the Clergy Reformation of Manners c. the Canons generally agree with those of the said Four preceding Councils At Constantinople in the year 871. in the Third year of Basilius Emperour of the East and under the Reign of Lewis 2. Emperour of the West a Council was Assembled by Basilius the Emperour against Photius the Patriarch of Constantinople in which Council he was deposed and Excommunicated and the Books he wrote against the Bishop of Romes Supremacy above other Bishops commanded to be burnt At this Council the Ambassadours of Pope Adrian the Second were present and great endeavours used to have all things therein framed to his content In this Council the Worshipping of Images was again allowed and it was Commanded That the Image of Christ should be held in no less reverence than the Books of the Gospel At Acciniacum in France a Council consisting of Ten Bishops was convened by Carolus Calvus In this Council Hincmarus Bishop of Laudunum was deprived of his Office and his eyes thrust out but Pope John the 9 th under the Reign of Carolus Crassus restor'd him to his Office because he appealed from his own Bishop and a Synod in his own Countrey to the Chair of Rome At Strasburgh in the year 899. and in the Eighth year of the Emperour Arnulphus 22 Bishops of Germany were assembled Many of the Constitutions of this Synod according to Caranza are in effect the same with the Canons of former Councils In the 46 th Canon of this Synod it is Ordained That a man whose Wife is Divorced from him by reason of her Adultery shall not marry again during her life At Ravenna in the year 903. a Council of 74 Bishops was convened whereat was present Carolus Simplex King of France In this Council the Acts of Pope Formosus had allowance and the Decrees of Stephanus the Sixth were condemned and burnt At Rhemes under the said Carolus Simplex a Council was assembled for correcting the abuses of Church-Rents a great part whereof under pretence of the Kings necessary occasions was converted by some Courtiers to their own use against which Fulco Archbishop of Rhemes declaring his mind freely in Council was slain by Vinemarus one of the Oppressors at Court the like not having been known since the Second Council of Ephesus called a Council of Briggandry wherein Flavianus Bishop of Constantinople was slain At Rome in the time of Otto the First a great Council was assembled against Pope John the 13 th or as others affirm Pope John the 12 th In this Council the Pope was accused of Ordaining a Deacon in a Stable of Simony of Adultery of making the Sacred Palace like a Baudy-House of Murthering Benedict his Spiritual Father of Gelding John an Archdeacon of raising Fire of drinking to the Devil of distributing the golden Crosses and Chalices to his Harlots of imploring help from Jupiter and Venus in his playing at Dice and of his not Signing himself with the Sign of the Cross At Canterbury in the year 975. a Council was Assembled when Dunstanus was Bishop thereof The Question that was most in debate at this Council was concerning Marriage in relation to such persons as were in Spiritual Orders the which Dunstanus whether his Crucifix spake True or False if it spake at all declared his Judgment against At Constantinople under the Reign of Nicephorus Phocas Emperour of the East was a Council convened by reason of Nicephorus his taking to wise Theophania the Reflict of his Predecessoâ— Romanus having been Witness in Baptism to Theophania's Children the which so displeased Polyeuchus Patriarch of Constantinople that for the same he debarr'd the said Emperour from Holy things and so in effect Excommunicated the Emperour of the East At Rhemes An. 992. in the Ninth year of the Emperour Otto and in the Fourth of Hugo Capeto King of France a Council was convened against Arnulphus Bishop of Rhemes for countenancing Duke Charles who claimed the Crown as next Heir being Brother to Lotharius Whereupon Arnulphus was deposed and denuded of his Episcopal Dignity who yet afterwards was restored to it again by another Council at Rhemes call'd by Pope John the Thirteenth At Arles in the year 1026. and under the Reign of the Emperour Henry the Second a Council was assembled in order to the appeasing of the wrath of God and his indignation at that time manifested against the greatest part of the whole World At Halingnustat in the year 1023. under the Emperour Henry the Second a Council was Assembled wherein great endeavours were used to make a Conformity and Unity in observation of Ecclesiastical Rites and Ceremonies in Germany wherein Laws were made concerning the degrees of Consanguinity At Triburia An. 1030. under the Reign of the Emperour Conrade the Second a Council was Assembled at which the Emperour was present wherein were made some Constitutions concerning Fasting At Sutrium in Italy An. 1046. under the Reign of the Emperour Henry the Third was an Assembly by the Emperour for the pacifying that grand Schism in the Roman Church when Three Popes at once contended for the Popedom viz. Benedict the Ninth Silvester the Third and Gregory the Sixth all which the Emperour and the Council dispoped and chose one Sindigerus Bishop of Bamberg to be Pope whom they called Clemens the Second At Rome about the year 1050. Leo the Ninth assembled a Council at Rome against Berengarius Deacon at Angiers who disapproved the Opinion of Transubstantiation viz. That after the words of Consecration the substance of Bread evanished and the substance of the Body and Blood of Christ was in the Sacrament under the Accidents of Bread and Wine whose Letters touching this matter not finding Lanfrankus Bishop of Canterbury to whom they were directed in Normandy were delivered to some of the Clergy who opening the same sent them to Pope Leo the Ninth whereupon this Council at Rome was assembled wherein the said Letters of Berengarius being read they condemned him though absent as an Heretick At Vercellis the same year Leo the Ninth assembled another Council against Berengarius At Tours in the year 1055. Pope Victor the Second Assembled a Council against Berengarius who there answered That he adhered to no particular Opinion of his own but followed the Common Doctrine of the Universal Church At Rome in the year 1059. Pope Nicholaus the Second assembled a Council of 113 Bishops against Berengarius who submitting himself to the Pope and Councils Correction they prescribed him a Form of Renunciation of his Error so there called which he accepted and recanted yet afterwards published a Refutation of the same Doctrine In this Council it was Ordained That the Election of the Pope should belong to the Colledge of Cardinals At Millan An. 1060. Pope Nicholaus the Second by Petrus Damianus held a Council wherein the Two chief points debated were touching
Law Provisional touching the Building of new Chappels 18. Whether a Seat in the Church and Priority in that Seat claimed by Prescription be Triable at the Common Law by Action upon the Case 19. A Case in Law touching a Tax made in a Parish for the making of new Bells for the Church 20. Whether a Tax for Repairs of the Church may be made by the Church wardens alone without the Major part of the Inhabitants 21. Church-Seats in the generality are in the Ordinaries power to dispose 22. Divers other Cases at the Common Law pertinent to the subject of the Premisses 23. In what respects an Inhabitant in one Parish having Land in another may or may not be Taxed as to the Church of that Parish where the Land lies 24. The difference in Law between a Parsons grant to a man his own Tithes and his grant to him the Tithes of another man as to the validity of the Grant 25. Disposal of Seats in the Body of a Church belongs of Common right to the Ordinary of the Diocess 26. In what respect a man inhabiting in one Parish shall be charged towards the Reparation of the Church of another where he hath Land and in what respects not so 27. Rates for Reparation of Churches are cognizable only in the Ecclesiastical Court and no Prohibition notwithstanding any inequality in the Rate 28. Repairers of a Chappel of Ease not discharged thereby of Reparations of the Mother-Church 29. Land in a Parish not to be Rated for the Ornaments of a Church That Rate to be according to the personal Estate 30. In what case a Prohibition lies to a Suit for Reparations of a Church not so as to a Rate made by the Major part of the Parishioners for the Ornaments of the Church 31. The Bounds of a Parish not Triable in the Ecclesiastical Court though the difference be between two Spiritual persons 32. Prohibition where a Vicar sued the Parson Impropriate for Dammages for cutting down the Trees growing in the Church-yard 33. Prescription of Repairing a Chappel of Eâ—se no discharge from repairing the Mother-Church 34. The charge of Repairing a Church refers to Land of providing Ornaments of the Church to the personal Estate and how to be apportioned between Landlord and Tenant 35. Action of Trespas lies for the Heir of such whose Coat-Armor or Monument in Church or Church-yard is by any defaced or demolished be it by the Parson the Ordinary or by any other 36. A Case in Law touching a disturbance of sitting in certain Seats in a Chancel of a Church 37. Certain Cases in Law touching striking in a Church and Church-yard and drawing a Weapon in the same 38. The difference taken between having a Seat in the Isle of a Church and a Seat in the Body of the Curch 39. A Prohibition denied on a Prescription of not Repairing a Mother-Church in regard such Prescription is meerly Spiritual 40. The Ecclesiastical Court not to intermeddle with the Precincts of Parish-Churches 41. Towards Church-Reparations all Lands within the Parish as well of Foreigners as Parishioners are ratably liable 42. Controversies touching Seats in Churches determinable in the Spiritual not Temporal Courts In what Cases the Common Law hath took cognizance thereof 1. CHURCH Ecclesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the old word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. evocare being an Assembly of men gathered out of all Mankind or evocatus per Evangelium or from the Hebrew Cahal h. e. Congregatio the true visible Church being a Congregation of Faithful men in which the pure Word of God is preached and the Sacraments duly ministred according to Christ's Institution in all things necessary to the same This in a Theological sense but the word Church in a Legal sense as here chiefly intended differs from the former as far as Dead Walls do from Living Saints there being no more here designed to be touch'd at than what refers rather to the Place than to the Persons Churches are of three sorts Cathedral Collegiate Parochial The Bishop is the Incumbent of the first Priors and Abbots were and Heads of Colledges are Incumbents of the second and Parsons of the third commonly called a Rectory being either a Parsonage or a Vicarage And that either 1 Ratione dotationis 2 Fundationis 3 Fundi 2. The Emperour Justinian Decreed That the Lands of the Church should not be sold alienated or exchanged unless it were to the Prince's house or to or with another like Religious place and that in equal goodness and quantity or that it were for the Redemption of Captives But by the Statute of primo Jac. the Possessions of the Church are protected from alienation or diminution in all respects and so as that they shall remain and continue according to the true intent of their Foundation to their Successors for ever to the uses and purposes therein limited 3. By the Common Law the Church and Church-yard are it seems the Soyl and Freehold of the Parson but the use of the Body of the Church and the Repairs and Maintenance thereof is common to all the Parishioners albeit the disposal of the Pewes in the Body of the Church or an Isle or Chappel joyning to the Body and the disposing of the charges of the Repairs thereof belong to the Ordinary insomuch that no man can challenge a Seat in the Body of the Church without shewing some special reason for the same All which appears in the Case of Boothby against Baily where Boothby being Executor of Gilbert brought a Prohibition against Baily and his Surmize was That whereas Sir Bernard Whetston was seized of the Mannor of Woodford-Hall and that he and those whose Estate he hath in the same had used time out of mind to have a peculiar Pew in the Body of the Church and that the Defendant by Suit in the Ecclesiastical Court sought to dispossess them of the same And by the Opinion of the whole Court this was no sufficient ground of a Prohibition for though the Church and Church-yard be in Law the Soyl and Freehold of the Parson yet the use of the Body of the Church and the repair and maintenance thereof is common to all the Parishioners And for avoiding of confusion the distribution and disposing of Seats and charges of Repair belong to the Ordinary and therefore no man can challenge a peculiar Seat without a special reason But if it had been Prescribed That Sir Bernard Whetstone c. had used time out of mind at their own costs to maintain that Pew and had therefore had the sole use thereof the Prescription might have stood and been warrant for a Prohibition though the Pew were in the Body of the Church And so it is in the like case of an Isle or Chappel adjoyning to the Body of the Church upon the same difference whether it hath been maintained by the whole Parish or
Custome is not otherwise the Parishioner ought to make the Grass into Hay for the Parsons Tithe Yet when the Tithes of Grass are severed from the Nine parts the Parson de jure may make it into Hay upon the Land where it grew and that de jure as well as the Parishioner himself and so Adjudged in the Parson of Columbton's Case in Devon and the Prohibition denied accordingly where the Parson had alledged a Custome of doing so but the Court held that to be needless Hill 14. Jac. B. R. Newbery and Reynold's Case per Curiam And in this case it was held That the Parson may go over the Parishioners ground in the Path-way to make the said Grass into Hay for that is incident to the Tithes A man is not bound to make into Hay the Tithes of the Grass which he cuts but he may set forth the Tithes thereof when it is in Grass-Cocks for he may then sever the Tithes of Grass from the Nine parts Pasch 17 Jac. B. Hide Ellis Hob. Case 328. Contr. Hill 14 Jac. B. R. Barham Goose P. 15. Jac. B. R. per Cur. and Prohibition denied Tr. 15 Jac. B. R. Poppinger Johnson per Cur. and Prohibition denied Pasch 13 Jac. B. R. per Cur. and Prohibition denied P. 2. Jac. B. R. Hob. 328. Hall Simonds Adjudged Likewise a man is not bound to sever the Tithe of Grass before it be put into Grass-Cocks and hath set forth the Tenth part for he may put it into Grass-Cocks out of the Swath and then set forth the Tenth part Ibid. Suit was for Tithe-Hay in the Ecclesiastical Court by the Parson it was Surmized That they had time out of mind paid to the Vicar 4 d. for the Tithe-Hay The Court awarded a Consultation for that the Modus Decimandi doth not come in question but this he may plead in the Ecclesiastical Court And in Gomersall and Bishops Case for Tithe-Hay the Court held That if there be variance between the Surmize and the Declaration all is ill In another Case in a Prohibition it was Surmized That time out of mind the Owners of the Land had found Straw for the Body of the Church in discharge of all Tithes of Hay It was the Opinion of the Court That it was no good Surmize for that the Parson had no benefit of it and a Consultation was awarded Heath Furse and Broom Tithe shall be paid thereof unless the party set forth a Prescription or Special Custome That time out of mind there hath been paid Milk Calves c. for the Cattel that have been kept upon the same Lands in which case they shall not pay Tithes Hemp pays a Predial Tithe Co. Magn. Char. 649. Herbage of ground whereon Corn was sowed the same year and whereof Tithe hath been paid the same year is not Tithable If Herbage he sold it is at the Parsons Election whether he will Sue the Owner of the Cattel that feed thereon or of the Ground for the Tithe thereof if Custome be not against it And as for Herbage growing at Lands-ends adjoyning to the Arable pays no Tithe where Tithe was paid for Arable Where an innkeeper hath paid Tithe-Hay of certain Lands and the rest of the year after puts into the same the Horses of his Guests no Tithes shall be paid for the Herbage of such Horses for it is but the After-pasture of the same Land whereof he had paid Tithes before Trin. 16 Jac. B. R. Richardson Cable per Curiam Prohibition granted Honey is Tithed by the Tenth measure thereof A Prohibition was prayed for Suing for divers kinds of Tithes inter alia for Honey upon a Surmize that it was not payable that Bees are Volatilia It was thereupon demurred but the Opinion of the Court was That Tithes are to be paid for Honey for so is the Book Fitz. N. B. and therewith agreeth Lindwood wherefore the Court awarded that there should be a Consultation Hops pays a Predial Tithe and regularly are accounted inter minutas Decimas yet in some Cases they may be Great Tithes in places where they are much set or planted Mich. 8. Jac. B. A man may set forth the Tenth part of his Hops for Tithes before they be dried Hill 14 Jac. B. R. in Barham and Goos's Case put by Serjeant Hitcham and agreed by Mountacute Hop-poles or Wood cut and employed for them are not Tithable where Tithe Hops are paid And so it hath been Resolved That if Wood be cut and employed for Hop-poles where the Parson or Vicar hath Tithe-Hops they shall not have Tithes of the Hop-poles So if a man hath a great Family and much Wood be felled and spent in House-keeping Tithes shall not be paid of such Wood. Mich. 15 Jac. C. B. by Hobart Chief Justice White Bickerstaff's Case Houses of habitation or Dwelling-houses are not properly Tithable no Tithe payable for the same nor out of the Rent reserved for them being Lett yet by a Custome Tithes may be paid for Rent reserved upon Domise of Houses of habitation although it be otherwise do jure for it might commence on good Consideration Co. 11. Dr. Grant 16. vid. Mich. 12 Jac. B. Hobart 16. Leyfield's Case Prohibition granted Otherwise of New Houses whereof there can be no Custome Ibid. But regularly Houses are not at all Tithable nor were Tithes anciently paid for Houses in London the Profits of the Churches whereof consist only in Oblations Obventions and Offerings Co. ibid. But by a Decree made An. 1535. and confirmed by Act of Parliament Stat. 37 H. 8. cap. 12. there is 2 s. 9 d. made payable to the Parson for every Pound of House-Rent for the Tithes of the Houses in London Hob. 11. But if a Modus Decimandi be alledged to pay 12 d. in every Pound of Rent for every House in such a Parish in London it is a good Modus Decimandi The aforesaid 2 s. 9 d. is to be raised and made up according to the usage and Custome of the City Stat. 27 H. 8. 20. 32 H. 8. 7. And no Tithes are payable for Houses in any City save London where a Prescription to be discharged of Tithes of a House by paying 12 d. of every Pound Rent in lieu thereof is as aforesaid a good Prescription Co. 11. 16. But Tithes regularly are not payable for Houses of Habitation nor of any Rent reserved upon any Demiss of them for Tithes are to be paid of things which grow and renew every year by the Act of God And for the Houses in London Tithes anciently were not paid as aforesaid yet the Parson of St. Clements without Temple-Bar Libelled against a Parishioner for Tithes of certain Stables 〈…〉 set forth in his Libel That of 〈…〉 â—â—scription time out of mind the 〈…〉 had used to have a Modus Decimandi after the Rate 〈…〉 Tenth-part of the yearly Rent or value of the same 〈◊〉 was the Opinion of
Yet if these be cut under 21 years growth they are accuonted Sylva Caedua and ought to pay Tithes But the Loppings of great Oaks Ashes c. though the Lops be under twenty years growth shall not pay Tithes being priviledg'd by the Bodies nor are the Shoots and Underwood growing from the Roots and Stocks of such Timber-Trees Tithable or from the Roots and Stocks of Trees above the growth of 20 years which have been felled Vid. Trees Wood Vnderwoods and Timber T TAres or Green Tares cut before they are Ripe or mowed when they are green for the Feeding of Cattel when Suit hath been commenced in the Ecclesiastical Court for Tithes thereof a Prohibition hath been granted upon a Suggestion grounded upon special Customes that no Tithes ought to be paid for the same Fetches Tares and other course Grain eaten only by the Cattel which do the Husbandry-work in the place pay no Tithe except there be a Special Custome for it Lane 16. Notwithstanding whether they are Tithable or not if cut for Horses is a Question for where upon a Libel in the Ecclesiastical Court for Tithes of Green Tares cut for seeding of Labouring Horses it was moved for a Prohibition it was not granted upon such a general Suggestion it being no ground for it Otherwise upon the Custome of the Parish That no Tithe hath been paid in such case It was Mead and Thurman's Case which is elsewhere Reported That a Prohibition was prayed upon a Suggestion of this Custome That for Tares cut or mowen before they are ripe and given to Plough-Cattel Tithes ought not to be paid And another Custome for Headlands sown with Corn used to be fed with Plough-Cattel or mowed or cut for that purpose that the Owners should be discharged of Tithes It was holden by the Court That this Suggestion grounded upon a Special Custome was good and the parties being sued for the Tithes of the Premisses in the Sp. Court the Court granted a Prohibition Timber-Trees that have been usually Top'd and Lop'd such Toppings and Loppings are not Tithable for the Law that doth priviledge the Body of the Tree doth priviledge also the Branches thereof The Law is the same if the Tree become Rotten Dry and Barren Timber-Trees in all Counties as Oak Ash and Elm after twenty years growth are not as aforesaid Tithable Also Beech Horn-Bean Maple Asp and Hasel may in some Counties where there is scarcity of other Timber and an Usage accordingly be computed as Timber-Trees and not Tithaable But any Timber-Wood if it be cut within twenty years after the first planting thereof is Tithable But on the other hand Timber-Trees once discharged of Tithes are for ever discharged and quit of Tithes though rotten dead Whether a Parson may Prescribe to have Tithes of great Trees contrary to the Common Law and the Statute of Sylva Caedua Quaere 9 H. 6. 56. It is said by Belknap That of great Trees or of Timber-Trees Tithe was never demanded and that by the Statute of 43 Ed. 3. But vid. Coke 11. par in Liford's Case the words in that Statute and in the Book of 50 E. 3. viz. Great Trees must be intended Oaks Ash and Elms of all which as well before the said Statute as since if they were of twenty years growth it seems by the Common Law Tithes were not to be paid because of their own nature they were only accounted Timber-Trees and fit for Building But of Sallows Willows Maples and the like although they be above twenty years growth yet Tithes thereof shall be paid Of other Trees of the age of twenty years growth or upwards which are Timber-Trees Tithes shall not be paid but of Sylva Caedua and Underwoods Tithes shall be paid but not of great Trees by Statute In a Prohibition the Question was Whether Trees which were above the age of 20 years growth become Rotten and be cut down for Fewel shall pay Tithe or not It was the Opinion of the Court that they shall not pay Tithes for that Tithes are payable for all increase and not for a decrease and being priviledged in regard of their high nature this Priviledge shall not be lost in regard of its decrease So if Timber-Trees become Arida Sicca c. yet because sometimes it was an Inheritance which was discharged of Tithes although it now become Dotard Tithe shall not be paid of the same for the quality remaineth though the estate of the Tree be altered If a Tree under the growth of 20 years be Top'd and the Body thereof suffered to grow till it be past that age and afterwards the Boughs being grown out again are Top'd and Lop'd again Tithes thereof shall not be paid although that the Tree was not Priviledg'd at the first cutting which was the Opinion of the whole Court of Common-Pleas Such Timber-Trees are in Law known by the name of Great Trees and Gross woods Trades and Labours pay some Tithe by usage in the nature of Personal Tithes and so Carpenters Masons c. and all Handicrafts-men have paid Tithe There was a Parson in Bristoll that sued an Innkeeper there for the Tithes of the Profits of his Kitchin Stable and Wine-cellar in a Prohibition moved for by Yelverton the Case appeared to be this The Defendant being Parson of a Parish in Bristoll did Libel in the Ecclesiastical Court against the Plaintiff being an Innkeeper of the Bear in Bristoll to have Tithes of the Profits by him made of his Kitchin Stable and Wine-cellar and lays in his Libel there That he made great gain in selling of his Beer having bought it for 500 l. and sold the same for a 1000 l. and so Libels for the Third part of the Profits of the same and sets forth in his Libel That this is due unto him per Communem Legem Angliae and sets forth in his Libel That Negotiando and Traficando he doth bargain and sell Beer in his Inn for 1000 l. which he bought for 500 l. and gained in his Sale 300 l. and better of which gain he ought to have Tithe Yelverton moved for a Prohibition setting all this matter forth in his Suggestion and further shewed That the Defendant had yearly of the Plaintiff 40 l. at the least Doderidge Justice The Defendant would have Tithe as I think also of the Kitchin-stuff Clench Clerk of the Papers informed the Court That there was a Parson who Libelled for Tithes of the gains of 10 l. for an 100 l. put out at Interest and a Prohibition was granted In this principal Case by the Rule of the Court a Prohibition was awarded Transaction differs from Composition only in this that Transaction is an Agreement touching Tithes upon things litigious and doubtful the other is Frank gratuitous and voluntary of things not contended for See Composition Treble Dammages may be had in an Action grounded upon the Statute of 2 Ed. 6. for not
other Bodies they conceived that he which kept most of the Commandments although he transgress'd in some was just before God with innumerable Pharisaical Proud and Hypocritical conceits and actions The Sadduces either from Sedec Justice because they were fevere and rigorous in Judgment or of one Sadoch the first Inventer of their Heresie or from both These Sadduces were called Minim or Minei that is Hereticks They interpreted the Scriptures after their own Sense and rejected Traditions they denied a future Reward and consequently the Resurrection they denied also the subsistence Spiritual they cooped up God in Heaven without all beholding of evil They denied Spirit altogether for they held God to be corporeal the Soul to dye with the Body the denied Angels and Devils they ascribed good and evil to a mans Free Will The Hessees Essees or Essens either from a word which signifieth Rest or Quietness and Silence or Essaei quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy They are placed by Pliny on the West of the Dead Sea a people solitary without women without Money they make no weapon of Warr nor meddle with Merchandize they have no servants but are all both free and mutually servants to each other they live perpetually chast counting continence and contentment great Vertues they swear not at all and have all things Common they avoid pleasures and riches as sins they marry nor yet do not deny the lawfulness of Marriage but the honesty of Women they shun Oyl and Neatness yet always wear a white Garment they neither buy nor sell but mutually communicate they were worshippers of the Sun for before the Sun riseth they speak of no worldly matter but celebrate certain Prayers as praying him to rise they hate an Oath no less than Perjury they keep the Books of their own Opinions and the names of the Angels they give no Sentence of Judgement being fewer than one hundred they will not so much as purge Nature on the Sabbath for fear of prophaning it thereby The Galilaeans their Doctrine was that onely God was to be accounted their Lord and Prince and would rather endure any the most exquisite Tortures than call any mortal man their Lord in other things they agreed with the Pharisees The Hemerobaptists so called from their being baptized or wash'd every day at all times of the year they were in their Doctrine of the Resurrection and in Infidelity like unto the Sadduces in other things they differed not from the Scribes and Pharisees The Nazaraeans they would not eat any thing which had life and held it unlawful to eat Flesh They disallowed the five Books of Moses They placed all Righteousness in Carnal Observations And professing to imitate Sampson they nourished the hair of their head placing all their Vertue therein The Ossens were an Issue of the Ancient Essens holding some things of theirs as concerning the worshipping of Angels and of the Sun adding thereto other Heresies of their own The Sampsaeans would not admit either the Apostles or the Prophets They worshipped Water esteeming it as a God believing that life is from thence The Massalians were a Slip of the Essees but after by Marriage with some Pseudochristians of Jewish became Christian Hereticks The Herodians thought Herod to be the Messias and entered into society for costs and charges in Common to be bestowed on Sacrifices and other Solemnities wherewith they honoured Herod alive and dead The Genites or Genists stood upon their Stock and Kindred because in the Babylonish captivity or after they married not strange Wives and therefore boast themselves of the purity of Abraham's seed The Merissaeans or Merists were as the name imports sprinklers of their Holy Water they made a division of the Scriptures and received only some part thereof The Coelicoli were also an Off-spring of the Essees and from these proceeded the Massalians they were Jews though they corruptly embraced Christianity and being baptized revolted to their former Judaism and retained the Rites of these Coelicolae or Heaven-worshippers they had their places of prayer abroad in the open air The Ophitae or Serpentines worshipped a Serpent saying that he first procured us the knowledge of Good and Evil for which God envied him and cast him from the first Heaven into the second whence they expect his coming esteeming him some virtue of God and to be worshipped The Caiani which commend Cain for Fratricide saying that Cain was made of the power of the Devil Abel of another power but the greatest power was in Cain to slay Abel The Sethiani were worshippers of Seth the Son of Adam who affirmed that two men being created in the beginning and the Angels dissenting the Feminine power prevailed in Heaven for with them they held are Males and Females Gods and Goddesses Eve perceiving that brought forth Seth and placed in him a Spirit of great power that the adversaries power might be destroyed Of Seth they held that Christ should come of his Stock yea some of them conceived him to be the very Christ The Heliognosti were such as worshipped the Sun and held that the Sun knew all the things of God and yielded all necessaries to men The Frogg-worshippers were such as held that worship was due to those croking Creatures thereby thinking to appease Divine Wrath which in Pharaâ—h's time brought Frogs upon the Land of Egypt The Accaronites were such as held that worship was to be performed unto a Flye and did worship it accordingly probably for the same blind reason that others of them worshipped Frogs for Divine Wrath was executed by the one as well as by the other The Thamuzites of Thamuz the Son of a heathen King they held that his image was to be worshipped and abroed accordingly the Jewish Women that were bewitched with this Heresie worshiped this image of Thamuz with Tears and continual Sacrifices and held further that Pharaoh which ruled in Egypt in Moses his time was of that Name The Samaritans were those Jewish Hereticks who held especially the Cuthaeans among them an abstinence from pollution by the Dead or Bones the Slain the Sepulchres they held washing their bodies changing their vestments when they enter into the Synagogue they held such Heretical opinions that the other Jews would have no dealings with them they held that only the five Books of Moses were Canonical Scripture the rest they recived not they held that neither the Trinity nor the Resurrection was to be acknowledged they wash'd themselves with Urine when they came from any stranger being thereby as they held polluted they held themselves prophan'd by the touch of one of another Faith therefore if they touch'd one of another Nation they div'd themselves garments and all in Water they held a dead Corps in abomination presently If they met a Jew or Christian they said Touch me not They call themselves