Spirit may not seem to be giveâ— by stealth and in corners in this they follow the example of Saint Iames who was made Bishop of Ierusalem by Peter Iames and Iehn In the Bishops consecration two hold the Bible over his head one pouring the benediction on him and the rest laying their hands on his head By this Ceremony is signified not onely the conferring of the gifts of the spirit but also the knowledge which the Bishop must have of the Gospel and the care he must undergoe to support it On the Saturday in the evening he is examined concerning his former life and the Trinity is three times called upon for a blessing The next morning he is examined concerning his future conversation and faith and then his head and hands are annointed and the Mytre is set on his head the Staffe also and Ring are given him The Priest is annointed with oyl but the Bishop with chrism that is Oyl and Balsome to shew that the higher he is in dignity the more fragrant must his fame and conversation be He must excel in knowledge and good works represented by the annointing of his head and hands Christ performed the Bishops office when he lifted up his hands and blessed his Apostles saying Receive the holy Ghost whose sins you forgive they are forgiven c. Q. 18. What colours do they hold sacred in the Church of Rome A. Four namely White Red Black and Green White is worn in the festivities of Saints Confessors and Virgins if they be not Martyrs to shew their integrity and innocency In festivities also of Angels because of their brightnesse in the feast of the Virgin Mary of All Saints yet some then wear red of Iohn Baptists Nativity of Saint Pauls Conversion of Saint Peters Chair also from the Vigil of Christs Nativity to the eighth day of Epiphany except there be some Martyrs days between On Christs Nativity on the feast of Iohn the Evangelist on the Epiphany because of the Star thaâ— appeared to the wise men on the day of the Lords supper because then the chrisme is consecrated on the holy Sabbath till the eighth day of the Ascension on the Resurrection because of the Angel that appeared in white on the Ascension day because of the bright cloud that carried up Christ to Heaven and the two Angels then in white on the feast of dedication because the Church is Christs Spouse which ought to be innocent and immaculate The Red colour is used in the Solemnities of the Apostles Evangelists and Martyrs for they shed their blood for Christ in the Festivity of the Crosse also in Pentecost week because the
Temples of the Sun were built in Gardens Moloch also was the Sun for he is Melech that is King of the world to whose fight and power all things are obvious therefore the Egyptians represented him by a Scepter with an eye on it now this Moloch had on his forehead a pretious stone shining like Lucifer or the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophylact. in Actâ— c. 7. and Cyril upon Amâ—s The Valentinian Hereticks by the word Abraxas meant the Sun as I have shewed for in this word are contained 365. which is the number of dayes the Sunne makes in the Zodiack And it is derived from Abrâ—ch Ab in Hebrew signifieth Father and Rech King in the 〈◊〉 tongue So they made the Sun Father and â—ing of the Universe he was also called Mithres which signifieth Lord as Ioseph Scaliger de â—mend temp l. 6. sheweth and â—lâ—ndian in thaâ— verse l. 1. de â—â—ilic Et vagae testatur volventem â—idera Mithram For they thought that Mithra or the Sun did regulate and govern the other starres and in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found the number of 365. dayes The Sun also was expressed by the name of Iupiter or juvans pater the Father that helps and supports all things therefore he was painted with Iupiters Thunder in his hand I know Iupiter is most commonly taken for the Heaven or Aire but I rather think that by this name was meant the Sun So when Virgil Ecl. 7. speaks thus Iupiter largo de scendit plâ—rimus imbre He means not that the Heaven comes down in rain but the Sun rather who by his heat elevated the vapors and by resolving them into rain may be said to come down in a showre So in another place Fâ—cundis imbribus aether conjâ—gis in laetae gremium descendit Geor. 2. There is also meant the Sun who is named Aether from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shining or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his constant race or motion By Mercury also was meant the Sun for he is Mercurius quasi â—edius curreâ—s keeping his Court in the middest of the Planets And Hermes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreting for by his light he expoundeth all daâ—k places He was painted with wings to shew the Suns swift motion He killed many-eyed Argus that is he puts out the light of the Stars which are as it were the eyes of Heaven Mercury is still painted young to shew that the Sun never groweth old or feeble he was pictured with three heads upon a four corner stone to shew the Sunnes three vertues of heat light and influence upon the four parts of the world or four seasons of the year He was held the god of Merchants because without light there can be no trading The Sunne also was worshipped by the Eastern Nations under the name of Bel Baal Belus Baal Samen or Baal-Shammajim that is Lord of the heavens by the old Celâ—es and Noâ—icks under the name of Belenus now Belus as Macrobius Sat. l. 1. â— 19. sheweth us is the same that Iupiter and Iupiter is the same that Sol as I have said and which Orpheus in Hym. ad Iovem confirmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is â—eautifull Iupiter the Sun generator of all things therefore the Sun is called by Plato in Phaedro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Iupiter the great Commanderâ—â— heaven driving his swift Charriot whom the Army of gods follow divided into twelve parts and Vesta alone stands immoveable in the Court of the gods he means the motion of the Sun and Starres through the 12. signes of the Zodiack and the Earth standing in the middle That under the name of Belenus was meant the Sun is apparent by the number of 365. which is found in the letters thereof answering the 365. dayes which the Sun finisheth in his annuall motion By Hercules also was meant the Sun as his name sheweth being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the air his twelve labours are the twelve signes of the Zodiack through which he laboureth every year he is called Alcides from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength for like a strong gyant he rejoyceth to run his couâ—â—e Iuno endeavoured to obscure the glory of Hercules so doth the Air which the Poets called Iuno oftentimes obscure by clouds mists and vapors the glory of the Sun Hebe the Goddesse of Youth was Hercules his best beloved so is the Spring-time wherein in the youth of the earth is renewed the Suns lovely wife Hercules overthrew Geryon and rescued his Cattle so doth the Sun by destroying Winter preserve the beasts The Tenths of the Earths increase were offered to Hercules to shew their gratitude to the Sun for his heat and influence by which the earth â—ructifieth Hercules is noted for his fecundity for in one night he begot 80 sons this was to shew that generation and fruitfulnesse is from the Sun he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the driver away of all evils and diseases by which was meant that grief of mind is driven away by the Sunnes light and infirmities of body by the Sunnes heat he is also much noted for his voracity in eating and drinking by which was signified the rapid heat of the Sun consuming the moysture of the earth and exhaling the Lakes and Brooks In the name also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is contained the number of 365 he was expressed also by Antaeus the gyant whose strength increased as he touched the ground but being lifted up from thence he grew weak so doth the sun begin to gather force when he is in his lowest declination and near the earth but when he is in his Apogaeum or highest elevation his strength begins to decay Pan also signified the Sun whom they painted with a red face horns and a long beard to shew the colour and beams of the Sun Pan was covered with a spotted skin so is the Sun covered in the dark with the sported or starry mantle of the night his wings and crooked staffe was to signifie the Suns swiftnesse and oblique motion in the Zodiack he was the god of shepherds and driver away of wolves therefore called Lycaeus and so was Iupiter the Sun by his heat and light is a friend to shepherds and their flocks who by his presence drives wolves and other wild beasts into their dens the perpetuall fire kept by the Arcadians in the Temple of Pan was to shew that the Sunne was the fountain of heat which stirs up Venery therefore Pan is described by his salacious nature the sunnes monethly conjunction with the Moon was expressed by Pan being in love with the Moon They meant also the sun by Bellerephon who by the help of winged Pegasus overcame Chimaera for the sun by the help of the winds overcometh the pestilentiall and infectious vapors of the air By Polyphemus also they meant the sunne which 〈◊〉 that great gyant
otherwise interpret it when they did expresse the Sun as King of the Planers and chief Ruler of the world they painted him sitting on a throne holding a scepter in his left hand and a sword in the right out of the right side of his mouth came out thunder out of the left lightning on his head â—ate an Eagle under his feet was a Dragon and round about him sate 12 gods the Throne Scepter and Sword may signifie the Majesty and power of the Sun who by his heat causeth thunder and lightning the Eagle sheweth the swiftnesse of his motion and his piercing eye as discovering all things by his light his treading on the Dragon may shew that he by his heat subdueth the fâ—rercest creatures and most pestiferous vapours the 12. gods may signifie the 12. signes in the Zodiack or 12. moneths of the year when they did expresse the heat light and motion of the Sun they painted him like a man holding with both his hands a flaming wheel when they did represent the martiall courage and military heat of souldiers excited in their hearts by the heat of the Sun they set him out like an armed man holding a banner in one hand with a rose in it in the other a pair of scales on his breast was the picture of a bear on his target a lion the field about him full of flowers by which they signified valour and eloquence both requisite in a Commander the arms bear and lion were to shew the fiercenesse courage and defence that is or ought to be in military men the rose and flowery field did represent the sweetnesse and delight of eloquence the scales were to shew how words should be weighed in the ballance of discretion before they be uttered when they expressed how the sun by his heat and influence stirreth up Venereal love in living creatures they painted him like a woman for that passion is most impotent in that sex on her head she wore a mirtle garland to shew she is a Queen and that love should be alwayes green sweet and pleasant as the Myrtle in one hand she holds the world in the other three golden Apples to shew that the world is upheld by love and so is the riches thereof the three golden apples also signified the threefold beauty of the Sun to wit the Morning Meridian and Evening in her breast she had a burning torch to shew both the heat and light of the Sun and the fire of love which burneth in the breast Ardet in ossibus ignis caco carpitur igne Vulâ—us alit venis est mâ—llis â—lamma medullas Ardet amans Didâ— traxâ—tque per ossa furorem Virg. when they did expresse the Suns operation upon the Moon they painted him like a man with long ears holding the Moon in his hands to shew that she receives her light and power from him his long ears I think did signifie his readinesse to hear the supplications of all men though never so far distant These interpreatations I suppose are most likely to be consonant to the meaning of those who first devised those Images or Idols though the Saxon Chroniclers Albertus Crantzius Saxo-Grammaticus Munster Schâ—diâ—s and others do think these Images were erected to the memory of some German Princes or Commanders but it is unlikely that the Germans who were as Tacitus saith such great adorers of the Sun and Stars would give that worship to dead mens statues Caesar lib. 6. de bel Gal. tells us that the Germans onely worshipped for gods those which they saw and received help from as the sun Moon and fire other gods they never heard of but of the Europaean Idolatries we have spoken more fully before Q. 11. what hath been the chief supporter of all Religions at all times A. The honour maintenance and advancement of the Priesthood for so long as this is in esteem so long is Religion in request if they be slighted Religion also becometh contemptible Whereupon followeth Atheism and Anarchy which wise States considering have been carefull in all ages to maintain reverence advance the Ministers of Religion for if there be not power maintenance and respect given to the publick Ministers of Statâ— all government and obedience must needs fail the like will fall out in the â— Church if the Priesthood be neglected Therefore among the Iews we read what large maintenance was allowed to the Priests and Levites how they were honoured and reverenced by the people how the high Priest had no lesse or rather more honour than the Prince the one being honoured with a Mitre as the other with a Crown and both anointed with precious oil Among the Gentiles we find that the Priesthood was in such esteem that the Prince would be honoured both by the Priests office and name as we read of Metcâ—isedâ—â—h King of Salâ—m and Priest of the most High God Numa was both King and Priest so was Anius in the Poet Rex Anius Rex idem hominum Phoebique sacerdos Augustus and the other Roman Emperors held it no lesse honour to be stiled Pontiâ—â—ces Maxâ—mi Hâ—gh Priests than to be called Emperours For this cause Priests wore Crowns or Garlands as well as the Emperours Some were crowned with Bays as the Priests of Apollo some with Poplar leaves as the Priests of Hercules some with Myrtle some with Ivy some with Oaken leaves c. All Priests among the Romans were exempted from Taxes Wars and secular imployments The High Priest at Rome as Dionysius witnesseth l. 2. had in some respects more Priviledge than the Emperour and was not to give any acâ—ount of his actions to people and senate And Cicero in orat prâ— domo ad Poâ—tifâ—â—s doth acknowledge that the whole dignity of the State the safety life and liberty of all men and the Religion of the gods depended from the High Priests The great King of the Abyssins at this day will he called Prester or Priest Iohn though I know some deny this Among the Mahumeâ—ans none of the Musalmans or true believers as they call themselves must take upon him the title of Lord but the Calipha or High Priest onely and to offer the least wrong to the meanest Priest is there a heinous and punishable crime The Priests of Mars called Salii among the Romans were in such honour that none was admitted to this dignity but he that was Patricius or Nobly born In Tyâ—us the Priests of Hercules were attired in Purple and had the next place to the King In old time among the Germans none had power to punish offeâ—ders but the Priests The Tâ—allii honoured none with the Priviledge of a Palace but the King and Chief Priest Among the Egyptians none were Priests but Philosophers and none chosen King but out of the Priest-hood Mercury was called Trismegistus because he bore three great Offices to wit of a Philosopher of a Priest and of a King Among the Phoenicians the Priests of the Sâ—n had
the ground of all Government and Greatnesse 2. By divers reasons it is proved that Religion of all Common wealths and humane societies is the foundation 3. That Princes and Magistrates ought to have a special care in setling and preserving of Religion 4. That one Religion onely is to be allowed in a Common wealth publickly 5. In what Respects different Religions may be tolerated in private 6. A Christian Prince may not dissemble his Religion 7. Why God blesseth the professors of false Religions and punisheth the contemners thereof 8. False Religions are grounded upon policy and what use there is of Ceremonies in Religion 9. The mixture and division of Religions and of Idolatry 10. How the Gentile Religion in worshipping of the Sunne seems to be most consonant to natural reason with divers observations concerning Sun-worship and the knowledge the Gentiles had of a Deity and the Vnity thereof with some glimmering of the Trinity 11. That the honour maintenance and advancement of a Priest-hood is the maine supporter of Religion 13 That the Christian Religion is of all others the most excellent and to be preferred for diver reasons being considered in it selfe and compared with others with an exhortation to the practice of religions duties which is true Christianity The Contents of the First Section Of the Church Disciplin Sacrifices Ordination Publick place Buildings first erected for Divine Service and days of Divine Service befâ—re Moses 2. Of the Church Government under Moses difference of the High Priests from other Priests 3. Of the Church Government from him till Solomon 4. Of the Government after Solomon till the division of the Tribes 5. Of Solomons Temple and the outward splendor of the Iewes Religion 6. Of the Office of the Levites of the Prophets Scribes Pharises Nazarites Rechabites Essenes Sadduces and Samaritans 7. Of the ancient observation of their Sabbath of the observation of their Passover of the feasts of Pentecost Tabernacles new Moons of Trumpets and of Expiation of their Sabbatical year and their Iubilee 8. Of their ancient Excommunications how God instructed them of old and of the maintenance allowed by the Iews to their Priests and Levites 9. Of the Government after the Iews were carried captive into Babylon 10. Of the Iewish Church Government at this day their Prayers Sabbaths Feasts Book of the Law Passover what observable thereupon and whether to be permitted among Chirstians in the exercise of their own religion and wherein not to be communicated with by Christians 11. Of the Iewish preparation for morning prayer Fast in August Beginning of their new year Feast of Reconciliation Ceremonies in reading of the Law 12. Their Church Officers Feast of Dedication and of Purim Fasts Marriages Divorcements Circumcision Redemption of the first born their duty toward the sick and ceremonies about the dead SECT I. Quest. WAs there any Religion Church Government of Discipline in the beginning of the World Answ. Yes For then was the Word preached and Sacraments administred We read of Sacrifices offered by Cain and Abel and likewise the distinction of clean and unclean beasts By Faith Abel sacrificed Heb. 11. Noah's sacrifice was pleasing to God Gen. 8. This could not be will-worship for such is no wayes pleasing to God it was therefore according to his Word and Commandement There was also Excommunication for Adam and Eve for their disobedience were excommunicated out of Paradise which was then the type of the Church and every soul not circumcised the eighth day was to be cut off from the people of God Gen. 17. The Word then being preached for God preached to Adam in Paradise and doubtlesse he preached to his Children out of Paradise the Sacraments administred and Excommunication exercised which are the three main points of Church discipline it follows there was then a Church and Church Government Q. Was there then any Ordination A. Yes doubtlesse for God is the God of order nor was it fit that he who mediated between God and the people by preaching prayer and sacrifices should thrust himselfe into that office without ordination therefore God ordained Adam he some of his Children as Cain and Abel and whereas Gen. 4. we do not read that Cain and Abel did sacrifice but only brought their Offerings to wit that Adam might offer them up to God for them it argueth that as yet they had not received ordination and its likely that ordination then was performed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Imposition of hands which custome the Jewes retained in ordaining their Levites Num. 8. 10. and after them the Christians in ordination of Ministers Act. 6. 6. 1 Tim. 5. 22. which ceremony the Gentiles used in Manumission of their servants and the Jewes in ordination of their Synedrion or the Judges imposed their hands so Moses and Ioshua laid their hands upon the 70. Elders and Moses is commanded by God to lay his hands upon Ioshuah the Son of Nun Numb 27. 18. Q. Was there then any publick place of Sacrificing A. Yes upon the same ground that God who is the God of order will have all things done in his Church with order and decency the meeting also together in one place to hear and pray and offer sacrifice did maintain amity amongst Gods people Besides we read Gen. 25. 22. that Rebecca when the children strugled in her womb did not stay at home but went to wit to the publick place where Gods worship was to enquire of the Lord and because in this place God used to shew his presence to his people by some outward signe it was called Gods presence therefore Gen. 4. 16. Cain went out from the presence of the Lord that is he was excommunicate out of the Church but we must not conceive that as yet there were any material buildings for Gods service for in the beginning men conceived it unfit to include God within the narrow bounds of a material Temple whom the Heaven of Heavens cannot contain therefore they worshipped him in the open air either upon hills for they thought low places were unbeseeming the most High God hence they called every hill Gods hill or else if they were necessitated to sacrifice on the sea shore or in some low plain they made their Altars so much the higher which from their altitude they called Altaria and these places of Divine worship they named Templa from contemplation The very Gentiles thought it unfit to confine the Sun their chief God to a narrow Temple seeing the whole world was his Temple and after they had built Temples for their Deities they would have them for a long time to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or open-roofed Q. Why were the Groves and high places condemned in Scripture A. Because they were abused both by Jewes and Gentiles to superstition idolatry and all uncleannesse therefore God commands them to be cut down Exod. 34. 13 Deut. 7. 5. 12. 3. 16. 21. Iosiah destroyed them 2. Kings 23.
8. 14. Against their idolatry under green trees the Prophet Isaiah complaineth chap. 57. 5. God by Ezekiel threatneth destruction to the idolaters on the high hills and under green trees chap. 6. 13. such are also reproved by Hosea chap. 4. 13. its true that in the beginning the people of God had no other Temples but hills and groves Abraham sacrificed upon an hill Gen. 22. he planted a grove to call upon the name of the Lord Gen. 21. Gideon is commanded to build an Altar upon the top of the rock Iosh. 6. 26. Notwithstanding when these places were abused to idolatry God would have them destroyed Levit. 26. 30. Hos. 10. 8. Amos 7. 9. Ezek. 6. 3 c. because he would not have his people to give the least countenance to the Gentile idolatry for suppose they had not upon those places erected any idols yet they must be destroyed because such places were abused to idolatry besides God had given them a Tabernacle and Temple in which he would be worshipped and to which they should repaire from all parts to call upon his name This Temple also was built upon a hill they should therefore have contented themselves with the place that God assigned them and not follow their own inventions or the wayes of the Gentiles who afterward in imitation of the Jewes built their Temples on hills as may be seen by the Samaritans and others Neither would God be worshipped in groves because these were places fitter for pleasure aud dalliance then devotion they were dark and obscure places fitter for the Prince and workes of darknesse then for the God of light or children of the day Q. When were buildings first erected for Divine Service A. About the building of Babel as Lactantius and some others think for then Ninus erected statues to the memory of his Father Iupiter Belus and to his Mother Iuno these statues were placed over their Sepulchres and divine honours assigned them and at length inclosed within stately buildings which were their Temples these they built within consecrated groves such was the Temple of Vulcan in Sicily of Cybele in the grove of Ida of Iupiter Hammon in the grove of Dodene of Apollo in the grove of Daphne c. these dark groves were fit to strike a terror in the worshippers and to perpetrate their works of abomination and because they had continual lights burning in them they were called Luci a Lucendo afterwards they became Asyla Sanctuaries or places of refuge which some think were first erected by Hercules his children to secure themselves from those that he had oppressed We read that Theseus his Temple and Thebes built by Cadmus were Asyla or Sanctuaries in imitation of whom Romulus made one Aen. 8. Hunc lucum ingentem quem Romulus acer Asylum Rettulit Christians also in the time of Basil and Sylvester the first made their Temples places of refuge which so increased that Monasteries and Bishops palaces became Sanctuaries but the exorbitancy of these was limited by Iustinian Charles the Great and other Christian Princes who were content there might be Sanctuaries because God had appointed Cities of refuge but the abuses they removed Q. Was there any set day then for Gods worship A. Doubtless there was though we doe not read which day of the week it was for though God blessed and sanctified the Sabbath day because of his own rest and in that it was afterward to be the Jewes Sabbath yet we read not that it was ever kept before Moses his time However it is likely this day was observed before the Law among the Hebrews for Exod. 16. as much Manna was gathered on the sixth day as served for two days Q. What sacrifices were used in the beginning A. Burnt offerings Gen. 8. 22. Peace offerings also Gen. 31 54. For upon the peace made between Iacob and Laban Iacob offered sacrifice First fruits also were offered Gen. 4. 4. and Tithes Gen. 14. 20. 28. 22. The burnt sacrifice called Gnolâ—h from Gnalah to mount upward because it ascended all in smoak was burned to ashes except the skin and entrals In the peace offering also which was exhibited for the safety of the offerer the fat was burned because it was the Lords the rest was divided between the Priest and the people the breast and right shoulder belonged to the Priest to shew that he should be a breast to love and a shoulder to support the people in their troubles and burthens For this cause the High Priest carried the names of the twelve Tribes on his breast and shoulders The first fruits were an handful of the eares of corn as soon as they were ripe these they offered to God that by them the whole might be sanctified Tithes were payed before the Law by the light of nature because by that light men knew there was a God to whom they were bound in way of gratitude to offer the tenth of their encrease from whose bounty they had all They knew also that the worship of God and Religion could not be maintained nor the Priests sustained nor the poor relieved without Tithes Q. What form of Church Government was there among the Iews till Moses A. The same that was before the flood to wit praying sacrificing preaching in publick places and solemn days to which Abraham added circumcision In every family the first born was Priest for this cause the destroying Angel spared the first born of the Hebrews in Egypt Q. What government had they under Moses A. The same that before but that there was chosen by Moses a Chief Priest who was to enter the Sanctuary once a year with his Ephod to know the will of God This was Aaron whose Breeches Coat Girdle and Myter were of Linnen when he entred into the Sanctuary the High Priest had his second High Priest to serve in his absence There were afterward appointed by David four and twenty Orders of Priests every one of which Orders had a Chief or High Priest the Priesthood was entailed to the house of Levi because the Levites were chosen in stead of the first born because they killed the worshippers of the Golden Calf and because Phinehas killed Zimri and Cosbi The Priests are sometimes called Levites and sometimes they are distinct names for we read that the Levites paid tithe of their tithes to the Priests their common charge was to pray preach sacrifice and look to the Sanctuary in which they served with covered heads and bare feet their Office was also to debar lepers and all other uncleane persons from the Tabernacle for a certaine time Secondly to excommunicate great offenders which was called cutting off from the people of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out of the Synagogue Thirdly to anathematize obstinate and perverse sinners who being excommunicate would not repent Alexander the Coppersmith was anathematized by Paul or delivered to Satan 1 Tim. 1. 20. Tim 4. 14. The office of
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
their superstitious Church discipline if I may so call it Of which see Lucian in his Syrian Goddesse out of whom I have this description By this and by what we are to speak of the Gentile idolatry we may admire the madnesse of those men who being made after the image of God do subject and enslave themselves to dead images to senselesse blocks and stones which have eyes and see not eares and heare not then not without cause did David say that they who made them are like unto them he meanes those that worship them for not the Artificer but the Worshipper makes the Idol So the Poet Qui fingit sacros auro vel marmore vultus Non facit ille Deâ—s qui colit iste facit And it is strange to see how cold and sparing we are in the worship of the true God how zealous and expensive they are in the service of their false gods they can cut their flesh and cry from morning to evening with Baals Priests they can part from their gold and silver their jewels and ear-rings to make them a golden Calf yea they can offer their sons and daughters to be burned in the fire to Moloch and yet there is no sin so repugnant to God as Idolatry for it is repugnant to his entity because an Idol is nothing in the world saith the Apostle it is repugnant to his unity because he is but one but false gods or idols are many it is repugnant to him as he is verity because Idols are lying vanities it is repugnant also to him as he is life because Idols are dead and senselesse things it is repugnant to his purity for Idols are called filthinesse pollution and abomination in Scripture it is also repugnant to the love he carrieth to his Church for it causeth jealousie in him and therefore he calleth Idolatry Whoredom and Idoters Adulterers and they that worship Idols are said to goe a Whoring after other gods it is likewise opposite to gods goodnesse therefore idolatrie is particularly called sin as if it were the only sin in the world so Exod. 32. 22. This people is prone to sin that is to idolatry so Lament 1. 8. my people have committed a sin that is Idolatry and as it is most repugnant to Gods nature so it is to almost all his commandments To the first because it makes other gods then he To the seond because it makes graven Images and worships them To the third because it takes Gods name in vain by giving it to the creature even to stocks and stones To the fifth because it gives the honour due to parents uno senselesse Idols for the Idolater saith to the stock thou art my Father and to the stone thou hast begotten me Jer 2. 27. To the sixth commandement because the Idolater is a horrible murtherer in not sparing his own children To the seventh for Idolatry is not onely spiritual Adultry but the cause also of carnal pollution and of unnatural lust for among the Indiáns they practised Sodomy in the sight of their Idols as a part of that worship due to them Lastly it is against the eighth commandement for the Idolater is a sacrilegious thiefe stealing from God his due and giving it to his Idol as the Prophet complaineth Hos. 2. 8. There are three sins inseparable companions of Idolatry namely Witchcraft Coveteousnesse and carnal Pollution For the first The Apostle Gal. 5. 20. joyneth Idolatry and Witchcraft together The Ephesians as they were given to Idolatry so they were to Magical Arts and as soon as they forsook their idolatry they forsook also their witchcraft and burned their conjuring books Acts 19. 19. as Manasseh reared up Altars for Baal so he used inchantments and dealt with familiar spirits and Wizzards 2 Kings 21. 6. hence proceeded diabolical inspirations and Enthusiasmes Oracles and many other inchanting tricks As for covetousness it is no wonder that it accompanies idolatry for it is a kind of idolatry and so the Apostle calls it The covetous man worshippeth his god Plutus or Mammon with as great devotion as any Idolater doth his Idol he saith to the wedge thou art my hope and to the gold thou art my confidence he sacrificeth to his god the poor whom he oppresseth his own soul also and his body too which he macerates with care and deprives of things necessary King Ahaz no sooner gave himself to Idolatry but he presently shews his sacrilegious covetousnesse in robbing the house of the Lord of its wealth 2 Chron. 28. As for carnal uncleannesse how much that hath been practised by Idolaters is known to them that have read Histories for they did not think their daughters fit for marriage till first they had been prostituted before their Idols and though adultery fornication and Sodomy were thought sins yet these were held vertues and a part of religious worship in the presence of their gods and it is no marvel for their very gods were incestuous Adulterers and Sodomites and divers Strumpets after their death were deified as Lactantius instanceth in Laurentia the Wife of Faustulus who for her whoordomes among the Shepherds was called Lupa that is a Whore Such another was Leaena among the Athenians such was Faula Hercules his Whore and Flora who left her estate to the Romans In a word Idolatry hath been the cause of all sin and mischiefe in the world from whence proceed murthers rapine oppression injustice intemperance uncleannesse sorsery avarice c. but from this that men forsook the living God who is the punisher of vice and rewarder of vertue and served false gods who had been wicked men themselves whilest they lived and patronized wickednesse when they were dead Q. What Idolatrous Gods or Devils rather did the ancient Syrians worship A. Their chief god was Baal-Zebub or Beel-Zebub the Lord of Flies either because his Temple was much infested with Flies or else from the power he had in driving away Flies He was a great god at Ekron and is called in the Gospel Prince of the Devils Some take him for Jupiter others for Priapus others for Sumanus chief god of the Manes which some think to be Pluto 8. Baal-Phegor or Peor that is the gaping or naked Lord so called from the naked posture in which he was worshipped hâ— was the God of the Mâ—abites His Temple is called Beth-Peor Deut 3. 29. some take him for Priapus 3. Baal or Bel which signifieth Lord was a great god or Idol amongst the Babylonians Sidonians Samaritans and Moabites and sometimes among the Iews some take him for Mars others for Iupiter who by the Phoenicians is called Baal Samen that is Lord of Heaven by which I think they meant the Sun 4. Baal-berith that is Lord of the Covenant Iudg. 9. 4. by whom they meant Iupiter whose office was to confirme Covenants and to punish the breakers thereof Audiat haec genitor qui foedera sulmine sancit Virg. Aene. 12. So Aristophanes calls upon Iupiter to send his
Thunder upon Perjurers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore among the Romans the Herauld or Foecialis in making of Leagues used as he was killing the Hog by which they used to confirm their Covenants to call on Iupiter 5. Dagon from Dag a Fish because from the navel downward he was made in the form of a fish but upward like a man this was a great Idol among the Philistines and is thought to be the same that Neptun or Triton Others who derive the word from Dagan that is corn of which he is said to be the inventer make him all one with Saturn 6. Astaroth or Astarte was Goddesse of the Sidonians the word signifieth a flock of sheep or sheep fold this is thought to be all one with Iuno Venus or Lucina under which names and the form of a sheep they worshipped the Moon as they did the Sun under the name of Iupiter and form of a Ram. She is called also by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven where her aboad is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from her dominion over the Stars 7. Adâ—ammelech that is the Kings cloak or power Anamelech the Kings Oracle or Answer these two Idols were worshipped at Sepharvaim a Town of the Assyrians 2 Kings 17. these gods were also honoured in Samaria and so were Succoth-Benoth the Tabernacle of Daughters Nergal the light of the grave Ashima a fault Nibhas the fruit of vision Tartak that is Chained All which may be seen in the above named chapter of the Kings 8. The Moabites worshipped Chemosh the Ammonites Milchom 2 Kings 23. Nisroch was Senacharibs Idol 2 Kings 19. Remphan or Repham is the same that Hercules the god of Tyrus from Rephaim that is Giants Moloch or Molech from Molach to reign was a great idol among the Moabites and Ammonites and is thought to be the same that Saturn for their images and sacrifices were much a like to whom the superstitious Gentiles and the Jews also offered their sons and daughters to be burned Thamuz mentioned Ezek. 8. 14. is by Hierom taken for Adonis so called from Adon that is Lord by which they understood the Sun as likewise by Hercules many other idol gods they worshipped but these mentioned are the chief Q. What kind of Discipline was used among the Phoenicians A. By their execrable discipline they were bound to offer yearly Sacrifices to Saturn or the Devil rather of young Infants and in the Temple of Venus to practise not onely Whoredom but Sodomy also the Phoenicians were bound to prostitute their daughters to Venus before they married them In the Temple of Venus were celebrated the annual Rites of Adonis with beatings and howlings to whom they perform solemn Obsequies The next day they say he is alive and then they shave their heads The women that refused to be shaved were tied to prostitute themselves to strangers for one day and by this means money was raised for Venus The fun also is much worshipped amongst them whose Priest is crowned with gold and is cloathed with a long sleeved garment down to the feet They were also tied by their Discipline to worship Astarte in the shape of a sheep and Dagon in the form of a Mermaid This idol was called Atergatis and Dercetis in honour of which the Phoenicians abstained from fish yet her Priests did eat of the fish which they set all day before her She had also offered to her fishes of gold and silver Of these passages see Eusebius in his Preparation Diodorus Siculus Lucian Pliny Athenaeus and others Q. What was the Religion and Discipline of the old Arabians A. They worshipped the Sun and Moon Serpents Trees and other such like Deities The Nabathaeans burned Frankincense to the Sun on his Altar They doe not bury their dead but lay them even their Kings in dunghills Adultery is death among them but Incest Is no sin They are circumcised after the example of Ismael at thirteen years of age Their Priests are cloathed with linnen they wear Myters and Sandals they abhor Swines flesh they pay the tithes of their Frankincense to their god Satis the Priests are not to take it by weight but by measure They are tied by their discipline not to gather Cinnamon till first they sacrifice then they divide it with a consecrated spear and assign to the Sun his portion In Panchaea is a rich and stately Temple adorned with Statues and the Priests houses about it The Priests here rule all both in Politick and Ecclesiastick Affairs They are bound to spend their time in singing Hymns and rehearsing the Acts of their gods It is not lawful for them to go out of the sacred bounds allotted them if they doe they may be killed by Law They hold Mice to be arrant enemies to their gods therefore they kill them Of this subject see Solinus Athenaeus Diodorus Boeinus and others Q. What was the Religious discipline of the antient Persians A. They had neither Temples Altars nor Images holding these improper for their Gods but on the tops of hills offered sacrifices to Heaven and to the Sun Moon Fire Earth Water and Winds The Priest useth neither Musick Vestments nor Libaments bâ—t onely his Tiara or Head attire crowned with Myrtle He prayeth for all Persians chiefly for the King He cuts his sacrifice into smal pieces and puts herbs under One of the Magi is bound to stand by and to sing a Hymn of the Genealogy of their gods for without a Magus the sacrifice is not lawful Every man celebrates his own birth day To lye and to be in debt are heinous crimes with them so it is to spit wash or pisse in a River which with them are hallowed The Magi may with their own hands kill any thing except a man and a dog They leave no part of their sacrifices for their gods but divide it by the direction of their Magus amongst themselves for they hold that God is satisfied with the soul of the sacrificed beast To blow the fire with their breath or to cast any dead thing inâ— to it or dirt was death They sacrificed chiefly to the Fire and Water the fire they cherish with dry sticks without their barks with tallow also and oyl When they sacrifice to the Waters they slay the beasts in a ditch and lay the flesh on Mirtle and Lawrel the Magi burn the same then they pray and sprinkle on the earth Oyl Milk and Honey They used not to slay their sacrifice with a knife but with a mallet or club The Magi keep the sacrifice still burning and pray every day an hour before it They adored the Sun whom they called Mithra at his rising and offered to him white Horses whose sacred Chariot was drawn with white Steeds before the King when he went to sacrifice They had divers festival days the chiefe whereof was that of the Sun The next was that they called the Destruction of Vices when they
who produceth all things of himselfe the End of Ends and first cause of all operations the Author of all goodnesse and beauty by whose light all things shine c. Simplicius saith that from this divine beauty proceed all beauties and all truths from this divine truth the beginning of all beginnings the sowrce and original of all goodnesse the cause of causes God of Gods c. Plotinus to the same purpose makes God the original of all things and who only is sufficient in himselfe giving being to all c. The same doctrine is taught by his Scholar â—orphyrie and likewise by all the other Platoâ—â—sts this was also the general Tenet of the Stoicks as may be seen in Epictetus who sheweth that above all things we must learn to know there is but one God the governour of all things c. who is not ignorant of our works words and thoughts c. Cicero tells us that nothing is more excellent then God by whom the world is governed who is subject and obedient to none So Seneca we must find out something more ancient then the world whence the Stars had their original c. He calls God the Soul and Spirit the preserver and keeper of this Universe the Lord and Architect of this great work c. The same is acknowledged by Chrysippus as he is cited by Plutarch there cannot saith he be found out any other beginning or original of justice but from Iupiter who is the common nature fate and providence of all things The Peripateticks maintained the same doctrine as may be seen in Aristotles Physicks Metaphysicks and De mundo he acknowledgeth a first infinite and eternal Mover who is only wise and the cause of causes He is the Father of gods and men the preserver of the world the mover of Heavens Sun Moon c. His Scholar Theophrasâ—us to the same purpose confesseth that from this one principle all things have their existence and consistence that God made all things of nothing Alexander Aphrodisaeus and the rest affirm the same truth aud not onely the Philosophers but likewise the Poets assented to this doctrin Orpheus sings thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is none other but this great King whose seat is in Heaven and is compassed with clouds who seeth all things and is seen of none c. To the same purpose Phocyllides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one wise God powerfull and blessed But of this subject I will speak more hereafter concerning the Sun I could alleadge Homer Hesiod Sophocles Virgil Ovid and other Poets to this purpose but this work is already performed by Iustin Martyr Eusebius Clemens Lactantius Plessis and others who likewise have inserted many verses out of the Sibylls Q. What Priests had the Romans A. Of these we have said somewhat already but we will say something more Their antientest Priests were Luperci the Priests of Pan Lycaeus Potitii and Pinarii of Hercules Of divination by chirping of Birds Augures of divining by Poultry Pullarii They that had the care of Altars and looked into the intrals of the Sacrifice were called Aruspices and Extispices Curiones were the Priests that had care of each Curla or Ward in the City for Romulus divided Rome into 33 Wards and assigned to each of them a Priest or Curio Over these was Curio maximus that is an Archbishop The Priests which Romulus ordained to the memory of Titus Tatius King of the Sabins were called Sodales Tatit. The Priests that went alwayes covered with threaden caps or hoods were called Flamines quasi Filamines whereof there were divers sorts as we have already shewed Of the Vestal Priestesses and the Salii as also of the Feciales Rex Sacrificulus and Pontifex maximus we have said The Priests that had the charge of the Sibylls books were at first but two called Duumviri then they were increased to ten Decemviri at last to fifteen called Quindecemviri Fauna or Fatua who for her loyalty to her husband was called Bona Dea had her peculiar Priestesses The Priests of Sybele mother of the Gods were called Gâ—lli whose chiefe or Archbishop was called Archi-gallus there were also other Priests called Triumviri and Septemviri epulonum who had charge of the publiquâ— Feasts and games Besides these every Idol had his Priest and these had their under Officers or servants called Camilli The servants of Flamen Dialis were called Flaminei They had their Church-Wardens called Aeditui their Trumpeters and Sacbutters called Tubicines and Tibicines Popae were those that bound the Sacrifices Victimarii that killed them Their Cryers that went before the Priest to injoyn the people to forbear working during the time of Sacrificing were called Preciae The women that were hired to sing the praises of the dead were named Praeficae Their Grave diggers Vespilones Q. What sort of Sacrifices did the ancient Romans use A. They used to offer a day before the solemn Sacrifice a preparative Sacrifice called Hostia Praecedanâ—a Their Succedaneae were Sacrifices which succeeded when the former were not satisfactory Wethers that were led to be Sacrificed with a Lamb on each side of them were called Ambiguiâ— Bidentes were sheep sacrificed having two horns and two eminent teeth Ambervales were sacrifices carried in their Processions about the fields Amburbales were Processions and sacrifices about the City Heysers sacrificed which had never been tamed or put under the yoke were called Injuges The Priest having brought the sacrifice to the Altar used to pray laying his hand on the Altar Musick in the mean time sounding Then he layeth on the head of the beast Corn or a Cake with Salt and Frankincense this was called Immolatio from molâ— the Cake Then followed Libatio which was the tasting of the Wine and sprinkling thereof upon the beasts head this done the hairs between the horns of the beast being pluckt out were flung into the fire this they called Libamina Primâ— Then the beast was killed the blood received in vessels and the intrails searched at last the beast is cut in pieces one piece was wrapped in meale and then burned on the Altar this was called Litare After this they went to feasting singing and dancing now every particular God had his sacrifice white beasts were sacrificed to their supernal Gods black to the infernal The Bull was the proper sacrifice of Iupiter Neptune Apollo Mars Luna and the Heroes The Ram was sacrificed to Mars and the Heroes Wine was offered to Ceres and Liber The Goat to Aesculapius and Liber Milk and hony to Ceres A Horse to Sol and Mars A Lamb to Iuno and Faunus A Dove to Venus A Doe to Pan and Minerva A Hinde to Diana A Hog to Sylvanus A Cock to the Lares A Sow to Cybele and a Sow to Ceres A Hen to Aesculapius and a Child to Saturne c. But this last was abolished by the Romans To each god also they assigned his particular Bird. The
George Maior one of Luthers disciples who taught that no man nay not infants can be saved without good works But it s ridiculous to expect good works from Infants who have not as yet the use of reason nor organs fit for operation 4. Osiandrists so called from Andrew Osiander a Lutheran who taught that Christs body in the Sacrament suffered was corruptible and died again directly against Scripture saying that Christ being risen from the dead dieth no more death hath no more dominion over him He taught also that we are not justified by faith or works but by the essential righteousnesse of Christ dwelling in us But the essential righteousnesse of Christ is the righteousnesse of his divinity which is not communicable nor separable from him 5. Augustinians in Bohemia these taught that none went to heaven or hell till after the last judgement whereas Christ tells the contrary to the good thiefe this day thou shalt be with me in Paradise and affirmeth that the soul of Lazarus was carried by Angels into Abrahams bosom and Dives into hell Wherefore did Christ ascend to heaven but that we might be where he is They make also dormice or swallows of mens souls saying that they sleep till the resurrection if Saint Steven when he was dying had known this Doctrin he would not have called upon the Lord Jesus to receive his spirit The story also of Lazarus and Dives doth overthrow this conceit They say also that Christs human nature is not as yet ascended into heaven which directly overthroweth our Creed in that article as likewise the Scriptures and withall the hope and comfort of a Christian. 6. Stancarians so called from one Francis Stancarus a Mantuan who taught that Christ justifieth us and is our mediator only according to his humane nature whereas our redemption is the work of the whole person and not of one natâ—re alone 7. Adamites so called from one Adam author of the Sect they use to be naked in their Stoves and Conventicles after the example of Adam and Eve in Paradise And therefore when they marry they stand under a Tree naked having onely leaves of trees upon their privities they are admitted as brethren and sisters who can without lust look upon each others nakedness but if they cannot they are rejected 8. Sabbatharâ—anâ— so called because they reject the observation of the Lords day as not being commanded in Scripture and keep holy the Sabbath day onely because God himselfe rested on that day and commanded it to be kept But they forget that Christ came to destroy the Ceremonial Law wherof the Sabbath in respect of the seventh day was a branch and therefore Christ himself brake it when he commanded the sick man whom he cured to carry home his bed on that very day 9. Clancuâ—arii were those who professed no religion with their mouth thinking it sufficient to have it in their heart They avoid all Churches and publick meetings to serve God thinking their private houses to be better then Temples whereas they should remember that private prayers cannot be so effectual as publick neither is it enough to believe with the heart except we also confesse with the mouth for he that is ashamed to confesse Christ before men shall not be confessed by Christ before his Father and his holy Angels 10. Davidistae so called from one David George a Hollâ—nder he gave himselfe our to be the Messiah sent by the holy Spirt to restore the house of Israel that the Scriptures were imperwect and that he vas sent to bring the true Law and Doctrine that the â—oul was pure from sin and that the body onely sinned whereas indeed they both concur in the act of sinning and therefore are both punishable especially the Soul which is the chiefe agent the body is but the instrument He taught also that a man may have many Wives to replenish spiritual Paradise that it was no sin to deny Christ with the mouth so long as they believed on him in their heart He rejected also the books of Moses 11. Mennonists so called from one Mennon a Fâ—â—eslander These deny Christ to be born of Mary affiâ—ming that he brought his flesh from Heaven he called himselfe the Judge of men and Angels 12. Qeistae and 〈◊〉 who taught there were three distinct Gods differing in degrees One George Paul of Cracovia is held to be author of this Sect. 13. Antitrinitarians these being the spawn of the old Arrians and Samosatenians deny the Trinity of Persons and the two natures of Christ their author was Michael Servetus a Spaniard who was burned at Geneva 14. Antimarians who denied Maries Virginity affirming she had other children besides Christ because there is mention made of Christs brethren in the Gospel this is the old Heresie of Cerinthus and Helvidius whereas they consider not that in Scripture those of the same kinred are called brothers So is Lot called Abrahams brother and Lâ—â—an Iacobs Unckle is called his brother 15. Antinomians who reject the Law affirming there is nothing required of us but faith this is to open a wide gap for all â—mpiety Christ came not as he saith himselfe to abolish the Law but to fulfil it If there be no use of the Law then they must deny Gods justice and that it is now an uselesse attribute of the divinity â—16 Infernaleâ— these held that Christ descended into no other hell but into the grave onely and that there is no other hel but an evil conscience whereas the Scripture speaketh of hell fire prepared for the Devil and his Angels and calls it the bottomlesse pit c. 17. Bequinians so called from one Boquinus their Master who taught that Christ did not die for the wicked but only for the faithful so they make him not to be the Saviour of mankind and of the world but a particular Saviour only of some wheras Saint Iohn saith that Christ is the reconciliation for our sins and not for ours onely but also for the sins of the whole world 1 Iohn 2. 2. 18. Hutistes so called from one Iohn Hut who take upon them to prefix the very day of Christs comming to judgement whereas of that day and hour knoweth no man nay not the Angels in Heaven 19. Invisibiles so called because they hold that the Church of Christ is invisible which if it be in vain did he compare it to a City built upon a hill â—â—in vain also doth he counsel us to tell the Church if our brother wil not be reformed in vain also doth the Apostle warn Bishops Presbyteries to look to their stock to rule the Church which Christ hath purchased with his blood Act. 20. How can he be called the sheepherd of that â—â—ock which he neveâ— saw 20. Qnintinistae so called from one Quintinus of Bicardy a Tailour He was author of the Libertins who admit of all Religions Some of them mock at all Religions at that Lucianist who â—rot a book of the three Impostors
this life our sinnes are still inherent in us though they be not imputed to us that wee are justified by faith without works and that faith is never without charity that the best of our works deserve damnation that here we may be assured of our justification and salvation that the Church Liturgy ought not to be read in Latin but in the vulgar tongue that faith is a more excellent vertue then charity that there is no merit in us that in this life we cannot possibly fulfil the Law that to invocate the Saints to worship Images and Reliques or the Crosse is Idolatry that usury is not altogether unlawful that Lent and other set Fasts are not to be kept that there be onely two Scaraments Baptisme and the Lords supper and that the Sacraments cannot justifie or confer grace that the Baptisme of water is not of absolute necessity nor depends the efficacy of it from the intention of the Minister nor ought it to be administered by private men or women in private houses That Christ is not corporally in the Eucharist that in the want of Bread and wine other materials may be used and that Wine alone without Water is to be used that there is no Transubstantiation nor ought to be any adoration of the Bread that the â—up should be administred to all that Extream Unction was onely temporary in the Church that the Clergy ought to marry He rejected also the Church-Hierarchy and Ceremonies and exorcisms Penance also Confirmation Orders Matrimony and Extream Unction from being Sacraments Q. 15. What other opinions in Religion were held this age A. Servetus a Spaniard who was burned at Genevâ— taught with the Sabellians that there was but one Person in God and that there was in Christ but one nature with Eutychees he denied the holy Ghost and Baptisme to Infants which he would have to be deferred till the thirtieth year of their age He held also that God was Essential in every creature Brentius a Lutheran taught that Christs body after its ascension is every where whence sprung up the Vbiquitaries Castelliâ— a School-Master in Geneva held that the Canticles was not Scripture but a Love Ballade between Solomon and one of his Concubines One Postellus taught that men of all Sects and Professions should be saved by Christ. Oâ—iander held that we were justified not by â—aith but by the Essential righteousnesse of God which he said was the formal cause of our justification One 〈◊〉 a Maâ—tuan taught that Christ justified us not as he was God but as he was man Amsdorphius wrot a Book to prove that good works were pernicious to salvation One George Maiâ—r taught that Infants could not be justified for want of good works Iohn Agricâ—â—â— affirmed that the Law was altogether needlesse and that Christians were not tied to the observation thereof Hence sprung up the Antinomians One Steunbergetus in Morâ—via denyed the Trinity the Divinity of Christ the holy Ghost and Virginity of Mary he rejected also Baptisme and the Lords day affirming we had no command in Scripture to keep that but the Sabbath onely One Oâ—inus taught that â—olygamy or multiplicity of Wives was lawful One Valentinus Gentilâ—â— of Naples denied the Trinity and rejected the Creed of Athâ—â—â—â—ius One 〈◊〉 of Cracovia in â—oland denyed also the Trinity and thâ—â—ty of Essence and taught that neither the Second nor Third Person were God that Satan was created evil that mans intellect is eternal that our free will was a passive power moved necessarily by the appetite that God was the Author of sin and that the will of man in sinning was conformable to the will of God that it was not adultery to lie with another mans Wife that we must belive nothing but what is evident to sense or reason that the same body which dieth riseth not again that the soul perished with the body that there should be no care had of burial that separated souls could not suffer corporeal fire and that God being a Spirit should not be invocated by our mouth but by our heart One Swenkfeldius taught that the Scripture was not the Word of God nor that our faith depended on it but it rather on our faith That Christ brought his body with him from Heaven That Christs humanity became God after his ascension that every man was endowed with the same essential vertues of justice wisdom c. which were in God That the power and efficacy of Gods word preached was the very Son of God In Moravia there started up some professors called Nudipedales because they went bare-footed these in imitation of the Apostles forsook houses Lands Businesse and Children and lived together in common avoiding the society of other people Another Sect sprung up which called themselves Free Men teaching that they were freed from obedience to Magistrates from Taxes Tythes and other duties that after baptisme they could not sin That they were not onely like God but already deified And that it was lawful among themselves but no where else to have women in common Q. 16. Were there no other opinions held this Century A. Yes many more so vain and luxuriant are the wits of men in finding out many inventions and shaping to themselves forms and Ideas of Religions every one esteeming his own the best and as much in love with his own imaginations as Narcissus was with his shadow in the Water or Dercalion with his own picture Some reject Scriptures others admit no other writings but Scriptures Some say the Devits shall be saved others that they shall be damned others that there are no Devils at all Some hold that it is lawful to dissemble in Religion others the contrary Some say Antichrist is come some say not others that he is a particular man others that he is not a man but the Devil and others that by Antichrist is meant a succession of men some will have him to be Nero some Caligula some Mahomet some the Pope some Luther some the Turk some of the Tribe of Dan and so each man according to his fancy will make an Antichrist Some onely will observe the Lords day some onely the Sabbath some both and some neither Some will have all things in common some not Some will have Christs body onely in Heaven some everywhere some in the Bread others with the bread others about the bread others under the Bread and others that Christs body is the bread or the bread his body And others again that his body is transformed into his divinity Some wil have the Eucharist administred in both kinds some in one some not at all Some will have Christ descend to Hell in respect of his soul some onely in his power some in his divinity some in his body some not at all some by Hell understand the place of the damned some Limbus Patrum others the wrath of God others the state of the dead others the grave Some wil make Christ two Persons some give him but
one Nature and one Will some affirming him to be onely God some onely man some made up of both some altogether deny him some will have his body come from Heaven some from the Virgin some from the Elements some wil have our Souls Mortal some Immortal some bring it into the body by infusion some by traduction some wil have the soul created before the world some after some will have them created altogether others severally some will have them corporeal some incorporeal some of the substance of God some of the substance of the body So infinitly are mens conceits distracted with variety of opinions whereas there is but one truth which every man dims at but few attain it every man thinks he hath it and yet few enjoy it The main causes of these distractions are pride self-love ambition contempt of Church and Scripture the Humour of Contradiction the Spirit of Faction the desire of Innovation the want of preserment in high Spirits Anger Envy the benefit that ariseth to some by fishing in troubled waters the malignant eye that some have on the Churches prospeâ—ity the greedy appetite others have to Quailes and the Flesh-Pots of Egypt rather then to Manna though sent from Heaven the want or contempt of Authority Discipline and order in the Church which like Bulwarks Walls or Hedges keep out the wild Boars of the Forfest from rooting up the Lords Vineyard and the little Foxes from eating up the Grapes thereof Therefore wise Governours were forced to authorize Bishops Moderatours or Superintendents call them what you will for regulating curbing and punishing such luxurious wits as disturbed the peace of the Church and consequently of the State by their fantastical inventions knowing that too much liberty was no lesse dangerous then Tyranny too much mercy as pernitious as cruelty and a general permission in a Kingdom or State no lesse hazzardous to the publick tranquillity then a general restriction The Contents of the Ninth Section The first original of the Monastical Life 2. The first Eremites or Anchorites 3. The manner of their living 4. Their Excesses in Religion 5. The preheminence of the Sociable Life to the Solitary 6. The first Monks after Anthonie 7. The rules of Saint Basil. 8. Saint Hieroms order 9. Saint Austins order 10. If Saint Austin instituted his Eremites to beg 11. Of Saint Austins Leathern Girdle used at this day 12. The institutions and exercises of the first Monks 13. Why Religious persons cut their Haire and Beards 14. Whence came that custom of Shaving 15. Of the Primitive Nuns 16. Of What account Monks are at this day in the Roman Church 17. How the Monks and Nuns of old were consecrated 18. The Benedictine order 19. Of the orders proceeding from them 20. Of Saint Bennets rules to his Monks 21. The Benedictines Habit and Dyet 22. Rules prescribed by the Councel of Aix to the Monks 23. The Rites and Institutions of the Monks of Cassinum 24. The manner of electing their Abbots 25. The Benedictine Nuns and their rule 26. Of the Laws and Priviledges of Monasteries SECT IX Quest. 1. HAving taken a view of the Opinions in Christian Religion for 1600 years it remains that we now take notice of the strictest observers thereof therefore tell us who they were that separated themselves from other Christians not so much in opinion as in place and strictnesse of living and what was the first original of this separation A. When the Christian Religion in the beginning was opposed by persecutors many holy men and women to avoid the fury of their persecutors retired into desart places where they gave themselves to fasting prayer and meditation in the Scriptures These were called Eremites from the Desart where they lived and Monachi from their single or solitary life And Anchorites from living a part by themselves Such were Paul the Eremite Anthony Hilarion Basil Hierom and others Afterward the Eremites growing weary of the Desarts and Persecution at an end betook themselves into Towns and Cities where they lived together and had all things in common within one building which they called Monastery Covent or Cloyster These Monks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worshippers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exercisers or Wrestlers in Christianity Clerici also as being the Lords inheritance and Philosophers from their study and contemplation of Divine and Humane things Their houses were called Caenobia because they held all things among them in common and Claustra or Cloysters because there they were inclosed from the rest of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schools of cares and discipline and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of exercise As the men had their peculiar Houses or Cloysters so had the women who were willing to separate themselves from the world these were called Nâ—nnâ— or Nuns from the Egyptian word Nennus for there were the first Monasteries from their solitary life they are named Moniales and from their holinesse Sanctimoniales and from the Roman phrase Virgines Vestoles now because these holy men and women lived at first in caves and subterraneal holes they were named Mandritae for Mandrae signifies caves or holes and Troglodyta from those Ethiopians in Arabia neer the Red Sea who lived on Serpents flesh and Roots whose skins were hardned with the nights cold and tanned with the Suns heat They were so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their caves where they dwelt Q. 2. Who were the first Eremites or Anchorites A. If we take Eremites for such as have lived in desarts for a while to avoid persecution then we may say that Eliah Iohn Baptist and Christ himself were Eremites For they were forced sometimes to live an Eremitical or solitary life in desarts But if by Eremites we understands such as wholly addicted themselves to an Eremitical or solitary life from the world and worldly affairs that they might the more freely give themselves to fasting prayer and contemplation then the first Eremite we read of since Christ was Poul the Theban who having lost in the persecution under Decius both his Parents and fearing to be betrayed by his Sisters Husband betook himself to a cave at the foot of a Rocky Hill â—bout the year of Christ 260. and there continued all his life to wit from fifteen years of age till he died which was the one hundred and thirteenth year of his life All which time he saw no body but Antonius who being Ninety years old by divine instinct came to Paul on the day he died This Antonius instituted this Eremitical life in Egypt Being twenty years old he sold his Estate and bestowed it on the poor then in remote places he lived alone but that sometimes he would visit his disciples At 35. years he betook himself to the desart till he was 55. Then he returned to the Cities and preached Christ there Afterward he returned again to the desart where he spent the remainder of his life and dyed the 105. year of
or upon Asses And whereas they could not agree about the form measure and colour of their habit for Saint Francis in this determined nothing the matter is referred to Pope Iohn 22. who leaves it to the arbitrement of their General and Provincial Ministers At this day they wear a long coat with a large hood of gray or hair-colour bare-footed and girded with a cord 4. Such vertue hath been held in a Franciscan Garment that divers Princes have desired to be buried in it thinking thereby to be safe from the Devil So we read of Francis the second Marquesse of Mantua of Robert King of Sicily and divers others who have by their last will ordered that they might be interred in a Seraphick habit And yet we read that Francis hâ—mself died naked because he would be like Christ who hung naked on the crosse 5. I read of divers Schismes among the Franciscans about the form of their habit one I finde in the time of Crescentius de Eseyâ— their sixth General Minister Anno 1245. Some among them bragging much of the Spirit would not live after St. Francis rule but after their own accouting themselves the Saints These despised a long habit and would go in short cloakes Another schisme they made in the Province of Narbon Anno 1315. after the death of Pope Clement 5. during the vacancy of the Popedom almost two years These Monks chose their own Ministers and Governours and flung away the habit of their order as profane wearing short Garments imprisoning and excommunicating the Obedientes Pope Iohn 22. condemned these Minorities as Hereticks and the Fratricelli starting up at that time condemned the same Pope of Heresie for saying Christ and his Disciples had a common stock among them whereof Iudas bore the bag Another Schisme they had about the year 1352. some petitioned the Pope for leave to live after the letter of Saint Francis his rule and not after the glosse as they all did They obtain four places to reside in and in each of them twelve brothers But these aiming at liberty rejecting the rule of their order and wearing short undecent Garments were suppressed by Pope Innocent the sixth Another rupture was among them during the Schisme of the Church begun by Vrban the sixth who sat at Rome and Clemens at Avinion for the Minorites of England France and Spain chose them one General and those of Italy Germany and Hungary another An. 1431. they divided themselves into Conventuales and Observantes these despising the Conventual Prelates chose their own Govenours calling the others profane and impious These touch no money eat no flesh and wear no shooes they multipled exceedingly in all parts chiefly in Italy They were confirmed by the Councel of Constance and divers Popes 6. Francis prohibited his Monks to meddle with Ecclesiastical preferments to be called Lords or Masters to hear confessions to eat flesh to wear rich apparell and to dwell in sumptuous houses Bonaventure their eight General ordered that they should continue singing till the Epiphaâ—y Glory to thee O Lord who wast born of a Virgin c. He taught them also to exhort the people to salute the Virgin Mary at the ringing of the bell after the Completory in memory of the Angel saluting her that hour Pope Gregory the eleventh limited the power of the Minorites Protectors that they should not meddle with any except he disobey the Pope and Church apostatize from the faith and forsake his rule Honorius the third decreed that no Minorite should ever forsake his order The Minorites obtained this favour that they might make Masters of Divinity among themselves where of Alexander de Ales was the first 7. The Franciseans did increase so fast in all parts that from the year 1211 till the year 1380. being the space of 169. years there were erected in Christendom above 1500. Monasteries of this order Sabellicus recordeth that in his time were Ninety thousand Minorites The cause of this increase was partly their diligence and sedulity in making Proselites partly their priviledges and partly their pretended sanctity and mortification but chiefly their incredible miracles and visions of Saint Francis which are obtruded on the peoples beliefe as his five wounds his bearing of Christ in his arms his mansion in Heaven next Christ and much other stuff to this purpose with which their Legends are fraught 8. There be three sorts of poverty among the Mendicant Friers one is to have nothing either in common or in propriety and this is the Franciscan poverty which is the greatest of all another is which the Dominicans professe that is to have nothing in property yet some things in common as books cloathes and food The third is and the least to have some things both in common and in property but onely such as necessity requires for food and rayment and this is the poverty of the Carmelites and Augustinians Q. 15. What were the Knights of the holy Sepulchre â—nd the Gladiatores A. These ascribe the original of their order to Saint Iames our Lords brother and son of Alphaeus but it s more likely that this order began when Ierusalem was taken by Godsrey of Bulloigne at this day it is quite extinct When Ierusalem was taken by the Soldan these Anno Christi 1300. with all the other religious Knights of Christendom were driven out of Syria yet the care of the holy Sepulchre which these Knights had charge of was committed to the Franciscans by the Soldan who of all the Christian profession suffered none to stay in Syria and Ierusalem but the Armenians Syrians Georgians Greeks and Franciscans the Pope allows eight of this order with a Christian Knight who is their Guardian to keep the Sepulchre The manner of installing the Knights of the Sepulchre was this The Knight after preparation being brought within the Sepulchre where Hymnes are sung and prayers said declares kneeling that he is come to be made Knight of the most holy Sepulchre of our Lord that he was nobly descended and had means sufficient to maintain him withall promiseth to hear Masse daily to expose his life and estate against the Infidels to desend the Church of God and Ministers thereof from their persecutors to avoid unjust Wars Duells filthy Lucre and such like to maintain peace amongst Christians to shun oppression perjury rapin blasphemy and all other grievous sins Then the Guardian laying his hand on the Knights head bids him be a stout faithful and good souldier of our Lord Iesus Christ and of his holy Sepulchre Upon this he gives him a pair of guilded Spurs with a naked Sword signing him three times with the crosse and bidding him in the name of the Trinity use this Sword to his own and the Churches defence and to the confusion of the enemies thereof then the Sword being sheathed is girt to the Knight by the Guardian the Knight riseth and bending his knees and bowing his head over the Sepulchre is by
account Q. 9. How are the Abboots consecrated at this time A. If the Abbot be not a Monk he is thus consecrated On the consecration day which is some Festival or the Lords day both the Bishop and the Abbot elect confesse and fast the day before In the Church two Chappels are trimmed up me bigger for the Bishop the lesser for the Abbot On the Altar of the greater Chappel stands a Crosse and four Candlesticks At the foot of the Altar the ground is covered with Turkie Carpets or Tapestry there is also in the Chappel a Table placed for the Bishop on which is clean Linnen two Candlesticks Basons with Towels the Holy Water pot with the Asâ—ersory the Censer c. Likewise the Bishops Masse-Ornaments there be also three Chaites one â—or the Elect Abbot the other two for the two assistant Abboâ—s The Bishop hath three Chaplaines In the lesser Chappel for the Abbot is an Altar with the Crosse and two Candlesticks with the Pontifical and Missal there is also a Table covered with clean Linnen with Basons and two Candlesticks and the Ring which is to be consecrated c. The Bishop having prayed at the Altar ascendeth his Chair of State over against the Altar with his Mitre on his head the Elect Abbot sits in his ordinary cloathes between two â—â—tred Abbots his assistants then the Elect boweth himself to the Bishop who riseth taketh off his Mytre and saith some prayers after this the Bishop without his Mytre blesseth the Elects new cloathes and besprinkles them with holy water then he sits down puts on his Mytre and takes off the Elects secular garment saying The Lord take off from thee the old man c. and then cloaths him in a Monastical habit saying The Lord cloath thee with the new man c. This done the Bishop laying aside his Mytre riseth and prayeth and sits downe againe Then the Elect riseth and beseeching him with bended knees and his hands on his breast that hee would receive him the Bishop riseth and prayeth over him then the Elect being now made a Monk promiseth Canonical obedience to the Bishop and his successors fidelity to the Covent continency and renunciation to his own Estate with this the Bishop receiveth him into the society of the Monks and withal into the kisse of peace After this the Elect Abbot goeth into his Chappel where he is habited like a Priest and thence brought between the two Abbots assistants to the Bishop who uncovering their heads bow to him and the elder of the two presents him to the Bishop desiring he would ordain him Abbot of such a Monastery according to the Apostolical authority committed to him Then the Popes Mandate is read the Elect sweareth upon the Gospel the Bishop asketh if he will be faithful over the flock committed to him if he will reform his life be sober humble chast and patient if he will be subject obedient and reverent to the Pope and his successors if he answereth I Will then the Bishop prayeth that God will keep and strengthen him if the Abbot be not exempted from Episcopal Jurisdiction he is to promise obedience to the Diocesan and his successors This done the Elect kisseth the Bishops hand who standing before tht Altar makes confession kisseth the Gospel and the Altar which he doth also incense and sayeth Masse After this the Elect goeth to his Chappel where he is trimmed in the Abbots ornaments and is brought againe before the Bishop to whom he boweth himselfe and then the Musick begins the Bishop after this takes the Pastoral staff blesseth it and prayeth for the Elect Abbot who all the while is on his knees then the Bishop layeth both his hands on the Abbots head prayeth and giveth to him the rule of the order whereof he is to be head with an exhortation to be careful over them After the Bishop hath blessed the Staffe he besprinkleth the Elect with Holy Water delivereth him the Staffe with an exhortation to use it with discretion Then he blesseth the Ring and casts Holy Water on it and puts it on the Ring finger of his right hand and prayeth for him this done the Abbot receiveth the kisse of peace then retireth to his Chappel thence returneth with his two assistants and presenteth to the Bishop two burning Tapers two Breads two vessels of Wine and kisseth his hand Then Masse is said the Sacrament administred and the Abbot is solemnly blessed at length the Mytre is blessed and washed with holy water which the Bishop puts on the head of the Abbot saying Lord we put on the â—ead of this thy servant the Helmet of Salvation that he having his â—ead armed may with the Horâ—es of both Testaments appear terrible to the adversaries of the Truth c. At last the Gloves are blessed and washed and put on the Abboâ—s hands who with his Mytre on his head is by the Bishop brought to the Quire and set in his predecessors Chaire whence he riseth blesseth the people present and thanks the Bishop The rest of the day is spent in good cheer The consecration of the Abbatesse and Nuns is much after this manner Q. 10. Wherein do the Christian Orders of Knight-â—ood differ from one another A. In the Times Authors Occasions Habits Ends Ornaments and Ceremonies of their institution The first order of Knight-hood in France was that of the Gennet instituted by Câ—arls Martel in memory of the great Victory he obtained against Aâ—â—diraâ—â— in whose Camp were found good store of Gennets which are beasts like Spanish Cats in bignesse with long and slender snowâ—s their furres whereof good store were found in the enemies Camp and presented to Charls Martel do smell like those of Ciâ—◠〈◊〉 From this beast the order is so called consisting of sixteen Knights onely who were collars of Gold made of three chains linked with red Roses enamâ—lled at the end of this collar hung a Golden Genneâ—â— The order of the Crown Royal instituted by Charlemaigne in favour of the Prisons who had done him good service in his wars against the 〈◊〉 or ancient Saxons wore on their breasts a Crown Royal in embroydery of Gold wherefore this was called L' Ordye de la Coronne Royal. The order of the Star instituted by King Robert of France Anno 1022. was composed of thirty Knights whereof the King was chiefe These wore cloaks of white Damask on the left side of the breast was embroydered a Scar wrought in Gold with five pointed beames Their Oath was to say in honour of the Virgiâ— Mary whom they called Star of the Sea and Lady of the Star a Corons or Chaplet made up of five tenns of Ave Maries and five Paâ—er Nosters with an Antheme The order of the Broom Flower instituted by Saint Lewis the French King did wear a collar composed of Broom husks or codds interlaced with Flowers de sys King Lewis chose this Broom for his emblem adding these words
by Magnus the fourth King of Sweden Anno 1334 The Collar of this order is composed of Cherubins and Patriarchall Crosses in memory of the siege â—aied to the chief City of Vpsala At the end of the Collar hung an Oval bearing these three letters I H S. that is Iesus Honainum Salvator with â—our nailes enamelled whire black to shew our Saviours Passion The order of Cleve or of the Swan is at this day hâ—ld up by the Princes descended of the House of Cleve who do bear the Swan for their order Crests and Supporters of their Armes Of the order of Prâ—ssia called the Marian or Teâ—tonick we have spoken already The order of Livonia or of the Sword-Bearers was instituted Anno 1203. by Albert a Monk of Bâ—eme with some rich Merchants who our of zeal to fight against the â—nfidels of Livonia renounced the world and rowed obedience and chastity in the presâ—nce of Bishop Albert who prescribed them the rule and habite of the Cistertians a long white Cassâ—ck with a black hood having on the left side neer to the shoulder a red Sword and on the breast two Swords acresse with the points downward This order was confirmed by Pope Innâ—cent the third The order of Saint Gall in Switzerland was instituted by Frederick the second Emperor Anno 1213. when he came on Pilgrimage to the Abby of Saint Gall the and instituted that order which he called the order of the Bear giving to the chief Lords thereof Collars and Chaines of Gold at the end whereof hung the form of a Bear of Gold enamelled with black The Abbot was to conferr this order every sixteenth day of October being the Feast day of Saint Gall the Apostle of the Germans This order was instituted to the memory of Saint Vâ—sus Marâ—yred before the Temple of the Sun at Soleuerre The Caâ—tons of the Switzers honouered this order till they fell off from the House of Austria now it is quite lost Q. 13. What are the orders of Knight-hood in Italy A. The Popes have been sounders of divers orders Pope Iohn the twenty second at Avignion instituted the order of Iesus Christ Anno 1320. They did wear a Crosse of Gold enamelled with red and inclosed with another Crosse. Pope Paul the second instituted at Rome the order of the Holy Ghost Anno 1468. The Knights wear a white Crosse. Pope Alexander the sixth instituted the order of Saint George Anno 1498. They carried a Crosse of Gold entowered with a wreath made in form of a Crown Leo the tenth instituted the order of Saint Peter Anno 1520. These wore within an Oval of Gold the effigies of Saint Peter at the end of a Tortis of Chaines of Gold These were to guard the Sea Coasts against the Turke Paul the third established the order of Saint Paul Anno 1540. Pope Piâ—s the fourth erected the order of the Pies Anno 1560. Their charge was to carry the Pope when he went abroad in publick He would have them take place of the Knights of Malta and of the Empireâ— Sixtus Quintus ordained the Knight-hood of Lauretto Anno 1587. to whom he erected our Lady Church at Louretto for a Cathedral At Rome also there be some Church-men of the order of Knight-hood as the Knights Hospitallers of Saint Anthony The General of this order is called Abbot of Saint Anthony of Vienna the principals of this order do wear on their black Cassocks Cloaks and Gownes a double Saint Anthonies Crosse that is two T. T. of blew Sattin the meaner sort wear but one The Knights of the Virgin Mary â—yere instituted by brother Bartholmew Bishop of Vicenca a Dominican Anno 1233. and confirmed by Pope Vrban the fourth the Knights follow Saint Dominick's rule wearing a white Cassock with a red Crosse on the breast with two Stars Their cloak is of gray colour Their charge is to take care of Widowes and Orphans and to reconcile differences between Man and Wife They lived at home with their Wives and Families and not in Covents Hence they were named Fratres Gaâ—dentes Brethren of joy The order of the Glorious Virgin mary was instituted at Rome Anno 1618. by three Brothers Pedro Iohn Baptista and Bernardo They were confirmed by Pope Paul the fifth who with his successors were to be Great Masters thereof Their Covent is in the Palace of Lateran They are bound to defend the Christian Faith the Catholike Church to suppresse the Turkes to be Nobly extracted The Knights Layicks of this order and Knights Priests that are beneficed are to wear about their necks a Ribband of blew Silk and a Golden Crosse enamelled with blew and on the Cloak a Crosse of blew Sattin to shew the colour of the Virgins garment which she wore to wit of a blew-skie-colour but the Knights Chaplains are to wear the blew crosse on their cloaks but not about their necks Within the crosse is a round circle wherein is M. S. standing for Maria Sancta with a Crowne About the circle are twelve silver beams representing the twelve Apostles each branch of the Crosse hath nine Tracts demonstrating the nine Orders of Angels the four ends of the Crosse are four Lillies to shew that the Virgin is the Lilly of the Vallies at the ends of the Crosse are four Stars figuring the four Evangelists At Venice there is the order of Saint Marks Knights instituted when Saint Marks Body was brought thither from Alexandria At Genoa are the Knights of Saint George and so divers Cities of Italy have their peculiar orders of Knights-hood In Savâ—y there is the order of the Annunciation of which we have already spoken The Collar of this order is composed of Roses and Love-Knots whereunto hangs an Oval containing the Angell holding a Scepter and saluting the Virgin over whom hovereth a Dove We have also spoken of the orders of Saint Maurice and Saint Lazarus The former of these two began Anno 1440. when Amadis the seventh first Duke of Savoy retired to the Desart of Ripaille to preserve the memory of that valiant Knight as of his Lance and Ring They follow Saint Austins rule The order of Saint Lazarus was united by Gregory the thirteenth to that of Saint Maurice these are Cistertians and have divers priviledges and immunities The order of Florence or of Saint Stepben Pope was instituted by Cosmo de Medicis first Duke of Florence Anno 1561. in honour of Pope Stephen the ninth Patron of Florence They follow Saint Bennets rule and have the same Priviledges with the Knights of Malta They weare a long gowne of white Chambleâ— on the breast a red crosse like that of Malta The order of the Precious Blood of Christ was instituâ—ed by Vincentiâ— de Gonzaga the fourth Duke of Mantua and second of Montferrat Anno 1608. in honour of Christs Blood some dropps whereof are kept in Saint Andrews Church at Mantua The Collar is composed of Ovals of Gold
and these two words Domine Proâ—asti in the Ovals are flames of fire burning about Gold-Smiths melting pots full of pieces of Gold At the end of the Collar within an Oval are two Angels standing upright holding a Chalice and Pixe Crowned on the Table whereof are three drops of blood with this Legend about the Oval Nihil isto triste recepto Q. 14. What were the Christian Military orders in the East A. The order of Cyprus and of Luzignan or of the Sword was instituted by Guye of Luzignan King of Ierusalem and Cyprus Anno 1195. The collar of this order was composed of Cordons of white Silk twined into love knots interlaced with the letters S. and R. at this hung an Oval of Gold with a sword in it about the Oval was engraved these words Securitas Regni Of the other Eastern orders wee have already spoken namely of that of the holy Sepulchre instituted by Baldwin the first of that name and second King of Ierusalem Brother to Godfrey oâ— Bulloigne Anno 1103. They were at first Canons Regular of Saint Austins order permitted to live in Ierusalem by the Sâ—â—acens after they were Knighted retained their white habit whereon they carried the Crosse of Ierusalem such as the Kings bare in their Armes Pope Innocent the eighth Anno 1484. united these Knights to the Hospitallers of Saint Iohn but this Union lasted not long for the Knights married wâ—ereupon Pope Alexander the sixth took the power of conferring this order himselfe giving power to the Guardian of the holy Sepulchre who is alwayes a Franciscan to conferr this order on Pilgrims to the Holy Land provided they take their Oath on the Holy Sepulchre Wee have also spoken of the Hospitallers of Saint Iohn Baptist of Ierusalem instituted by Baldwin first King there Anno 1104. Likewise of the Knights Templars instituted under Baldwin the second third King of Jerusalem Anno 1119. Of these I will make no further mention There were other orders in the Holy Land as the Knights of Saint John of Acres Of Saint Thomas Of Saint Gerion Of Saint Blaze c. but these were of small note and are now lost See Favines Theater of honour The Contents of the Twelfth Section The opinions of the Anabaptists and wherein they agree with the old Hereticks 2. The Tenets of the Brownists 3. Of the Familists 4. The Adamites and Antinomians 5. The Religion of the Socinians 6. Of the Arminians Tenets 7. Of the Church of Aruhem and the Millenaries opinions 8. Of many other Sects at this day amongst us 9. The opinions of the Independents 10. The Tenets of the Presbyterians where by way of a Catechisme is delivered their whole Doctrine concerning the Ministery Episcopacy Presbytery Lay-Eldership Deacons Civil Magistrates the Election of Ministers Ordination power of the Keyes Excommunication 11. Diverâ—s erroneous opinions which have been lately revived or hatched since the fall of our Church-Government c. SECT XII Quest. 1. WHat opinions in Religion are there held at this day among them that are fallen off from Rome A. We have already spoken of the opinions of Luther Calvin Oecolampadius Zuinglius and other Protestants whose Tenets are followed by many thousands at this day We have also spoken somewhat of the original and encrease of Anabaptisme now we will briefly set down their opinions as they are recorded by Pontanus Bullinger Gâ—stius Sleidan Osiander and others and will shew wherein they agree with the old condemned Hereticks They hold that Christ took not his flesh from the Virgin Mary so held the Heretick Valentinus 2. That Christ is not true God so held Arrius 3. They deny Baptisme to Infants so did the Pelagians 4. They re-baptise so did the Novatians Arrians Aetians and Donatists 5. They believe to enjoy here after the day of judgement an earthly Monarchy so did the Cerinthians Nepotians Millenaries and Mahumetans 6. They say our righteousnesse depends upon the works of charity and affliction not upon faith in Christ so did the Cathari Meletians Donatists and Pelagians 7. They maintain free-will in spiritual things so did the Pelagians 8. They account themselves the onely pure Church without sin so did the Donatists 9. They say Lay-men may administer the Sacraments so did the Marcionites and Pepuzians 10. They reject Magistracy among Christians so did the Minichees 11. They say that Christian Magistrates are not to punish Malefactors with death so said the Tertullianists 12. They will have all things in common with the old Nicholaitans 13. They teach that a man may put away his wife though not for adultery so taught the Iews 14. And that a Christian may have many wives which is the Doctrine of Mâ—homet 15. They will not swear at all in this they follow the Tenet of the old Pelagians Now all these opinions are ancient Heresies as we have shewed which have been refuted sufficiently by the ancient Doctors of the Church and condemned by General and Provincial Councils besides that divers late writers both of the Roman and Protestant Church have fully refelled these opinions whose writings they that are at leisure may peruse And by the way we must observe that as the Anabaptists have divers opinions so they have divers names Some are called Manzerians from Manzer who raised the Boores in Germany against their Lords He taught that all things shall be common 2. Separatists for separating themselves from the affairs of the World 3. Cathirists for thinking themselves more pure then others therefore deny original sin nor will they pray Forgive us our sins 4. Apostolicks who like the Apostles go without staff or scrip up and down the world preaching 5. Enthusiasts pretend revelations and brag they have the gift of prophesie 6. Silentes who place all their holinesse in silence 7. Adamites who believe that the wearing of cloathes is a cursed thing therefore they affect nakednesse 8. Georgians so called from David George the Familist who boasted he was greater then Christ. 9. Liberi who think they are made free by Christ from payments of Taxes or Debts and free from obedience to humane Laws 10. Hatites so called from one Huta who denyed Christs Divinity and made himselfe the onely son of God 11. Melchiorists so named from one Melchior of Strausburg who taught that Mary was the Conduit through which Christ did passe as water through a Pipe 12. Menonists so called of Menon a Friezlander 13. Beuheldians so called from their Author these affirme Polygamy to be an holy kinde of life 14. Augustinians from one Augustine a Bohemian who bragged he was the first that opened Paradise for himselfe and followers 15. Servetians so called from Servetus the Arrian who was burned at Geneva for denying Christs Divinity 1553. These will not baptize Children till they be thirty years of age 16. Denkians from one Denkius their author who with Origen would have the wicked and Devils to be saved 17. Monasterienses so called from Munster where Iohn of
Leyden their King reigned who taught that he had a commission from heaven to take many wives 18 Libertines who make God the author of sin and deny the Resurrection 19. Deo relicti who rejected all meanes and relied onely upon God 20. Semper Orantes who with the old Euchytes are still praying thinking they are tyed to no other duty Q. 2. What are the Tenets of the Brownists A. These being so called from their author Master Robert Brown of Northamptonshire sometimes a School-Master in Southwark hold there is no other pure Church in the world but among them so did the Donatists of old 2. They reject the Lords Prayer in this they are Iewes and agree with the old Hereticks called Prodiciani 3. They will not serve God in consecrated Churches nor will communicate with those they called wicked in this they follow the old Cathari 4. They reject tythes and affect parity in this they are Anabaptists 5. They hold all the Church Ceremonies to be Popish 6. That the love which is in God is not Essential 7. That Ordination of Ministers by Bishops is Antichristian 8. That the Word preached and Sacraments administred by scandalous Ministers are altogethers ineffectual 9. That Church-musick is unlawful 10. That Lay-men and Mechanicks may preach and expound Scripture 11. That set forms of prayers are aboninable in the sight of God whereas notwithstanding we have diverts set forms both in the Old and New Testament at which they quarrel and chiefly at the Lords Prayer 12. There be divers sorts of this profession some Brownists of which we have spoken some Barrowists so called from Barrow their first Martyr He called the Church of England Sodom Babylon and Egypt Some are called Wilkinsonians from Wilkinson their Master who thought that he and his followers were truly Apostles and therefore denyed communion with such as did not give them that title A fourth sort there is of Anabaptistical Brownists who hold themselves the onely true Church and condemn the other Brownists for Pedobaptisme therefore they re baptise such as come to them They that would see more of this Sect let them read the Book called The profane Schisme of the Brownists another called The foundation of Brownisme Master Whites Discovery of Brownisme Doctor Halls Apology against the Brownists Giffords Declaration against the Brownists Pagits Heresiography c. Q. 3. What are the Familists A. The Familists or Family of love are so called from the love they bear to all men though never so wicked and their obedience to all Magistrates though never so tyrannical be they Iewes Gentiles or Turks Their first Founder was one David George of Delfe who called himself the true David that should restore the Kingdom to Israel He held 1. That neither Moses nor the Prophets nor Christ could by their Doctrine save the people but his Doctrine was the onely meanes of salvation 2. That whosoever spoke against his Doctrine should never be forgiven neither in this life nor in the life to come 3. That he would set up the true house of David and raise the Tabernacle of God not by suffering but through love and meeknesse 4. That he was the right Messiah the beloved son of the Father 5. That he should not die or if he did he should rise again His Successor Henry Nicholas of Amsterdam maintained the same Doctrine but in his own name calling himself The Restorer of the World and the Prophet sent of God To the former Tenets he added 1. That there is no other Christ but holinesse and no other Antichrist but sin 2. That the Family of love hath attained the same perfection that Adam had before he fell 3. That there is no resurrection of the flesh 4. That the day of judgement is already come and that this Nicholas is the Judge of the world 5. That there hath been eight great Lights in the world whereof Christ was the seventh but himself the eight and greatest of all 6. That none should be baptized till the thirtieth year of their age 7. That the joyes of Heaven shall be onely here on the Earth and so likewise Hell 8. That they ought not to bury the dead not to give almes to such as are not of their profession 9. That Angels are born of women 10. That every day of the week should be a Sabbath 11. That the Law may be fulfilled in this life 12. That there was a world before Adam was made 13. That there is no other Deity but what man partakes of in this world 14. That such wives as are not of their belief may be rejected for whores 15. That in H. Nicholas dwelleth all perfection holinesse and knowledge and that their illunâ—inated Elders are deified in this life and cannot sin There be also divers sorts of Familists as Castalians Grindletonians of the Mountains of the Vallies of the scattered 〈◊〉 c. which hold with these former opinions that the Scriptures are but for Novices that we ought not to pray for pardon of sin after we are assured of Gods love that wicked men sin necessarily and such more stuff Q. 4. What be the Adamites and Antinomians A. Of the Adamites in Saint Austins time we have already spoken as also of the Bohemian Adamites Of late years there were some of them in Amsterdam where the men and women did pray in their meetings and perform other divine services naked This posture they called the state of innocency and their meetings Paradise In their opinions they were Anabaptists The Antinomians are so called from their opposing and rejecting of the Law which they say is of no use at all under the Gospel neither in regard of direction nor correction and therefore ought not to be read or taught in the Church 2. They say that good works do neither further nor evill workes hinder salvation 3. That the child of God can no more sin then Christ could and therefore it is sin in him to aske pardon for sin 4. That God never chastiseth his children for sin not is it for their sins that any Land is punished 5. That murther adultery drunknesse are sins in the wicked but not in the children of grace nor doth God look upon them as sinners and consequently that Abrahams lying and dessembling was no sin in him 6. That the child of grace never doubteth after â—e is once assured of salvation 7. That no man should be troubled in his conscience for any sin 8. That no Christian should be exhorted to performe the duties of Christianity 9. That an Hypocrite may have all the graces that were in Adam before his fall and yet be without Christ. 10. That Christ is the onely subject of all graces and that no Christian believeth or worketh any good but Christ onely believeth and worketh 11. God doth not love any man for his holinesse 12. Sanctification is no evidence of a mans Justification Of this and such like stuff you may read in
Arnhem Answer They hold that Independency is a beginning of Christs temporall Kingdome here on earth that within five years but these are already expired Christ was to come in the flesh and with an iron sword to kill most of his enemies and then that he should reign here on earth with his Saints a thousand years in all carnal delights 2. That God is not onely the author of sin but also of the sinfulnesse or Ataxie thereof 3. That all men are bound to know God in abstracto without Christ without Grace or Scripture 4. They held extreme unction to be a Sacrament and necessary for the sick and of divine institution so they held the holy kisse of peace a religious and needfull Ceremonie 5. They put down singing Psalmes and set up in lieu thereof singing prophets who are to chant out alone in the Congregation their own hymnes 6. They teach that the soul is mortall 7. That just mens souls go not into heaven till the last day but remain in the upper element of fire whither Enoch and Eliah with the Soul of Christ before his resurrection and the soul of the good thief went and no higher they teach also that the Souls of the wicked go not before the last judgement into hel but remain in the lower region of the air or in the bottom of the sea 8. They say that after the day of judgement all the world shall be hell except that part of heaven where God resides with his Angels 9. In preaching they will have their Ministers covered and the people bare but in administring the Sacrament they will have the people covered and the Minister bare Q. 8. Vpon what grounds do these Millenaries build Christs temporall Kingdome here on earth for a thousand years An. Upon that place of the Revilation 19. 4 5 6. I saw the Souls of them who were beheaded for the witnesse of Iesus and they lived and reigned with Christ a thousand years but this place proves no such Kingdome for it is mysticall and symbolicall Divinity not argumentative Again in this place there is no mention at all of any earthly presence of Christ nor of any earthly reign with him besides the Kingdome of Christ is everlasting for of his Kingdome saith the Angel there shall be no end therefore here is put a definite number for an indefinite Christ saith his Kingdome is not of this world the Kingdome of Christ is spirituall and within us and if we speak of Christs Kingdome as he is Mediator reigning in his Church by his word sacraments and discipline we must conclude that he hath reigned already above 1600. years and how long more he shall reign here on earth we know not 2. They build their opinion upon Dan. 12. 2. Many of them who sleep in the dust shall arise c. hence they inferre two resurrections in the first many shall rise to reign with Christ here on earth in the second they say all shall rise to Judgement but this interpretations is ridiculous for the first Resurrection mentioned in Scripture is spirituall to wit a rising from the death of sinne of which the Apostle if you be risen with Christ seek the things that are above for as sin is called death you were dead in sinnes and trespasses so the forsaking of sinne is called a resurrection this is the rising of the mind the other of the body Agaiâ— in Scripture many and all are promiscuously taken for the same as here many shall rise that is all So Matth. 4. Christ healed all Diseases that is many Besides the words of Daniel are directly spoken of the second Resurrection to Iudgement and not to a temporary Kingdome for he saith that some of those shall rise to life eternall not to a temporary of a thousand years and others to everlasting shame which yet the Millenaries deny in saying the wicked shall not rise till the expiration of the thousand years and where they say that the Saints shall shine as starres or the Firmament in the first Resurrection but as the sun in the second it is vain for in the second Resurrection shall be degrees of glory as the Apostle sheweth 1 Cor. 15. For as one Star differeth from another star in glory so is the Resurrection of the dead some shall shine as the Sun who is the brightest of all the starres and some shall be lesser starres an glory they do also vainly call their first Resurrection a hidden mystery whereas indeed it is the second Resurrection that is a mesterie and so hidden that the wisest Philosophers understood iâ— not and thought Paul had been 〈◊〉 when 〈◊〉 preached this mystery as Athens that which cannot be apprehended by reason but by faith 〈…〉 â—e truly called a hidden mystery 3. They misapply divers places of Scripture to prove this imaginary reign of Christ here on earth as Psalm 102. 16. when the Lord shall build up Sion he shall appear in his glory This Scripture was fulfilled when Ierusalem was rebuilt after the captivity So they alledge Acts 3. 20. 21. The Heavens shall receive Christ till the times of restitution of all things but this is spoken of the second Resurrection for then shall be a restitution of all things and not before in their thousand years reign for they confesse that then all the Jews shall not rise nor all Christians it must then follow that there shall not be a restitution of all things at that time That place of Rom. 11. 12. concerning the calling of the Jews is impertinent for we deny not but they shall be called to the faith of Christ but that they shall return to build Ierusalem and be under Christs earthly reign 1000. years is not at all spoken in that place no lesse impertinent is that place of 2. Pet. 3. 13. We look for new heavens and a new earth wherein dwelleth righteousnesse for this is spoken of the last Judgement wherein all things shall be renewed by fire and not before as the circumstances of the Scripture do shew and all Jnterpreters do agree so without any sense or reason they apply the 65. chapter of Isa. to their Millenary reign which is plainly spoken of the calling of the Gentiles and of Christs first coming to preach the Gospell and to gather a Church which there and elsewhere is called Ierusalem and the Prophets usually under the terms of planting building eating and drinking new heavens and new earth the joy of hills forrests and trees c. do expresse the happy estate of the Church of Christ under the Gospel When the mountain of the Lords House shall be coealted on the top of the mountains and all nations shall flock to it then Jerusalem that is the Church shall be the throne of the Lord. Then out of Sion shall go forth a Law and the word of the Lord from Ierusalem then shall the God of heaven set up a Kingdome which shall never be destroyed Christ shall reign over
5. They hold Baptisme a pure legal administration not proceeding from Christ but from Iohn 6. They jest the Scriptures that divine Legacy of our salvation out of all life reverence and authority quoting it in driblets and shreds to make it the more ridiculous In their Letters they endeavour to be strangely prophane and blasphemous uttering Athiesticall curses and impâ—ecations which is a kind of canting among them as among Cypsies as for exampe in one you have this stile My own heart blood from whom I daily receive life and being to whom is ascribed all honour c. thou art my garment of needle work my garment of salvation Eternal plagues consume you all rot sink damne your bodies and souls into devouring fire where none but those who walk uprightly can enter The Lord grant that we may know the worth of Hell that we may scorn heaven 7. Sinne is onely what a man imagines and conceives to be so within himself 8. Ordinances they account poore low things nay the perfections of the Scriptures is so inconsiderable in their apprehensions that they prâ—â—ead to lâ—ve above them their lives witnesse they live without them 9. If you ask them what christian Liberty is they will tell you that it consists in a community of all things and among the rest of women which they paint over with an expression call'd The enjoyment of the fellow creature 10. The enjoyment of the Fellow-creature cannot but be seconded with lascivious songs drinking of healths musick dancing and bawdry Lastly They are with the Anabaptists those that most of all kick against the pricks of Authority for Magistracy cannot have in it any thing more sacred than the Ministry so that they wish as much policy in the State as government in the Church which is none at all so to bring an Eygyptian darknes upon both that the world might be the less scandalised at their madnessâ—s extravagancies But this age which is much more fruitfull of Religions than of good works of Scripture-phrases than of Scripture practises of opinions than of piety hath spawned more religions than that Lady of Holland did Inâ—ant to mention all which were to weary both my self and the reader therefore I will content my self to mention some few more as the Independents Presbyterians c. Q. 17. What are the opinions of the Independents A. 1. These are so called because they will have every particular Congregation to be ruled by their own laws without dependence upon any other in Church matters 2. They prefer their own gathered Churches as they call them in private places to the publick congregations in Churches which they flight calling them steeple-houses 3. They hold there is no use of learning or degrees in Schools for preaching of the Gospel and withall that maintenance of the Ministry by Tithes is Superstitious and Judaicall 4. They are against set forms of prayer chiefly the Lords prayer accounting such forms a choaking of the spirit 5. They give power to private men who are neither Magistrates nor Ministers to erect and gather Churches and to these also they give the power of election and ordination if we may call this ordination of deposition also and excommunication even of their own officers and finall determination of all Church causes 6. They commit the power of the Keyes in some places to women and publickly to debate and determine Ecclesiastick causes 7. They admit private men to administer the Sacraments and Magistrates to perform the Ministers office in marrying 8. They permit divorces in slight cases 9. They hold Independency to be the beginning of Christs Kingdome which is to be here on earth a thousand years 10. They place much Religion in names for they do not like the old names of Churches of the dayes of the week of the moneths of the year of Christmasse Michaelmasse Candlemasse c 11. In preaching they will not be tyed to a Text nor to prayer but they make one to preach another to pray a third to prophesie a fourth to direct the Psalm and another to blesse the people 12. They permit all gifted men as they call them to preach and pray and then after prophesying is ended they question the preacher in the points of his Doctrine 13. some of them allow no Psalms at all to be â—â—ng in publick calamities and will not suffer Woâ—â—en to sing Psalms at all 14 They will baptise no children but those of their own Congregations whom they esteem not members of their Church untill they have taken their Covenant 15. They in divers places communicate every Sunday among themselves but will not communicate with any of the reformed Churches 16. Whilest they are communicating there is neither reading exhortation nor singing not have they any preparation nor catechising before the communion and either they sit at Table or have no Table at all and because they would not seem to be superstitious in the time of administration they are covered 17. They allow their Ministers to sit in civil Courts and to voice in the choosing of Magistrates 18. They are against violent courses in matters of Religion nor will they have the conscience to be forced with fear or punishment but gently to be inclined by perswasion and force of argument in which point I commend their Christian moderation for in propagating the Gospel neither Christ nor his Apostles nor the Church for many hundred years did use any other sword but the word to bring men to Christ. Q. 18. What Tenets are held by the Independents of New England An. Besides those opinions which they hold with other Independent they teach that the spirit of God dwells personally in all the Godly 2. That their Revelations are equall in Authority with the Scriptures 3. That no man ought to be troubled in his Conscience for sinne being he is under the Covenant of grace 4. That the Law is no rule of our conversation 5. That no Christian should be prest to practise holy duties 6. That the Soul dieth with the body 7. That all the Saints upon earth have two bodies 8. That Christ is not united to our fleshly body but to the new body after the manner that his Humanity is united to his Divinity 9. That Christs Humanity is not in heaven 10. That he hath no other body but his Church 11. They reckon all Reformed Churches except themselves profane and unclean All these opinions savour of nothing but of pride carnall security blasphemy and slighting of Gods written word which is able to make the man of God perfect and wise unto salvation Q. 19. Vpon what grounds do the Independents forsake our churches An. Because they do not see the signes of grace in every one of our members but this ground is childdish for many are in the state of grace in whom we see no outward signes so was Saul when he persecuted the Church he was then a vessel of mercy and many in whom we
of Christ upon the Earth 51. That none are damned but for rejecting the Gospel 52. That now many Christians have more knowledge then the Apostles had 53. That miracles necessarily attend the Ministry 54 That there ought to be no Churches built nor should men worship in consecrated places 55. That the Apostles were ignorant of the salvation to be revealed in the last days 56. That all men ought to have liberty of conscience and of prophesying even women also 57. That circumcision and the old covenant was onely of things temporal 58. That Paedobaptisme is unlawful and impious and that others besides Ministers may baptise and that a man may be baptised often 59. That the people should receive the Lords Supper with their hats on but the Ministers in giving it should be uncovered 60. That the Church of England is Antichristian 61. That there is no divine right to call or make Ministers that Ministers should work for their living and that Tythes are Antichristian 62 â—hat Christians are not bound to observe the Lordâ— day and that we should observe still the old Sabbath 63. That humane learning and premeditation is uselesse to preaching and that preaching should onely confist in disputing reasoning and conferring 64. That the Saints must not joyn in prayer with wicked men not receive the Sacrament with them nor with any member of the Church of England 65. That â—ublick prayers are not to be used but by such as have an inâ—allible Spirit as the Apostles had 66. That set hours of prayer are needlesse 67 That singing of Davids Psalmes or other holy songs except they be of their own making are unlawful 68. That wicked men ought not to pray at all 69. That all government in the Church ought to be civil not Ecclesiastical 70 That the power of the keyes is as well in six or seven gathered together as in the greatest congregation 71. That neither miracles nor visions nor anointing the sick with oyl are ceased 72. That in these days many are with Paul rapt up into the third Heaven 73 That the Magistrate is not to meddle with matters of Religion nor forms of Church government which if they do they are not to be obeyed 74. That there ought to be a community of Goods seeing all the Earth is the Saints 75. That a man upon slight causes may put away his wife and that one man may have two wives 76. That children ought not at all to obey their parents if wicked 77. That parents should not instruct their children but leave them to God 78. That Christians ought not to maintain Religion by the sword nor to fight for their lives and liberties noâ— to fight at all nor to kil any thing nay not a chicken for our use 79. That it stands not with Gods goodness to damn his own creatures eternally 80. That i'ts unlawful for a Christian to be a Magistrate 81. That man lost no more by Adams fall then the rest of the whole creation 82 That Christ hath not purchased eternal life for man more then for the rest of the creation and that he offered up himselfe a full and perfect sacrifice not only for man but for all that man kept even the whole creation 83. None are sent to hell before the last judgment 84. It is not the Law but the Gospel which threatens us with Hell fire 85. If God shew not mercy to all he is not infinite 86. Christians are not bound to meet one day in seven for publick worship 87. The Saints are justified not by Christs obedience but by the essential righteousness of God 88. A woman committeth not adultery in lying with another man if her husband be a sleep 89. That the Saints may put away their unbeleeving wives or husbands 90. There is no other seale but the Spirit the Sacraments are no seales at all 91. The Magistrate may not put to death a murtherer being a member of the Church till first he be cast out of the Church 92. The promises belong to sinners as sinners and not as repenting sinners 93. Apocrypha books are canonical Scripture 94. To use set forms of prayer even the Lords prayer is Idolatry 95. Bells Churches and Church-yards preaching in Pulpits in Gowns by an hour-glasse the names of our months and days are all idolatry 96. That the Apostles Creed is to be rejected as erroneous 97. That there ought to be no other laws among Christians but the judicial Law of Moses and that the Magistrate hath no legislative power at all 98. That all Learning Schools Universities Arts Degrees are to be rejected as pernicious 99. That Angels and Devils are not substances but meer qualities and that mens soules are but terrestrial vapours perishing with the bodies 100. That some in this life are perfect without all sin and need not pray for pardon 101. That in God there is some composition and corporiety and mutability also 102. That Christ took not his flesh of the Virgin Mary but that his body was created without all consanguinity with the first Adam 103. That God doth personally subsist in every creature 104. That the world is eternal 105. That the Lords Supper may be celebrated in Inns rather then Churches and that in the end of a feast 106. That the Devils have no sinne But I will leave these Divels though I could mention many more but that it delights not my selfe nor can it the Reader to be raking in such filthy mire and dirt These are some of the poysonous weeds which have too much of late infested our English Garden I mean the Church once admired both at home and abroad for the beauty of her Doctrine and Disciplin and envied of none but ignorants or men of perverse minds The Poet bewailing the ruins of Troy said Seges ubi Troi a fuit Corn grows where Troy stood but I may sadly complain that in stead of corn that is sound and wholsom doctrine which should be the food of our souls now grows Tares and Weeds that choak the good word with which we were formerly fed and might have been unto a life of glory everlasting if we had therein abode But least I should bring thee into danger by giving thee onely a fight of these Rocks and Precepices to prevent that I shall commend to thy serious perusal Master Wollebius his Abridgement of Christian Divinity which for the good of my country men I Englished Enlarged and cleared in obscure places and have now fitted for a second impression A book worthy to be written in Letters of gold and imprinted in the heart of every good Christian The knowledge therein contained by prayer and through the assistance of Gods spirit will root and establish the in every good word and work to the comming of our Lord and Saviour Jesus Christ which God of his infiniâ—e mercy grant The Contents of the Thirteenth Section The Doctrine of the Church of Rome concerning the Scriptures 2. Their tenets concerning predestination
which the Eucharist is covered signifying how Christs body was wrapped up in fine linnen for as linnen is first washed then wrung and lastly dried so must our souls be first washed in tears then wrung by repentance and lastly dried by the heat of the love of God Organs are also used in Churches to excite the minde and to stir up devotion Yet in the Popes Chappel there are none perhaps to shew that he needs no such helps Their Altars are inclosed with railes to keep off the people for the Priests only have accesse to them they were anciently places of refuge and are covered all the year except in the passion week then they are stript to represent Christs nakednesse on the crosse Ordinarily the Altar is placed towards the East yet in the Church of Antioch it was placed towards the West On the Altar sâ—ands the Pixis or Ciborium which keepeth the Host for strangers sick persons and travellers but it must not be kept above seven dayes least it mould therefore the Priest must eat it himselfe and put in a fresh one They have Fonts called Baptisteria of stone in which the water of Baptisme is consecrated by the Priest who poureth oyle into it he also by breathing and by certain words exorciseth the evil spirit Salt is consecrated and put into the childs month to shew that he must have spiritual Salt within him Then the Priest layeth his hand on the childs head in sign he is reconciled and made a member of the Church Then he signeth his forehead with the sign of the crosse that hereafter he may not be ashamed of Christ crucified He puts his finger into his eare and into his nostrils also with spittle saying to his right eare Epphâ—ra that is be thou opened to shew that by nature we are deaf in spiritual things as was that man whom Christ after this manner cured in the Gospel The touching of the Nostrils sheweth that the child must remember his vow in baptisme so long as he hath breath in him Then he anoints the Child two times that he may renounce the devil and all his works c. The breast is first anointed then the shoulders to shew the strength of our love and faith in the Trinity and that withall we must be wrestlers against all spiritual wickednesse The childe is three times dipe in the water and in some places onely sprinkled to shew Christs three days burial and our faith in the Trinity After baptisme the child is anointed by the Priest on the forehead with chrisme and cloathed in white to signifie he must cast off the old man and be cloathed with innocency Antiently those that were baptized at Easter wore white all that week which they laid aside the Sunday following called therefore 〈◊〉 in 〈◊〉 this also signified the glory of the resurrection Then a wax candle burning is given him to shew the light of faith and knowledge that should be in him and with which he should be ready to meet the bridegroom Then the Godfathers are instructed concerning their duty to the Child Q. 28. What other Vtensils have they in their Churches A. They have three viols or flaggons for oyl which the Priest carrieth on the day of the Lords Supper one holds the oyl of the Catechumeni the second is for the Chrisâ—me and the third for the oyl of the sick With the Chrisme the baptized are anointed on their crown and they that are confirmed on the forehead and so are they who be ordained The Catechumeni and 〈◊〉 are anointed with single oyl They have also in theiâ— Churches holy water pots which by some are called 〈◊〉 by others Situlae and Aquâ—ninaâ—ia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This pot must be of Stone or Marble at which is tied with a chaine the holy water spunge with this salt water they are 〈◊〉 that enter into the Church because antiently they wasted before they entered into the Temple to shew that with pure and sanctiâ—ied minds we must come before God They have also Bells which they 〈◊〉 with water and consecrate with certain prayers these have suceeded the Trumpets used by the Jewes to 〈◊〉 together the Assembly They have also Altars which they anoint and consecrate holy Reliques whereof many doubtlesse are supposititious and false therefore no new Reliques are to be received without the Bishops approbation nor to be honoured without the Popes authority And because the Altar represents Christ therefore the Priest after Masse in sign of reverence and subjection kisseth the Altar by which also he sheweth the great desire the Church hath to enjoy Christ when she saith Let him kisse me with the kisses of his mouth The Vestry is the place where the sacred Vestiments of which we have already spoken are kept Here the Priest before Masse puts on his holy garments this place they say represents the Virgins Womb in which our great high Priest put on the garment of our humane nature that in it he might offer the true propiatory sacrifiâ—e to God his Father for the sins of the world They make also every part of their material Temple to have a mystical signification The Quire represents the Church triumphant the main body the Church militant the Porch or great Door is Christ by whom onely we have accesse to the Father the Windows are the Scriptures which give light to the spiritual Church the Pillars are the Apostles by their Doctrine supporting the Church the Pavement is Humility and faith the Cover is Gods protection the Tower with the Bells are the Prelates which ought to be eminent in their conversation and sounding in their preaching the Cock on the top thereof is to put them in minde of their vigilancy the Lights that shine continually in their Churches are to signifie our good works which should shine before men Q. 29. What office do they perform to the dead A. They have a peculiar office or service for the dead in Purgatory which some perform every third day that they might be partakers of Christs resurrection who overcame death that day some again every seventh day that they may attain to the eternal Sabbath or rest in Heaven whereof Gods resting from the works of Creation on the seâ—enth day was a type Others perform this office the thirtieth day because the Israelites mourned for Moses and Aaron thirty days Others again the fortieth day because Ioseph and his brethren bewailed Iacob forty days Others the fiftieth day because the fiftieth year is the Jubilee or year of liberty which they wish these imprisoned soules may partake eternally Others perform this office yearly and make it anniversary but if this day fall upon Sunday or any other solemn festivity then it must not be kept nor put off till the next day as the feasts of the Saints are but must be kept the day before that the souls may the sooner partake the fruits of our devotion No
Oyle puts on his â—wle and so receives him into the Fraternity having vowed abstinence from flesh and perpetual chastity The Monks do not onely live upon their rents but they trade also and are great Merchants as for scholarship they have none Sergius is a great Saint â—mongst them to whom the Empress goeth sometimes in Pilgrimage They have divers Nunneries some whereof are onely for Noble mens Widows and Daughters whose stock the Emperor meanes to exâ—iâ—guish They have Eâ—emites also who go stark naked except about the middle they wear long hair and an lâ—on collar about their neck or middle The people esteem them as Saints and Prophets and whatsoever they say is received as Oracles even by the great Duke himselfe He thinks himself in great favour with God who is reproved or robbed of any part of his goods by them But of these Eâ—emites there be very few in that cold country Q. 5. What form of Service have they in their Churches A. They have their Mattiâ—s every morning the Priest attended by his Deacon in the middle of the Church calls on Christ for a blessing in the name of the Trinity and then repeats three times Lord have mercy upon us this done he marcheth into the chancel whither no man may enter but the Priest alone and there at the Altar he sayeth the Lords prayer and twelve times Lord have mercy upon us Then Praised at the Trinity The Deacon and people answer Amen Then he reads the Psalmes for the day and with the people turns to the Images on the wall to which they bow three times knocking their heads to the ground Then he reads the Decalogue and Athanasius his Creed After this the Deacon standing without the Chancel door reads a part of their Legend of Saints lives which is divided into so many parts as there be days in the year then he addeth some collects or prayers This Service lasteth about two hours all which time many Wax Candles burn before their Images some as big as a mans wast such are vowed and enjoyned by peâ—nance They have about nine of the morning another service and on Festival days they have solemn devotion The evening service is begun like the marnings after the Psalmes the Priest singeth the 〈◊〉 in their Language and then all with one voice Lord have mercy upon us thirty times together and the boyes answer thirty times then is read by the Priest and on holy days sung the first Psalme and 〈◊〉 repented ten times Then the Priest reads some part of the Gospel which he ends with three Hallelujahs and withal that evening service with a collect for the day all this while the Priest standeth as the high 〈◊〉 The Deaconâ— stand without the Chancel whither they dare not come during service time The people stand together in the body of the Church for they have no Pews to sit in Q. 6. How do they administer the Sacraments 〈…〉 Eight days after the Child is born he is brought to the Church-porch where the Priest receives him and tells the witnesses their duties in the childs education after baptisme namely to teach him how to know God and Christ and withal what Saints are the chiefe mediators then he conjures the Devil out of the water and so after some prayers he plungeth the child three times over head and ears in a tub of warm water holding it necessary that every part of the child be dipped They use the same words that we do In the name of the Father Son and Holy Ghost and not By the Holy Ghost as some Hereticks have used Then the Priest layâ—th oyl and salt mixed together on the Childes forehead on both sides of his face and on his lips praying that God would make him a good Christian c. This done the child being now made a Christian is carried from the Porch into the Church The Priest marching before who layeth him on a cushion before the feet of the chief Image in the Church to which he is recommended as to his Mediator After baptisme the childs hair is cut off wrapped up in wax and reserved as a relique in the Church The Russians use to re-bapbaptise their Proselyte Christians and in some Monasterie to instruct them in their religion first they cloath the new convert with a fresh Russian Garment then they crown him with a Garland anoint his head with oyl put a wax light into his hand and for seven days together pray over him four times a day all which time he is to forbear flesh and white meats After the seventh day he is washed and on the eighth day is brought into the Church and there instructed how to bow knock his head and crosse himself before their images The Russians communicate but once a year in Lent after confession to the Priest who calls them up to the Altar askes them if they be clean from sin if they be they are admitted but never above three at one time Whilest the Priest prayeth the communicants stand with their â—rms folded one within another then he delivereth to them a spoonful of bread and wine tempered together saying Eat this drink this without any pause Then he delivereth bread by it self and wine mingled with warm water to represent the water and blocâ— that issued out of Christ side Then the Communicants follow the Priest thrice about the Altar with their folded arms At last after prayers the Priest chargeth them to make good cheer and be merry for seven days together to fast the next seven days after Q. 7. What is the Doctrine and Ceremonies of the Russian Church at this day A They hold that the Books of Moses except Genesis are not to be read in Churches and are of no use since Christs comming nor the Prophets nor the Revelation 2. They teach that their Church traditions are of equal authority with the word of God 3. That the Greek Church chiefly the Patriarch and his Synod have full authority to interpret the Scriptures and that their interpretation is authentick 4. That the Holy Ghost proceedeth not from the Son 5. They hold Christ to be the onely mediator of redemption but not of intercession this honour they give to the Saints chiefly to the Virgin Mary and Saint Nicholaâ— who they say is attended upon by three hundred of the chief Angels 6. Their doctrine and practise is to adore the Images or Pictures of the Saints whereof their Churches are full and richly adorned 7. They teach that in this life there can be no assurance of salvation 8. And that we are justified not by faith only but by works also which consist in prayers by number on their beads in fasts vows almes crossings offerings to Saints and such like 9. They ascribe great power to auricular confession in doing away sin 10. They hold al to be damned that dye without baptism 11. Extream Unction is with them a Sacrament though not of such
finding that no sensible entity was comparable to the Sun in glory light motion power beauty operation c. but that all things in a mâ—nner had dependence from him in respect of life motion comfort and being they concluded that the Sun was the onely Deity of the world and however the Gentiles might seem to worship divers chief gods because they expressed them by divers names and effects or Offices yet indeed the wiser sort understood but one supream Deity which they worshipped under divers Names Epithets and Operations Now that this Deity was none other but the Sun whom they called by the name of Apollo Iupiter Mercury Mars Hercules c. is apparent by the Gentiles own writings for in Nonnus l. 40. Diony we see with how many name the Sun is called namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of the fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guide of the world Belus of Euphrates the Lybian Ammon Apis of Niâ—us the Arabian Saturn the Assyrian Iupiter the Egyptian Serapis Phaeton with many names Mithris the Babylonian Sun the Grecian Delphick Apollo Poean Aether or the Heaâ—en c. So Orpheus in Hymno under the name of Vulcan understands the Sun when he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perpetuall fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shining in the flaming Air or Skie So by Mars they meant the Sun as appeareth by that image of Mars adorned with the Sun beams and worshipped anciently in Spain thus adorned They made him the god of Warre because all strife and contentionâ— arise from the heat of the blood caused by the Suns influence They meant also the Sun by Apollo so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is darting or casting of his beams or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shines alone and not others with him therefore in Latine he is named Sol quasi solus Other reasons and derivations of this name may be seen in Macrobius L. 1. Saturn Some call him Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from killing or destroying of the creatures with his excessive heat whereas with his temperate warmnesse he cures and drives away diseases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this respect he was called Apollo and the god of Physick and was painted with the Graces in his right hand and in his left holding his bow and arrows to shew that he is ready and nimble to help and cure but slow to hurt and kill he was called also Phaeton and Phoebus from his brightnesse and light Delius from manifesting or revealing all things therefore was held the god of divination He was named Loxias to shew his oblique motion in the â—â—liptick He is called by Callimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abounding in Gold because Gold is generated by his influence and his beams represent Gold in their colour for this cause his Garments his Harp his Quiver Arâ—ows and Shoes are by the Poets said to be all of Gold The Sun was also called Adonis which in the Phâ—nician tongue signifieth a Lord for he is the Lord of this inferiour world and of the Stars too by imparting light to them This Adonis was said to be killed by a Boar and to converse six moneths with Proserpina iâ— being dead under the Earth for which he was bewailed by the Women but the other six moneths he revived again and conversed above with Venus which turned the Womens sorrow into joy By this was meant that the Sun in the six Southern signes seemeth to dye and to be killed by the wild Boar that is by the Winter for that beast delights most in cold Countries and proves best in the Winter By Proserpina is meant the inferior Hemispere and by Venus the superior with whom Adonis or the Sun converseth whilest he is in the six Northerly signes This Adonis is that Thammuz Ezech. 8. 14. as S. Hierom thinks for whom the Women did mourn But at his return the Alexandrians sent by Sea to the mourning Women at Bybluâ— letters shut up within a vessel of Bull-rushes to signifie that Adonis or Thammuz was returned and that therefore they should rejoyce of this custome speaketh Procopius Gazaeus Cyril in Esaiam c. 18. 2. as some think and so Orpheus in Hyâ— by Adonis understands the Sun â—s may be seen in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Thâ—â— who art sometimes extinct and shiâ—â—â— again in the beautfull cirâ—liâ—g houâ— The Sun also is the same with 〈◊〉 a fair boy beloved of Cyâ—ele by which they meant the earth which is in love with the Sun with whose beautifull beams she is comforted Hiâ— they painted with a Scepter and a Pipe by that representing his power by this the harmony of his motion or else the whistling of the Winds raised by his heat His festâ—vals also they celebrated with joy therefore called 〈◊〉 about the 22. of March because then they perceive the day to exceed the night in length By Osir iâ— also the 〈◊〉 was meant whose genitalâ— being cast by Typhon his brother into the River were notwithstanding honoured by Isis and after by the Greeks under the name of Phallus Iâ—biphâ—llus and Priapus because all seâ—inâ—ll vertue proceedâ— from the Sun Saint Hierom Ruffinus 〈◊〉 and others think that this was the same Idol which the Mâ—abiles Edomites and other Gentiles worshipped under the name of Baal-Peâ—r The Sun also is called Liber by Virgil Geâ—â— 1. Because by his light he freeth men from the fears and dangers of 〈◊〉 night so he is called Dionâ—sius by Orpheus in Hâ—mnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is called Dionysius because 〈◊〉 is rolled about the immense and long Heaven He was worshipped by the Egyptians under the name of Apiâ— and Mâ—eviâ— and shape of a Bull or Calf to shew his strength and benefits we receive by the Sun especially in the fruit of our grounds therefore the Golden Calf which the Hebrews did worship in the Desart and afterwards Ieroboam set up signified nothing else but the Sun who was also worshipped under the name of Serapis aâ— his Image shews which was made of Gold and Silver with beams and painted over with blew to shew that the Sun at his rising and falling looks like Gold but in his Meridian blew and like Silver and so he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glittering light of the Sun So in Hebrew he is called Achaâ— that is One as being the sole light and beauty of the world And so may that place of Esay c. 66. 17. be understood They purifie and sanctifie themselves in Gardens behind 〈◊〉 that is behind the Image of the Sun which there is called Achâ—d One Of this opinion is Ioseph Scaliger in 〈◊〉 ad fragment Grec Veter de Diâ—s Germ. c. 4. and Eliâ—â— Schedius save onely that they speak of the Temple behind which they purified themselves but I think rather it was the Image of the Sun which they had in their Gardens for it is unlikely that the
make us friends of our unrighteous Mâ—nmon to be content with food and raiment to have our conversation in heaven to seek the things that are above to lay up our treasures in heaven where neither â—oth can spoil nor thiâ—ves break through and steal 5. The excellency of Christianity may be proved from the multitude of witnesses or martyrs and Confessors who have not only forsaken father and mother lands and possessions and whatsoever else was dear to them but likewise their lives and that with all chearfulnesse for the name of Christ and which is most strange in the midst of flames and other torments they did sing and rejoyce and account it no small 〈◊〉 happines to suffer for Christ being fully perswaded that the afflictions of this lâ—fe were not worthy of the glory that should be revealed and that after they had fought the good fight and finished their course a Crown of righteousnesse was laid up for them 6. The excellency of the author commends Christianity above all other religions which have been delivered by men onely and those sinfull men too as Moses â—ycurgus Minos Solon Numa and Mahomet c. But the author of Christianity was both God and man whose humane nature was without spot or sin original and actuall for though he became sin for us yet he knew no sin there was no guile sound in his mouth he had done no violence he was oppressed and afflicted yet opened he not his mogth but was brought as a lamb to the slaughter and as a sheep before his shiarers was dumb c. Isa. 53. his very enemies could not accuse him of sin he prayed for those that crucified him and died for his enemies he was obedient to his father even to the death of the Crosse he did not lay heavy burthens upon other mens shoulders which he did not touch himself but as well by practise as by precept he hath gone before us in all holy duties and as he died for sinners so he rose again for them the third day ascended into Heaven where he now sits at the right hand of his father and will come again to judge the quick and the dead He is the true Messias who in the fulnesse of time came upon the accomplishing of Daniels seventy weeks not long before the destruction of Ierusalem as was foretold by the Prophets by whose presence the glory of the second Temple far exceeded the glory of the first though in all things else inferiour to it He is the true Shilâ— at whose coming the Scepter departed from Iuda and as it was foretold that he should come of David be born in Bethlehem have a Virgin for his mother preach in Galiâ—ce and heal all manner of infirmities and should reign over the Gentiles so these things came to passe 7. Never was there any Religion propagated through the world in that wonderful manner as this was if we consider either the authours that spread it who were illiterate fâ—sher-men and yet could on a sudden speak all languages or the manner how it was spread without either violence or eloquence whereas Mahumetanisme and other religions have been forced upon men by the Sword Christianity was propagated by weaknesse sufferings humility patience plainnesse and working of miracles the suddennesse also of its propagation the great opposition it had by the Potentates of the world whom notwithstanding these fisher-men conquered the largenesse of this religions extent as being spread over the four parts of the habitable earth I say all these being considered musâ— needs shew us what preheminence this religion hath above all others the course whereof could not be retarded either by the force policy or cruelty of Tyrants who exposed Christians to a thousand sorts of torments yet in spite of all opposition it went like a mighty torrent through the world and like the Palm the more it was suppressed the more it flourishedâ— Per tela per ignes ab ipso ducit opes animumque ferrâ— What religion could ever name such Martyrs either 〈◊〉 number or constancy as the Christian can To be brief how far truth exceedeth error one God multiplicity of Gods his sincere and pure worship the idolatry of worshipping evil Spirits Starres dead Men bruâ—â— beasts yea meere accidents and phansies and hoâ— far divine power exceedeth all humane power so far doth Christianity exceed Gentilisme Again how much Christ exceedeth Moses and the Gospel the Law and how far the precept of patience and meeknesse taught by Christ exceedeth the precept of revenge delivered by Moses how far Baptisme excelleth Circumcision and the Lords Supper the Iewish Passeover the true propitiatory sacrifice of Christs body all the sacrifices of beasts and birds how far the easie yoke of Christ is lighter than the heavy burthens of Moses and the true Messiah already come exceeds the Iews supposed Messiah yet expected so far doth the Christian religion excell the Iewish superstition Lastly how far Iesus in respect of his humane nature exceedeth Mahomet the one being conceived of the holy Ghost and born of a Virgin the other bâ—ing conceived and born after the manner of other men the one being without sin the other a thief and robber the one teaching love peace and patience the other hatred war and revenge the one curâ—ing mens lust by Monogamy the other letting loose the reins to uncleannes by Poligamy The one planting Religion in the soul the other in outward Ceremonies of the body The one permitting the moderate use of all Gods creatures the other prohibiting Wine and Swines-flesh The one commanding all men to search the Scriptures the â—ther prohibiting the vulgar to read the Alcoran or to translate it into other tongues out of the Arabick the one working by miracles the other onely by cheating tricks The one propagating Religion by suffering patience and humility the other by cruelty oppression and tyranny The one choosing for his followers innocent and holy men such as followed their trade of fishing the other wicked and profane persons whose trade consisted in thieving robbing and murthering The one teaching sound and wholsome Doctrine the other ridiculoâ—s and favourlesse fables in his Alcoran I say how far in all these things the man Christ Jesus not to speak of his Divinity did exceed Mahomet so far doth Christianity excel Mahumetanism And thus have I with as much brevity as I could taken and given a view of all known Religions and have set down what use is to be made thereof and withal have shewed the excellency of Christianity above all other professions in the world God grant that as it is the best of all Religions so we of this Land may prove the best of all the professors thereof learning to deny our selves to take up the Crosse of Christ and follow him in meeknesse patience humility justice sobriety holinesse love and all other vertues wherein the life of Religion consisteth laying aside self-interest idle quarrels needlesse debates unprofitable questions
the Prophet and the Ecclesiasticks out of their hands Nine and forty of the said citizens were after a most barbarous manner put to death Hereupon the Prophet cried out that all those who should do any violence to those enemies of God should do God a very high peice of service whence it came to passe that some were torn in peices with Hooks and not a few killed by Knipperdoling himself Upon the four and twentieth of Iune which is the day of the Nativity of Iohn Baptist in the year one thousand five hundred thirty four at Munster or rather Monster for so may that place be called from the monstrous and portentous pullulation of Anabaptists there sprung from Hell another new Prophet one Iohn Tuysentschreuer a Goldsmith of Warendorp The people being generally summoned to the Market place this man acquainted them that the most holy Prophet Iohn Buckhold of Leiden was to be exalted to Kingly Dignity and that he should inherit the eternal seat of his Father David and should possesse it with farre greater Majesty Having prophecied these things Buckhold kneeling down confirmed all saying that so much had been revealed to him from God the Father ten dayes before though it was against his inclination to undertake the difficulties of Government The common people being astonished at this extravagant piece of villany tore their hair as they went yet however some might smell out the cheat fear was able to stifle all murtering For this Beast fatten'd for destruction having been very successeful in some encounters had now assum'd what Authority he pleased Behold he that at Leiden was but a Botcher is made King at Munster Iohn Buckhold is invested with all the Regalia of supreme Authority Having hereupon immediately degraded the twelve Counsellours of State according to the wonted manner he constitutes a Viceroy a Controller of his houshold four Huissers or common Cryers a Noble man a Chancellour Cup-bearers Carvers and Tasters and Master-builders and disposed of all other offices as Princes use to do The Kingly robes were some made of waterd stuffes some made of silk some of pure silk some scarlet some made more sumptuous with the Gold of the Ornaments which the sacriledge had furnished him with so that it can hardly be expressed how artificially how gallantly how indeed Emperor-like they were interwoven being embroyder'd with gold edg'd scollop'd and dispos'd into divers colours His spurs were gilt with gold and he had two Crownes of solid gold and a golden scabbard The King walking in these ornaments two young men in a Courtly and magnificent habit one of each side of him accompanied him whereof one carried a naked sword the handle whereof glister'd with gold and precious stones the other held up the holy Bible together with a golden Crown shining with most excellent pearls A certain jewel dazeling the beholders with the bright sparkling of a Diamond and whereat was hanged a golden apple to represent as it were the world wounded through with two swords a cross hang'd at his neck His Scepter was set forth with three golden incirculations His Nobles who were eight and twenty in number clad in green and ashie coloured garments and having on white Turbants accompani'd him The Kings title was THE KING OF IVSTICE THE KING OF THE NEW IERVS ALEM In the Market place there was erected a Throne for him of three steps high which when the King sate in it was adorned with ornaments of more then Attalick sumptuousnesse Some money he caused to be coin'd whereon was this Latin Inscription VERBVM CARO FACTVM QVOD HABITAT IN NOBIS that is The word made flesh which dwelleth in us The City being all this while besieg'd the Prophets and the Doctors published the book call'd THE RESTITVTIONS wherein they endeavoured to defend that monstrous I would say Munstrous and seditious tumult and all those almost infinite inconveniences that were consâ—quent to it but to prevent that poysonous Hydra a Gospel antidote was prescrib'd In the moneth of August about S. Bartholomew's day Iohn Tuysentschreuer went sounding a â—rumpet through all the streets thereby inviting all to the Lords Palace where there being a sumptuous feast prepared he magnificently entertained all that came The King himself the Queen and all the Courtiers waited on them At the last course he gave to every one a loaf of unleavened bread saying Take eat and celebrate the Lords death which done the Queen in like manner carried about the Cup by which ceremony the Supper of the Lord or rather that Scean of pleasure wantonness and temerity was certainly very frolickly celebrated Hunger being banished farre enough by this feast the Prophet Tuysentschreuer goes up to preach requiring of them obedience and complyance with the word of God whereunto with one head and as with one eye they unanimously consented This obtained he acquaints them that it was revealed from the heavenly Father that eight and twenty Ecclesiasticks should depart out of this City that should preach our doctrine throughout the world whose names he recommended and designed the wâ—y they were to take their journey that is to say six for Osenburg as many for Warendorp eight for Soyst for which quarter he himself was one and the rest for Coesveld These exercises performed the King went to Supper and at the second watch of the night caused the forementioned Apostles to take their journey giving unto each of them a peece of gold with this charge that neglecting their own safety they should deposit it for a note and testimony of consequent condemnation wherever they bestowed it They went their Wayes and never returned again all having except one who escaped the Gallows met with punishments corespondent to their sedition For being entred the fore-recommended Cities they in a direful manner howl'd out their Repent repent the axe is laid to the root of the Tree if you repent not and be rebaptized woe be to you ye are undone But the several Senates of the said Cities caused them to be apprehended and brought before them to give an account of themselves who answered That they were divine Preachers of the Gospel called and sent by God and that all those who would receive their doctrine must be baptized and that all things were to be made common but to those that should neglect these things they were to leave the golden coin of eternal damnation Nay further That the Gospel had not been preached as it should have been since the times of Christ and the Apostles but that there were two Prophets the Progeny of truth it self slip'd down as it were from Heaven viz. Iohn of Leyden and David George born at Delph in the Low-countries that there were many false Prophets that is to say the Pope of Rome and Martin Luther of Wittemberg who was worse then the Pope Being taken and cast into Irons they were asked by what Right
Anabaptists upon the taking of their King being quite cast down and discouraged went and hid themselves in Larders Kitchins and other lurking holes The City was most unmercifully plundered and to make a full search of of it there were ten dayes allotted There was found by those of the Kings Guard at the Royal Palace as much provision as would maintain two hundred for two months O Goodman King where is now the community of goods and provisions which your Religion holds forth This sad fate did that City suffer in the year one thousand five hundred thirty and five The third day after this sacking of the City the King was carried to the Castle of Dulmen three miles off The Bishop having caused the King to be brought with all speed before him said to him O thou cast-away of Mankind by what deplorable means hast thou corrupted destroyed my people To which the King with an undisturbed and proud deportment made answer thus O thou Pope have we done thee any injury by delivering into thy hands a most well-fortified and invincible City But if thou thinkest thy self any way injur'd or endammag'd by us if thou wilâ— but hearken to our advice thou shalt be easily enriched The Bishop hardly abstaining from laughing desired him to discover that secret to which he replyed Cause an Iron Cage or Basket to be made and cover it with leather and carry me into all parts of thy Country to be seen for a shew and if thou take but a peny of every one for the fight assure thy self it will amount to more then all the charges of the warrâ— The more eminent Anabaptists wore about their necks a certain medall wherein was the effigies of their King to which were added these letters D. W. F. whereby was signified that the word was made flesh But the King being carried up and down as a captive with his two associates was shewn to divers Captains and Ecclesâ—asticks of the Landgrave which gave occasion of disputation between them about some things as of the Kingdom of Christ and of Magistracy of Iustification and of Baptisme of the Lords Supper and of the 〈◊〉 of Christ as also of Matrimony in which disputation they prevailed so farre by the divine testimonies of holâ— writ that they brought the King of the Anabaptist though not acknowledging the least satisfaction to a Non-plus who to obtain another disputation out of hopes of life as was said promised that he would reduce the Aâ—abaptists which swarmed in Holland Braband England and Frizland and that he would do all honour to the Magistrate Upon the twentieth of Ianuary one thousand five hundred thirty and six he is brought with 〈◊〉 companions to Munster where they were secured inseveral prisons two dayes were 〈◊〉 in weeding and rooting up their 〈◊〉 The 〈…〉 confessed his offences and casâ— himself wâ—â—â—â—upon Christ but his companions discover'd a vain 〈…〉 in the defence of their cause The next 〈…〉 King is brought to the place of execution fasten'd to a 〈◊〉 and is pulled peece meal by two execution 〈…〉 pincers red hot out of the fire The first 〈…〉 he suppressed at the second he implor'd Gods mercy For a whole hour was he pull'd and with those instruments and at length to hasten somewhat his death run through with a sword His companions were dipped with the baptisme of the same punishment which they suffered couragiously all whose carkasses put into Iron baskets as anathema's of eternal example hang out of the tower of S. Lambert And this was the reâ—iring room of the Tragedy of Munster HERMANNuS SuTOR Hic qui se Christum et qui se Jactârat IESUM SERVASSE haud potuit seque suisque fidem THE CONTENTS HERMAN the Cobler professeth himself a Prophet c. he is noted for drunkennesse The ceremonies he used in Anabaptisme Eppo his Host discovers 〈◊〉 and his followers to be cheats Hermans wicked blasphemies and his inconstancy in his opinions his mothers temerity his Sect convinced and fall off from him by one Drewis of his Sect he is handled roughly Herman is taken by Charles Lord of Gelderland c. and is brought prisoner to Groeninghen when questioned in his torments he 〈◊〉 himself and died miserably THat there were divers Emissaries and Ambassadours sent by the King of the 〈◊〉 into Holland Frizland and other places to raise souldiers you have understood out of the History of Munster which souldiers having raised a Tumult caused the Bishop to 〈◊〉 from before Munster and of this Heard was there 〈◊〉 Nicholas 〈◊〉 a worthy disciple of Iohn Mâ—thias who being dispatched into Frizland for the foresaid negotiation got together a promiscuoâ—â—s crue of Anabaptists for the relief of Munster but that it might appear how real and effectual he was in the businesse they sent two of their fellow souldiers Antony Cistarius 〈…〉 trades-man whose name was Iames to Munster These two with some others having compassed 〈…〉 at a Town called Opt'â—ant having stuffled together from all parts into a kind of a Troop made their 〈…〉 at the house of one Eppâ— about the twilight out of a pretence that they there should meet with some 〈◊〉 intelligence which they receiving from their Ambassadors out of very joy for those good tidings also lâ—tely broke forth into Tumults The Bell-weather of these was one Herman an excellent vamper of all â—â—â—mination a Cobler of Opt'zanâ— who professed himself a true Prophet and that he was the true Messias the Redeemer and Saviour of the world nay which causes horror to me in the relation that he was God the Father This fellow lay naked in his bed from the privy parts downward and caused to be laid near him a hogs-head of strong beer which he desired to drink in Healths which required no small draughts for he had gotten an excessive thirst greater than that of any dog or that which the Serpent Dipsas causeth in those that are stung by it all through his extraordinary bellowing and bawling For having for some dayes led a life like one of Epicuruâ—'s heard that is to say being drunk even to extravagance he with a Stentors voice and a horrid howling among other things often repeated this Kill cut the throats without any quarter of all these Monkes all these Popes and all especially our own Magistrate Repent Repent for your deliverance is at hand c. In the mean time he with the assistance of his fellow-souldiers denounced to certain Proselytes of another Religion that Peace was not to be rejected without incurring the dreadful effects of the last judgement which was noâ— at handâ— and these were such as both by sollicitationâ— and promises his main design was to invâ—â—gle into his deceit Moreover he sent to redeem some of his followers out of a prison belonging to a certain Nobleman called Iohn of Holten with this charge that they should kill with swords or pistols
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
power to preach administer the Sacraments hear confessions absolve c. in any place where they please and to have their Coadjutors both spiritual as Priests and Temporal as Cooks Bakers Caterers Butlers c. on whom the Iesuites professed can conferr sacred orders The Iesuites have this priviledge also to change their General and he power to send them whither he pleaseth and call them back again without asking leave of the Pope They may also absolve all Hereticks confessing and the General may excommunicate and imprison Delinquents They are exempted from the secular power and from all Taxes and Tithes they may carry with them moveable Altars when they travel and may disguise themselves into any habit he that visits a Iesuites House or Colledge shall have a plenary indulgence They have also power to exercise all Episcopal Functions namely to ordain anoint exorcise confirm consecrate dispense c. All these privledges were given to them by Paul the third in several Bulls Pope Iulius the third Pauls successor gave them a priviledge to erect Universities where they pleased and to conferr what degrees they will to dispense also with fasting and prohibited meats Pope Pius the fourth confirmeth all the former priviledges Pius the fifth grants that such Iesuites as forsake their order by leave from the Pope or General shall enter into no other order except the Carthusian if they apostatise without leave they shall be excommunicate he gives them also power to read publickly in any University they come to without asking leave and that none must hinder them but all are bound to hear them Gregory the thirteenth gave them power to have their Conseâ—vators Iudges and Advocates and to recite their Canonical hours without the Quire and to correct change interpret expunge and burn such books as they dislike and to be the Popes Library keepers and exempteth them from being necessarily present at Processions or Funerals By reason of these and other priviledges granted to this order besides their own industry they grew so numerous in the space of 75. years that they had Anno 1608. as Ribadeneâ—a sheweth 293. Colledges besides 123. Houses and of their Society were reckoned 10581. Out of their Colledges they raise a revenâ—e of Twenty hundred thousand Crowns yearly Q. 8. Are there no other orders in the Church of Rome A. There are divers more but of lesse note whose original is uncertain both in respect of their Author and time besides there be many subdivisions of one and the same order as the Franciscans are subdivided into Observantes Câ—nventuales Minimi Capuciâ—l Collectanei whose charge was to receive the money that is given them Amadeani Reformati de Evangelio Chiacini cum barba de Portiuncula Paulini Bosiani Gaudentes de Augustinis with their open shooes Servientes All these differ little except in some smal matters There be also some Monks called Ambrosiani who wear red cloaks over white coats Others are called Capellani whose garments are partly black and partly blew Chalâ—meriani wear a white crosse upon a white cloak Cellarii from their Cells are so called and Brothers of mercy from visiting the sick and carrying the dead to the grave in the inside they wear black linnen on the outside a sooty colour garment Clavigeri wear upon a black cowle two keys intimating by this that they have power to open and shut Heaven They make Saint Peter the Author of their order Cruciferi these bow their bodies and heads as they walk go bare-foot and wear a white cloak girt with a rope they carry always in their hands a little wooden crosse The Brothers of the Crosse wear a black cloak without a hood and bear the Crosse before their breast Forâ—â—ciferi so called from wearâ—ng a pair of sheers on their cloak by which they shew that they clip off all carnall lusts as it were with a pair of sheers They wear a black cloak and hood these we may call Sheet-Brothers The Brothers of Helen brag that they were instituted by Helen Constantin's Mother after she had found out the Crosse they wear a white garment and on it a yellow Cross Hospitalarii so called from looking to Hospitals they wear black they differ from the former of this name and so do the Cruciferi The Brothers of Saint Iames wear a fandy-coloured garment and shells hanging at it they make Saint Iames their Patron The Order of Ignorance These Monks think it mans chief happinesse to know nothing This order of Ignorance is now the greatest in the world and is like to swallow up all the Orders and Degrees of Learning as Pharao's lean Kine did devour the fat So much the more happy will this Order be when it is fed with Tythes and Colledges There is an order of Ioannites differing from the former these wear a read garment to represent Christs Blood and on the breast thereof is woven a Chalice to shew that in his Blood our sins are washed they also hold a Book still in their hand The order of the Valley of Iosaphat goeth in a Purple â—arment these appoint Judges to decide controversies of marriage The order of Ioseph was erected in honour of Maries supposed Husband These wear ash-coloured cloathes and a white hood The order of Lazarus or Magdalen wear a green crosse upon a black cloak with a hood there be two sorts of them some contemplative who are black within and white without using ordinary food the others wear a brown or â—awny colour and are active their food is onely herbs and roots The order of Nuns of Saint Mary de decem virtutibus that is Of the ten vertues which consist onely in repeating the Ave Mary ten times They wear a black Vaile a white Coat a red Scapular and an ash-coloured cloak There be two other orders of Saint Mary the one wears a white coat and a black cloak like Carmelites the other are all white there is also the order of Maries Conception The order called Reclusi shut themselves up between two walls or in narrow cells whence they never go out so long as they live The order of Saint Ruffus instituted by him these go like the Canon Regulars wearing a Scapular over a linnen Surplesse and a black coloured hood There is an order of free Nums who maintain themselves and may marry when they will The order of Speculariâ— are so called from their looking glasses which they always carry their inward garment is black their outward white They wear on their breast a black crosse Among the Romans it was counted an Effeminate trick for men to carry about a Looking glasse therefore Otho is mocked by Juvenal who speaking of the Looking glasse calls it Pathicâ—geâ—t amen Othonis The order of the Sâ—ellati wore Stars on their cloathes some of them have black gownes and black hoods some have cloaks without hoods Some other perty orders there are of small
lesser but now the one sits in Persia the other to wiâ— the lesser in Ciliciâ— They are in some sort 〈◊〉 holding a coalition of Christs two natures into one compounded nature but by their late confession ìt seems they have renounced this opinion Their Patriarch they call Catholikes they administer the Sacrament with unleavened bread and will not have Christs body to be really in the Sacrament under the species of bread and wine nor do they mingle water with wine With the Greeks they deny the procession of the Holy Ghost from the Son They give the Eucharist to Infants presently after Baptism they pray for the dead yet deny Purgatory they re-baptise converts from the Latine Church They fast the 25. of December and keep Christmasse day on the Epiphany or rather Christs baptisme They keep the feast of Annunciation the sixt day of April the Purification the fourteenth of February They eat flesh on Fridays betwen Easter and Ascention day In Lent they feed onely on Herbs Rootes Fruits and Pulse they abstain from such beasts they account unclean they hold that the souls of good men obtain not felicity till the Resurrection They admit none to be secular Priests till they are married but must not marry the second time They will not have the Sacraments to confer grace They administer the cup to all and celebrate no Masse without distributing the Sacrament They invocate Saints and insert divers words into the Creed which are neither Greek nor Latine Q. 10. What other Sects are there of the Greek Religion A. The Melchites so called from Melech a King because they have always followed the faith of the Emperors of Constantinople according as it was established by the Councel of Chalcedon against Eutyches and Dioscorus They are also called Syrians from the country where they inhabit These are altogether of the Greek Religion and Communion but not of the jurisdiction of the Patriarch of Constantinople but of the Arch-Bishop of Damascus under the title of Patriarch of Antiochia for this City where Christianity had its first residence and name and where Peter sat seven years Bishop being wasted and forsaken the Patriarchs seat was translated to Damascus where it remaineth 2. The Georgians are also of the Greek Religion but are not subâ—ect to the Patriarch of Constantinople having a Metropolitan of their own whose residence is in the Monastery of Saint Katharine in Mount Sinâ—i a great way from Iberia lying between the Euxin and Caspian Seas where the 〈◊〉 inhabit who are so called from Saint George as some think who converted them to Christianity and whose picture they carry yet in 〈…〉 but doubtlesse they were called 〈◊〉 before Saint George was born for Mela speake of them in the first Book of his Geography who lived in the time of Claudius the Emperor and Vadianus on that place thinks they were called Georgians from their Husbandry to which they were much addicted 3. The Georgians next Neighbours to wit the Mengrelians called of old Colchi and the ancient Zychi now called Circassians whence the Sultan had his 〈◊〉 are also of the Greek Communion and subject to the Patriarch of Constantinople but they baptise not their Children till they be eight years old In other points they are of the Greek Religion being converted to Christianity by Cyrillus and Methedius the Apostles or Ministers of the Patriarch of Constantinople Q. 11. What is the Religion of the Nestorians Christians of Saint Thomas and Jacobites A. 1. The Nestorians so called from Nestorius the Heretick whose opinion concerning two Persons in Christ they held a long time and spread themselves through a great part of Asia by reason of Cosroes the Persian King who in hatred to Heraâ—â—ius the Emperor caused all Christians within his Dominions to become Nestorians these were subject to the Patriarch of Musal which some think to be Bagded or Babyloâ— others Seleucia and others a part of old 〈◊〉 but at this day most of them are subject to the Pope both in jurisdiction and partly in Religion and have renounced their old errors concerning the two 〈◊〉 in Christ that Mary should not be called the 〈◊〉 of God that the Councel of Ephesus and all other Councels after it are to be rejected these errors I say they have renounced but they administer the 〈◊〉 with leavened bread and in both kindes 〈◊〉 permit their Priests to marry the third or fourth 〈◊〉 they have Crosses but not 〈◊〉 nor Crucifixes nor 〈◊〉 confession 2. The Christians 〈…〉 or of Saint 〈◊〉 so called because converted by him They were heretofore Nestorians and subject to the 〈◊〉 of Masal but now are subordinate to the Pope both in profession and jurisdiction They did use to give the Eucharist in both kindes to season the bread with salt instead of Wine to drink the â—oyce of Raisons to baptise their children when fourty days old to reject all Images except the cross the Popes supremacy extream â—uction and second marriages of their Priests but now they are of the Roman Religion 3. The Iacobites so called from Iacobus the Syrian a great Eucychian are spread through many Kingdomes in the East They are named also Dioscorians from Dioscorus Patriarch of Alexandria a great Patron of Eutyches They belonged anciently before the Councel of Chalcedon to the jurisdiction of Antiochia but since they yeild obedience to a Patriarch of their own whose residence is in Caramit the Old Metropolis of Mesopotamia but yet retains the name of Patriarch of Antiochia They held there was in Christ but one nature will and operation and therefore in signing with the Crosse they used but one singer whereas the other Eastern Christians used two Before baptisme they imprinted on their children the sign of the Crosse with a hot Iron They deny Purgatory and prayers for the dead and say that the Angels are made of fire and light They hold that just mens souls remain in the earth till the Resurrection their Priests are married they deny 〈◊〉 confession give the Eucharist in both kindes and the bread 〈◊〉 They circumcise both Sexes they condemn Eutyches as an Heretick and yet honour Dioscorus and Iacob the Syrâ—an as Saints but now they have utterly rejected the Heresie of one nature in Christ and with the Latine Church acknowledge two distinct natures with their distinct properties as may be seen by the Iacobites confessions Q. 12. What is the Religion of the Maronites A. The Maronites are so called from Maron a holy man their chiefe residence is in Mount Libanus though some inhabit Aleppo Damascus Tripoli of Syria and Cyprus Their Patriarch is a Monk of Saint Anthony having nine Bishops under him he is alwayes called Peter and will be stiled Patriarch of Antiochia which title is claimed by the Iacobite Patriarch who is alwayes named Ignatius The Maronites were Monothelites and with the Greeks denyed the Procession of the holy Ghost
from the Son abstained from blood and strangled things observed the Sabbath with the Lords day condemned the fourth marriage as utterly unlawful rejected confirmation administred the Sacrament in leavened bread and in both kindes and excluded the blessed souls from heaven till the Resurrection they did besides hold that all mens souls were created together in the beginning that Hereticks are to be rebaptized that the child is not to be baptized till the mother be purified which is fourty dayes after a Male childe and eighty after a Female that children should receive the Eucharist as soon as baptized that the Father may dissolve the Matrimony of his child if he dislike it that the Eucharist is not to be reserved nor to be carried to sick persons in danger of death that Priests and Deacons must be married that children of five or six years old may be made Subdeacons that women during their monthly purgations are not to be admitted into the Church nor to the Eucharist But these opinions the Maronites renounced when the Christians had the command of Syria and Palestine but when Saladine recovered those 〈◊〉 the 〈◊〉 fell off from the Roman Church and embraced their former Teners but in the 〈◊〉 of Gregory the 〈◊〉 and Clement the eighth they reconciled themselves again to the Roman Church Q. 13. What are the Cophti A. The 〈◊〉 are the Iacobites of Egypt for the Egyptians were anciently named 〈◊〉 we call them Cophti that is Egyptian Christians as the Iacobâ—res of Syria are named Syrians and in no country were these Euâ—ychians more patronised then in Syria and Egypt yet these Iacobites differ from Eutyches in this that He taught the two natures in Christ to be one by confusion or commixtion whereas They say that they are one by co-adunation but so that the properties oh each nature remain distinct so that in effect they 〈…〉 but dare not say to for fear of 〈…〉 persons not being able to 〈…〉 the Nature and the Person These 〈…〉 to the Patriarch of Alexandria whose 〈…〉 is now in the City of Caire They used heretofore to be circumcised but by the Popes perswasion have left it They baptize not children till the 〈◊〉 day to whom they give the Euceharist immediately after baptism and then also confer on them all sacred orders under Priesthood their parents promising for them and performing what they promise till they be sixteen years old chastity fasting on Wednesdayes Fridays and in the four Lents They administer the Eucharist in leavened bread and in both kinds With the Greeks they leave out the words of the 〈◊〉 creed and from the Son they deny the Sacrament and extream Unction to the sick reject Purgatory and prayer for the dead and all General Councils chiehly Chalcedon after that of Ephesus They keep no Lords day nor Feasts except in Cities They marry within the second degree of consanguinity without dispensation they account the Romane Church heretical and in their Liturgies use to read the Gospel of Nicodeâ—â—â— Q. 14. What are the Abyssin Christians A. These be they which in habit the Mid-land 〈◊〉 under Presbyter or Preâ—ious 〈◊〉 they have a 〈◊〉 of their own whom they call Abunna whose 〈◊〉 is white his upper Vestimeâ—t is like a Cardinals cloak 〈…〉 before When he rides abroad on his Mule he is attended on with a great train three crosses or staâ—es are carried about him and holdeth a crosse in his own hand They have many 〈◊〉 Priests or Bishops and great store of Monasteriâ—s All their Patriarchs and Bishops are of S. Anthonies order as are the Patriarcks of Alexandria to whose jurisdiction anciently Aethiopia did belong and yet at this day they are tied to chuse their Abunna whom they call Catholike of the juriâ—diction of 〈◊〉 by the 〈◊〉 of which place he is confirmed consecrated and invested in his Ecclesiastical Rights In their Liturgy also they pray particularly for the Patriarch of Alexandria The 〈◊〉 Religion consisteth in circumcising Male and Female whether out of Religion or the ancient custom of their Nation as being descended from the ancient Aethiopians or Arabians Ismaels posterity who used to be circumcised is uncertain But most likely they are circumcised in memory and imitation of Christ who was also circumcised They use also every year to baptise themselves in Lakes and Rivers 〈◊〉 Epiphany day in remembrance of Christs baptisme who was baptized on that day in Iordan The other points of their Religion be these they abstain from such beasts as the old Law accounteth unclean they keep the Sabbath and Sunday together The Thursday before Easter they administer the Sacrament is unlearened bread but ordinarily in leavened bread all communicate standing in both kindes The Wine they receive from the Deâ—con in a spâ—on and that in the Church onely The day they receive in they must not spit till 〈…〉 After sorty days the Males are baptized the 〈◊〉 after eighty except in case of necessity and then also they give them the Eucharist they think their Children dying without baptisme shall be saved by the â—aith of their parents They confesse after every sin committed and then receive 〈…〉 They are Iacobites in acknowledging 〈…〉 and will in Christ therefore they 〈…〉 of Chalcedan for condemning Dioscorus the 〈◊〉 So they deny Confirmation Extream and 〈◊〉 They hold tradâ—ction of souls admit of painâ—ed not 〈◊〉 Images they usually excommunicate are none but 〈◊〉 and this onely belongs to the 〈◊〉 Priests and 〈◊〉 have neither Tythes nor Almes by begging but live by their labour They permit not their Bishops and Priests to marry twice Flesh is eat every Friday betwixt Easter and Whitsunday The King conferreth all Ecclesiastick promotions except the Patriarchship Of these passages see the above named Authors and 〈◊〉 the Aethiopian Liturgy in Bibliâ—thâ—ca 〈◊〉 tom 6. Alvares the King of Portugals Chaplain who lived in Aethiopia 6 years wrote the Aethiopian History Zega Zabo an Aethiopian Bishop sent into Portugal by King David the Abyssin who set out the confession of the Aethiopian faith translated by Damianus a Goes c. Q. 15 Wherein doth the Protestant Church agree with 〈◊〉 dissent from other Christian Churches A. They agree with the Greek Church in giving the Sacrament in both kindes in admitting Priests to marry in rejecting images purgatory and extreame unction and in denying the Popes supremacy in the same points also they agree with the Melchites or Syrians with the Georgians Mengrelians and Gircassians and with the Moscovites or Russians who are all of the Greek profession though in some things they differ The Protestants agree with the Nestorians in rejecting auâ—â—cular confession in permitting Priests to marry in communicating in both kinds and in rejecting Crucifixes With the Christians of Saint Thomas they agree in administring the Sacrament in both kinds in rejecting images and extream Unction and permitting Priests to marry and denying the Pope supremacy They agree with the Iacobites