Cloyster but hearing Gods Word read That the Abbot exceed not the proportion of his Monks in eating drinking cloathing sleeping and working and that he be not given to gadding abroad That the servants after the refection of the brothers eat by themselves and that the same Lessons be read to them which were read to the Brothers That Hallelujah be omitted in the Septuagesiâ—a That Novice must neither be shaved nor cloathed with a Monks garment till his time of probation be expired and promise made by him of obedience according to Saint Bennets rule That none be set over Monks but he that is a monk That in Lent the Brothers do work till the nineth houre then repaire to Masse and in the evening let them take their refection These are the chiefe duties to which Saint Bennets Monks are enjoyned by the aforesaid Synod And whereas at first the Monks were Lay-men and had no Priest but such as came from abroad at last they were permitted to have Priests of their owne and that they should receive Tythes First-fruits Oblations Donations as well as other Priests by Gregory the great Boniface and other Popes as may be seen in Gratian. Q. 23. What were the Rites and Institutions of the Monks of Cassmum A. This was the first Monastery of the Benedictins where divers Rites were observed which are not in Bennets Rule The chief are these Fourteen dayes before Easter all the Altars are stript of their ornaments and covered with black the Images are vailed Gloria Patri is not sung Three nights immediatly before Easter the Night Service continueth till the morning and is joyned to the Mattins no hells are rung the lights are put out the Abbot washeth the Monks feet In the Parasceue late a little bread and water is taken On Easter Eve in the night time the Tapers are kindled On Easter day before Masse there is a Procession with Burning Tapers and Holy Water the Priests singing and praying The two next dayes after Crosses Holy Water and Reliques are carried about with the Gospel and burning Tapers with singing and saluting each other with holy kisses the Priests being in their rich Copes Six severall times in the yeare they enter into the Refectory singing namely on Christmasse day on the Epiphany on Palme Sunday on the Holy Sabbath on Easter day and the third day in Easter week Every Lords day they have 12. Lectures and so many on their chief Festivals namely Christs Nativity the Epiphany the Purification of Mary the two Martyrs Faustinus and Iuletta S. Scholastica S. Bennet Ascension day the Festivals of the Apostles S. Laurence S. Mary S. German S. Andrew on these Eves they fast they doe not kneel nor work but on the lesser Festivals they read but eight Lessons and afterward they work Their meat and drink is measured to them according to the discretion of the Abbot When they receive new garments which is about S. Martins day they march singing with Tapers burning in their hands into the Vestry or Wardrobe where this Gospel is read Be not carefull what you shall eat nor what you shall drink nor for your bodies with what they shall be cloathed Then having prayed they lay down their old garments and receive new They begin their Lent on Quâ—â—quagesima Sunday and a few dayes before they receive wax for lights with which they are to read in the night time They confesse to one another twice a day in the morning of their failings by night in the evening of their failings by day They must not walk either within or without the Covent with a staff except they be weak What work soever they are about in the kitchin or else-where they sing Psalms They are shaven all together on certain days namely at Easter Ascension day the first of August the first of September and first of October and at S. Martins day and Christmasse If Easter fall out late they are shaved a little before Septuagesima and in the Quinquagesima Q. 24. What is the manner of electing their Abbots A. Each Monastery is to chuse an Abbot from among themselves either by generall consent or of the better part If there be none among them fit for that place then they may chuse out of some other Monastery when he is chosen it is not in their power to depose him If a Clergy-man be chosen Abbot he must leave off his former Function Two Abbots must not be chosen for one Monastery nor must one Abbot be over two Monasteries they must not meddle with secular affairs If an Abbot do not punish grievous enormities he is to be sent to another Covent where he is to do pennance but not in his own because of the strict subjection and obedience by which the Monks are tyed to their Abbots If the Covent chuse an unfit man for their Abbot the Bishop of the Diocesse with the neighbouring Abbots or the Prince of the place may depose him and choose another Now Princes ordinarily choose such as they please and impose them upon the Monks but the Abbot when he is chosen must be consecrated by the Bishop of the Diocesse who hath power to visit the Monasteries within his jurisdiction and to correct what is amisse If the Abbot shall refuse to submit to the Bishop he is suspended from the Communion till he repent Neither must he alienate any thing that belongs to the Covent without the Bishops consent if he do otherwise he must be degraded and the things alienated restored again by the Bishops command What is conferred by devout persons on the Monastery must not be converted by the Abbot to his own particular use No man must erect a Monastery without the Bishops consent nor must the Abbot travell into a forrein Country without leave from his Diocesan who must not do any thing that may tend to the prejudice of the Monastery which if he doe he is to be excommuncated Neither must he without the consent of the other Abbots depose an Abbot or alienate the things belonging to the Monastery for the Abbots offence In case of injury the Abbot may appeal from the Bishop to the Prince or to a Counel and some Abbots there are who with their Monasteries are onely subject to the Pope as Cassinum The Monastery of S. Maximinus near Trevers is subject onely to the Emperour in temporals and to the Pope in spirituals Anciently the Election of the Abbot was ratified by the Emperour or Prince in whose Dominion the Monastery was but afterwards the Pope extorted this power from the Emperour and drew all investitures to himself to whom the Abbots swear allegeance and fealty The Ceremony used by the Emperour in the Abbots confirmation was the delivering of a Staff and Ferula into his hands to put him in mind of his Pastoral Office Q. 25. What were the Nuns of this Order and what were their Rules A. Scholastica Sister to Bennet erected the Order of
whose Sacrifice the Father is well pleased but also to sheâ— Preachers that their prayers must like Incense ascend before God and that the good fame of their life and Doctrine must be like the fume of Incense smelling sweetly among all men The Deacon also reads the Gospel in a high place that it may be heard the better and to shew that it ought not to be preacheâ— in corners but as Christ saith on the house topps this is also in imitation of Christ who when he would reach his Disciples went up into an high mountain The Gospel is read with the Deacons face against the North that the frosen and cold hearts of the Northern Nations might be warmed and melted by the comfortable heat of this bright Sun of the Gospel When the Deacon salutes the people he signes himself with the â—rosse on the forehead to shew he is not ashamed of the Crosse of Christ and likeways on the breast to put us in minde that we should be ready to crucifie our affections with Christ. At the reading of the Gospel all stand up bare-headed to shew their reverence Swords and Staves are laid aside to shew their peacable mindes and the Book is kissed to declare by this their love and affection to the Gospel They say that Christ performed the Deacons part when he preached and prayed for his Apostles Their third and highest Sacred order is Priest-hood when the Priest is ordained the Bishop with some other Priests lay their hands on his head and anoint his hands with oyle to signifie that not onely must the Priest have his head stuffed with knowledge but his hands must be supple and ready to do good workes the Bishop also delivers into his hand the Chalice with the VVine and the Patin with the hoaft saying Receive power to say Masse for the quick and dead and to offer Sacrifice to God in the name of the Lord. Then the 〈◊〉 kisseth the Priest to shew he is his equal in respect of order whereas the Deacon and Sub-Deacon kisse the Bishops hand to shew they are of an inferiour order The Priest must not say Masse till he first have washed and confessed if he be guilty of any deadly sin and have put on first the Amictus which like a vaile covers his head and shoulders to shew how Christs Divinity was vailed by his humanity 2â— the Alba or Talaris because it reacheth to the heeles in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by its whitenesse signifieth innocency and by its length perseverance two vertues fit for Priests 3. The Girdle or Belt about their loynes to shew the subduing of their concupiscence 4. The Stola or Orarium about the neck and hanging crosse-way on the breast signifie that the Priest most undergo the yoak of Christ and still meditate on his Crosse. 5. The Mappula or Manipulus which is a Towell or Handkerchief for wiping away the sweat from their faces and moysture from their eyes representing also the purity that ought to be in the Priests lives 6. The Casula over all the other garments signifying charity which is above all vertues Christ exercised the Priests office when he administred the Eucharist when he offered the Propitiatory Sacrifice of his body on the Altar of the Crosse and yet whilest he is making intercession for us in heaven Q. 17. Wherein consisteth the office of the Bishop A. Under this name are comprehended Popes Patriarchs Primats Metropolitans Arch-Bishops and Bishops Some will have the Bishop to be a particular order but indeed the order of Priest and Bishop is all one in respect of catechising baptising preaching administring the Eucharist binding and loosing The Bishop then is an office of dignity not of order he hath nine priviledges above the Priest namely of Ordination Benediction of Nuns consecration of Bishops and imposing hands on them Dedication of Churches Degradation holding of Synods making of Chrisme hallowing of Cloathes and Vessells Because Bishops are Superintendents and Overseers therefore they have the highest Seat in the Church they are consecrated on the Lords day only and at the third hour because then the holy Ghost descended on the Apostles to whom Bishops have succeeded At the Bishops consecation there must be present at least three to wit two Bishops and the Metropolitan that the gifts of the Spirit may not seem to be giveâ— by stealth and in corners in this they follow the example of Saint Iames who was made Bishop of Ierusalem by Peter Iames and Iehn In the Bishops consecration two hold the Bible over his head one pouring the benediction on him and the rest laying their hands on his head By this Ceremony is signified not onely the conferring of the gifts of the spirit but also the knowledge which the Bishop must have of the Gospel and the care he must undergoe to support it On the Saturday in the evening he is examined concerning his former life and the Trinity is three times called upon for a blessing The next morning he is examined concerning his future conversation and faith and then his head and hands are annointed and the Mytre is set on his head the Staffe also and Ring are given him The Priest is annointed with oyl but the Bishop with chrism that is Oyl and Balsome to shew that the higher he is in dignity the more fragrant must his fame and conversation be He must excel in knowledge and good works represented by the annointing of his head and hands Christ performed the Bishops office when he lifted up his hands and blessed his Apostles saying Receive the holy Ghost whose sins you forgive they are forgiven c. Q. 18. What colours do they hold sacred in the Church of Rome A. Four namely White Red Black and Green White is worn in the festivities of Saints Confessors and Virgins if they be not Martyrs to shew their integrity and innocency In festivities also of Angels because of their brightnesse in the feast of the Virgin Mary of All Saints yet some then wear red of Iohn Baptists Nativity of Saint Pauls Conversion of Saint Peters Chair also from the Vigil of Christs Nativity to the eighth day of Epiphany except there be some Martyrs days between On Christs Nativity on the feast of Iohn the Evangelist on the Epiphany because of the Star thaâ— appeared to the wise men on the day of the Lords supper because then the chrisme is consecrated on the holy Sabbath till the eighth day of the Ascension on the Resurrection because of the Angel that appeared in white on the Ascension day because of the bright cloud that carried up Christ to Heaven and the two Angels then in white on the feast of dedication because the Church is Christs Spouse which ought to be innocent and immaculate The Red colour is used in the Solemnities of the Apostles Evangelists and Martyrs for they shed their blood for Christ in the Festivity of the Crosse also in Pentecost week because the
theefe as hateful to God as an ignorant Idolater 4. When we look upon the confused multitude of Religions in the world let us learne to tremble at Gods judgements to make much of the light whilest we have it to hold fast by the truth to embrace it with all affection and the Ministers thereof for if once we forsake the right way which is but one we shall wander all our daies after in by-paths and crooked lanes of error which are innumerable if we reject the thread of Gods word presented to us by the Church a thread I say surer than that of Ariadne we shall be forced to ramble up and down through the inextricable Labyrinth of erronious opinions It stood with the justice of God to suffer men who in the begining were of one language and religion to fall into a Babel and confusion both of tongues and false religions for not retaining the truth to dig to themselves broken Cesterns which would hold no Water for rejecting the fountain of living Waters to surfet upon the poysonable flesh of quails who grew weary of the bread of Angels and with the swine to eat husks who would slight the wholsome food of their Fathers house If the Iewes put Gods word from them and judge themselves unworthy of Eternal Life Loe Paul and Barnabas will turn to the Gentiles Act. 13. 46. 5. In reading this Book we shal finde that the whole rabble of vain phantastical or prophane opinions with which at this day this miserable distracted Nation is pestered are not new revelations but old dreams of ancient Hereticks long agoe condemned by the Church and exploded by the publick authority of Christian Magistrates but now for want of weeders these Tares spring up again in the Lords field and are like to choak the good corne unlesse the Lord of the Harvest send forth labourers into his Harvest 6. The reading of this Book may induce us to commiserate the wretched condition of a great part of the World buried as it were in the darknesse of ignorance and tyranny of superstition To blesse God for the light and freedom we enjoy whereas they are not greater sinners than we but except we repent we shall all likewise perish let us not then be too high-minded but fear and when we think we stand let us take heed-least we fall God hath already permitted divers of those old obsolet and antiquated hereticall opinions to break in amongst us the times are now come that men will not suffer wholesome Doctrine but having itching ears after their own lusts get them an heap of teachers turning their ears from the truth and giving themselves unto Fables 2 Tim. 4. Thus is the Lord pleased to deal with us he suffers Heresies to repullulate that they who are approved among us may be manifested He permits Prophets and Dreamers amongst us but it is as Moses saith to prove â—s and to know whether we love the Lord our God with all our hearts and with all our souls Deut. 13. To conclude whereas all men are desirous of happiness and immortality but few walk in the right way that conduceth to it being there are such multitudes of by-waies as we may see by this Book let us follow the counsel of the Prophet Ier. 6. 16. Stand in the waies behold and ask for the old way and walk therein and yee shal finde rest for your souls And thus good Reader having shewed thee the true use of this book I leave it to thy perusal beseeching God to keep us from the by-waies of error and to lead us into the way of truth A. R. The desire of some Friends hath occasioned the publishing of this list of Books compiled by the Author 1. RErum Iudaicarum or the Jewish affairs in four Books 2. An Exposition on the first fourteen Chapters of Genesis 3. Rasura Tonsoris 4. Mel Heliconium 5. Mystagogus Poeticus 6. Virgilius Evangelisans 7. Christiados Lib. 13. 8. Chymaera Pythagorica 9. The New Planet no Planet 10. Meditations on Predestination 11. Medicus medicatus 12. The Philosophical Touch-stone 13. The picture of the Conscience 14. Colloquia Plautina 15. Wollebius Christian Divinity translated cleered and enlarged 16. Gnomologicum Poeticum 17. Enchiridion Oratorium Poeticum 18. Isagoge Grammatica 19. Arcana Microcosmi 20. A â—aveat for reading the Alâ—oran 21. A Refutation of Doctor Brownes vulgar errours 22. A Refutation of the Lord Bacon Doctor Harvey and others 23. Sir Walter Raleighs History Epitomised 24. Observations on Sir Walter Raleigh 25. The Second part of the History of the World 26. Leviathan drawn out with a hook 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or A View of all Religions c. Books not yet published but ready for the Presse viz. 1. DIvine Moral Natural and Historical exercises on the whole Book of Genesis 2. Melissomachia 3. Religionis Apotheosis 4. Paraphrasis Virgiliana 5. Virgilius Triumphans 6. Psychomachia Virgiliana 7. Epigrammata Romana COLLOQUIA 1. CVlinaria 2. Convival 3. Cubicularia ia 4. Tertullianicum 5. Apnleanum 6. Sidonianum 7. Petronianum 8. Persianum 9. Terentianum 10 CiceronianuÌ„ c ☞ THe Reader may please to take notice that this Book being the 27. in order also the 15. in order and the 25. which is the second part of the History of the World Corrected by the Authors own Hand and by him owned as the best and perfectest Copy are to be sold by Iohn Saywell at the Grey-hound in Little Britain LONDON These Books are to be sold by Iohn Saywel at his shop at the Signe of the Grey-Hound in Little-Britain London viz. THe History of the World the second part being a continuation of the famous History of Sir Walter Raleigh Knight together with a Chronology c. by A. R. The true Copy whereof is distinguished by the Grey-Hound in the Frontispice from any other whatsoever though coloured by a pretended representation of the Authour in the Title page An exact collection of the choicest secrets in Physick Chyrurgery both Câ—ymick and Galenick by Leonard Phioravanâ— Knight Doctor Edwards and others Speedy help for Rich and Poor as to the Griping of the Guâ—s Cure of the Gout c. by Hermaâ—â—â— Vanderheyden an experienc'd Physitian Mr. Charles Hoole's Grammar in Latine and English the shortest orderliest and plainest both for Master and Scholar of any yet extant Also his Terminationes examplae de â—linatâ—â—â— conâ—ugationum and Propria quae â—â—atibus Quae 〈◊〉 and As in praesenti englished and explained for the use of young Grammatians And there is now lately printed a new Primer entituled Mr. Hoole's Primer more easie and delightsome for the learner then any yet extant having 24. several representations of Persons Beasts Brids c. answering the several letters of the Alphabet in a copper plate laying also the surest foundation for true spelling the defect whereof in the ordinary teaching 〈◊〉 so much complained of The practice of Quietnesse by Bishop Web. The Revelation of certain
came of Eleazer And the government held out in some sort till Herod the first overthrew it by thrusting out the lawful Priests and substituting at his pleasure unworthy men The like was done by the Roman Governors then were the Levites deprived of their tiths by the chief Priests The singers were permitted by Agrippa the younger to wear a linnen garment as well as the Priests they retained then some Priests and Levites they had also Scribes and Lawyers who exercised Ecclesiastick Jurisdiction with the Elders of the people They had also Synagogues of their profession abroad in Alexandria Cilicia and other places Acts. 6. 9. and in Iudea too whither the people met to pray and hear the Law and Prophets read The Synagogues had their Rulers Acts 13. 15. who did interpret the Law they were also called Prophets Scribes and Lawyers but the Government of the Jewish Church was much pestered by the Samaritans Esseans Sadduces and Pharises Nazareans who rejected the books of Mojes Hemerobaptists who washed themselves daily and the Herodians who held that Herod was Christ the Esseans contemned marriage and thought themselves holier then other men therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints they would have had all things equal The Samaritans rejected all Scripture except the Pentateuch and were the sworn enemies of the Iews The Pharisees were so called from Separation for they separated themselves from other men accounting all profane but themselves They placed all Sanctimony in outward shews The Sadduces so called from Justice denied providence subjected all things to our will denied the souls Immortality Angels and the Resurrection The Scribes perverred all by their sophistical glosses on the Law Of these things see Sigonius Bertram Iosephus and others Q. But what Church government have the Iewes at this day A. In Rome Venice Worms Mentz Frankford on the Moen Fridburg Amsterdam and in divers places of Poland Bohemia and elsewhere they have their Synagogues where they use to pray together and to hear the Law read Before they come thither they wash themselves and scrape their shooes with an iron fastened in a wall before the Synagogue They enter with great reverence bowing themselves towards the Ark where their Law is kept and are tied to a set form of prayer which they must read in their books they that cannot read must hearken diligently and say Amen though they understand not what is read for their Liturgy is the old Hebrew which they generally understand not They utter divers brief benedictions and after them some short prayers and because they cannot sacrifice being banished from Ierusalem the place appointed for sacrifice therefore in stead thereof they read the Law concerning sacrifices and offerings and some Expositions thereof out of the Thalmud which they understand not They pray in particular for the rebuilding of Ierusalem and their return thither which they dayly expect for which they expresse great joy and vociferation Then they read a long prayer collected out of the Psalms with some part out of the first Book of the Chronicles ch 30. Then they conclude with singing these words of Obadiah vers 17. But upon mount Sion shall be deliverance and there shall be holinesse and the house of Iacob shall possesse their possessions c. And the house of Esau shall be stubble c. And Saviours shall come upon mount Sion to judge the mount of Esau and the Kingdom shall be the Lords Other Songs also they sing much to this purpose and when they sing or say these words Hearken O Israel the Lord our God is one God they turn their heads to the four corners of the world intimating thereby that God is every where King There be some of their prayers which they are bound to say every day twice standing strait thinking that thereby they shall merit But when they utter these words of Isai. 6. 3. Holy Holy Holy Lord God of Sabbath the Earth is full of the Glory they leap three times They hold that whosoever doth speak whilest they are praying shall eat burning coales when they are dead After this they utter an execrable praver against all Christians and baptized Jews Then they pray for peace bowing their head to the left then to the right hand and depart out of the Synagogue with their faces stil towards the Ark like crabs going backward They use also to go slowly out of the Synagogue lest by making haste they might seem to be weary of praying When they mention the adoration which is given to Christ by Christians they spit on the ground in detestation thereof Q. What circumstances do the Iews now observe in praying A. They pray being girt standing upright with their faces toward Ierusalem laying their hand on their heart and bowing their head They hold it a great sin in praying to belch yawn spit or break wind because they hold the Angels to be there present but if any be necessiated to break wind he must beg pardon of God who hath made him a body so full of holes he that prays must make no interruption though a Serpent should bite him or the King of Israel speak to him They are bound to utter an hundred blessings every day In praying they must not touch their naked skin They hold sneezing in prayers to be a good signe but breaking wind to be ominous and they beleeve that whosoever saith heartily Amen to their prayers hasteneth their Redemption Q. What is the time and order of their Evening prayer A. About five in the afternoon the Door-keeper of the Synagogue with a hammer knocks at their doores warning them to repair to Evening prayer When they are come they sit down and begin their service with these words of the 84. Psalm Blessed are they that dwell in thy house Then the Precentor having said or sung some Psalms and half that holy prayer called Kaddesh the whole Synagogve saith eighteen prayers according to the number of bones in a mans back And then the Praecentor comes down from his Pulpit and falls upon his knees before the Ark after the example of Ioshuah Iosh. 7. 6. and layeth his left hand under his face because it is said Cant. 2. 6. His left hand is under my head This the people do likewise and with their faces covered and towards the ground they say the sixth Psalm Having ended their Evening Prayer and pawsed a while they begin their night prayers which they should say after supper but because it would be inconvenient to return late to the Synagogue and many times they are drunk after supper therefore before they depart they say some prayers but if any have a quarrel with his neighbour he takes the Liturgy-book and shuts it clapping his hand upon it intimating hereby that he would pray no more till his neighbour were reconciled to him Q. Why do the Iews beside the Sabbath keep holy the Monday and Thursday A. Ezdras appointed that the people should meet three times
The opinions of the eleventh and twelfth Centuries 5. Of the Albigenses 〈◊〉 other Sects in the twelfth Century 6. The â—spansâ— thirteenth Century 7. The Sects of the fourteâ—â—th Century 8. Of the Wicklevites 9. The 〈◊〉 of the fifteenth Century 10. The opinions of the 〈◊〉 Century to wit of Luther and others 11. of 〈◊〉 sprung cut of Luther anisme 12. Of Protestants 〈◊〉 Of the other opinions held this Century 14. The 〈◊〉 beads of Calvins Doctrine 15. Of other opinions â—eld this age 16. of divers other opinions in this age 〈◊〉 and the causes of this variety and confusion in the Church SECT VIII Quest. WHereas we have had a view of the different Heresies in Christian Religion the first 600. years after Christ now let us know what were the chief opinions and authors thereof in the 〈◊〉 Century A. The Heicetae professed a Monastical life but 〈◊〉 taught that the service of God consisted in holy â—ances and singing with the Nuns after the example of Moses and Miriam Exod. 15. upon the overthrow of Pâ—â—roh in the Red Sea Gnosimachi were haters and 〈◊〉 of all learning or Book knowledge teaching that God required nothing from us but a good life Of these we have too many in this age But Christ tells us that Life 〈◊〉 consists in knowledge And God complaineth by the Propâ—et that his people perish for want of knowledge So Christ sheweth that destruction fell on Jerusalem because she knew not her day and the Lord complained that his 〈◊〉 had lesse knowledge then the Oxe or the Asse Therefore 〈…〉 given Lips to the Priest to preserve knowledge aâ—d Christ by his knowledge hath justified many saith the Prophet The Armenii taught that the holy Ghost proceeded onely from the Father and not from the Son Thaâ— Christ rose from the dead on the Sabbath day whereas the Scripture tells us plainly that he arose the third day They observed also the Jewish sacrifices They 〈◊〉 first â—o baptise the Crosse then to worship it They taught it was not man that sinned but Satan by tempting â—im and that man had not propagated by carnal 〈…〉 if he had not sinned They denyed Original sin and held that all who died before Christ were 〈◊〉 for Adam's sin They ascribed no efficacy to the â—acraments and yet held baptism absolutely necessary They placed the Children of unbaptized Infants if they were of faithful Parents in earthly Paradise if oâ— unfaithful in hell They never baptised without 〈◊〉 the Eucharist They held baptism without 〈◊〉 ineffectual they used rebaptization They permiâ—red the husband to dissolve Matrimony when he pleased and denied prayers for the dead and the eternity of hell fire And that the souls were not in blisse till the Resurrection And taught that then there should be no wonen at all but that they should be converted into men Chazinzarii were so called from Chazâ—s which in their language signifieth the crosse for â—â—ey taught that the crosse onely was to be worâ—â—â—pped therefore they were named Staurolatrae or crâ—ss-worshippers They prosessed also Nestorianism The Tâ—â—etopsychitae held that the souls died with the bodies Theocatagnostae were such as reprehended some oâ— Gods actions and words Ethnophrones were Paganising Christians who with Christianity taught Gentile supersâ—ition The Lampetiâ—ns so called from Lampetius their author taught that there should be no distinction of Garments among religious men They condemned also all Vows The Maronits so named from one Maron held with Eutyches Dicscorus and the Acephâ—â—â— that Christ had but one nature and will these were afterward reconciled to the Church of Rome Q 2. What opinions were held in Religion within the eighth Century A. Agonyclitae held that it was superstition 〈◊〉 prayer to bowe the knees or prostrate the body therefore they used to pray standing The Icâ—noclaâ—â—â— or Iconomaâ—hi taught that it was Idolatry to have â—mages in Temples The Aldeâ—ertins so called from Aldeâ—â—rtus a French man their author beleeved that he had holy reliques brought to him by an Angel from the farthest part of the world They equalled him with the Apostles and rejected Pilgrimages to Rome they hâ—ld that his haires and nailes were as well to be woâ—shipped as the reliques of Saint Peter they beleeved that he knew their sins and could forgive them without confession The Albanenses held that all Oaths were unlawful that there was no original sin nor any efficacy in the Sacraments nor any use of extream uâ—ction nor of confession nor of excommunication that the Sacraments lost their efficacy if given by â—â—cked Priests that there was no free will some 〈◊〉 that they held transanimation and the eternity of the world and that God did not forsee evil That there should be no Resurrection nor generall judgment nor â—ell Q. 3. What were the opinions held in the â—inth and tenth Centuries A. Cladius Bishop of Taurinum condenmed Pilgmages Images Invocation of Saints and taught that baptism without the sign of the Crosse was noâ—â—â—â—tism One Gadescalcus whom some say was a French man held the heresie of the Praedestinati and that God â—ould not have all men to be saved and consequently that Christ died not for all Photius a Grecian â—â—nied the Procession of the holy Ghost from the Son and held that there was no reward for the good or bâ—d till the general judgement that there was no purgatoâ—y he condemned second marriages and prayers for the dead he held it no sin to hurt an enemy even with lying and perjury Fornication with him was no sin he dissolved marriages at pleasure He maintained usury sacriâ—â—dge and rebaptization and taught that Children were not to be baptized till the eighth day He gave the Eâ—charist to Infants the cup to the Laiâ—y denyed extreâ—â—â—nction and administred the Sacrament in Leavâ—â—ed Bread Iohonnes Scotus a Benedictine Monk and Sâ—hloar of Becie not Duns Scotus subtilis held that in the Eucharist was onely the figure of Christs body Bertramus a Presbyter taught that the body of Christ which is in the Eucharist was not the same who was born of the Virgin The same opinions were maiâ—tained by some in the tenth â—enturie Q. 4. What were theÌ„ opinions of the eleventh and twelfth Centâ—ries A. â—erengarius Archdeacon of Anjou taught that 〈◊〉 body was not corporally but figuratively in the Sacrament Horibert and Lisoius in France taught Maâ—icheism The Simoniacks held it lawful to buy and fell Church preferments The Reordinantes would admit no Simoniack Priests till they were reordained At Millaâ— a new Sect of Nicolaitans brake out reaching the necessity of promiscuous Copulation Sabellianism 〈◊〉 out also this age In the twelfth Century marâ—â—â—us of Padua taught that the Pope was not Christs successor that he was subject to the Emperor that there was no difference between Bishops and Priests and taht Church-men should not enjoy temporal estates The Bongomilii whose author was one Basti a Physiâ—ian renewed the heresies of Arrius the
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-Whitsun-week and on Christmasse and other festival dayes let there be no speaking in the
Saint Austins Monks and of his Eremites He as we said before wore on his naked body a Coat of Males his bed was a hard board without either straw or coverlid with often kneeling kissing of the ground and beating it with his forehead and nose he made his hands and knees hard like a Callus or Corn and his nose crooked This order at first was ruled by a Prior afterward Pope Iohn 22. gave them an Abbot The Carthusians or Charter Friers were instituted by Bruno born in Collen and professor of Philosophy in Paris about the year of Christ 1080. upon this occasion being present at the singing of the office for his fellow Professor now dead a man highly reputed for his holy life the dead corps suddenly sitteth up in the Beer and crieth out I am in Gods just judgements condemned these words it uttered three several days at which Bruno was so affrighted that a man held so pious was damned what would become of himself and many more therefore concluded there was no safety for him but by forsaking the world hereupon he with six of his scholars betook themselves to a hideous place for dark woods high hills rocks and wilde beasts in the Province of Dolphinie neer Grenoble the place was called Carthusia whence his Monks took their name and there built a Monastery having obtained the ground of Hugo Bishop of Grenoble who also became a Monk of that order By their rule these Monks should wear sack-cloth or a hair shirt next their skin a long white cloth-coat loose with a hood and a black cloak over when they walke abroad The Lay-Brothers wear a short coat to their knees They eat no flesh at all they buy no fish but eat them when offered they eat branny bread and drink wine mingled with water On the Lords day and fifth day of the week they feed onely upon cheese and egges On the third day or Saturday on pulse or pot-herbs on the second fourth and sixth upon bread and water onely Every one dresseth his own meat they eat apart and but once a day Yet on the chief Festivals of Christmasse Easter Whitsuntide Epiphany Purification the twelve Apostles Iohn Baptist Michael Martin and all-Saints they eat twice a day and together at one Table and then may talk together at other times they must keep silence every one hath his own cell wherein they pray read meditate and write books and in these cells they observe the Canonical hours but their Mattins and Vespers they keep in their Churches and have Masse on these days wherein they eat twice They are not suffered to go abroad except the Prior and Procurator and that upon the affairs of the Covent They are limited to enjoy a certain quantity of land a certain number of sheep goats and asses which they must not exceed They must admit no women into their Churches nor were they to have in one Covent above twelve Religious meâ— besides the Prior and eighteen Converts or Lay-Brothers with a few servants who are not to come into the Quire where the Prior and his brothers sit but these are in a lower Quire by themselves They never admit any again into their society who once leaves them These were the ancient rules to which they were tyed but in some things are fallen off now the Monks of this order have a meeting or chapter yearly at Carthusia about their own affairs hither two Monks out of every Cloyster do repaire where they stay fourteen days this order was confirmed by Pope Alexander the third An. 1178. they came into England An. 1180. and seated themselves at Witham neer Bath Q. 4. What were the Monks of Saint Anthony of Vienna the Cistertians Bernardins and Humiliati A. About the year of Christ 1095. Saint Anthonies Monks of Vienna were set up by Gastho and Gerondus two Noble men of that place and were to live according to Saint Austins rule of which we have already said The Cistertians began about the year 1098. by one Robert Abbot of Molismenia who as we have said taking offence at the loose lives of the Benedictines by the perswasion of Steven Harding an Englishman forsook that society and being accompanied with one and twenty other Monks came to Cistertium in Burgundy where they erected their Covent Here they resolved to stick close to the rule of Saint Bennet and to cut off all the superfluities of apparrel and dyer introduced by the loose Monks of that order and because they did not find that Saint Bennet ever possessed Churches Altars Oblations Tythes and Sepultures or that he had Mills Farmes or that he ever suffered Women to enter into his Covent or that he buried there any except his own Sister therefore they meant to abandon all these things and to professe poverty with Christ they would not suffer their Monks to meddle with Husbandry or any secular affairs and with Saint Bennet they ordered that their Monastery should consist but of twelve Monks and an Abbot They must keep silence except it be to the Abbot or Prior. If any Monk run away from his Monastery he must be forced back again by the Bishop The Cistertiant must be contented with two coats and two hoods they must work with their hands and observe strictly their fasts they must salute strangers by bowing their head and body and in imitation of Christ must wash their feet No Fugitive is to be received into the Covent after the third time The Abbots Table must be furnished for strangers This order was confirmed by Pope Vrban the second An. 1100. and came into England An. 1132. Their colour was gray whence in the beginning they were named Grisei The Bernardines so called from Saint Bernard Abbot of Clarivallis were the same with the Cistertians but that as we said before they wear a black coat over a white cloak Yet on festivals they wear the Cistertian habit to shew whence they came The Bernardines and Cistertians are not subject to Advocats or Bishops And Pope Alexander the third ordered that if the Bishop refused to blesse the Abbot he may receive benediction from his own Monks The Humiliati arose in Germany about the year of Christ 1164. in the time of Frederick Barbarâ—ssa who in his Wars against Lambardie brought captive thence into Germany multitudes of men with their Wives and Children these growing weary of their long exile cloath themselves in white and approaching to the Emperour fall down at his feet begging pardon for their delinquency from this posture they were called Humiliati the Emperour being moved with their tears and habit gave them leave to return home into their Country who being returned resolved to live a Monastical life therefore they built Monasteries in which they gave themselves to prayer fasting meditation and making of cloth Innocent the third did first ratifie this order and then their succeeding Popes They wear a plain coat a Scopular and a white
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
the house of Iacob for ever to this City of the Church shall the Kings of the earth bring their glory and honour in that day he that is feeble shall be like David and the house of David shall be as God See Isa. ch 2. ch 55. and ch 65. Ier. 16. Ezech. 21. Dan. 2. Zach. 12. Luke 1. Rev. 21 and many more places which speak of the Churches felicity under the Gospel but not a word of a millenarie Reign Q. 9. Wherein doth the vanity of the Millenaries opinion consist An. 1. In giving to Christ a temporall Kingdome of a thousand years whereas his Kingdome is eternall it shall stand fast for ever of his Kingdome shall be no end saith the angel 2. In giving him an earthly Kingdome whereas his Kingdome is heavenly My Kingdome saith he is not of this world It is not from hence it is within us 3. In making his Kingdome to consist in earthly pleasures in eating drinking fighting c. all which are directly against the nature of his Kingdome which as the Apostle saith Rom. 14. 17. Is not meat and drink but righteousnesse peace and joy of the Holy Ghost the end of his coming was to fight with no other weapon but with the two edged sword of his word proceeding out of his mouth he was the prince of peace the dove that brought the olive branch in his mouth he brought peace in his birth he preached peace in his life and recommended peace to us at his death and as Saint Austin saith pacem nobis reliquit iturus ad Patrem pacem nobis dabit perducturus ad patrem his peace he left with us and his peace he will bring again to us 4. In this their imaginary Kingdome they bring Christ down from heaven before his time for the heavens must contain him till the restitution of all things which cannot be till the last Judgement it is an Article of our Creed that Christ shall come down from heaven to judge the quick and the dead which shall not be till the last day 5. He is to sit at Gods right hand untill be hath made his enemies his footstâ—â—l Ps. 110. 1. But these men will bring him from thence before he hath obtained this conquest and triumph which is not to be obtained till the last day and consummation of all thing 6. They are injurious to Christ to bring him from his place and condition of glory to play the part of a butcher and executioner in murthering of men with the sword here on earth an office ill beseeming him and no wayes suitable to his glorious condition and mercy who came to save sinners and not to destroy them 7. The Scripture mentioneth no other Resurrection of the bodies but such as shall rise at the last day Iohn 6. 39 40 44. in the end of the world when he shall have delivered up the Kingdome to God 1 Cor. 15. 22. where we shall be caught up in the clouds to meet the Lord in the aire and shall be ever with the Lord 1 Thes. 4. 15. but this Millenarie Resurrection is long before the last day and end of the world neither in it shall we be ever with the Lord if we are with him but a thousand years 8. The Scripture doth not speak of three comings of Christ but of two onely the first when he came in humility the second when he shall come in glory unto them that look for him shall he appear the second time without sin unto salvation Heb. 9. 28. let them shew us out of Scripture a third coming and we will believe them 9. Christ tells us Iohn 14. 2. that in his Fathers house that is in heaven are many mansions thither he is gone to prepare a place for us that where he is there we may bâ— but he is in heaven in his Fathers house there doth he prepare a place for us and not here upon earth for so we shall not be where he is but he will be where we are which is repugnant to his own words 10. They make the time of Christs second coming to Iudgement certain in affirming it shall be at the end of their thousand years but this is repugnant to Christs words who faith that his coming shall be sudden secret and unexpected like the coming of a thief in the night like the coming of Noahs stood or the fire of Sodom so that of that day and 〈◊〉 knoweth no man no not the angels in heaven nor Christ himself as he is man 11. Whereas the condition of Christs Church here on earth is mixed consisting of Saints and reprobates of sheep and goats of good and bad fishes of wheat and chaffe of corn and â—ares they give Christ such a Church as is without sinne or sinners as need no preaching nor Sacraments no Pastors and Jeachers no Advocate with the Father no Christ to appear for us in the presence of God and lastly such a Church as is not subject to persecution affliction sufferings and trouble all which is directly repugnant to Gods word and condition of the Church miâ—â—tant here which is subject both to infirmities and afflictions 12. Antichrist shall not be destroyed till Christs second coming to Iudgement as the Apostle sheweth 2 Thes. 2. 8. That Christ shall destroy him with the brightnesse of his comming but the millenaries will have him to be destroyed before the beginning of their thousand years which is flat against Scripture 13. They do exceedingly wrong the Martyrs in bringing their souls down from heaven where they have the fruition of God and his angels to reign here on earth and to enjoy carnall and sensuall pleasures the meanest of the Saints in heaven must be in a far better condition than the greatest martyr in this earthly Kingdome 14. The reward that is promised to the Saints after this life is not a Kingdome here on earth but the Kingdome of heaven a house made without hands eternall in the heavens a mansion in our heavenly Fathers house to sit with Christ in his throne to be caught up in the clouds to meet the Lord in the air and to be ever with the Lord to be with Christ in Paradise to enjoy life eternall c. 15. Whereas they dream that Ierusalem shall be rebuilt and the Iewes shall reign in Iudea a thousand years with christ is directly also against Gods word which Ezech. 16. 53. 55. sheweth that the Iews shall be restored to their former estate when 〈◊〉 and Sodom shall be restored which will never be and Gen. 49. 10. The Scepter shall depart from Iuda when Sâ—iloh cometh Ierusalem saith Saint Hierom est in aetornos collapsa cineres fallen into everlasting ashes and never to rise again 16. Whereas they dream that in the millenarie Kingdome sacrifices circumcision and all other Iewish ceremonies shall be used 't is plainly to deny that christ ever came in the flesh or that he offered himself a propitiarory sacrifice to put an
quietnesse and tranquility he is not in fire earthquakes and whirlwinds but in the soft and still voyce it s not the quaking of the body but humility and reverence of mind which he requires these Sectaries deny all ministeriall Ordinances and knowledge got by study and industry pretending an inward light from the spirit and that all our Learning got by Preaching Hearing Reading or Catechising iâ— but notionall and carnall and hanging upon the tree of knowledge they blasphemously prate also that Christ had his failings and that he distrusted God on the Crosse when he cryed out My God my God why hast thou forsaken me by which they overthrow the work of our Redemption which none could perform but he that knew no sin in whose lips was found â—o guil whom his enemies could not accuse of sin They will not have Ministers to preach for titheâ— which they call wages and yet our Saviour saith That the labourer is worthy of his wages and the Apostle That they who serve at the altar should live by the alâ—ar and if they communicate of their spirituall things why should they not participate of the peoples temporall things They will not have particular houses for preaching and prayer and yet among the Iews was the temple and Synagogues and after Christianity was settled Churches were erected They cannot abide studied or methodicall Sermons nor expouâ—ding nor learning in matters of Divinity by which we see how ignorant these people are who despise such helps as God hath given for propagating the Gospel Is it not better to studie and premeditatâ— than to utter quicquid in buecam veâ—erit undigested immethodicall ignorant trash Christ and his Apostles expounded and opened the Scriptures and yet these men reject expounding these men are also against singing of Psalmes a duty practised by Christ and urged by Saint Paul and Saint Iames. They reject infant-Baptisme and yet to infants belongeth the kingdome of heaven They will have no set days for Divine worship and consequently the Lords day must be of no account with them They will have no prayer before and after Sermâ—n and yet the Apostles joyned prayer with their Doctrine and breaking of bread Acts 2. 24. neither did they ever undertake any weighty businesse without prayer They condemn set houres of prayers and yet we read in the Acts of the Apostles that the third and ninth houres were set houres of prayer but by these wild Fancies we may see how crosse-grained these people are in contradicting every thing even Gods word it self if it be not consonant to their shallow reason which they call the spirit but it is indeed the spirit of giddinesse with which they are troubled and trouble others for the rejecting of all outward forms and decent ceremonies in Religion iâ— the overthrow of Religion it self which thought it consist not in ceremonies yet without them it is like a man stript naked of his garments and so for want of them exposed to all injuries of weather and danger of death The leaves of a tree are not the fruit thereof and yet without them the fruit will not prosper Q. 14. What other opinions do the Quakers hold An. Not to mention their â—orrid blasphemies in saying that some of them are Christ some God himself and some equall with God because they have the same spirit in them which is in God They maintain that the Scripture is not the word of God that out preaching is conjuration that expounding of Scripture is adding to it that the letter of Scripture is carnall that the word is not the rule to try the spirits that the soul is a part of God and long existent before the body that there is no Trinity that Christ hath no other body but his Church that Christs coming in the flesh was but a figure that all men have a light in them sufficient to salvation that the man Christ is not ascended into heaven that there is no imputation of Christs righteousnesse that prayer for remission of sinnes 〈◊〉 needlesse that we are justified by our own inherent righteousnesse that there is no 〈◊〉 life or glory to be looked for but in this world that there is no locall heaven nor hell nor resurrection of the body that many of them cannot sin that the calling of our Ministry is Antichristian that our preaching is altogether uselesse that themselves are immediately called by God that our worshiping of God in the Church is heathenish that the of children with water in Baptisme is Antichristian that we have no Sacraments that Dâ—vids Psalms are â—arnall and noâ— to be sung that in our Churches which they â—ll breasts houses God is not worshipped 〈◊〉 Christ 〈◊〉 to destroy all propertie and that therefore all things ought to be common that no man is to be called Master or Sir or to be saluted by the way and that one man ought not to have power over another here we see that these men despise Magistracy reject the Ministry sleight all decency and ordinances in Christs Church and in a word overthrow as much as in them lyeth all Religion and piety setting up a Babel of their own full of impiety ignorance aud blasphemie these are the fruits of too much liberty and the effects of reading Scripture by ignorant and malicious spirits who like spiders suck poyson out of the sweetest and wholesomest flowers and like mad men use that sword of the word to destroy themselves and others which was ordained to saye and defend us from our enemies Q. 15 Wherein do the absurdities and impieties of their opinions consist An. 1. In rejecting all Vniversity Learning because Christ and his Apostles were never taught in Schools but this opinion is ridiculous for Christ and his Apostles taught no other Divinity for the matter than what is taught in Universities the difference is onely in the manner of attaining this knowledge for they had it by inspiration we by study labour and instruction and yet the prophets had their Schools and Colledges both on the hill of God 1 Sam. 10. 5. 10. and at Bethel 2 Kings 2. 3. and at Iericho v. 5. and at Naiâ—th 1 Sam. 14. 20. Elisha had his Colledge 2 Kings 6. 1. 2. They will not have us expound Scripture because the Apostles expoundeâ— them but this conceit is also frivolous for to what purpose did Christ appoint Doctours and Pastors to continue still with his Church if they are not to expound Scripture what the Apostles expounded briefly we expound more fully In their expositions there be many intricate obscure high and figurative passages which require a further exposition God did never reveal all his truth at one time Among the Jews we read that Ezra the Scribe and the Levites expounded the Law Neh. 8. Christ took a Text and expounded it Luke 4. and so did Philip Acts 8. 3. They will not have Ministers to be called Masters but I would know of these men whether they that labour in
the Image of God original and actual sin and free will 3. Their opinions concerning the Law of God concerning Christ Faith Iustification and good works 4. Their Tenets concerning pennance fasting prayer and almes 5. Their opinions concerning the Sacraments and Ceremonies used in those controverted 6. What they believe concerning the Saints in Heaven 7. Their Doctrine concerning the Church 8. What they hold concerning Monks Magistrates and Purgatory 9. Wherein the outward worship of the Church of Rome consisteth and first part of their Masse 10. Their dedication of Churches and what observable thereupon 11. Their Consecration of Altars c. 12. The Degrees of Ecclesiasticall persons in the Church of Rome Their sacred orders office of the Bishop and what colours held Sacred 13. Wherein the other parts of the Masse consisteth 14. In what else their outward worship doth consist 15. Wherein consisteth the seventh part of their worship and of their holy days 16. What be their other holy-days which they observe canonical hours and processions 17. Wherein the eighth part of their worship consisteth their ornaments and Vtensils used in Churches dedicated to Christ and the Saints their office performed to the dead SECT XIII Quest. 1. WHat is the Doctrine of the Church of Rome at this day and first of the Scriptures A. Though they maintain the same Scriptures with us the same Commandments the Lords Prayer and the three Creeds of the Apostles of Nice and of Athanasius yet in many points they differ from other Churches which briefly are these 1. They hold that Apocrythal Books are for regulating our faith and manners of equal authority with the Canonical Scripture such are Iudith Tobias third and fourth of Esdras the Book of Wisdom Ecclesiasticus Baruch the Epistle of Ieremie the thirteenth and fourteenth Chapters of Daniel the Books of Macchabâ—es and that part of Hester which is from the tenth verse of the third Chapter 2. They preferr the vulgar Latine Edition to the Hebrew and Greek Texts 3. They hold that there is no necessity to translate the Scripture into Vulgar languages 4. That the Scripture is not to be read of Lay-people except of such as are discreet judicious and learned and are authorised by the Ordinary 5. That the Masse is not to be celebrated in the Vulgar tongue 6. That the sense and interpretation of the Scripture depends upon the Churches approbation 7. That the Scriptures by reason of their difficulty and obscurity are not fit to be read by the Laity or to be judges of controversies 8. That the Scriptures have four different senses namely the Literal Allegorical Tropological and Anagâ—gical which are to be expounded according to traditions written and unwritten according to the practise of the Church the consent of Fathers and interpretation of Councels confirmed by the Pope 9. That the Scriptures are not of absolute necessity for the being of a Church seeing there was a Church from Adam to Moses for the space of two thousand years without any Scripture being onely guided and instructed by traditions without which the Scriptures are not perfect as not containing all Doctrines necessary to salvation Q. 2. What are their Tenets concerning predestination the Image of God Original sin and Actual and Free-will A. 1. They hold election mutable because the Elect may totally fall from faith and righteousnesse 2. That sin foreseen was the cause of reprobation in respect of the positive act of condemnation and some of them hold that foreseen works were the cause of election 3. concerning the Image of God they hold that it consisteth most in charity and that this is Gratia gratum faciens Grace which makes us acceptable and that it is a habit infused whereas they say that Gratia gratis data is the gift of Miracles 4. That man in the state of innocency did not stand in need of any special assistance by which he might be excited to good workes 5. That original sin is not in the understanding and will but in the inferiour part of the soul onely which they call the flesh that concupiscence and ignorance are onely infirmities and remainders of original sin That the Virgin Mary was without original sin That Infants dying in original sin onely are punished with the paine of losse not with the paine of sense That original fin is taken away by baptisme and that in the regenerate it is remitted and not imputed or to be called a sin but onely as it is the cause and punishment of sin that some actual sins are of their own nature veniall and some mortal That the sin against the holy Ghost is pardonable 6. They hold that in free-will is required not onely a liberty from coaction but also from necessity that an unregenerate man can by his own strength without Gods special help perform some moral good in which there may be no sin found That an unregenerate man hath freedom of will in matters of salvation though not without the help of grace so that he may hinder or further his conversion and may by his natural power cooperate with grace Q. 3. What are their opinions concerning the Law of God concerning Christ faith justification and good works A. 1. They divide the two Tables so that they make but three commandements in the first and seven in the second making one commandement of the first two and two of the last They hold that Idols and Images are not the same and that the Images of Christ and of the Saints may be worshipped without Idolatry That equivocation may be used in some cases and an officious lye 2. Concerning Christ they hold that he was not ignorant of any thing and that he did not attain to knowledge by learning That he descended truly into Hell in respect of his soul and there preached to the Fathers in prison and delivered them from their Limbus so that they had nor as yet entered into Heaven till Christ by his death had opened the gates thereof which Adam shut by his sin That Christ did merit by his sufferings not onely for us but also for himself that glory which he enjoyes after his Ascension 3. Concerning faith they say that Historical miraculous and saving faith are one and the same that the special application of the promises of grace belongs not to faith but to presumption That faith hath its residence onely in the intellect and not in the will That faith is an assent rather then knowledge That justifying faith may be totally lost in the regenerate That true faith may be without charity That we are not justified by faith alone That man by the natural strength of free-will can prepare himself for future justification being assisted by the holy Spirit In his preparation are contained these acts namely Fear Hope Love Repentance a purpose to receive the Sacrament a resolvtion to live a new life and to observe Gods Commandements 4. Concerning justification they say that the first is
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.
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
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
Bishopricks but now none Chalcedon hath a Metropolitan and sixty Churches but no Bishops The Metropolis of Nicaea hath fifty Churches but no Bishop at this time Ephesus hath fifty Churches but no Bishop Philippi the Metropolis of Macedonia hath one hundred and fifty Churches Antiochia of Piâ—idia is Metropolis of fourty Churches Smyrâ—a is Metropolis of eighty Churches but fourty or fifty persons make a Church in Greece Most of the Metropolies in Asia are â—â—ined The Greeks at Constantinople are distributed into certain Churches where they meet on Sundays and holy days their greatest congregations scarce exceed three hundred persons Their chiefe Feast is that of Maries assumption every Lords day in Lent the Patriarch sayeth Masse sometimes in one Church sometimes in another where he collects the almes of well disposed people They have no musick in their Churches the Women are shut up in their Churches within latises that they may not be seen by the men In the Patriarchs own Church are to be seen the bodies of Mary Salome of Saint Euphemiâ— and the Murble Pillar to which Christ was bound when he was scourged They have also in the Greek Church Hieromonachi and Priests whom they call Popes 〈◊〉 may consecrate and say Masse They have theâ— Lay-Monks Deacons and Sub-Deacons and their Anagnostes who read the Domâ—nical Epistle and other things The Monks who are all of Saint Basils order have their Archimandrithes or Abbots Their Monks are not idle but work they are called Caloieri the Patriarch Metropolites and Bishops are of this order and abstain from flesh but in Lent and other fasting times they forbear fish milk and egges the Greeks celebrate their Liturgies in the old Greek tongue which they scarce understand On festival days they use the Liturgy of Basil on other days that of Chrysostâ—me They have no other tranâ—lation of the Bible but that of the 70. Q. 3 What other Nations professe the Greek Religion besides those alâ—eady named A. The Moscovites and Armenians â—s for the Moscovites they with the Russians were converted by the Greeks and are with them of the same communion and faith saving that they differ from the Greeks in receiving children of seven years old to the Communion in mingling the bread and wine in the chalice with warm water and distributing it together in a spoon besides they permit neither Priest nor Deacon to officiate or take orders except they be married and yet when they are actually in orders will not allow them to marry they dissolve marriage upon every light occasion the Arch-Bishop of Mosco their chief Metropolitan was wont to be confirmed by the Patriarch of Constantinople but is now nominated by the Prince or Great Duke and consecrated by three of his own Suffragans whereof there be but eleven in all that Dominion but the Bishops of South Russia subject to the King of Poland have submitted themselves to the Pope and whereas the Russian Clergy were wont to send yearly gifts to the Patriarch of Constantinople residing at Sio or Chios now the Grâ—at Duke himself sends him somewhat yearly toward his maintenance the Bishops of Moscovia besides their Tythes have large rents to maintain them according to their Place and Dignitie and they have as large an Ecclesiastical Jurisdiction as any Clergy in Christendome they do so highly esteemthe Scriptures and four General Councels that they touch them not without crossing and bowing Besides their Patriarch and two Metropolitans of Novograd and Rostove they have 4 Arch-Bishops and six Bishops besides Priests Arch-Priests Deacons Monks Nuns and Heremites The Patriarch of Mosco was invested in his jurisdiction by Hieronymo the banished Patriarch of Constantinople or Sio because in the Isle Chio or Sio was the Patriarchs seat after he was banished by the Turk from Bâ—zantium The Bishops in their Solemnities wear rich Mitres on their heads embroydered copes with Gold and Pearle on their backs and a Crosiers staff in their hands when they ride abroad they blesse the people with their two fore-fingers All Bishops Arch Bishops and Metropolites are chosen by the Great Duke himselfe out of their Monasteries so that first they must be Monks before they can attain these dignities so they must be all unmarried men The Ceremonies of the Bishops inauguration are in a manner the same that are used in the Church of Rome Preaching is not used in this Church onely twice a year to wit the first of September which is their new years day and on Saint Iohn Baptists day in the Cathedral Church a short speech is made by the Metropolite Arch-Bishop or Bishop tending to love with their neighbours obedience and Loyalty to their Prince to the observation of their Fasts and Vows and to perform their dntiâ—â— to the holy Church c. Clergy there keep out learning to keep up Tyranny The Priests crowns are not shaven but shorne and by the Bishop anointed with oyle who in the Priests ordination puts his Surplise on him and sets a white crosse on his breast which he is not to wear above eight days and so he is authorised to say sing and administer the Sacraments in the Church They honour the Images of Saints their Priests must marry but once the 〈◊〉 people pray not themselves but cause the Priests 〈◊〉 pray for them when they go about any businesse or journy Every year there is great meetings to solemnise the Saints day that is Patron of their Church and to have prayers said to that Saint for themselves and friends and so an offering is made to the Priest for his pains for he lives on the peoples benevolence and not on Tythes once a quarter the Priest blesseth his Parishioners houses with persume and holy water for which he is paid but whatsoever benefit the Priest makes of his place he must pay the tenth thereof to the Bishop The Priest wears long 〈◊〉 of hair hanging down by his ears a gowne with a broad cape and a walking staff in his hand He wears his surplise and on solemne days his cope when he reads the Liturgy They have their Regular Priests who live in Covents In Cathedral Churches are Arch-Priests and Arch-Deacons every Priest hath his Deacon or Sexton Q. 4. Are there any store of Monks Nuns and Ereâ—ites in Moscovia A. Every City abounds with Monks of St. Basils order for many out of displeasure others out of fear in avoid punishment and others to avoid taxes and oppression do embrace this life besides the opinion of â—â—â—rit they have thereby When any is admitted he is by the Abbot stript of his Secular Garments and next to his skin is cloathed with a white Flâ—nnel shirt over which is a long Garment girded with a â—road leathern belt The upper Garment is of Say of a â—ooty-colour then his crown is shorne to whom the Abbot sheweth that as his haires are taken from his head so must he be taken from the world this done he anoints his crown with
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
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 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
appease that tumult got secretly away But before they were all departed one of them called Drewjis whom they called Doctor Nucius out of pâ—re spight laying hold of the Father being sick in his bed thundred to him in these words Thou villain thou fruit and groanings of the Gallows where where is now your governing and authority now the time of prayers is past c. Having drag'd him out of bed by head and shoulders they with some assistance bound him with cords and delivered him to the custody of the Mistresse of the house to be safely kept till night In the mean time the valiant Charles surrounds the house with his men and besieged it which the woman seeing cut the cords Being loose he takes a trident fork wherewith assaulting them as with a sword he put to flight forty men through other houses whom he hastily pursuing was unawares surprised by others and brought to Groeninghen But behold the miracle to that very place where this naked of all truth Messias with his forky Scepter and this Shoemaker or Cobler beyond his Last had with his Trident put so many to flight did the water-dreading Anabaptists resort and render unto God infinite thanks for the religious priviledges thereof Of this lewd Messias who was now well acquainted with the fetters of Groeninghen it was asked in his torments whether those routs of whom he was ring-leader were out of pretence of saâ—ctity raised to robbe the publick treasuries as many thought which yet as some say was denied For he hardening himself against even the most cruel torments could be inflicted on him still cried out Destroy destroy destroy Monkes Popes kill all Magistrates and particularly our own In the midst of these bawlings being miserably worried out he gave up the Ghost THEODORuS SARTOR Quis quaeso hic Sartor 〈…〉 erit ille Quî rogo Ceruentis domine dignus erat THE CONTENTS THEODOR the Botcher turnes Adamite he affirmes strange things his blasphemy in forgiving of sins he burns his cloathes c. and causeth his companions to do the like He and his rabble goe naked through Amsterdam in the dead of night denouncing their woes c. and terrifie the people They are taken and imprisoned by the Burgheâ—s but continue shamelesse May 5. 1535. they are put to death some of their last words IN the year of our Lord one thousand five hundred thirty and five upon the third of February at Amsterdam in a street called Salar street at the house of Iohn Siâ—rid a cloth-worker who at that time was gone into Austria about some businesse there 〈◊〉 â—even 〈…〉 and five women of the same perswasion of which flock the Bell-weather was Theodoruâ— Sartor who rapt into a strange enthusiasme and 〈◊〉 stretching himself upon the ground stark-naked upon his back before his brethren and sisters seemed to pray unto God with a certain religious dread and horrour Having ended his prayers he affirmed that he had beheld God with his eyes in the excessive and inefâ—â—ble 〈◊〉 of his glory and that he had had communication with him both in heaven and in hell and that the day of his judgement was at hand After which he said to one of his companions Thou art decreed to eternal 〈◊〉 and shalt be cast into the bottomless pit at 〈◊〉 the other cried out The Lord God of Mercy 〈…〉 passion on me the Prophet said to him be of good 〈◊〉 now art thou the sonne of God thy sins are forgiven thee Upon the eleventh day of February the foresaid year the persons aforementioned unknown to their husbands repaired to the same Augias's stable This Prophet or Seer having entertained them with a Sermon of three or four hours long casts a helmet a brest plate a sword and other armes together with all his cloathes into the fire Being thus stark naked and his companions who yet had their cloaths being uncovered he peremptorily commanded them to do the like as being such as must be as safe as himself He further affirmed that the children of God ought to look upon all things of this world with contempt and indignation And since Truth which is most glorious in her nakednesse will not admit the deformity of any earthly disguise whatsoever he affirmed that they ought in all things to conform themselves to that example of Truth and Justice A great many hearing these things having quite cashier'd all 〈◊〉 offered up their shirts smocks and petticoats and whatsoever 〈◊〉 of earth as a burnt-offering unto God The Mistresse of the house being awaken by the stink which these cloathâ— made in burning and going up into the upper chambers she findes this deplorable 〈◊〉 of immodesty and impudence but the 〈…〉 influence of propheticall integrity 〈…〉 to that passe that she was drawn in 〈…〉 in the same â—ire of 〈…〉 he advised to continue alwayes a constant 〈…〉 to the unblameable truth Going out of the house in this posture about three of the clock the 〈…〉 and women marched barefoot after him crying 〈◊〉 with a horrid voyce Woe woe woe the heavy wrath of 〈◊〉 the heavy wrath of God c. In this fanatick errour 〈…〉 hypocondriack rabble run about the streets 〈◊〉 such a horrid noisâ— that all Amsterdam seeme◠〈…〉 and tremble at it as if it had been assaulted 〈…〉 enemy The Burghers not having the least 〈◊〉 of such a strange and unlook'd for Accident for this 〈◊〉 action happen'd in the dead of nigâ—t 〈…〉 and getting these people lost to all 〈◊〉 and modesty up to the Palace clapâ— them into prison Being so disposed of they would owne no thoughts of shame or chastity but would justifie their most 〈◊〉 and naked Truth In the mean time the fire being 〈◊〉 they broke into the house where it was and wondring 〈◊〉 their casting off their cloathes into the fire which had since reached the bed they made a shift to quench it But the other distracted and mad people such as deserved to be sent to their kindred the Savages and Heathens inconvincibly persisted in their pestiferous opinion and so upon the fifth of May the same year they expiated their wicked impieties by their death Ones farewell saying was Praise the Lord incessantly Anothers was O God revenge thou these our sufferings Others cried out Woe woe shut thine eyes DAVID GEORGE Heretici plures visi hic cui visus ego illi Pluribus in 〈…〉 sque Haeresiarcha fui THE CONTENTS DAVID GEORGE the miracle of the Anabaptists At Basil he pretends to have been banished his Countrey for the Gospels sake with his specious pretences he gaines the freedome of the City for him and his His Character His Riches He with his Sect enact three things His Sonne in Law doubting his new Religion is by him questioned and upon his answer excommunicated His wifes death He had formerly voted himself immortal yet Aug. 2. 1556. he died c. His