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
the ground of all Government and Greatnesse 2. By divers reasons it is proved that Religion of all Common wealths and humane societies is the foundation 3. That Princes and Magistrates ought to have a special care in setling and preserving of Religion 4. That one Religion onely is to be allowed in a Common wealth publickly 5. In what Respects different Religions may be tolerated in private 6. A Christian Prince may not dissemble his Religion 7. Why God blesseth the professors of false Religions and punisheth the contemners thereof 8. False Religions are grounded upon policy and what use there is of Ceremonies in Religion 9. The mixture and division of Religions and of Idolatry 10. How the Gentile Religion in worshipping of the Sunne seems to be most consonant to natural reason with divers observations concerning Sun-worship and the knowledge the Gentiles had of a Deity and the Vnity thereof with some glimmering of the Trinity 11. That the honour maintenance and advancement of a Priest-hood is the maine supporter of Religion 13 That the Christian Religion is of all others the most excellent and to be preferred for diver reasons being considered in it selfe and compared with others with an exhortation to the practice of religions duties which is true Christianity The Contents of the First Section Of the Church Disciplin Sacrifices Ordination Publick place Buildings first erected for Divine Service and days of Divine Service befâ—re Moses 2. Of the Church Government under Moses difference of the High Priests from other Priests 3. Of the Church Government from him till Solomon 4. Of the Government after Solomon till the division of the Tribes 5. Of Solomons Temple and the outward splendor of the Iewes Religion 6. Of the Office of the Levites of the Prophets Scribes Pharises Nazarites Rechabites Essenes Sadduces and Samaritans 7. Of the ancient observation of their Sabbath of the observation of their Passover of the feasts of Pentecost Tabernacles new Moons of Trumpets and of Expiation of their Sabbatical year and their Iubilee 8. Of their ancient Excommunications how God instructed them of old and of the maintenance allowed by the Iews to their Priests and Levites 9. Of the Government after the Iews were carried captive into Babylon 10. Of the Iewish Church Government at this day their Prayers Sabbaths Feasts Book of the Law Passover what observable thereupon and whether to be permitted among Chirstians in the exercise of their own religion and wherein not to be communicated with by Christians 11. Of the Iewish preparation for morning prayer Fast in August Beginning of their new year Feast of Reconciliation Ceremonies in reading of the Law 12. Their Church Officers Feast of Dedication and of Purim Fasts Marriages Divorcements Circumcision Redemption of the first born their duty toward the sick and ceremonies about the dead SECT I. Quest. WAs there any Religion Church Government of Discipline in the beginning of the World Answ. Yes For then was the Word preached and Sacraments administred We read of Sacrifices offered by Cain and Abel and likewise the distinction of clean and unclean beasts By Faith Abel sacrificed Heb. 11. Noah's sacrifice was pleasing to God Gen. 8. This could not be will-worship for such is no wayes pleasing to God it was therefore according to his Word and Commandement There was also Excommunication for Adam and Eve for their disobedience were excommunicated out of Paradise which was then the type of the Church and every soul not circumcised the eighth day was to be cut off from the people of God Gen. 17. The Word then being preached for God preached to Adam in Paradise and doubtlesse he preached to his Children out of Paradise the Sacraments administred and Excommunication exercised which are the three main points of Church discipline it follows there was then a Church and Church Government Q. Was there then any Ordination A. Yes doubtlesse for God is the God of order nor was it fit that he who mediated between God and the people by preaching prayer and sacrifices should thrust himselfe into that office without ordination therefore God ordained Adam he some of his Children as Cain and Abel and whereas Gen. 4. we do not read that Cain and Abel did sacrifice but only brought their Offerings to wit that Adam might offer them up to God for them it argueth that as yet they had not received ordination and its likely that ordination then was performed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Imposition of hands which custome the Jewes retained in ordaining their Levites Num. 8. 10. and after them the Christians in ordination of Ministers Act. 6. 6. 1 Tim. 5. 22. which ceremony the Gentiles used in Manumission of their servants and the Jewes in ordination of their Synedrion or the Judges imposed their hands so Moses and Ioshua laid their hands upon the 70. Elders and Moses is commanded by God to lay his hands upon Ioshuah the Son of Nun Numb 27. 18. Q. Was there then any publick place of Sacrificing A. Yes upon the same ground that God who is the God of order will have all things done in his Church with order and decency the meeting also together in one place to hear and pray and offer sacrifice did maintain amity amongst Gods people Besides we read Gen. 25. 22. that Rebecca when the children strugled in her womb did not stay at home but went to wit to the publick place where Gods worship was to enquire of the Lord and because in this place God used to shew his presence to his people by some outward signe it was called Gods presence therefore Gen. 4. 16. Cain went out from the presence of the Lord that is he was excommunicate out of the Church but we must not conceive that as yet there were any material buildings for Gods service for in the beginning men conceived it unfit to include God within the narrow bounds of a material Temple whom the Heaven of Heavens cannot contain therefore they worshipped him in the open air either upon hills for they thought low places were unbeseeming the most High God hence they called every hill Gods hill or else if they were necessitated to sacrifice on the sea shore or in some low plain they made their Altars so much the higher which from their altitude they called Altaria and these places of Divine worship they named Templa from contemplation The very Gentiles thought it unfit to confine the Sun their chief God to a narrow Temple seeing the whole world was his Temple and after they had built Temples for their Deities they would have them for a long time to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or open-roofed Q. Why were the Groves and high places condemned in Scripture A. Because they were abused both by Jewes and Gentiles to superstition idolatry and all uncleannesse therefore God commands them to be cut down Exod. 34. 13 Deut. 7. 5. 12. 3. 16. 21. Iosiah destroyed them 2. Kings 23.
their superstitious Church discipline if I may so call it Of which see Lucian in his Syrian Goddesse out of whom I have this description By this and by what we are to speak of the Gentile idolatry we may admire the madnesse of those men who being made after the image of God do subject and enslave themselves to dead images to senselesse blocks and stones which have eyes and see not eares and heare not then not without cause did David say that they who made them are like unto them he meanes those that worship them for not the Artificer but the Worshipper makes the Idol So the Poet Qui fingit sacros auro vel marmore vultus Non facit ille Deâ—s qui colit iste facit And it is strange to see how cold and sparing we are in the worship of the true God how zealous and expensive they are in the service of their false gods they can cut their flesh and cry from morning to evening with Baals Priests they can part from their gold and silver their jewels and ear-rings to make them a golden Calf yea they can offer their sons and daughters to be burned in the fire to Moloch and yet there is no sin so repugnant to God as Idolatry for it is repugnant to his entity because an Idol is nothing in the world saith the Apostle it is repugnant to his unity because he is but one but false gods or idols are many it is repugnant to him as he is verity because Idols are lying vanities it is repugnant also to him as he is life because Idols are dead and senselesse things it is repugnant to his purity for Idols are called filthinesse pollution and abomination in Scripture it is also repugnant to the love he carrieth to his Church for it causeth jealousie in him and therefore he calleth Idolatry Whoredom and Idoters Adulterers and they that worship Idols are said to goe a Whoring after other gods it is likewise opposite to gods goodnesse therefore idolatrie is particularly called sin as if it were the only sin in the world so Exod. 32. 22. This people is prone to sin that is to idolatry so Lament 1. 8. my people have committed a sin that is Idolatry and as it is most repugnant to Gods nature so it is to almost all his commandments To the first because it makes other gods then he To the seond because it makes graven Images and worships them To the third because it takes Gods name in vain by giving it to the creature even to stocks and stones To the fifth because it gives the honour due to parents uno senselesse Idols for the Idolater saith to the stock thou art my Father and to the stone thou hast begotten me Jer 2. 27. To the sixth commandement because the Idolater is a horrible murtherer in not sparing his own children To the seventh for Idolatry is not onely spiritual Adultry but the cause also of carnal pollution and of unnatural lust for among the Indiáns they practised Sodomy in the sight of their Idols as a part of that worship due to them Lastly it is against the eighth commandement for the Idolater is a sacrilegious thiefe stealing from God his due and giving it to his Idol as the Prophet complaineth Hos. 2. 8. There are three sins inseparable companions of Idolatry namely Witchcraft Coveteousnesse and carnal Pollution For the first The Apostle Gal. 5. 20. joyneth Idolatry and Witchcraft together The Ephesians as they were given to Idolatry so they were to Magical Arts and as soon as they forsook their idolatry they forsook also their witchcraft and burned their conjuring books Acts 19. 19. as Manasseh reared up Altars for Baal so he used inchantments and dealt with familiar spirits and Wizzards 2 Kings 21. 6. hence proceeded diabolical inspirations and Enthusiasmes Oracles and many other inchanting tricks As for covetousness it is no wonder that it accompanies idolatry for it is a kind of idolatry and so the Apostle calls it The covetous man worshippeth his god Plutus or Mammon with as great devotion as any Idolater doth his Idol he saith to the wedge thou art my hope and to the gold thou art my confidence he sacrificeth to his god the poor whom he oppresseth his own soul also and his body too which he macerates with care and deprives of things necessary King Ahaz no sooner gave himself to Idolatry but he presently shews his sacrilegious covetousnesse in robbing the house of the Lord of its wealth 2 Chron. 28. As for carnal uncleannesse how much that hath been practised by Idolaters is known to them that have read Histories for they did not think their daughters fit for marriage till first they had been prostituted before their Idols and though adultery fornication and Sodomy were thought sins yet these were held vertues and a part of religious worship in the presence of their gods and it is no marvel for their very gods were incestuous Adulterers and Sodomites and divers Strumpets after their death were deified as Lactantius instanceth in Laurentia the Wife of Faustulus who for her whoordomes among the Shepherds was called Lupa that is a Whore Such another was Leaena among the Athenians such was Faula Hercules his Whore and Flora who left her estate to the Romans In a word Idolatry hath been the cause of all sin and mischiefe in the world from whence proceed murthers rapine oppression injustice intemperance uncleannesse sorsery avarice c. but from this that men forsook the living God who is the punisher of vice and rewarder of vertue and served false gods who had been wicked men themselves whilest they lived and patronized wickednesse when they were dead Q. What Idolatrous Gods or Devils rather did the ancient Syrians worship A. Their chief god was Baal-Zebub or Beel-Zebub the Lord of Flies either because his Temple was much infested with Flies or else from the power he had in driving away Flies He was a great god at Ekron and is called in the Gospel Prince of the Devils Some take him for Jupiter others for Priapus others for Sumanus chief god of the Manes which some think to be Pluto 8. Baal-Phegor or Peor that is the gaping or naked Lord so called from the naked posture in which he was worshipped hâ— was the God of the Mâ—abites His Temple is called Beth-Peor Deut 3. 29. some take him for Priapus 3. Baal or Bel which signifieth Lord was a great god or Idol amongst the Babylonians Sidonians Samaritans and Moabites and sometimes among the Iews some take him for Mars others for Iupiter who by the Phoenicians is called Baal Samen that is Lord of Heaven by which I think they meant the Sun 4. Baal-berith that is Lord of the Covenant Iudg. 9. 4. by whom they meant Iupiter whose office was to confirme Covenants and to punish the breakers thereof Audiat haec genitor qui foedera sulmine sancit Virg. Aene. 12. So Aristophanes calls upon Iupiter to send his
Antichrist spoken of by Saint Paul 2 Thess. 2. and by Saint John in the Apocalypse A. No For Mahomet was an Arabian descended from Ismael and Hagar but Antichrist if we will beleeve the ancient Doctors of the Church shall be a Iew of the tribe of Dan. 2. Antichrist shall come in the end of the world and as the Church anciently beleeved immediately before Christs second comming but Mahomet is come and gone above a thousand years agoe 3. The ancient Fathers believed that the two Witnesses which shall oppose Antichrist and shall be slain by him are Henoch and Elias but these are not yet come 4. The tradition of the Primitive Church was that Antichrist shall reign but three years and a halfe supposing that this period of time is meant by time and times and half a time but Mahomet we know reigned many more years 5. Antichrist will wholly oppose himself against Christ vilifie him set himself up in his stead and to extol himselfe above all that is called God but Mahomet doth speak honourably of Christ in calling him the Word of God the Spirit of God the Servant of God the Saviour of those that trust in him the Son of a Virgin begot without the help of man c. as may be seen in his Alcoran 6. Our writers as Forbes Cartwright c. hold that Antichrist is described Revel 9. under the name of that Star which fell from Heaven having the key of the bottomlesse pit and under the name of Abaddâ—n and Apollyon but that Mahomet with his followers are set out in that same chapter under the four Angels bound in the great River Euphrates 7. The Apostle 2. Thess. 2. saith that Antichrist shall â—it in the Temple of God as God and shall exalt himselfe above all that is called God But this cannot be meant of Mahomet for he never sate in the Temple of God whether by this word we understand the Temple of Ierusalem or the Church of Christ for he and his Disciples separated themselves from the Church of Christ and will have no communion with Christians 8. Antichrist is to come with signs and lying wonders and by these to raise his Kingdome But Mahomet came with the sword and by it subdued the neighbouring Nations so that neither he nor his followers did or doe pretend to any wonders 9. Our writers say that Antichrist is not to be taken for a particular person but for a whole company or society of people under one head but Mahomet was a particular person 10. Antichrist is to be destroyed by the breath of the Lords mouth but Mahomet died a natural death By all these reasons then it appears that Mahomet cannot be that Great Antichrist who is to come in the end of the world Yet I deny not but he was an Antichrist in broaching a doctrin repugnant to Christs Divinity Such an Antichrist was Arius likewise in persecuting Christ in his members he may be called Antichrist and so might Nero Domitian Dioclesian and other persecutors Besides the number of the beast 666. is found in Mahomets name and so it is found in divers other names If we consider the miseries desolation and blood that have followed upon the spreading of Mahumetanisme in the world we may with Pererius on Revel 6 conclude that Mahomet is signified by death which rideth on the pale horse followed by Hell or the Grave to whom was given power over the fourth part of the earth to kill with the sword with famine c. for he was the death both of soul and body to many millions of people upon whose wars followed destruction famine pestilence and many other miseries in that part of the world where he and his successors have spread their doctrine and conquests Q. Are all the Mahumetans of one profession A. No for there be divers Sects amongst them but the two main Sects are that of the Arabians followed by the Turks and of Hali by the Persians To this Hali Mahomet bequeathed both his Daughter and his Alcoran which the Persians believe is the true Copy and that of the Turks to be false This Hali succeeded Mahomet both in his Doctrine and Empire whose interpretation of the Law they embrace for the truest As the Saracen Caliphs of old exercised both the Kingly and Priestly Office so both are claimed by the modern Persian for both were performed by Mahomet and Hali But to avoid trouble the Persian Sophi contents himself with the Secular Government leaving the Spiritual to the Mustaed Dini who is as the Musti in Turky These two Sects differ in many points for the Arabians make God the author both of good and evil but the Persians of good only the Persians acknowledge nothing eternal but God the Turks say that the Law is also eternal the Persians say that the blessed souls cannot see God in his Essence but in his Effects or Attributes The Turks teach that he shall be visible in his Essence The Persians will have Mahomets soul to be carried by the Angel Gabriel into Gods presence when he received his Alcoran The Turks will have his body carried thither also The Persians pray but three times a day the Arabians five times other differences they have but these are the chief Doctrinal differences the maine is about the true Alcoran the true interpretation thereof and the true successor of Mahomet for they hold Eubocar Ofmen and Homar whom the Turks worship to have been usurpers and Hali the onely true successor of Mahomet whose Sepulchre they visit with as great devotion as the Turks do the other three Q. What religious Orders have the Mahumetans A. Most of their religious Orders are wicked and irreligious For those whom they call Imailer and religious brothers of love are worse then beasts in their lusts sparing neither women nor boys their habit is a long coat of a violet colour without scam girt about with a golden girdle at which hand silver Cimbals which make a jangling sound they walk with a book in their hand containing love Songs and Sonnets in the Persian tongue these go about singing and receive money for their Songs and are always bare-headed wearing long-hair which they curle The Order of Calender professeth perpetual Virginity and have their own peculiar Temples or Ghappels They wear a short coat made of Wool and Horse hair without sleeves They cut their hair short and wear on their heads Felt-hats from which hangs cuffs of horse hair about a hand-breadth They wear iron rings in their ears and about their necks and arms they wear also in their Yard an iron or silver ring of 3. lib. weight whereby they are forced to live chastely they go about reading certaine Rimes or Ballades The Order of Dervises go about begging almes in the name of Haly son in Law to their god Mahomet They wear two sheepskins dried in the Sun the one whereof they hang on their back the other on their breast the rest
among the Gentiles it is expresly forbid to the Jewes and threatned as a punishment Yet among Christians it is indifferently used but among the Monks and Priests it is used as a mark of distinction and to shew that as dead men were shaved among the Gentiles so that our Monks are dead to the world and as the Gentiles thought by cutting their haire to pacifie their angry Gods so the Monks by laying aside all fleshly superfluities strive to avoid Gods wrath This I should like well if they were as carefull about the thing signified as they are about the signe And as shaving was sometimes a signe of Liberty so I wish it were among them who as they pretend they are free from the world so they were free also from the Devil and the flesh and from those sinnes that enslave them for he that committeth sinne is the servant of sinne yea a servant of servants whatsoever badges of liberty hee pretend Q. 15. Where there any Religious Women which we call Nuns in the Primitive times of the Church A. Yes For we read of Marcella Sophronia Principia Paulâ— Eustochium and others who did professe chastity and contempt of the world and an earnest desire of heavenly things This retired life they undertook of their own accord and not by force for every one is not capable of perpetual Virginity nor were they tyed to it by vow For the Apostle saith That if a Virgin marry she sinneth not Indeed such Virgins as had dedicated themselves to God and a single life if afterward finding their own inability to persevere did marry these marriages were thought scandalous yet lawful For it is better to marry then to burne therefore they were not rescinded and the parties so marrying were evil reported of for their inconstancy for this cause pennance was in joyned them And afterward Iovinian made it capital for any man to marry or to sollicit a Nun because the Donatists of his time defloured divers Nuns Such married couples were Excommunicated by the Church perpetually imprisoned or pur to death by the Civill Magistrate and the marriage absolutely disanulled as incestuous Before Censtantine's time I doe not read of any Monasteries or Nunneries erected for Women by reason of frequent persecutions and the uncertain condition of Christians then But after that peace was established in the Church Houses were built for Virgins but yet with liberty to be elsewhere for Eustochium the Virgin lived with her own Parents and so did the Virgin Demetrias and we finde in Cyprian Hierom and Austin that such Virgins had liberty to goe abroad to heare Sermons in the Church and to receive the Eucharist with the rest of Gods people they were enjoyned to be modest and frugall in their cloaths and diet not to converse with men not to walk alone not to bathe except their hands and feet to fast and pray often to be vailed to abstain from wine to wash the Saints feet not to be idle but either to sing pray hear or be working with the needle And seeing hair was given to the woman as an ornament and badge of distinction and for modesty therefore Nunnes of old were not shavenâ— as now but were prohibitted by the Council of Gangren Can. 17. to shave at all Yet in the Syrian and Egyptian Monasteries Nunnes at their admission used to offer their haires to the Abbatesse because it was not lawfull for them to wash or anoinâ— their heads therefore to keep their heads the cleaner from filth and vermin they cut their hair It s likely they learned this custome from the Vestal Virgins at Rome who used to cut their haire and offer it on the tree Lâ—tos called Capillâ—ta as Pliny sheweth Q. 16. In what account are Monks at this day in the Roman Church A. They are of that high esteeme that their very garments are counted sacred and that there is power in them to cure diseases to work miracles to drive away evil spirits to further them towards Heaven so that some Kings and Princes have desired to dye in a Franciscaâ— Hood 2. They count this the state of perfection the Angelical life the life that Eliah and Saint Iohn Baptist Christ and his Apostles did embrace and a life meritorious of Heaven 3. Whereas in the beginning Monks were altogether Lay-men and not to meddle with any other employment but what was proper to their profession to wit prayer fasting virginity poverty and obedience now they are admitted into and priviledged with all Ecclesiastick Dignities from the Doore-keeper even to the Papacy 4. The married life amongst many of them is accounted pollution compared with the Monasticall Notwithstanding the Apostle tells us that marriage is honourable and Christ honoured it himselfe with his presence and first miracle and would be born of a Virgin but after shee was espoused to a Husband 5. Such is the respect they give to this life that they prefer it to all natural affection and duty between Parents and Children to which not onely are wee tyed by nature but also by speciall command from God Hierome commends Paula in her Epitaph for abandoâ—ing Brother Kindred and her owne Children whose teares shee slighted preferring this kinde of life to them all but this preposterous zeale is condemned by the Council of Gangra Can. 15. 6. So likewise they prefer it to the mutuall duty and stipulation that is betweene man and wife permitting yea teaching that they may forsake each other and enter into a Monastery which is to put asunder those whom God hath joyned together to defraud one another of due benevolence and by this meanes occasion adultery The Apostles counsell is that the married couple should not defraud one another except it be for a time by consent to give themselves to prayer seeing the man hath not power over his own body but the woman and so the man hath power over the woman 7. They will not permit Monks and Nunnes ever to marry though they have not the gift of continency accounting all such marriages Sacriledge whereas the first Monks were left to their owne freedome and not constrained to stay longer then their conveniences would permit And in the Primitive times of the Church marriages contracted after the vow of continency made were not dissolved but held lawful onely the parties for their inconstancy were enjoyned pennance and the man made incapable of Eccelesiastical employment Neither were their Monks forced to vow chastity seeing every one is not capable thereof and much mischiefe hath proceeded from this constrained Vow but men were left to their owne freedome Neither was it at that time counted a more hainous sinne for a Monk to marry a Nunne then to keep a Concubine 8. The modern Monks are permitted to weare Rings to converse in Kings and Princes Courts and such is the opinion they have of Monasteries that they think a man cannot sufficiently repent him of his sinnes or be
divers Families to wit of 8. Sebastian S. Roch S. Ann. S. Anthony S. Dominie S. Martin of the Rosary and divers others Of these passages see Bruschius Balaeus Pol. Virgil Surius in the lives of the Saints the Centuries of Magdeburg Isidor and divers others The Contents of the Tenth Section Of new religious orders sprung out of the Benedictines and first of the Cluniacenses 2. Of the Camaldulenses and Monks of the Shadowy Valley 3. The Sylvestrini Grandimontenses and Carthusians 4. The Monks of S. Anthony of Vienna the Cistertians Bernardins and Humiliati 5. The Fraemonstratenses and Gilbertins 6. The Cruciferi Hospitalarii Trinâ—tarians and Bethlemits 7. The Johannites or first religious Knights in Christendom 8. The Templars 9. The Teutonici or Mariani 10. The Knights of S. Lazarus Calatrava and S. James 11. The orders of Mendicant Friers and first of the Augustinians 12. Of the Carmelits 13. Of the Dominicans 14. Of the Franciscaâ—s 15. Of things chiefly remarkable in the Franciscan order 16. Of the Knights of the holy Sepulchre and Gladiatores 17. Of the Knights of S. Mary of Redemption of the Montesians of the order of Vallis Scholarium and Canons Regular of S. Mark 18. Of S. Clara S. Pauls Eremites and Boni-homines 19. The servants of S. Mary Coelestini and Jesuati 20. The order of S. Briget 21. The order of S. Katherine and S. Justina 22. The Eremites of S. Hierom S. Saviour Albati Fratricelli Turlupini and Montolivetenses 23. The Canâ—ns of S. George the Mendicants of S. Hierom the Canons of Lateran the order of the Holy Ghost and of S. Ambrose ad Nemus and of the Minimi of Iesu-Maria 24. The orders of Knight-hood from the year 1400. namely of the Annunciada of S. Maurice of the Golden Fleece of the Moon of S. Michael of S. Stephen of the holy Spirit c. SECT X. Quest. 1. WHat new Religious Orders did there spring up in the West upon the decay of the Benedictines and what were the Cluniacenses A. After the Benedictines had flourished in the West about 400. years namely from the time of Iustinian tili Conradus the first about the 900. year of Christ out of this root sprung up new branches who being offended at the loose lives of the Benedictines and that they had fallen off from their Founders rule resolved to retain the old rule of Benet but to adde some new statâ—â—es thereto and to underpâ—op the old decaying house with new posts The first that began this reformation was Berâ—o who built a Monastery near Cluniacum over which when he was dying he placed one Odo to be Abbot thereof which Odo was the first indeed that revived Bennets rule and inforced it with new additions and so from the place his Monks were called Cluniacenses and not Benedictines by their rule the Abbot must eat with his Brothers and not alwayes with strangers a revolting Monk may be recevied again above three times fearing least the wandering sheep should become a prey to the Woolf. They renewed the custom of dipping the consecrated bread into the Cup which was used in case of necessity to children and the sick and afterward was promiscuously used by all at the Communion till it was condemned by Pope Iulius 340. years after Christ but this custom revived again An. 580. and was condemned again by the third Synod of Bracara at last An. 920. it was revived by these Monks of Cluniacum When any is to be admitted into their order they are brought to the Monastery there they are clipped shaved washed and stript of their old cloathes and then being new cloathed are admitted These Monks at first were very strict but afterward became more loose Q. 2. What were the Camaldulenses and Monks of the Shady Valley A. About the yeer of Christ 1030. according to Sabellicus one Romualdus of Ravenna perceiving how the rule of Bennet was neglected began to lay the foundation of a new Order in the Field Camaldulum whence he gave the name of Camaldulenses to his Monks He erected as we said before a Monastery upon the top of the Appenins having obtained a place from one Modulus who dreamed he had seen in his sleep Ladders reaching from that place to Heaven on which he saw Mortals cloathed in white mounting upward whereupon Romualdus procureth the place buildeth a Covent and gave his Monks white hoods to wear He enjoynd them also to silence except in time of divine service and yet some to keep their rule of silence the more strictly will not joyn with the rest but pray by themselves two days every week they feed on bread and water which is their fast and sit bare-footed on the ground About half a mile from thence are wooden crosses which women must not go beyond under pain of the Popes curse The order of Vallis Vmbrosa or the Shadowy Valley was instituted An. 1060. by one Iohn Gualbert a Florentine as is said this Iohn having forgiven his enemy who had killed his Brother for which mercy shewed to his enemy in a certain Abby Church whither he went for devotion he was thanked so the story goeth by a Crucifix there which bowed its head to him resolved to renounce the world came to the Shadowy Vally where there were two Monks living In that place he makes up a like house of boards but his fame grew so great that many both Clergy and Lay-men flock to him And the Lady of the soyle being Abbatesse bestowed the ground upon him with other large possessions So he being made Abbot by the consent of the Monks who were gathered together there proposed Saint Bennets rule to be observed which he enlarged by causing lights to burn still in the night both in their Chappel and Dormitory and ordering that they should wear no other cloth but what they made of the wooll of their own sheep He reformed divers Monasteries and placed over them Provosts of his own choosing he built also divers in Lombardy and elsewhere for which he was Canonized and by Alexander 2. and Gregory 7. Popes his order was ratified Their habit was of a purple or as others write of an ash-colour Q. 3. What were the Sylvestrini Grandimontenses and Carthusians A. The Sylvestrini were so named from one Sylvester who instituted this order after the rule and habit of the Monks of Vallis Vmbrosa This order was begun in the Marquisate of Ancona in Italy The Grandimontenses were so called from the voice that three times uttered these words in Grandi Monte that is in the Great Hill where one Peter was advised by the same voice to build his Monastery This Peter was disciple and successor to one Steven who in the year 1076. erected this order in Gascony where on the Hill Muretum he built him a cottage after he had wandered through many desarts He prescribes a rule to his disciples patched up of Bennets rule and of the Rites of the Canons Regular of
of the Cloyster they wear a black cloak with a black hat There be two orders more of this name the one wear white the other blew they abstain from flesh except in their sicknesse and are not tied by vow to their profession The Mendicants of Saint Hierom were iustituted by Carolus Florentinus Anno 1407. and are confirmed by Gregory the twelfth They professe Saint Austins rule they wear dark-coloured cloathes and over their coat a pleated cloak divided they use a leathern girdle and wooden shooes The Canons of Lateran make Saint Austin their Author these were expulsed Saint Iohn Lateran by Pope Calixtus after they had been seated there by Eugeuius the fourth who expolled the Seculars thence but Paul the second called back the Regulars and by degrees expelled the Seculars Their cloak Scapulars and hood are black The order of the Holy Ghost was instituted neer Venice by Gabriel of Spâ—letum Anno 1407. they use the same habit that the Canons Regular doe wear The Brothers of Saint Ambrose ad Nemus were instituted at Milan and confirmed Anno 1433. They wear dark-coloured cloathes and profess Saint Austins rule The Minimi of Iesu Maria were instituted by one Francis Paula a Cicilian Anno 1471. he made three rules one for the brothers another for the Sisters and the third for both Sexes called Tertiarii He would have the Brothers to be called Minimi and the Sisters Minimae to teach them humility They were enjoyned to keep the Ten Commandements to observe the Church Laws to obey the Pope and to persevere in their Vowes of Chastity Poverty Obedience and Fasting This order was allowed by Iulius the second Innoceâ—â— the eighth Sixtus the fourth Alexander the sixth and Leo the tenth They abstain altogether from flesh they wear onely corse linnen and wander up anâ— down bare-headed and bare-foote Q. 24. What Orders of Knighthood were there erecteâ— in Christendome after the year 1400 A. The Knights of the Annunciation of Mary by Amadeus the fifth Earle of Savoy and first Duke thereof Anno 1420. of this order we have already spoken The ordâ—â— of Maurician Knights was instituted by Amadeus the seventh Anno 1490. to the honour of Saint Maurice whose Ring was delivered to Peter Earle of Savoy that by him it might be conveyed to his successors as a badge of their right to and soveraignity over that Country The Knights of the Golden Fleece were instituted by Philip the good Duke of Burgundy and Father to Charles whom the Switzers defeated and flew This Philip on his wedding day with Isabel the King of Portugals daughter erected this order Anno 1429. which he called by the name of the Golden Fleece in memory of Iason and those other worthies who ventured their lives for that Golden Fleece to encourage Christians to venture their lives like couragious Argonautes for the defence and honour of the Catholike Church There were appoynted thirty one Knights of this order the chief whereof was the Duke of Burgundy now the Kings of Spain are chief in right of that Dukedome Of these Knights we have spoken already in our History of the world in the impression by me owned as before is mentioned The Knights of the Moon were instituted by Reiner Duke of Anjou when he obtained the Kingdom of Sieily Anno 1464. These Knights wore a silver half Moon on their arme and were bound to defend one another in all dangers and never to fall at variance among themselves The Knights of Saint Michael the Arch-Angel were instituted by Lewis the French King Anno 1469. These wear a Golden Chain at which hanged the image of Saint Michael treading on the infernal Dragon This picture his Father Charles the seventh wore in his banners and it is worne by his posterity in memory of Saint Michael who was seen in the battel at the bridge of Orleans fighting against the English whom he forced to raise their siedge The King appoynted there should be of this order 36. Knights whereof himself should be the first They are tied to hear Mass every day The Knights of Saint Stephen were instituted by Cosmo Dake of Florence and confirmed by Pope Pius the fourth Anno 1561. in imitation of the Knights of Malta They differ from the Ioannites that instead of a white they wear a red Crosse set in Gold They may also marry once which the Ioannites could not do Their seat is in Ilua an Island in the Ligustick Sea They are called Saint Stephens Knights not from Stephen the first Martyr but from Stephen Bishop of Florence who was Canonised or from Pope Stephen The Knights of the holy Spirit were instituted by Henry the French King Anno 1579. Of the Knights of Saint George in England or of the Garter instituted by King Edward the third Anno 1351. and of the Knights of the Star set up by King Iohn the first of France in memory of that Star which appeared at Christs Nativity the Knights also of Jesus Christ in Portugal and of the Knights of Alcanthara in Castile we have already spoken He that wll see more let him read Panuinius in Chron. Sabellicus Enne 9. Crantzius L. 9. Frank in Chron. Polyd. L. 7. Volaterran L. 2â— Girard Hist. L. 15. Balaus Cent. 5. Heuterus L. 4. reâ— Burgund Tilius Hist. Franc. Genebrard in Chron. Hospinian de orig Monach. and the continuation of Sir Walter Raleighs History of the World in the edition by we owned to be sold by I. S. at the Grey-hound in Little Britaine London c. The Contents of the Eleventh Section Of Religions Orders and opinions from the year 1500. till this day 2. The order of Jesuites 3. Of their general rules 4. Of their other rules 5. Of their rules for Provests of houses Rectors of Colledges c. 6. Of their rules for Travellers Ministers Admonitors c. 7. Of their priviledges granted by Popes 8. Of other Orders in the Church of Rome 9. How Abbots are consecrated at this time 10. Wherein the Christian Orders of Knight-hood differ 11. Of other Orders of Knight-hood besides the French 12. of the Orders of Knight-hood in Germany Hungary Bohemia Poland c. 13. The Orders of Knight-hood in Italy 14. Of the Christian Military Orders in the East SECT XI Quest. 1. WHat Religious Orders and opinions in Religion are there sprung up in these latter times that is from the year 1500. till this day in the Christian World A. In the year 1500. started up a new order called Poor Pilgrims these came out of Italy into Germany bare-foote and bare-headed some covered their bodies with linnen others with gray cloth carrying every one in his hand a wooden Crosse but without scrip or bag staff or money drinking neither Wine nor Beere feeding all the week except on Sundays upon Herbs and Rootes sprinkled with salt they abstained altogether from Egges Butter Milk Cheese Fish and Flesh. In
Leyden their King reigned who taught that he had a commission from heaven to take many wives 18 Libertines who make God the author of sin and deny the Resurrection 19. Deo relicti who rejected all meanes and relied onely upon God 20. Semper Orantes who with the old Euchytes are still praying thinking they are tyed to no other duty Q. 2. What are the Tenets of the Brownists A. These being so called from their author Master Robert Brown of Northamptonshire sometimes a School-Master in Southwark hold there is no other pure Church in the world but among them so did the Donatists of old 2. They reject the Lords Prayer in this they are Iewes and agree with the old Hereticks called Prodiciani 3. They will not serve God in consecrated Churches nor will communicate with those they called wicked in this they follow the old Cathari 4. They reject tythes and affect parity in this they are Anabaptists 5. They hold all the Church Ceremonies to be Popish 6. That the love which is in God is not Essential 7. That Ordination of Ministers by Bishops is Antichristian 8. That the Word preached and Sacraments administred by scandalous Ministers are altogethers ineffectual 9. That Church-musick is unlawful 10. That Lay-men and Mechanicks may preach and expound Scripture 11. That set forms of prayers are aboninable in the sight of God whereas notwithstanding we have diverts set forms both in the Old and New Testament at which they quarrel and chiefly at the Lords Prayer 12. There be divers sorts of this profession some Brownists of which we have spoken some Barrowists so called from Barrow their first Martyr He called the Church of England Sodom Babylon and Egypt Some are called Wilkinsonians from Wilkinson their Master who thought that he and his followers were truly Apostles and therefore denyed communion with such as did not give them that title A fourth sort there is of Anabaptistical Brownists who hold themselves the onely true Church and condemn the other Brownists for Pedobaptisme therefore they re baptise such as come to them They that would see more of this Sect let them read the Book called The profane Schisme of the Brownists another called The foundation of Brownisme Master Whites Discovery of Brownisme Doctor Halls Apology against the Brownists Giffords Declaration against the Brownists Pagits Heresiography c. Q. 3. What are the Familists A. The Familists or Family of love are so called from the love they bear to all men though never so wicked and their obedience to all Magistrates though never so tyrannical be they Iewes Gentiles or Turks Their first Founder was one David George of Delfe who called himself the true David that should restore the Kingdom to Israel He held 1. That neither Moses nor the Prophets nor Christ could by their Doctrine save the people but his Doctrine was the onely meanes of salvation 2. That whosoever spoke against his Doctrine should never be forgiven neither in this life nor in the life to come 3. That he would set up the true house of David and raise the Tabernacle of God not by suffering but through love and meeknesse 4. That he was the right Messiah the beloved son of the Father 5. That he should not die or if he did he should rise again His Successor Henry Nicholas of Amsterdam maintained the same Doctrine but in his own name calling himself The Restorer of the World and the Prophet sent of God To the former Tenets he added 1. That there is no other Christ but holinesse and no other Antichrist but sin 2. That the Family of love hath attained the same perfection that Adam had before he fell 3. That there is no resurrection of the flesh 4. That the day of judgement is already come and that this Nicholas is the Judge of the world 5. That there hath been eight great Lights in the world whereof Christ was the seventh but himself the eight and greatest of all 6. That none should be baptized till the thirtieth year of their age 7. That the joyes of Heaven shall be onely here on the Earth and so likewise Hell 8. That they ought not to bury the dead not to give almes to such as are not of their profession 9. That Angels are born of women 10. That every day of the week should be a Sabbath 11. That the Law may be fulfilled in this life 12. That there was a world before Adam was made 13. That there is no other Deity but what man partakes of in this world 14. That such wives as are not of their belief may be rejected for whores 15. That in H. Nicholas dwelleth all perfection holinesse and knowledge and that their illunâ—inated Elders are deified in this life and cannot sin There be also divers sorts of Familists as Castalians Grindletonians of the Mountains of the Vallies of the scattered 〈◊〉 c. which hold with these former opinions that the Scriptures are but for Novices that we ought not to pray for pardon of sin after we are assured of Gods love that wicked men sin necessarily and such more stuff Q. 4. What be the Adamites and Antinomians A. Of the Adamites in Saint Austins time we have already spoken as also of the Bohemian Adamites Of late years there were some of them in Amsterdam where the men and women did pray in their meetings and perform other divine services naked This posture they called the state of innocency and their meetings Paradise In their opinions they were Anabaptists The Antinomians are so called from their opposing and rejecting of the Law which they say is of no use at all under the Gospel neither in regard of direction nor correction and therefore ought not to be read or taught in the Church 2. They say that good works do neither further nor evill workes hinder salvation 3. That the child of God can no more sin then Christ could and therefore it is sin in him to aske pardon for sin 4. That God never chastiseth his children for sin not is it for their sins that any Land is punished 5. That murther adultery drunknesse are sins in the wicked but not in the children of grace nor doth God look upon them as sinners and consequently that Abrahams lying and dessembling was no sin in him 6. That the child of grace never doubteth after â—e is once assured of salvation 7. That no man should be troubled in his conscience for any sin 8. That no Christian should be exhorted to performe the duties of Christianity 9. That an Hypocrite may have all the graces that were in Adam before his fall and yet be without Christ. 10. That Christ is the onely subject of all graces and that no Christian believeth or worketh any good but Christ onely believeth and worketh 11. God doth not love any man for his holinesse 12. Sanctification is no evidence of a mans Justification Of this and such like stuff you may read in
5. They hold Baptisme a pure legal administration not proceeding from Christ but from Iohn 6. They jest the Scriptures that divine Legacy of our salvation out of all life reverence and authority quoting it in driblets and shreds to make it the more ridiculous In their Letters they endeavour to be strangely prophane and blasphemous uttering Athiesticall curses and impâ—ecations which is a kind of canting among them as among Cypsies as for exampe in one you have this stile My own heart blood from whom I daily receive life and being to whom is ascribed all honour c. thou art my garment of needle work my garment of salvation Eternal plagues consume you all rot sink damne your bodies and souls into devouring fire where none but those who walk uprightly can enter The Lord grant that we may know the worth of Hell that we may scorn heaven 7. Sinne is onely what a man imagines and conceives to be so within himself 8. Ordinances they account poore low things nay the perfections of the Scriptures is so inconsiderable in their apprehensions that they prâ—â—ead to lâ—ve above them their lives witnesse they live without them 9. If you ask them what christian Liberty is they will tell you that it consists in a community of all things and among the rest of women which they paint over with an expression call'd The enjoyment of the fellow creature 10. The enjoyment of the Fellow-creature cannot but be seconded with lascivious songs drinking of healths musick dancing and bawdry Lastly They are with the Anabaptists those that most of all kick against the pricks of Authority for Magistracy cannot have in it any thing more sacred than the Ministry so that they wish as much policy in the State as government in the Church which is none at all so to bring an Eygyptian darknes upon both that the world might be the less scandalised at their madnessâ—s extravagancies But this age which is much more fruitfull of Religions than of good works of Scripture-phrases than of Scripture practises of opinions than of piety hath spawned more religions than that Lady of Holland did Inâ—ant to mention all which were to weary both my self and the reader therefore I will content my self to mention some few more as the Independents Presbyterians c. Q. 17. What are the opinions of the Independents A. 1. These are so called because they will have every particular Congregation to be ruled by their own laws without dependence upon any other in Church matters 2. They prefer their own gathered Churches as they call them in private places to the publick congregations in Churches which they flight calling them steeple-houses 3. They hold there is no use of learning or degrees in Schools for preaching of the Gospel and withall that maintenance of the Ministry by Tithes is Superstitious and Judaicall 4. They are against set forms of prayer chiefly the Lords prayer accounting such forms a choaking of the spirit 5. They give power to private men who are neither Magistrates nor Ministers to erect and gather Churches and to these also they give the power of election and ordination if we may call this ordination of deposition also and excommunication even of their own officers and finall determination of all Church causes 6. They commit the power of the Keyes in some places to women and publickly to debate and determine Ecclesiastick causes 7. They admit private men to administer the Sacraments and Magistrates to perform the Ministers office in marrying 8. They permit divorces in slight cases 9. They hold Independency to be the beginning of Christs Kingdome which is to be here on earth a thousand years 10. They place much Religion in names for they do not like the old names of Churches of the dayes of the week of the moneths of the year of Christmasse Michaelmasse Candlemasse c 11. In preaching they will not be tyed to a Text nor to prayer but they make one to preach another to pray a third to prophesie a fourth to direct the Psalm and another to blesse the people 12. They permit all gifted men as they call them to preach and pray and then after prophesying is ended they question the preacher in the points of his Doctrine 13. some of them allow no Psalms at all to be â—â—ng in publick calamities and will not suffer Woâ—â—en to sing Psalms at all 14 They will baptise no children but those of their own Congregations whom they esteem not members of their Church untill they have taken their Covenant 15. They in divers places communicate every Sunday among themselves but will not communicate with any of the reformed Churches 16. Whilest they are communicating there is neither reading exhortation nor singing not have they any preparation nor catechising before the communion and either they sit at Table or have no Table at all and because they would not seem to be superstitious in the time of administration they are covered 17. They allow their Ministers to sit in civil Courts and to voice in the choosing of Magistrates 18. They are against violent courses in matters of Religion nor will they have the conscience to be forced with fear or punishment but gently to be inclined by perswasion and force of argument in which point I commend their Christian moderation for in propagating the Gospel neither Christ nor his Apostles nor the Church for many hundred years did use any other sword but the word to bring men to Christ. Q. 18. What Tenets are held by the Independents of New England An. Besides those opinions which they hold with other Independent they teach that the spirit of God dwells personally in all the Godly 2. That their Revelations are equall in Authority with the Scriptures 3. That no man ought to be troubled in his Conscience for sinne being he is under the Covenant of grace 4. That the Law is no rule of our conversation 5. That no Christian should be prest to practise holy duties 6. That the Soul dieth with the body 7. That all the Saints upon earth have two bodies 8. That Christ is not united to our fleshly body but to the new body after the manner that his Humanity is united to his Divinity 9. That Christs Humanity is not in heaven 10. That he hath no other body but his Church 11. They reckon all Reformed Churches except themselves profane and unclean All these opinions savour of nothing but of pride carnall security blasphemy and slighting of Gods written word which is able to make the man of God perfect and wise unto salvation Q. 19. Vpon what grounds do the Independents forsake our churches An. Because they do not see the signes of grace in every one of our members but this ground is childdish for many are in the state of grace in whom we see no outward signes so was Saul when he persecuted the Church he was then a vessel of mercy and many in whom we
that their office of preaching and administring the Sacraments was the same out of 1 Pet. 5. 2. the power also of ordination they prove to have been in the Presbytery 1 Tim. 4. 14. which Hierom calls the Ecclesiasticall Scnat Isa. 3. and Ignatius Epist. ad Magnes the Apostolicall Senat. And that in ruling there is no difference they prove out of Hebr. 13. 17. and 1 Thâ—ss 5. 12. but because much hath been written in defence of this opinion by the Presbyterians of England France Scotland Netherlands and divers parts of Germany I have therefore out of their writings reduced the whole sum of their Doctrine and Discipline into 95. Questions or a short Catechisme by way of Question and Answer Quest. What is the Ministery of the Gospel Answ. It is the dispensation of Divine mysteries manifested by Christs coming in the flesh Q. How many parts hath this Ministery A. Three to wit the preaching of the Gospel the administration of the Sacraments and the exercise of Church Discipline commonly called the power of the Keys and of binding and loosing Q. wherein consisteth Church Discipline A. In two things to wit in Imposition of hands and in correction of manners Q. Are all Church Ministers properly Ministers of the Gospel An. No for they are properly Ministers of the Gospel who preach and give the Sacraments but Deacons who look to the poor and Deaconisses are onely Ministers of the Church not of the Gospel Q. Are Prophets in the New Testament and Ministers of the Gospel the same A. No for Philip's four daughters were Prophetesses yet not Ministers of the Gospel Many of the Laity had the gift of Prophesie which were not Ministers of the Gospel Q. Are Presbyters and Priests all one A. No for he is a Priest that offers Sacrifice but Presbyter is an Elder which sometimes is called a Bishop as Act. 20. mention is made of many Bishops that is many Elders or Presbyters The Apostles also are called Elders 1 Pet. 3. Presbyter Bishop and Pasâ—our are taken for the same office Act 20. we read also of many Bishops in Philippi Phil. 1. which is meant of many Elders the Apostle useth promiscuously the word Bishop and Presbyter Tit. 1. for indeed Bishops or Pastors ought to be Elders that is excell others both in years and knowledge Q. were the 70. Disciples subject or subordinate to the 12. Apostles A. No for though they were called later than the Apostles yet I find not that their power in working miracles in preaching in administring the Sacraments in ecclesiastick discipline was lesse or subordinate to the Apostles for both were immediately called by Christ and equally subject to him without subordination or subjection to the Apostles no more than of old the Prophets were subject to the High Priests Q. Is the Ordinatioâ— of the Church of Rome lawfull A. Yes for neither Husse Wickliff Luther and other worthy men who forsook the errors of the Romish Church did ever reject her ordination no more than they did her Baptisme She retains the faith of the Trinity the two Testaments the Sacraments or Seals of the Covenant the two Tables of the Law therefore though she be a wife of fornieations as the Church of Iuda sometime was yet she may bring forth sons to God Q In what things did the Apostles differ from their successors A. 1. The Apostles were immediately called by Christ but their successors by men 2. The Apostles were sent abroad into all the world but their successors were confined to peculiar places 3. The Apostles Doctrine was the rule and Canon by which their successors must frame their Sermons 4. The Apostles were the first that gave the Holy Ghost by imposition of hands as for preaching administring the Sacraments and discipline in these they agreed with their Successors Quest. Who founded the first Christian Churches A. The Apostles either immediately as Peter and Iohn founded the Church of Samaria Acts 8. 5 6. Peter the Church of Caesarea Acts 10. 44 45 Paul the Church of Corinth 1. Cor. 3. 6. and 4. 15. and the Church of the Galathians Gal. 4. 19. or else immediately by their Deputies or Evangelists as Banabas founded the Church of Antioch Acts 11. 22. Q. Had any Apostle power or jurisdiction over the rest A. No but they were all of equal power and authority whence it follows that neither the Pope should usurp any power over other Patriarches nor Bishops lord it over their fellow Bishops or Presbyters for these I take here for one except by consent for a time a superintendency be given for quieting of troubles in the Church which perhaps was given to one of the Apostles it may be to Peter whilest they lived together at Ierusalem before their dispertion but if so it was onely temporary and by consent Q. Was it the chief office of the Deacons iâ— the Primitive Church to preaâ—h the word A. No but to take care of the poore of Widows and Orphans and to attend on the Tables that is on their Love Feasts called Agapa of which burthen they desired to be eased who preached the Word as not being able to do both yet we read that Stephen Acts 6. 6. 8. 10. did preach but indeed in that place it is more likely that he disputed in the Iewish Synagogues than preached in the Temple and if he had preached it will not follow that the Deacons office is to preach for this act of Stephens was extraordinary as having an extrorpinary measure of the spirit and so we read that Philip another Deacon of those seven-preached in Samaria Acts 8. 5. but this he did as being an Evangelist in Caesarea Acts 21. 8. not a Deacon in Ierâ—salem Q. Doth the â—are then of the poore rely upon the Deacon A. The care of collecting the charitable benevolence for the poore and distributing of the same relyes upon the Deacon but the care of exhorting to benevolence of recommending the poore of inspection into the Deacons fidelity and industry relies upon the Presbyter from which the Apostles exempted not themselves Q. Did the Apostles in all the Churches which they planted appoint Presbyters and Deacons A. Yes otherwise they had left these Churches as sheep without shepheards or ships without Pilots to be devoured by wolves and to be swallowed by the waves of confusion Heresies and Schismes therefore Paul having preached the Gospel in Crete and having setled some Presbyters there he gives order to Titus to set up Presbyters in every Town and it is unlikely that Paul who had continued at Corinth a year and six months Acts 18. 11. would leave that Church destitute of Presbyters and Deacons seeing the Lord testified to Paul in a Vision that he had much people in that City vâ—r 10. and writing to the Philippians he salutes the Bishops and Deacons there Q. Why did he not salute the Presbyters there also A. Because in that place a Presbyter is all one in effect with
authority that is an immediate call from heaven the same infallibility of judgement or power of giving the Holy Ghost that the Apostles had nor was their Doctrine otherwise anthenticall than as it was conformable to the Doctrine of the Apostles Q. But was not the Church after the Apostles decease left an Orphan being destitute of these extraordinary Apostolicall graces A. No for though she was deprived of the personall presence of the Apostles yet she is not destitute of their infallible judgement left in their writings with her which supply the Apostles absence till the end of the World Q. Coâ—ld one man at the same time â—e both an Apostle and a Bishop or Presbyter A. Yes in case of necessity for Iames was an Apostle and Bishop of Ierusalem too because that was the Mother-Church to which resorted Jews of all Nations for instruction and knowledge therefore it was fitting that none lesse than an Apostle should reside there for the greater authority and satisfaction Q. Can Episcopacy be proved by the Canons of the Apostles and Councel of Antioch A. Those Canons are much doubted if they be the Apostles or not however it is probable to me that the parochian not the Diocesan Bishop is there meant for there is no superiority there given but of order and respect partly because of the eminency of the place or City where he lived partly by reason of his own worth and learning without whose advice matters of moment should not be done by the other Bishops or Presbyters nor should he do anything without them but should together ordain Presbyters and Deacons for that is a matter of moment yet he is onely named there because he being as it were the head the rest are understood Q. Was Acrius an Heretick for affirming there was no difference between a Bishop and a Presbyter A. No Though for this opinion Epiphanius and out of him Austin place him among the hereticks for the Scripture puts no difference between these The Church of Alexandria was the first that put difference between them as Epiphanius seems to affirm when he saith Haeres 68. that the Church of Alexandria doth not admit of two Bishops But though Aerius was not in this an Heretick yet he was in an error if he thought that there was no difference at all among Bishops or Presbyteâ—s for one is above another in gifts in honour in order though perhaps not in Jurisdiction authority and pastorall Function Quest. Is the Church to be ruled by the Civill Magistrate A. No for the Church being christs spiritual Kingdome and not of this world is to be guided by her own spirituall Officers as the State is ruled by temporall Officers Caesar must have what is Caesar's and God that which is Gods's And for this cause the Church and State have their different Lawes and punishments Neither had the Apostles choseâ— Elders and other Officers in the Church if the Civil Magistrate had been to rule it and had the Church of Ierusâ—lem been all one with the State thereof or the church of Crete all one with the Kingdome of Crete the Apostles had incroached upon the temporall Government had been guilty of Rebellion and proved enemies to Casar when they set up Elders and other Church-Officers in those and other places besides VVomen sometimes and Children are Magistrates and Princes but the one must not speak in the Church 1. Cor. 14. 34. The others are not fit to be made Bishops 1. Tim. 3. Quest. Are Church Governours â—y Divine Institution A. Yes for Christ appointed Apostles Prophets Evangelists Teachers and other helps of Government 1 Cor. 12. 28 Paul left Titus in Creâ—e to ordain Elders in every City Tit. 1. 5. The Apostles ordained Elders in every Church Asts 14. 23. which Officers were in the Church before there was any christian State or christian Magistrate And as Christ appointed Rulers for his Church so he gave them the Keyes of heaven or power to bind and loose Mat. 16. 19. 18. 17. 18 and to remit and retain sins Iohn 20. 23. these are said to have the rule over us Heb. 13. 17. 24. this ruling power was exercised by Paul against Hymeneus and Alexander 1. Tim. 1. 20. and injoyned to the Elders of Corinth 1. Cor. 5. 3. 12 13. and was practised before them by the Priests upon Vâ—ziah 2. Chron. 26. 17 18. 21. by Phineâ—as the Priest Num. 25. by Christ himself in whipping the buyers and sellers out of the Temple Q. Have we any president for appeals from the Classicall to the higher assemblies A. Yes for then was an appeal from the Church of Antioch concerning some Jewish ceremonies to the assembly of the Apostles and Elders at Ierusalem Acts 15. 1 2 6. Q. Who are to judge of scandals A. The Ministers 1. Cor. 5. 12. for they succeeded the Priests and Levites in the old Law but these were appointed Judges by God in such cases Deut. 17. 8 9. Q. Is the Church-Government by Elders or Bishops Deacons Doctors and Teachers alâ—erable A. Not in the substance or essentialls thereof but In the circumstances or adjuncts it is alterable as in the manner time place and other circumstances of Election So the Government by Elders and Deacons is not to be changed but that they should be elected by all the people and that there should be the strict number of seven Deacons in each parish is not needfull though at first as Acts 6. 5. there were but seven chosen and that by the multitude Q. Wherein is moderate Episcopacy different from Presbytery A. Presbytery is Episcopacy dilated and Episcopacy is Presbytery contracted so the government is in effect the same differing onely as the fist or hand contracted from the same hand expanded or dilated onely Episcopacy is more subject to error and corruption than Presbytery and this more subject to disorder and confusion by reason of parity than Episcopacy the peace of the Church the suppressing of schisme and heresie the dignity of the Clergy are more consistent with Episcopacy than with Presbytery but this again is lesse obnoxious to pride and tyranny than Episcopacy by which we see that no Government is perfectly exempted from corruption in this life nihil est ex omni parte beatum But I find that as the Romans in their greatest dangers betook themselves to the Dictatorship so hath the Church in her extremities had recourse to Episcopacy Q. May the Civil Magistrate change the Church-Government A. He may alter the outward form thereof as it depends upon the circumstances of time place and persons but the substance of it he cannot change he can also by his Laws force the observation of the Government and punish the disturbers of the Churches peace Q. May the same man be both a Magistrate and a Minister A. Though among the Gentiles it was lawfull as we see in Anius that was both King and Priest Rex hominum Phoebique
and ground of truth c. That the true notes of the Church are Universality Antiquity Continuance Multitude Succession of Bishops from the Apostles Ordination Unity in Doctrine Unity among the members themselves and with their head soundnesse of doctrine power and efficacy of doctrine holinesse of life miracles the light of prophesie the testimony of her enemies the unhappy end of those who oppresse the Church and the temporal felicity of such as have defended her Q. 9. What do they hold concerning Councils Monks Magistrates and Purgatory A. They teach that Diocesan Councils are to be convocated by the Bishops Provincial by Arch-Bishops National by Patriarchs or Primates but General Councils by the Pope alone and not by the Emperor without the Popes approbation except it be when the Pope is either imprisoned or dead or mad in such cases the Cardinals may call a Council That ordinarily Bishops have the power of decisive suffrages but by custome and priviledge Cardinals Abbots and Generals of orders have the same power though they be not Bishops That in a General Council should be present all Bishops at least of the greater Provinces except any be excommunicate That the Pope and the four Patriarchs of Constantinople Alexandria Antioch and Ierusalem or their Deputies be also present and at least some of the greater part of Provinces That the Pope is the supream President and Judge of Councils That Christians are bound to obey the decrees of Councils That General and particular Councils confirmed by the Pope cannot erre That the Scripture is above Councils as it is the infallible word of God but in respect of interpretation it is dependent from Councils That the Pope is above Councils and not to be judged by any 2. Concerning Monks they teach that their original is of Divine right That their institution is grounded upon Evangelical Counsel not precept That Counsels are not commanded but commended to us that commands are of things easie to be performed and taken out of the principles of nature Counsels are of things difficult and above nature and of things better then those of commands By precepts we are tied to obedience by Counsels we are left to our Free-will Precepts have their rewards and punishments but Counsels have no punishments but great rewards Hence arise the works of Supererogation That children if they be come to years of puberty may enter into a Monastery without their Parents consent if so be their Parents need not their help And so may Wives without their Husbands consent That Vowes though of things not commanded are a part of Gods worship That the promise made in baptisme to renounce the Devil the VVorld and the Flesh is not properly a Vow That the Vows of poverty obedience and continency are lawful That the Pope may dispense with Vows That the habits and shaving of Monks are of great use and antiquity 3. Concerning Magistrates they teach that their Laws doe no lesse bind the conscience then Divine or Ecclesiastick Laws That Magistrates are subject and inferiour to the Clergy in matters of Religion That Magistrates may inflict death on Hereticks 4. Concerning Purgatory they say that it is one of these four contignations or Roomes under ground the lowermost is hell where the pain of losse and sence is eternal The next above that is Purgatory where pain of losse sence is temporary Above that is the Receptacle of Infants where onely is the pain of losse eternal The uppermost was that of the Fathers where was onely temporal pain of losse now it is empty since Christs descent thither That in Purgatory are those souls which depart hence with venial sins or whose sins are pardoned but not the punishment That the suffâ—ages of the living are beneficial to the dead namely Masses Prayer and satisfactory works as almes pilgrimages fasts c. To which may be added indulgences Q. 10. Wherein doth the outward worship of the Church Rome consist and the first part of their Masse A. 1. In Churches Church yards Bels Altars Pictures â—rucifixes Images Curtains and other Church Ornaâ—ents as Tâ—pestry Candlesticks c. In dedication also of Churches consecration of Altars Anoyntings Sacraments c. 2. In Ministers Ecclesiastical Orders and their Functions such are Singers Psalmists Door-keepers Lectors or Readers Exorcists Acolyths who are to light the Tapers and hold them whilest the Gospel is read and to furnish wine for the Chalice c. Sub-Deacons Deacons Priests and Bishops c. The office also of the Acholyths is to make Agnus Dei of consecrated wax mixed with chrisme destributed by the Pope in the Church These Agni or Lambs represent the Lamb of God who taketh away the 〈◊〉 of the World for as the wax is begot of the Bee without libidinous copulation so was Christ of the B. Virgin as the honey is hid within the wax so was the divinity hid under the humanity The oyl or chrisme mixed with the wax signifieth that mercy and gentlenesse which was in Christ. They say that these Lambs are preservatives against lightning and tempests by vertue of their consecration O Catholicks great is your faith be it to you as you believe 3. In the Garments or Ornaments of Bishops Priests and other Church Ministers such are the Amictus which like the Ephod covers the head and shoulders of the Priest or Bishop therefore it 's called Superhumerale Alba or Camisâ—a is the Surplice of Linnen the Girdle or Belt with which the Priests loyns are girt The Stola is worn in form of a Chain about the Priests neck it covereth both his sides hangs down to the knee it is called Orarium because it is the habit of Orators that preach to or pray for the people Manipulus or Sudarium or Mappula or Phanon for all these names it hath is a Towel or Hâ—ndkerchieff carried by the Minister or Priest in his left hand or on his left arme Casula or Cappa or Pianon is an upper garment which covereth all the Body as it were a little Cottage called in Latine Casa These six Ornaments are common to Priests and Bishops there be nine Ornaments peculiar to Bishops namely Caligae which are long hose or stockings Sandalia a kind of slippers or shooes Succinctorium a kind of girdle Orale a linnen vaile cast over his head Tunica a long coat down to the heeles therefore called Talaris Dalmatica so called from Dalmatia the country where it was first woven is a garment with long and large sleeves representing the Crosse Chiroâ—hecae are white gloves of Kids skins Mitra is the Mytre or Ornament of the head Annulus is the Ring which the Bishop wears to shew he is betrothed to Christ Baculus Pastoralis is the Bishops crosier staff Pallium or the Pall is the Ornament of Arch-Bishops and Patriarchs The Pall is not to be worn but in the Church and in time of Masse yet Pope Gregory permitted it to be worn in solemn
Church of Millan the other by Saint Gregory which the Angel in the night by scattering the leaves up and down the Church did signifie that it was to be spread abroad through the world In the sixth part they place much religion in the observation of their canonical hours of prayer whereof at first were eight four for the night and four for the day the diurnal hours are the first third sixth and ninth the night hours are the Vespers Completory Nocturnals and Mattins or morning prayses but now these eight are reduced to seven to signifie the seven gifts of the holy Ghost or the seven deadly Sinnes or the seven-fold passion of Christ the Nocturnals are now said with the Mattins and not apart as heretofore every one of these canonical houres begins and ends with a Pater noster the Nocturnall Office is the first and is sung at mid-night in memory that about that time Christ was born and apprehended by Iudas and that about mid-night he shall come to judgement the Mattins or Prayses are said and sung in memory of Christs Resurrection and the Creation of the world about that time the first hour is kept in memory of Christs being delivered by Pilate to the Jewes about that hour and that then the women who came to the Sepulchre were told by the Angel that Christ was risen the third hour is in memory of Christs being at that time condemned by the Jewes and scourged at that time the holy Ghost was given to the Apostles who then spoke the great works of God the sixth hour is in memory of Christs Crucifixion at that time and of the Suns miraculous defection the ninth hour Christ gave up the Ghost his side was then pierced and then he descended into hell the Vaile of the Temple was rent and the graves opened at that hour also Peter and Paul went up into the Temple to pray and so did Peter into an upper chamber where he fell into a trance the Vespers are observed because in the evening Christs body was taken down from the Crosse at that time he instituted the Sacrament and did accompany the two Disciples to Emâ—us at this time is sung the Magnificat because the Virgin Mary who compiled this song is the bright evening Star of the world Then also the Tapers are lighted to shew we must have our Lamps ready with the wise Virgins The Completory is so called because in it are compleatly ended all the diurnal services it is observed in memory of Christs sweating of blood at that time he was then also put in the grave The song of Simeon Nunc dimittis c. is sung in the Completory because as he before his death sung it so should Christians before they sleep which is a resemblance of death In each one of these Canonical or Regular hours are sung Gloria Patri with Hymnes Psalmes and spiritual songs peculiar lessons are read and prayers said Q. 21. Wherein consisteth the seventh part of their worship A. In observation of Festival days to every one of which are appropriated Divine Services or offices They begin their Feasts from the four Sundays in Advent kept to put us in minde of Christs fourfold comming to wit in the flesh in the mindes of the faithful in death and in judgement at the last day In the third week of Advent begins the first of the four Fasts called Iejunia quatuor Temporum and this Fast is for the Winter quarter the Vernal Fast is in the first week of Lent The Aestival is the first week after Whitsuntide and the Autumnal in the third week of September These four seasons of the year resemble the four ages of mans life to wit his Childhood Youth Manhood and Old Age for the sins of which we ought to fast They observe also the Fasts of Lent and of Fridays and on the Eves of the Apostles Saint Laurence alone of all the Martyrs and Saint Martin of all the Confessors have their Fasts On the Eve or Vigil of Christs Nativity a lesson is read out of Exod. 16. concerning the Manna that fell in the Desart to prepare the people for the due receiving of the true Manna Christ Jesus the next day in which are sung three Masses to shew that Christ was born to save those that lived before under and after the Law The first is sung at mid-night with the Angelical Hymne the second at the breaking of the day in which mention is made of the Shepheards that came to see Christ The third Masse is at the third hour in which are read Prophesies Gospels and Epistles shewing Christs Nativity On the Sunday following are lessons of the same Nativity The first of Ianuary being the eight day after the Nativity is observed in memory of Christs Circumcision who in this would be subject to the Law would teach us humility and mortification and would shew himself to be true Man and the Messiah The Epiphany is kept in memory of the Star that appeared and of the three wise men that offered him guifts and because on the same day Christ was baptized when the whole Trinity appeared it is called Theophania and because on the same day Christ turned water into wine at the marriage in Cana it is called Bethphania from the house where the miracle was done The eight day after the Epiphany is kept in memory of Christs baptisme Every Sunday throughout the year hath its peculiar Service or office chiefly Septuagesima Sexagesima Quinquagesima and Quadragesima Sundays Their Lent-Fast which is kept in memory of Christs forty days fast begins on Ash-Wednesday in which consecrated Ashes are put on their heads in signe of humility and mortification and to shew we are but dust and ashes During the Lent every day in the week as well as the Sundays have their proper service and devotion on the fifth Sunday in Lent they begin the commemoration of Christs passion Palm-Sunday is kept in memory of the branches of trees cut down by the people and born by them when Christ was riding in triumph to Ierusalem therefore this day the Priest blesseth and distributeth branches of trees The three days immediatly going before Easter are kept with much sadnesse and devotion their Mattiâ—s end in darknesse the Bells are silent all lights are put out c. Three sorts of Oyle are blessed this day to wit that of Baptisme that of the Sick and that of the Catechumeni the Bishop breatheth on the Oyle three times to signifie the Trinity whereof the Holy Ghost represented by the Oyle is one of the Persons After evening service the Altars are stript naked to shew Christs nakednesse on the Crosse. In some places also they are washed with Wine and Water and rubbed with Savin leaves to represent the blood and tears with which Christ our true Altar was washed and the thornes he was crowned with In the Parasceve is kept a strict â—ast and silence no Masse is said this day Christs
days at which time because of baptisme white is worn this colour signifieth that all who are baptized are made Priests to God the Father for the Priests garment is white it sheweth also the innocency and purity that ought to be among Christians and it puts them in mind of the resurrection and glory of the life to come They pray standing in sign of liberty obtained by the Spirit Hallelujah and Gloria in excelsis are sung often this week from Easter till this time no man is bound to fast this feast is observed seven days to shew the seven gifts of the holy Ghost and every day three Lessons are read because all the seven gifts are included in these three Faith Hope and Charity The next Sunday is kept to the honour of the Trinity for as Christmasse was ordained to be kept in honour of God the Father who sent his son into the world and Easter to Christ the second Person and Whitsunday to the third Person so this Sunday was instituted to the three persons together and from this day are named the other Sundaies till Advâ—â—t whereof are twenty six to each of which is appropriated a peculiar Masse with Lessons and Psalms fit for each day Q. 23. What be their canonical hours of prayer A. Their set hours of prayer are called canonical because they are prescribed by the Canons of the Church and regularly observed by devout people These hours they ground upon the practise of David and Daniel who prayed three times a day These hours are seven because David speaketh of calling upon God seven times a day because the gifts of the holy Ghost are seven and the foul spirit bringeth seven spirits worse then himself there be seven deadly sins the walls of Ierico fell down at the blowing of the seven Ram horn Trumpers there were seven Aspersions in the Levitical Law Levit. 14. 16. We read also of seven Lamps and seven golden Candlesticks These canonical hours are not onely for the day but also for the night after the example of David and Christ who spent some part of the night in prayer and of the Church in the Canticles which sought Christ in the night The Prince of darknesse is most busie in the night to assault us therefore we ought to watch and pray that we may not be slaine with the Egyptian first born in the night The Nocturnals or night praises are said at midnight because at that time Paul and Silas praised God and so did David About that time Christ rose from the grave as the Greek Church believeth but the Latine Church holdeth that he arose in the morning The first hour of the day is dedicate to prayer that whilest the Sun riseth we may call upon the Sun of righteousness who bringeth health under his wings About that hour he was mocked spit upon buffeted and at that hour after his resurrection he was seen by his Disciples standing on the Sea shore To whom the first fruits of the earth were offered in old time to him also should the first fruits of the day be offered The third hour is consecrated to prayer because then Christ was crowned with thorns and condemned by Pilate It was the third hour also that the holy Ghost descended on the Apostles The sixt hour is canonicall because then Christ was crucified at that houre Peter went up to the top of the house to pray acts 10. and then it was that Christ asked water from the woman of Saâ—atia The ninth hour is for prayer because then Christ gave up the ghost so Peter and Iohn went up into the Temple at the ninth hour of prayer acts 3. The evening also is a time for prayer then they have their Vespers because the Iewes had their evening Sacrifice then it was that Christ instituted the Sacrament of the Eucharist at his last Supper And then was his body taken down from the Crosse. The hour of the Completory about the beginning of the night is Canonical also in memory of Christs buriall And because David would not go up into his bed nor suffer his eye-lids to slumber till he had found out a place for the Temple Then is sung the song of old Simeon Nunc dimittis Q. 24. What else may we observe about these Canonical hours A. That all Priests Deacons and Sub-Deacons are bound to observe these hours so are also Monks and Nuns if they be not Novices But the inferiour orders of Clergy that are not beneficed as they are not debarred from Marriage so they are not tied to these Canonical hours They also that are excommunicate and degraded are to observe these hours for the character is indelible but sick persons and such as have any natural impediment are excused Again these Canonical prayers are not to be said everywhere but in the Church because the multitude of petitioners makes prayers the more efficacious otherways they acknowledge that private prayers may be said anywhere The times also order and reverence must be observed in saying of these prayers and diligent attention must be used without wandering thoughts the attention must be â—ixed not onely on the words and sense thereof but chiefly on God the object of our prayers and devotion must be used both outward in prostrating of the body and inward in humility and submission of the minde But on Sundays and all the time between 〈◊〉 and Pentecost they pray standing to shew 〈◊〉 readinesse being risen with Christ in seeking the things that are above Beneficed men who neglect in six moneths time to say the Canonical prayers are to lose their benefices In the first Canonical hour the Kyrie Eleeson is said so is the Lords Prayer and the Creed but with a low voice to shew that prayer and faith consist rather is the heart then in the tongue In the third hour prayers are said for the dead as well as for the living The sixe hour they say Adam fell and was 〈◊〉 out of Paradise therefore they hold it then a fiâ— time by prayer to enter into Gods favour again The ninth hour Christs side was peirced out of which flowed water and blood the two Sacraments of the Church then the Vaile of the Temple rent asunder the graves opened and Christ descended into hell all which do furnish sufficient matter for prayers and praises that hour In the end of the day are said the Vespers or evening service to signifie that Christ came in the end of the world In the evening Christ washed his Disciples feet and was known to the two Disciples in breaking of bread as they were going to Emaus Five Psalmes are then said in reference to Christs five wounds and to expiâ—â—e the sins of our five sences In the evening is sung the Magnificat to shew that in the evening of the world the Virgin brought forth Christ in whom is our cheifest rejoycing And then are Lamps lighted to put us in minde that with the wise Virgins we should
his age and after Christ 361. To him succeeded Hilarion the first Eremite in Palestina and Syria Then Paul surnamed the Simple Amen an Egyptian with divers others Q. 3. How did these first Eremites live A. They spent their time in working sometimes in preaching praying fasting and meditating and sometimes in composing differences between Christians in visiting the sick and in such like holy exercises did they place their Religion Paul the Theban was content with a cave in stead of a palace with a piece of dry bread brought to him by a Raven every day in stead of delicate cheer with water in stead of wine and with the leaves of Palmes in stead of rich apparrel And to avoid idlenesse he would work sometiems with his hands Anthony contented himself with bread salt and water his dinner-time was at Sun-setting he used to fast sometimes two dayes together and to watch and pray whole nights he lay on the bare ground disputed often times with the Arâ—iâ—ns and Meletians in defence of Athanasius did intercede many times with the Emperour Constantine for distressed Christians and was alwayes ready to compose their quarrels Hilarion was content to live in a little hovel which he made himself of shells twigs and bulrushes foure foot broad and five foot high spending his time in praying fasting curing of diseases casting out Devils His garment was sack-cloath which he never put off his food roots and herbs which he never â—asted before Sun set six ounces of Barleyâ—bread contented him from 30. years till 35. from that time till 63. he used Oyle to repair his decayed strength From 64. till 80. he abstained from bread That he might not be idle he made him baskets of bulrushes and used to lie on the ground Thus did these Primitive Eremites spend their time Not in chambering and wâ—â—tâ—nnesse surâ—etting and drunkennesse but in temperance sobriety continence hunger thirst heat and cold reading praying preaching and fasting not placing Religion in saying but in suffering not in good words but in good works not in talking of Scripture but in walking by Scripture Q. 4. Wherein did some Eremites exceed in their Religious or rather superstitious kind of living A. As Jealousie is too much Love so is Superstition too much Religion but too much of one thing as we say is good for nothing Ne quid nimis should be in all our actions God will have merey and not sacrifice He will say Who required these things at your hands Such kind of bodily exercise as the Apostle saith availeth little It is not a torn skin nor a macerated body nor a pinched belly that God requires but a broken and contriâ—e spirit a renting of the heart and not of the garment and therefore the excesse of Eremitical penance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship and not that which God requireth to wit mercy and justice to relieve the oppressed to comfort the comfortlesse to visit the Fatherlesse and widows and to keep our selves unspotted of the world To place Religion in abstinence from certain meats is against the Apostles rule â— Tim. 4. saying That every Creature of God is good and nothing to be rejected which is received with thanksgiving Altogether to abandon the society of Christians is contrary to Saint Pauls counsel Heb. 10 Let us consider one another to provoke unto love and to good works not forsaking the fellowship that we have among our selves as the manner of some is under pretence of forsaking the world to abandon all care of Friends and Family is condemned by the Apostle 1 Tim. 5. If any man hath not a care of his Family he hath denied the Faith and is worse then an Infidel They that willingly deprive themselves of the means of doing good to their neighbours transgresse the Law of God which commands us to love our neighbours as our selves These subsequent examples will shew how far some men have exceeded the bounds of Christianity and out-run Religion by too much superstitious devotions and excessive pennance One Asepesâ—â—a lived Sixty years together in a Closet all which time he never was seen of any nor did he speake to any The like is recorded of one Didymus who lived ninety years by himselfe One Batthaeus an Eremite of Caelosyria fasted so long till Worms crawled out of his teeth One Martinus tyed his leg with an Iron Chain to a great Stone that he might not remove thence One Alas never tasted bread in eighty years together Iohn Sorâ—â—ny the Egyptian stood praying within the Cliff of a certain Rock three years together so long till his legs and feet with continual standing swelled with putriâ—ied matter which at last broke the skin and run out One Dominicus and Eremit wore continually next his skin an Iron Coat of Male and almost every day used to scourge himself with whips in both hands Some have killed themselvs with hunger some with thirst some with exposing themselvs to excessive heat have been stifâ—ed others by extremity of cold have been frozen to death as if God took delight in self-murther which in him to affect were cruelty and in any to act were the greatest impiety Some again not content with ordinary ways of Eremitisme have spent their days within hollow pillars whence they were named Stylitae neither admitting the speech nor sight of any man or woman O 〈◊〉 hominum O quantum est in rebus inaâ—e What needed all this toil Christ saith that his Yoâ—k is easie and his Burthen light but these men laid heavy burthens on themselves which God never required he made man Animal Politicum a sociable creature therefore said It was not good for man to be alone Wo to him that is alone saith Solomon Besides no place though never so remote and solitary can priviledge a man from sin Lot was righteous among the wicked Sodomites and yet in the solitary Cave committed Incest with his two Daughters what place could be more retired then Paradise and more secure then Heaven yet Adam fell in Paradise and the Angels fell in Heaven Q. 5. Whether is the solitary life in a Desart or the sociable life in a Covent to be preferred A. 1. The sociable life because the end of our creation was not to live apart like wild beasts but together like men 2. Because we are hound to help each other by Counsel Instruction Admonition Exhortation to bear one anothers burthens to comfort the comfortlesse to support the weak to cloath the naked to seed the hungry for as the Orator said we are not born for our selves but our Parents Country and Friends challenge a share in us 3. Because he that liveth alone as he sins against his creation and humane society so he sins against himselfe in that he debars himselfe of those comforts and aid both spiritual and corporal which he hath in a sociable life 4. Because God is more present with many then with one Therefore his Church which he promiseth to
be with till the end of the world and on which he hath bestowed the Spirit of Truth to conduct her into all Truth and which he hath built upon the Rock so that Hell Gates shall not prevail against her his Church I say is a congregation and consisteth not of one but of many and Christ hath promised that where two or three are gathered together in his name he will be in the midst of them 5. Because God is better praised and more honoured of many together then by one alone therefore David will praise God and declare his name in the great Congregation Christ will have our light to shine before men that they seeing our good works may glorifie our Father which is in heaven This cannot be done by him that lives amongst wild beasts in a Desart How can he honour God by the exercise of justice mercy charity humility and other vertues chiefly of his patience in suffering injuries and of his obedience to superiours How shall he find out his own infirmities and failings seeing selfe-love is in every man and no man can so well pry into himselfe as another and the heart of man is deceitful above all things 6. And lastly no man alone can be so secure from danger of enemies as when he is in company and therefore Satan is more ready to assault man by tentations when he is alone then when he is in the company and society of others So he set not upon Christ when he was in Ierusalem but when he was led by the Spirit into the Dâ—sart therefore wo to him that is alone for when he falls there is not a second to help him up As then in the body natural God did not separate one member from another but united them all in one bulk under one head to be animatâ—d by one heart or soul that they might help each other so hath he done in the body Polâ—tick of mankind Q. 6. Who were the first Monkâ— after Anthony A. The Thabennesii so called from Thabenna an Island in the Province of Thebais In this one Pachomius an Eâ—emite about the time of Constantius Constantines Son assembled divers Monks together and by the advice of an Angel so goeth the story prescribed them these rules to wit that they should live together in one house distinguished into divers Cells and in each cell should remain three Monks but should all eat in one Hall No man must be forbid to eat or fast they must sleep not lying on beds but sitting in their chaires they must wear Goats skins which they must never put off but when they communicate then they must come only with their hood with which their heads must be covered when they eat that they may not be seen to eat for in eating they must neither cast their eyes off from the Table nor must they speak No stranger must be admitted without three years trial They must pray twelve times in the day time likewise in the evening and in the night a Psalm preceding each prayer The Monks were divided into 24 Orders according to the number of the Greek letters Q. 7. What were the Religious rules that Saâ—nt Baâ—il pâ—escribed to his Monks A. Saint Basil Presbyter of Caesarea in Cappadocia being molested by Eusebius Bishop there to avoid trouble and disturbing of the Church retired to a Monastery in Pontus where he preached to the Monks of that place and departing thence travelled about the country of Pontus and perswaded the Eremites who lived apart in caves and cells of the Desarts to unite themselves in Monasteries and withal prescribes to them these 95. subsequent rules which were imbraced by most of the Eastern Monks The Rules were these 1. To love God with all their heart soul and strength and their neighbours as themselves 2. To ground this Love of God upon his power glory and excellency as â—e is in himselfe and on his goodnesse mercy and bounty towards us 3. That the love of our neighbour be grounded on the command and will of God and on his love towards us his enemies for if God hath so highly loved us that were his enemies shall not we when he commands us love our neighbours 4. That they should not live any longer a sunder but together because of the mutual helps comforts instructions exercise of vertues efficacy of prayers security from dangers which are in the sociable not in the solitary life â— That they should forsake the delights and vanities of the world and with the Apostle to crucifie it and to be crucified to it 6. That they should dispense their wealth to the poor and indigent 7. That none be admitted into their Fraternity without probation 8. That Infants be also admitted but not without the consent of their Parents 9. That they study to be continent and sober in their diet and behaviour 10. Is set down the mâ—asure of their eating and drinking and simplicity of food 11. That there be no affectation or contention for superiority of place at the Table but that all things be done there with order and decency 12. That their appaâ—el be plain simple and homely and that they weaâ— a girdle after the example of Iohn Baptist and the Apostles 13. That they walk not after their own sense and pleasure but as they are directed by Gods word 14. That they be obedient to their Superiours but chiefly to God 15. That they should serve God with the same affection as David did when he said As the Hart brayeth for the Rivers of water so doth my soul after thee O God 16. That he who is their Governour should consideâ— whose minister he is and that he should be as tendeâ— of his charge as a nutse of her child 17. That he reprove at first gently and in the spirit of meeknesse but that he esteem of the obstinate as Heathens and Publicans 18. That he suffer not the least offence to go unreproved seeing the least is a breach of Gods Law 19. That repentance be in sincerity 20. That it be accompanied with good works 21. And with confession 22. That if a man relapse into sin he may use more sincerity in his repentance then before for it seems the disease was not perfectly cured 23. Let him that reproveth be as a Father or a Physitian and he who is reproved as a Son and a Patient 24. That no man defend or excuse himself in his evil courses 25. That among them all things be in common 26. That men of Estates bestow on their Kindred what is their due and the remainder on the poor 27. That none return to their Parents houses except it be to instruct them and by their Superiors leave 28. That none give way through idlenesse for their minds to waver or wander up and down 29. That to avoid idle and sinfull dreams in the night let every one be diligent in meditating on the Law and the word of God by day 30. That with the