see the outward signes of grace may be in the estate of damnation such are hypocrites whose wolfish disposition is covered with sheeps cloathing Moses did not separate himself from the Jewish Church because most of them were a stiffe-necked people a rebellious generation of uncircumcised hearts and eares a people that erred in their hearts and knew not the wayes of God Neither did Christ separate himself from the Apostles though there was a Judas amongst them Neither did Saint Paul abandon the Church of Corinth because of the incestuous person and other wicked men among them Will the husband man for sake his field because there are â—ares among the corn or will he abandon his Barn because of some chaffe among the wheat there will come a time of separation when the sheep and goats the good and bad fishes the green and withered trees shall be parted which shall be in that great day when all secrets shall be disclosed and the visard of hypocrisie removed till then the true Israelites must be content to have some Canaanites live among them 2. They say that many among us professe the faith of Christ outwardly which have not the spirit of God within but I say that whosoever among us professeth Christ outwardly hath the Holy Ghost for ought we know we are to judge of the tree by the fruits it is onely God that exactly knoweth who are his it were uncharitably done of us to expell or exclude any man from the body of Christ that professeth him outwardly its true there be many hypocrites such as are among us but are not of us these we cannot discern whilst they continue in their outward profession but by revelation the servants that invited and compelled all sorts of guests to the wedding feast knew not who wanted the inward wedding garment of grace it was onely the master of the Feast that could find that out 3. They say that we receive divers into our Churches which shall not be saved I answer that no man is certain who shall be saved or not saved we are to judge charitably of all men till we know the contrary we receive none into our Church but such as prosesse Christianity and the children of believing parents to whom also the Covenant of grace belongeth and though we did know such as were not to be saved yet we are not to debarre them from the Church so long as they joyn in outward profession with Gods people So Christ knew that Iudas should not be saved yet he received him into the fellowship of the Apostles but I would be informed how these men can so exactly know who shall be saved or not seeing in outward profession the hypocrite can go as far as the best Saint so likewise the best Saint may for a time seem to be in the state of damnation besides Iohn Baptist admitted Scribes Pharisees and all sorts of people to his Baptisme if they confessed their sins and repented and so Philip Acts 8. admits to his Baptisme all outward professours of faith which is many times without the inward grace of Sanctification Quest. 20. upon what grounds do the Independents and Anabaptis allow Lay men to preach without call or ordination An. Because the sonnes of the Prophets did preach so did Ieheshaphat and his Princes so did the Disciples before Christs Resurrection so did Paul and Bâ—nabas likewise the Scribes and Pharisees and many in the Church of Corinth who were not Church-men besides Moses wisheth that all the Lords people were Prophets But these are all weak and groundlesse reasons For 1. The sons of the Prophets were destinated for the Ministry and therefore were by probation sermons to give testimony of their gifts which they acquired by their pains and industry in the Schools of the Prophets which were their Colledges 2. Iehâ—saphat and his Princes in an extraordinary time of Reformation made an exhortation or speech to the people to stir up the Levites and Judges to discharge their dutie Neither do we read Chron. 2. 17. that the Princes did preach or expound the Law but onely that they accompanied and countenanced the Levites whilst they preached 3. The Disciples were called to the Apostleship and to preach the Gospel before Christs Resurrection 4. And so were Paul and Barnabas called to preach the Gospel 5. Likewise the Scribes and Pharises sate in Moses chair in that confused time and they were Doctors of the Law therefore Christ wills the people to hearken to them they had their Sinagogues as well as the Levites had the Temple 6. In the Church of Corinth there were some extraordinary Prophets indowed with infused gifts and revelations which can be no warrant for Lay-men who want these gifts to undertake the ordinary function of preaching 7. We deny not but Moses wished that all Gods people were Prophets and so do we but neither he nor we wish that they should prophesie without a calling either ordinary or extraordinary for how shall they preach except they be sent saith the Apostle Rom. 10. 15. Nâ— man taketh the honour of sacrificing to himself but be that is called of God as was Aaron Heb. 5. 3. much lesse should any without a call take upon him the office of preaching which is more noble than sacrificing and therefore the Apostle prefers Preaching to Baptising 1 Cor. 1. 17. And surely if Lay-men may Preach they may also baptise for Christ joyneth these two together in his Apostles and their successors with whom he is by his assistance and spirituall presence to the end of the world but we see how far they are from being sent by God or from having the gift of preaching by the Errours and Heresies daily hatched among them and how can it be otherwayes seeing they are not bred in the Schools of learning whereby they may be fiâ—â—ed and set apart for this great imployment which will require the whole man and who is sufficient for it saith the Apostle neither do we read in the Scripture that this ordinary gift of Preaching was communicated to any but to Apostles Evangelists Prophets Pastors and Doctors and to give way that all men may Preach without Call or Ordination is to make him who is the God of Order to be the God of confusion Quest. 21. What are the Tenets of the Presbyterians A. The Presbyterians are so called for maintaining that the Church in the beginning was governed by Presbyters or Elders and that it should be so governed still because the office of a Bishop came not to be distinct from the Presbyter till almost three hundred years after Christ before which time they had the same name for Presbyters were Bishops as they shew out of the fifth sixth and seventh verses of the first chapter to Titus likewise out of Hierom ep ad Evag. ad Ocea Ireneus l 4. cont haeret c. 43 44 Eusebius Hiss l. 5. cap. 23. and others And as they shew their names to be one so likewise
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
Anthropomorphites and the Manichees They rejected the Books oâ— Moses made God with a humane shape taught that the world was made by evil Angels and that Michaâ—l 〈◊〉 Arch-angel was incarnate They condemned Image worship and despised the crosse because Christ died on it They held the churches baptism to be the baptism of Iohn but their own to be the true baptism of Christ they slighted the Church Liturgy and taught there was no other Resurrection but from sin by repentance they held also that men might dissemble in Religion At Antwerp one Taudenius or Tanchelinus being a Lay-man under took a Reformationâ— teaching that men were justified and saved by faith onely that there was no difference between Priests and Lay-men that the Eucharist was of no use and that promiscuous copulation was lawful The Petrobrussâ—ans so called from Peter de Bruis of Antwerp held that baptism was needlesse to Infants and likewise churches were uselesse that crosses should be broken that Christ was not really in the Eucharist and that prayers for the dead were fruitlesse One Peter Aballard taught that God was of a compounded Essence that he was not the author of all goodnesse that he was not onely eternal that the Angels helped him to create the world that power was the property of the Father Wisdom of the Son Goodnesse of the holy Spirâ—â— He denied that Christ took our flesh to save sinners or that the feare of God was in him he said that the holy Ghost was the soul of the world that man had no 〈◊〉 will that all things even God himselfe were subject to necessity that the Saints do not see God that in the life to come there should be no feare of God and that wee are in matters of faith to be directed by our reason His chief disciple was Arnoldus Brixienfis who denied also temporalties to the Clergy Gilbert Porrâ—â—anus Bishop of Poytires taught that the Divine Essenâ—â— was not God that the Proprieties and Persons in the Trinity were not the same that the Divinity was not incarnate in the Son He rejected also merits and lessened the efficacy of baptism The Henricians so called from one Henry of Tholouse a Monk and somented by Henry the Emperor taught the same Doctrines that Peter de Bruis did and withal that the church musick was a mocking of God The Patareni taught â—lso the same things The Apostolici so named from saying they were Apostles immediatly sent from God despised marriage all meats made of Milk the baptising of Infants purgatory prayers for the dead invocation of Saints and all Oaths They held themselves to be the onely true Church One Eudon gave himself out to be the judge of the quick and dead The Adamites started up again in Bohemia The Waldenses so called from Waldo of Lions who having distributed his wealth professed poverty he rejected images prayers to Saints Holy days Churches Oyl in Baptisme confirmation the Ave Mary auâ—icular confession indulgences purgator prayers for the dead obedience to Prelates distinction of Bishop and Priest Church Canons merit religious orders extream unction miracles exorcisms Church musick canonical hours and divers other Teneâ—â— of the Church of Rome They held that Lay-men might preach and consecrate the Bread and that all ground was alike holy They rejected all prayers except the Lords prayer and held that the Eucharist consecrated on the Friday had more efficacy then on any other day That Priests and Deacons falling into sin lost their power in consecrating and Magistrates in governing if they fel. That the Clergy should possesse no temporâ—lties that the Church failed in Pope Sylvesters time They rejected the Apostles creed and all oaths but â—ermitted promiscuous copulation and taught 〈…〉 man ought to suffer death by the sentence of any Judge Q. 5 What were the Albigenses and what other Sects were there in this twelfth Century A. These not long after the Waldenses swarmed in the Province of Tolouse and were overthrown by Simon Earl of Montferrat these taught that they were not bound to make prosession of their faith they denyed pâ—rgatory prayers for the dead the real presence private confession images bells in Churches and condemned the eating of flesh egges and milk The Romish writers affirm that they held two Gods that our bodies were made by Satan that the Scriptures were erroneous all oaths unlawful and Baptisme needlesse They rejected the old Testament and marriage and prayers in the Church they held there were two Christs a good born in an unknown Land and a bad born in Bethlehem of Iudea That God had two Wives of which he begot Sons and Daughters and more such stuâ—â— as may be seen in the above named authors The Corâ—erij held the Petrobrussian Tenets and withall that the Virgin Mary was an Angel that Christs body was not glorified in Heaven but did putrifie as other dead bodies and so should remain after the day of judgementâ— They taught also that the souls should not be glorified till the Resurrection Ioachimus Abbas taught that in the Trinity the Essence generated the Essence which opinion was condemned in the general Councel of Lateran under Innocent the third not long after started up Petrus Iohannis who maintained the errour of Ioachimus and withal taught that the reasonable soul was not the form of man that the Apostles preached the Gospel after the literal not after the spiritual sense that grace was not conferred in baptisme that Christs side was pierced with a Lance whilest he was yet alive which is directly against the words of Saint Iohn therefore this opinion was condemned in the councel of Vienna he held also Rome to be Babylon and the Pope to be Antichrist Q. 6. What opinions in Religion were professed the â—â—â—teenth Century A. Almaricus a Doctor in Paris taught that if Adâ—m had not sinned there had been no procreation nor distinction of Sex This was condemned in the councel of Lateran under Innocent the third He held that the Saints do no wayes see God in himselfe but in his creatures He denyed the Resurrection Paradise and Hell also the real presence invocation of Saints Images and Altars He said that in the Divine minde might be created Ideas He transformed the mind of a â—ontemplative man into the Essence of God and taught that charity made sin to be no sin David Dinantius taught that the first Matter was God which was to make God a part and the meanest part of all his creatures Gulielmus de sancto amore taught that no Monks ought to live by alms but by their own labours and that voluntary poverty was unlawful the same doctrine was taught by Desiderâ—us Longobardus affirming it a pernicious opinion that men should leaue all for Christ. Raymundus Lullius taught that in God were different Essences that God the Father was before the Son that the holy Ghost was conceived of the Father and the Son 〈◊〉 the Doctrine of the Church is that he proceeds
from the Father and the Son not by way of Generation or Conception but of Eternal and Spiritual dilection he also taught that it was injustice to punish any man for opinions in Religion or Heresie The Whippers taught that whipping of themselves with rods full of knots and sharp pricks did more expâ—â—te and abolish sin then confession that this their voluntary whipping was before Martyrdom which was inflicted by outward force that now there was no use of the Gospel nor of the Baptisme of Water sith the Baptisme of Blood was better that holy water was â—â—â—iesâ—e that no man could be saved who did 〈…〉 himselfe They also held perjury lawful The 〈◊〉 whose author was one Hermannus Italus held community of Wives lawful which Doctrine they put in practise at their meetings to pray then putting out their lâ—ghts â—hey used promiscâ—ous copnlation and the children born of such commixtion they put to death They taught that all things amongst Christians should be in common that Magistracy did not consist with Christianity and that the Saints did not see God till the day of judgement Gerardus Sagarellus of Parma whose Disciples were named Pseudâ—-apostoli that is false Apostles because they bragged that they did imitâ—te the Apostles poverty therefore they would not take or keep money or reserve any thing for the next day he taught that to make vows or to swear at all was unlawful that marriages might be dissolved by such as would embrace their Religion and that they were the onely Christians they were enemies to Tythes and to Churches which for prayer they accounted no better then Hogs Styes Q. 7 What were the opinions in Religion the feurteenth Century A. The Beguardi who professed a Monastical life taught that we might attaine to as much perfection and beatitude in this life as in Heaven that all intellectual natures were blessed in themselves not in God that it was a sin to kisse a Woman but not to lie with her because nature inclined to this but not to that That perfect and spiritual men were freed from obedience to superiours from fasting praying and good works and that such men could not sin nor encrease in grace being perfect already They would have no reverence to be used in the Eucharist nor at all to receive it for that did argue imperfection The Beguinae professed the same Tenets and withal were against vows and voluntary poverty The Beguini taught that wealth consisted not with Evangelical perfection and therefore blamed Pope Iohn 22 for permitting the Franciscans to have corn in their barns and wine in their cellars They held that the state of Minorites was more perfect then that of Bishops that they were not bound to give an account of their faith when they were demanded by the Inquisitors and that the Pope had no power to dispense with Vows The Lolhards so called from Walter Lolhard their author held that Lucifer was injuriously thrust out of Heaven that Michael and the blessed Angels should be punished eternally that Lucifer should be saved that the blessed Virgin lost her Virginity after Christs birth and that God did neither see nor would punish sins committed under ground therefore they gave themselves to all uncleannesse in their vaults and caves Richardus Armacanus taught that voluntary poverty was unlawful and that priests could blesse and confer orders as well as Bishops One Ianovesiâ—s taught that in the year â—â—60 on Whitsunday Antichrist would come who should pervert all Christians and should mark them in their Hands and Foreheads and then should be damned eternally and that all Iewes Saracens and Infidels who were seduced by Antichrist should after his destruction be converted to Christ but not the Christians that fell off from Christ. The Turelupini taught that we should not be ashamed of those members we have from nature and so like the Cynicks they gave themselves openly to all uncleannesse they held also that we were not to pray with our voice but with the heart onely Q. 8. What were the Tenets of the Wicklevits who lived in this Centurie A. They were so called from Iohn Wickliffe an Englishman and taught that the substance of bread and wine remained in the Sacrament that neither Priest nor Bishop remaining in any mortal sin could consecrate or ordain that the Mass had no ground in Scripture that outward confession was needlesse where there was true contrition that a wicked Pope had no power over the faithful that Clergy-men should have no possessions that none should be excommunicate by the Church but he who is first excommunicate by God that the Prelate who excommunicates a Clerk appealing to the King is a traitorâ— and so is he that being excommunicate refuseth to hear or to preach that Deacons and Priests may preach without authority of the Bishop that the King might invade the Churches Revenues that the people may punish their Kings that the Laity may detain or take away the Tytâ—es that special prayers for any man were of no more force then general that religious orders were unlawful and that such should labour with their hands that it was a sin in Constantine and others to enrich the Church that the Church of Rome was Satans Synâ—gogue they rejected also the Popes election by Cardinals Indulgences decretal Epistles the Popes excommunications and his supremacy they held also that Austin Benet and Bernard were damned for instituting religious orders that God ought to obey the Devil that he who gives almes to Monasteries should be excommunicate that they are Simoniacks who pray for their Parents or Benefactors that Bishops reserved to themselves the power of Ordination Confirmation and Consecration for lucres sake that Universities Degrees and Schools of Learning were hurtfull to the Church These and such like Tenets of Wickliff are let down in the Councel of Constance where they were condemned Other opinions are fathered upon him to wit that man had no free will that the sins of the Predestinate were venial but of the Reprobate all mortal that the Saints were not to be invocated nor their reliques kept nor the Crosse to be worshipped nor images to be placed in Churches they rejected also Vows Canonical hours Church-Musick Fasting Baptizing of Infants Benedictions Chrism and Episcopacy He held also that the Brother and sister might marry that every creaâ—ure may â—e called God because its perfection is in God Q. 9. What opinions were taught the fifteenth Century A. Iohn Hus of Bohemia publickly maintained the Doctrine of Waldus and Wickliffe and withal taught that Saint Peter was never head of the Church that the Church is onely of the predestinate that Saint Paul when he was a persecutor was not a member of Satan that the Divinity and the Humanity made up one Christ whereas the personal union consisted indeed not between the two Natures but between the Person of the Word and the Humane Nature That the Pope was subject to Cesar that the Pope
VVine which are used in the dedication have mystical significations The VVater and VVine represent the two Sacraments of Baptisme and the Eucharist Oyle sheweth our spiritual unction Salt that wisdome which should be in us Ashes our mortification Hysop our purity and sanctification and the Incense our prayers Q. 12. What else is Observable in the dedication of Churches A. 1. They hold that no Church is to be dedicated till it be endowed for he that buildeth a Church is or should be like a Husband that marrieth a Maid on whom he ought to bestow a joynter 2. That the Feast of dedication which from the Greeke they call Encaenia ought to be kept every year for so it was kept among the Jewes which if it had been unlawful Christ would not have honoured it with his presence 3. They say that the dedication of Churches is a terror to evil spirits and incitment to devotion and reverence a meanes to move God to hear our prayers the sooner a testimony of our zeal that Christians are not in this point inferiour to Jewes and Gentiles who would not presume to make use of their Temples for prayer and sacrifice till first by their Priests they had consecrated and dedicated them to their Deities 4. That what is in the dedication of Churches visibly acted ought to be in us invisibly effected namely that if Churches be holy we should not be profane shall they be consecrated to the service of God and not we shall their Churches be filled with hallowed Images and our souls defiled with unhallowed imaginations shall the Church be called the house of prayer and our bodies which ought to be the Temples of the Holy Ghost denns of Theeves we are lively stones but those of Churches are dead we are capable of grace and holinesse so are not Churches for it is confessed on all sides that Temples by consecration are not made capable of actual holinesse but onely made more fit for divine service Is it not a great shame that in their Churches lights continually shine and in the Temples of the holy Ghost there is nothing but darknesse That they should burne incense on their Altars and we be quite destitute of Zeale and Devotion in our hearts They make use of outward unction but we use neither the outward unction of the Church not the inward of the spirit VVhen we see them make use of Salt and Holy VVater we should be careful to have salt within us and that water of the spirit without which we cannot be regenerated 5. They teach that Churches may be rededicated if they are burned down or fallen down and built again or if it be doubtful whither they have been consecrated heretofore but if they be polluted by adultery or such like uncleannesse they are only to be purified with holy water 6. That Churches must not be consecrated without Masse and the Reliques of some Saint and that onely by the Pope or a Bishop not by a Priest or any inferiour order and that gifts or presents which they call Anathemata be given to the new Church after the example of Constantine the Great who endowed with rich presents and ornaments the Church which he built at Ierusalem to the honour of our Saviour Q. 13. How doe they Dedicate or Consecrate their Altars A. The Bishop having blessed the water makes with the same four Crosses on the four Hornes of the Altar to shew that the Crosse of Christ is preached in all the four corners of the earth Then he goeth about the Altar seven times and besprinkleth it seven times with holy water and hysop this is to signifie the seven gifts of the Holy Ghost and the seven-fold shedding of Christs Blood to wit 1. VVhen he was circumcised 2. When he sweat blood in the Garden 3. When he was scourged 4. When he was crowned with thorns 5. When his hands 6. When his feet were nailed to the Crosse. 7. When his side was lanced The Bishop also makes a Crosse in the middle of the Altar to shew that Christ was crucified in the middest of the earth for so Ierusalem is seated At this consecration is used not onely water but salt also wine and ashes to represent four things necessary for Christianity namely Purity Wisdom Spiritual joy and Humility The Altar must not be of wood or any other materiall but of stone to represent Christ the Rock on which the Church is built the Corner Stone which the builders refused the stone of offence at which the Jewes stumbled and the little stone cut out of the mountain without hands this stone Altar is anointed with oyle and chrisme so was Christ with the graces of the spirit and the oyle of gladnesse above his fellowes This anointing also of the stone Altar is in initation of Iacobi anointing the stone on which he sleept So the remainder of the holy water is poured out at the foot of the Altar because the Priests of old used to pour out the blood of the Sacrifice at the foot of their Altar The holy Reliques are layed up in a Coffin with three graines of incense as the Manna of old was layd up in the Ark our hearts should be the Coffins in which the vertuous lives of the Saints with faith in the Trinity or with the three Cardinal vertues Faith Hope and Charity should be carefully kept These Reliques are layed under the Altar because Revel 6. the souls of these who suffered for Christ were seen by Saint Iohn under the Altar It is also to be observed that as the Altar is besprinkled with water so it is anointed in five places with oyle and then with chrisme to signifie the five wounds of Christ which did smell more fragrantly than any Balsame and by which we are healed the five sences also are hereby signified which ought to be sanctified After unction incense is burned to shew that prayers and supplication follow sanctification At last after the Altar and all that belong to it are hallowed the Altar is covered with white Masse is said and Tapers lighted to shew that our holinesse and devotion must be accompanied with good works which must shine before men here if we would shine like stars in the Firmament hereafter Q. 14. What else do they consecrate besides Temples and Altars A. Besides these they consecrate all the ornaments of the Altar the Patinae for making the body of Christ the Corporal for the covering thereof the Chalice for the blood the Linnen with which the Altar is covered the Eucharistial or Pix where Christs body is kept representing Christs sepulchre the Censer Incense and Capsae that is Chests or Coffins wherein the bones of the Saints are kept They consecrate also their Crosses and Images and Easter Tapers their Fonts First-fruits holy Water Salt Church-yards Bells c. Every one of which have their peculiar prayers besides washing crossing anointing incense c. They hold that Bells succeeded the Jewish
would have burnt incense on the Altar but was prohibited by Azariah the high Priest and eighty other Priests This Vzziah named also Azariah though a King yet was justly resisted by the Priests for his pride sacriledge and ambition in medling with their function whereby he violated the Laws of Politick government which a King should maintain for confusion must arise where offices are not distinct but where men are suffered to incroach upon each others function 2. He had no calling to the Priesthood and no man taketh upon him this office but he that is called of God as was Aaron 3. He violated the Law of God who confined the Priesthood to the house of Aaron and Tribe of Levi excluding from that all other Tribes 4. He was injurious to Christ whose type the high Priest was in offering sacrifices and incense representing thereby our high Priest Christ Jesus who offered up himself a sacrifice of a sweet smelling savour unto God So Iohojada the high Priest did well to depose Athaliah who was a stranger an idolater and usurper this was lawful for him so to doe being high Priest whose authority was great both in civil and ecclesiastick affaires but this is no warrant for any private man to attempt the like Besides Iehojada was bound to see the young King righted both as he was high Priest and as he was his kinsman Hezechias restored all according to King Davids institution he raised great Taxes towards the maintenance of Gods worship and permitted the Levites to flea the burnt offrings which before belonged only to the Priests office and caused the people to keep the Passover in the second moneth whereas by Moses his institution it should be kept the first moneth He permitted also many that were not sanctified or cleansed to eat the Passover against Moses his Law which were innovations in Religion Iosias reformes all abuses abolisheth idolatry repaireth the Temple readeth publickly the Law of Moses which was found by Hilkiah the high Priest and makes a covenant with God to keep the Law Under King Eliakim or Ioachim Religion was so corrupted that the Priests Levites Prophets or Scribes with the Elders of the people condemned the Prophet Ieremy to death Under Zedechiah both the Church government and state fell together in Iudea Q. In the mean while what Church government was there among the Ten Tribes A. The Kings of Israel our of policy least the people should return again to Ierusalem and the two Tribes defaced their Religion with much Idolatrous worship for executing of which they had their Priests and inferior Ministers answering to the Levites but they suffered no Priests or Levites of the order of Aaron to live amongst them Yet they had their Prophets also and Prophets Children or Scholars Their two chief Prophets extraordinary were Eliah and Elisha They had also their Elders who had power of Ecclesiastical censures but both Elders and people were ruled by the Prophets who recided in the chief Cities at last the ten Tribes lost both themselves and Church discipline when they were carried away by the Assyrians When Salmanasser carried away the Israelites into Assyria some remainders of them stayed behinde in their own country but being overpressed with multitudes of strangers sent thither to new plant the country the small number of the Ephramites left behind were forced to comply with the new inhabitants in their idolatrous religions now that the Israelites were not quite driven out of their native country may be seen in the History of Iosiah 2 Chron. 34. 6 7 33 2 Chron 35. 18. 2 Kings 23. 19 20. Q. Wherein did the outward splendor of the Iews Religion consist A. In the wealth and magnificence of their Temple which for the beauty riches and greatnesse thereof was one of the wonders of the world for besides the abundance of Iron work there was in it an incredible quantity of brasse silver and golden materials The great Altar the Sea or Caldron the Basis the two Pillars before the Temple the twelve Oxen the ten Lavers the Pots the Shovels the Basins and other Utinsels of the Temple were all of brasse 1 Kings 7. as for silver Iosephus tells us lib. 8. 9. that there were in the Temple ten thousand Candlesticks whereof most were silver wine Tankards eighty thousand silver Phials ten thousand two hundred thousand silver Trumpets forty thousand Snuffers or pot-hooks which he calls musical instruments besides incredible numbers of silver Plates and Dishes silver Tables and the Doors of silver This we know that David left seven thousand talents of refined silver for the Temple besides what Solomon added 1 Chron. 29. as for gold we read that the Oracle and Altar were overlayed with gold so were the Cherubins and the whole house overlaid with gold and the very floore also 1 Kings 6. besides the golden Altar Solomon made the Table whereon the shewbread was of gold the Candlesticks also with the flowers and lamps and tongs with the bowls snuffers basons spoons censers and hinges all of pure gold 1 Kings 7. I need not speak of the rich woods and pretious stones in the Temple The Contriver of this Fabrick was God himselfe the form of it was four square the Courts four one for the Gentiles another for the Israelites the third for women and the fourth for the Priests the Gentiles might not enter into the Israelites court for that was counted a prophanation of the Temple yet our Saviour who was frequently conversant in the court of the Gentiles accounted that a part of his Fathers house and the house of prayer and it was out of this Court that he whipped the buyers and sellers this was called Solomons porch Iohn 10. Acts 3. because in that place Solomon stood when he dedicated the Temple and used there to pray or because it stood undemolished by the Chaldeans when the rest of the Temple was destroyed In the Priests Court stood the Altar of burnt offerings and the brasen Sea In the Sanctuary called the Oracle because there God delivered his Oracles stood the Ark the Censer Propitiatory and Cherubines it had no light nor window in it hither the high Priest only had access and that but once a year where he burned incense so that he neither could see not be seen In the holy place which was also without windows there burned lights perpetually to represent the celestial lights but in the most holy there was no light at all to shew that all outward light is but darknesse being compared with that light which God inhabiteth and which no man can approach unto Within the Ark were the two Tables of the Law the pot with Manna and Aarons rod. The Tables and the rod represented Christs active and passive obedience the golden pot with Manna his two natures The Temple was built after the manner of the Tabernacle but that did far exceed this in stability magnitude glory and continuance In the Tabernacle were but
onely the exercise of their hands but also of their mindes as Hospinian observes out of Budaeus These Monks were tyed to weare a white garment Q. 8. What Religious Order did Saint Hierome erect A. S. Hierom who was coetaneal with S. Basil being offended at the Heathenish lives of Christians in Rome betook himself with some others into Syria where he lived in the Desart for a time giving himself to study prayers and meditation afterward returning to Rome was so hated there by the Clergy whose vices he sharply reproved that he betook himself again to his Monastical life in Syria where Paula a noble Roman Marton erected four Monasteries three for Women and one for men in Bethlehem neer the stable where Christ was borne In this Covent Saint Hiâ—rom lived many years with divers of his friends spending his time in devotion writing and meditating on the Bible and educating also of divers noble youths to whom he read Rhetorick and the Poets And thus he ended his dayes the 91. year of his life and of Christ 421. The Monks of his Order are called Hieronymiani whose garments are of swart or brown colour Over their coat they wear a plated cloak divided they gird their coat with a leather girdle and wear wooden shoos There is also an Order of Eremites of Saint Hierom set up by Charles Granellus a Florentin about the year of Christ. 1365. These Hierâ—mites flourished most in Italy and Spain and have large revenues Q. 9. Of What Religious Order is Saint Augustine held to be author A. Of those who are called Canon Regulars bearing Saint Augustines name and of the Eremites of Saint Augustine Which of these two Orders was first instituted by that great light and Doctor of the Church it not yet certain we finde that this holy man was at first a Manichee till he was 31. years of age and professed Rhetorick at Rome and Millan but by the perswasion of Simplicianus and reading the life of Antony the Monk he became a convert and in a Garden with his friend Alipius as he was bewailing his former life he heard a voice accompanied with the Musick of Children saying to him Tolle lege Tolle lege that is Take up and Read looking about and seeing no body he took this for a divine admonition and so taking up the Bible the first passage he lighted on was this Not in Surfetting and Drunkenâ—esse not in Chambering and Wantonnesse but put you on the Lord Iesus c. Upon this resolving to become a Christian he went with Alipius to Millan where they were both baptized with his Son by Saint Ambrose Bishop theâ—â— After this having spent a few years in fasting prayer and study in the holy Scripture he was called to Hippo in Africa where he was at first Presbyter and then Bishop He built a Monastery within the Church of Hippo where he lived with other learned men â—s in a Colledge and from thence sent abroad divers Divines to be Clergy men in Hippo and Bishops to other places Now whereas Saint Austin was first an Eremite and lived in the Desart before he erected a Collegiate life in Hippo it is likely that the Eremites of his Order are more ancient then his Monks or Canons But some doubt whether either of those Orders were instituted by him as divers other Orders who professe to live after his rule as the Scopettini instituted by Steven and Iames of Sena and confirmed by Gregory 11. about the year 1408. The Prisonâ—rii called also Lateranenses these sprung up in the Territory of Luca in Hetruria which Eugenius 4. ratified The Order of Saint George in Alga instituted at Venice by Lâ—â—rentius Iustinianus Anno. 1407. and confirmed by Pope Iohn 22. These wear a Blew habit The Dâ—minicans also Brigidians Iesuati Servants of the blessed Virgin Mary Hieromites Antonians Trinitaries Brothers of Saint Iohn of Ierusalem Cruciâ—eri Brothers of Saint Peter the Confessor Brothers of the Lords Sepulchre Eremites of Saint Paul with divers others The habit of the Canons regular is a White Cloth Coat open before and down to their feet This is girded to their body and over it they wear a Linnen Surplesse to their knees and over that â— short black Cloak to their elbows with a Hood fastned to it their Crowns are shaven like other Friers and when they go abroad they wear a bread Hat or a black Corner'd Cap. But Saint Austins Eremites wear a black Coat with a Hood of the same colour underneath there is a White little Coat Their Girdle is of Leather with a Buckle of Horn. After the example of these Monastical Canons there were Ecclesiastical Canons erected who instead of an Abbot had the Bishop for their Governour these were seated neer the Cathedral Church which sometimes was called Monâ—stery and corruptedly Minster these Canons whilst they lived strictly according to their rule were named Regular but when they fell off from their strict way of living and medled with worldly businesse they received a new name of Canons Secular Volaterran reckoneth 4555. Monasteries of Canons in Europe 700. in Italy whereas now are scarce 60. Popes 36. Cardinals 300. of Canonised Saints 7500. Q. 10. Did Saint Austin institute his Eremites to beg A. It is not likely for Saint Austin never begged himself but did live by his learned and pious labours Christ and his Apostles did not live idlely and by begging Saint Paul laboured working with his own hands and said 1. Cor. 4. That he who will not work should not eat And 2. Thes. 3. That it is a more blessed thing to give then to receive A begger was not to be suffered in Israel and amongst Gods people it was held a curse to beg therefore David wished that his Enemies might beg their Bread and sheweth that the children of the righteous shall never be driven to beg Besides they that are able to work aud will not but live upon the alms of such as are sick and impotent are robbers of the poor and weak I deny not but Christ undertook voluntary poverty because he confesseth Luc. 6. That the Son of man had not whereon to lay his head and Luc. 8. 3. that the Women did minister to him of their goods and elsewhere That he had neither House of his own to be born in nor a Chamber of his owne to eate his last Supper in nor an Asse of hiâ— own to â—ide on nor a Grave of his own to lie in Yet we do not read that he begged or lived idlely for he went about preaching working miracles and doing good therefore he needed not to beg for he that will thus imploy his life shall not want nor need to beg And so if the Monks would take pains in praying and preaching they needed not to be Mendicants For the labourer is worthy of his wages no man goeth a Warfare on his on châ—rges he that serveth at the Altar must live by the Altar and
truly mortified except he be shut up in a Covent Q. 17. How were the Monks and Nunnes of old consecrated A. The Monks after prayers and exhortation made by the Priest is by the same signed with the signe of the Grosse and shaved or polled rather then is his old garment taken off and he is cloathed in a Monastical habit and with other holy men present is made partaker of the Divine mysteries The Nunnes were consecrated either by the Bishop or the Priest and by them covered with a Vaile if the Abbatesse presumed to do this she was excommunicated Twenty five yeares of age was then held a fit time for Virgins to be Vailed but now they may at twelve or before the dayes of the yeare for receiving their Vaile and Consecration were the Epiphany Easter-eve and the festival dayes of the Apostles except in case of death The Virgin to be consecrated was presented to the Bishop in her Nunnes habit then before the Altar with Musick and burning Tapers the Priest before hee puts on her Vaile thus saith Behold Daughter and Forget thy People and thy Fathers House that the King may take pleasure in thy beauty To this the people cryed Amen and so the Vaile is cast over her and all the religious Martons present do kisse her after the Priest hath blessed and prayed for her in this Vaile is placed as much Sanctity as in Baptisme and that such Virgins as depart out of this world without it are in danger of damnation Q. 18. What was the Religious Order of the Benedictines A. Benedict or Beâ—et in Vmbria a country of Italy being weary of the warres and tumults there retired himselfe into a Desart place after the manner of Authoâ—y the Thebaâ— to whom did flock multitudes of people from thence he goeth to Cassinum an ancient Town where he setled and prescribed Laws to his Monks after the manner of Saint Basil. He is said to found twelve Monasteries over which he placed twelve Abbots that were his Disciples His chiefe Monastery Cassinum was richly endowed by Tertullus a Roman Patritian who bestowed on it Castles Villages Lands and large possessions Equitius a Senator followed his example and conferred large revenues on it and so did divers others after him This Order did quickly spread through France Germany Sieily Spain England and other places By the meanes of Maâ—rus his Disciple who was Sonne to Equitius the Roman Senator neere Orleans the first Monastery of Benedictines is founded consisting of one hundred and fourty Brothers which number was not to be altered By Placidus Sonne to Tertullus the Roman Patrieian Benet set up a Monastery in Sicily By Leobardus he erected a Monastery in Alsatia foure miles from Strasburg he planted also a Monastery at Rome neere the Lateran Church in the time of Pelagius By Dâ—natus a Benedictine Covent is erected in Spain about the yeare of Christ 590. By Austin Arch-Bishop of Canterbury the Benedictines got footing in England Anno 596. and so by degrees they spread through other places chiefly in Germany by Boniface the German Apostle and Bishop of Mentz Anno 545. These Benedictines were afterward divided into divers Sects Namely the Cluniacenses instituted in Burgundy by one Otho an Abbot to whom William Sirnamed the Godly D. of Aquitain gave a Village called Mastick Anno 916. The Carnalduenses were erected by one Romoaldus a Benedictine on the top of the Appenin Hills The Vallisumbrences so called from Vallis Vmbrosa on the side of the Appenins were erected by one Gualbertus a Florentine Anno 1060. the Montelivetenses were set up by one Bernard Ptolâ—mens at Sienna in Tuscany Anno 1047. The Grandimonteâ—ses about the same time were instituted by one Steven a Noble man in France The Cistertians so called from Cistertium in Burgundy about the same time were erected by one Robert Abbot of Molismenia Saint Bernard was of this order who about the yeare of Christ 1098. was made Abbot of Claravallis whose Monks were called from his name Bernardines who are all one with the Cistertians saving that the Cistertians wear all white but the Bernardines a black Gowne over a white Coat The Celestini so called from Pope Celestinus the Fifth their founder whose former name was Peter Moroneus This Order was confirmed by Gregory the tenth in the Council of Lyons All these were branches of Benedictines The Camalduenses Montelivetenses and Cistertians wear white the Monks of the Shaddowy Vally Purple the Celestins Skie colour or blew The Grandimontenses wear a Coat of Mailes and a black Cloak thereon Q. 19. What other Orders proceeded from the Benedictines A. Benet may be called the founder and author of all the Religious Orders that were in the West for 666. years together that is till the times of the Dominicans and Mendicants so that there were of Benedictine Monks reckoned by Trithemius L. 1. c. 4. above Fifteen thousand Abbies out of which proceeded multitudes of Cardinals arch-Arch-Bishops Bishops Abbots and other eminent men besides Popes The Gregorian Order was a branch of the Benedictine Gregory the great afterward Pope was at first a Monk who after his fathers death erected on his own charges Six Monasteries in Sicily and at Rome converted his Fathers house into a Monastery and dedicated it to Saint Andrew to these Monks he prescribed the rule of Saint Bennet and assigned to them a large dark or brown coloured cloak to be worne on which was woven a red crosse in the brest these did not shave their beards The Monks called Gerundinenses were after the Order of Bennet instituted by Iohn Bishop of the Geruâ—dinenses in Portugal about the year of Christ 610. He was warned in a dream to build a Monastery which he did and had it ratified by the Pope He gave them a white Garment to wear with his own arms on the breast thereof they were ordered to wear four Ribbands to wit two red and two green This order was erected under Pope Boniface the fourth The rule which Bennet prescribed to his Monks was written out by Pope Gregory the great and confirmed by Pope Eugenius the Second Q. 20. What were the rules which St. Bennet prescribed to his Monks A. He first sheweth what the duty of the Abbot is namely to be careful of his charge to be holy just wise and charitable in his deeds and to be powerful in his words to exhort correct reprove to beware of partiality and dissimulation and chiefly of covetousnesse and pride not to do any thing of himself without advice of the Covent he enjoyneth all to be obedient silent humble to be watchful to prayer in the night he prescribes what Psalms they are to sing every day and night and what Psalms in their canonical hours That Haleluia should be said continually between Easter and Pentecost that they should praise God with David seven times a day to wit in the morning at the first third sixth and ninth hours in
Saint Austins Monks and of his Eremites He as we said before wore on his naked body a Coat of Males his bed was a hard board without either straw or coverlid with often kneeling kissing of the ground and beating it with his forehead and nose he made his hands and knees hard like a Callus or Corn and his nose crooked This order at first was ruled by a Prior afterward Pope Iohn 22. gave them an Abbot The Carthusians or Charter Friers were instituted by Bruno born in Collen and professor of Philosophy in Paris about the year of Christ 1080. upon this occasion being present at the singing of the office for his fellow Professor now dead a man highly reputed for his holy life the dead corps suddenly sitteth up in the Beer and crieth out I am in Gods just judgements condemned these words it uttered three several days at which Bruno was so affrighted that a man held so pious was damned what would become of himself and many more therefore concluded there was no safety for him but by forsaking the world hereupon he with six of his scholars betook themselves to a hideous place for dark woods high hills rocks and wilde beasts in the Province of Dolphinie neer Grenoble the place was called Carthusia whence his Monks took their name and there built a Monastery having obtained the ground of Hugo Bishop of Grenoble who also became a Monk of that order By their rule these Monks should wear sack-cloth or a hair shirt next their skin a long white cloth-coat loose with a hood and a black cloak over when they walke abroad The Lay-Brothers wear a short coat to their knees They eat no flesh at all they buy no fish but eat them when offered they eat branny bread and drink wine mingled with water On the Lords day and fifth day of the week they feed onely upon cheese and egges On the third day or Saturday on pulse or pot-herbs on the second fourth and sixth upon bread and water onely Every one dresseth his own meat they eat apart and but once a day Yet on the chief Festivals of Christmasse Easter Whitsuntide Epiphany Purification the twelve Apostles Iohn Baptist Michael Martin and all-Saints they eat twice a day and together at one Table and then may talk together at other times they must keep silence every one hath his own cell wherein they pray read meditate and write books and in these cells they observe the Canonical hours but their Mattins and Vespers they keep in their Churches and have Masse on these days wherein they eat twice They are not suffered to go abroad except the Prior and Procurator and that upon the affairs of the Covent They are limited to enjoy a certain quantity of land a certain number of sheep goats and asses which they must not exceed They must admit no women into their Churches nor were they to have in one Covent above twelve Religious meâ— besides the Prior and eighteen Converts or Lay-Brothers with a few servants who are not to come into the Quire where the Prior and his brothers sit but these are in a lower Quire by themselves They never admit any again into their society who once leaves them These were the ancient rules to which they were tyed but in some things are fallen off now the Monks of this order have a meeting or chapter yearly at Carthusia about their own affairs hither two Monks out of every Cloyster do repaire where they stay fourteen days this order was confirmed by Pope Alexander the third An. 1178. they came into England An. 1180. and seated themselves at Witham neer Bath Q. 4. What were the Monks of Saint Anthony of Vienna the Cistertians Bernardins and Humiliati A. About the year of Christ 1095. Saint Anthonies Monks of Vienna were set up by Gastho and Gerondus two Noble men of that place and were to live according to Saint Austins rule of which we have already said The Cistertians began about the year 1098. by one Robert Abbot of Molismenia who as we have said taking offence at the loose lives of the Benedictines by the perswasion of Steven Harding an Englishman forsook that society and being accompanied with one and twenty other Monks came to Cistertium in Burgundy where they erected their Covent Here they resolved to stick close to the rule of Saint Bennet and to cut off all the superfluities of apparrel and dyer introduced by the loose Monks of that order and because they did not find that Saint Bennet ever possessed Churches Altars Oblations Tythes and Sepultures or that he had Mills Farmes or that he ever suffered Women to enter into his Covent or that he buried there any except his own Sister therefore they meant to abandon all these things and to professe poverty with Christ they would not suffer their Monks to meddle with Husbandry or any secular affairs and with Saint Bennet they ordered that their Monastery should consist but of twelve Monks and an Abbot They must keep silence except it be to the Abbot or Prior. If any Monk run away from his Monastery he must be forced back again by the Bishop The Cistertiant must be contented with two coats and two hoods they must work with their hands and observe strictly their fasts they must salute strangers by bowing their head and body and in imitation of Christ must wash their feet No Fugitive is to be received into the Covent after the third time The Abbots Table must be furnished for strangers This order was confirmed by Pope Vrban the second An. 1100. and came into England An. 1132. Their colour was gray whence in the beginning they were named Grisei The Bernardines so called from Saint Bernard Abbot of Clarivallis were the same with the Cistertians but that as we said before they wear a black coat over a white cloak Yet on festivals they wear the Cistertian habit to shew whence they came The Bernardines and Cistertians are not subject to Advocats or Bishops And Pope Alexander the third ordered that if the Bishop refused to blesse the Abbot he may receive benediction from his own Monks The Humiliati arose in Germany about the year of Christ 1164. in the time of Frederick Barbarâ—ssa who in his Wars against Lambardie brought captive thence into Germany multitudes of men with their Wives and Children these growing weary of their long exile cloath themselves in white and approaching to the Emperour fall down at his feet begging pardon for their delinquency from this posture they were called Humiliati the Emperour being moved with their tears and habit gave them leave to return home into their Country who being returned resolved to live a Monastical life therefore they built Monasteries in which they gave themselves to prayer fasting meditation and making of cloth Innocent the third did first ratifie this order and then their succeeding Popes They wear a plain coat a Scopular and a white
ease of poor pilgrims built an Hospital to receive them in and withal a Chappel or Oratory to the honour of Saint Iohn Baptist or as some think to Iohn Eleemosynarius so called from his bounteous almes to the poor he in the time of Phoâ—â— was Patriarch of Alexandria this Hospital was maintained by the Amalphitans The Hospitalers Anno 1099. when Ierusalem was taken by the Christians began to grow rich potent and in great esteem both with King Godefrid and his Successor Baldwin their Order was confirmed by Pope Honorius the second so having obtained much wealth they binde themselves by Vowes to be Hospitable to all the Latine pilgrims and to defend with their arms Christianity against all Infidels They follow the rule of Saint Austin and instead of canonical hours say so many Pater-Nâ—sters They goe armed having a belt with a white cross over which they wear a black cloak with a white cross many of them in time of peace wear a black cross but in time of war a red one they have a Master over them whom they chuse themselves Their first Master was Gerard the next Raymundus de Podio a Florentine chosen in the year 1103. In every Province they have also a Prior. Every one that enters into this order voweth to God the Virgin Mary and Saint Iohn Baptist obedience poverty and chastity they are tyed three times yearly to wit at Christmas Easter and Whitsuntide to receive the Eucharist they must not use merchandizing nor be usurers noâ— make wills or make any their heirs or alienate any thing without consent of their Masters noâ—e borne of Inâ—â—dels Iews Saracent Arabians and Tâ—rks must be admitted into this order nor murdereâ—â— nor married men nor bastards except they be of Earls or Princes they must have special care of strangers and of the sick to lodge them they must admit onely such as are sound and strong of body nobly descended and at least eighteen years old They are distinguished into three ranks to wit Priests or Chaplains 2. Serving men 3. Knights these last must be of noble extraction When Christian Princes fall at variance these Knights must side with neither but stand neutrals and endeavour to reconcile them Pope Hadrian the fourth exempted them from paying of Tythes to the Patriarch of Ierusalem who claimed them as his due Pope Alexander the third for their brave exploits against the Infidels exempted them also from tythes and the jurisdiction of Bishops At length about the year 1299. when the Western Princes by reason of their domestick Wars could afford these Knights no help they were forced by the Governour of Damascus called Capcapus to quit all their Castles Lands and Garrisons they had in Syria and totally to abandon that Country in the year 1300. after almost 300. years possession and so having got a Fleet of Ships they invade and take the Isle of Rhodes from the Turks An. 1308. and possessed it against all opposition 214. yeares From this they were called the Knights of Rhodes and had eight several Families in eight Provinces of Europe to wit in Gallia Avernia Francia Italy Arragon England Germany and Castile Each of these provinces hath a Prior these Priors chose the great Master they have also their Marshal Hospitaler Baily Treasurer and Chancellor these send out of their Provinces to the great Master young men nobly born who gives them their oath to be chast poor and obedient and to promote the well-fare of Christendome against the Infidels and so he is admitted Knight of the Order Here they stay five years and have fifty ducars yearly pension for their service then they are sent home into their Country and by the great Master are set over some house If in the election of the great Master there be equal suffrages one chief Knight is chosen for Umpire who by his sâ—â—frage ends the controversie The great Master in spiritualities is onely subject to the Pope in his temporalties to secular Princes After these Knights had possessed Rhodes 〈◊〉 years and had indured a siege of six moneths for want of help from the Western Princes were forced to deliver up the Island to the Turk Anno 1523. From thence they sailed to Candy where they were entertained a while by the Venetians at last they resolved to seat their great Master in Nicea a Town under Charls Duke of Savoy upon the Ligustick Sea in Brovinoâ— between Marsiles and Genua being a fit place to descry and suppresse Pirates But when Buda in Hungary was taken by the Turk fearing least Solyman would assault Italy they fortifie Nicea and from thence remove to Syracuse in Sicily which then with the Kingdom of Naples belonged to Charls the Emperor there they stoutly defended the Christian Coasts from Turks and Pirates but Charls the Emperor perceiving they might do more good if they were seated in Malta gives them that Island which they accept Anno 1529. promising to defend Tripolis to suppresse the Pirates and to acknowledge the Kings of Spain and both Sicilies for their Protectors to whom every year they should present a Falcon. This Island they stoutly defended against Soylman for five moneths Anno 1565 who was forced to leave it The great Masters revenue is ten thousand Duckats yearly besides some thousands of Crowns out of the eommon Treasury and the tenth of all goods taken at Sea They have for the most part six Gallies every one being able to contain five hundred men and sixteen great Canons Q. 8. What were the Templars A. About the year of Christ 1123. not long after the institution of the Iohannites or Hospitalers Hugo de Paganis and Gaufrid de S. Aldemaâ—o with seven other prime men vowed to secure the High-ways and to defend from Robbers all Pilgrims that came to visit the holy Sepulchre And because these had no habitation Baldwin King of Ierusalem assigned them a place in his own Palace neer the Temple to dwell in whence they were called Templarii they lived after the manner of the Canon Regulars possessing nothing in propriety but were sustained by the bounty of the Patriarch and Christian Pilgrims Thus they continued nine years till the year 1122. then did Honorius the second Bishop of Rome with the Partiarch erect them into an Order assigning a white cloak to be worn by them afterward Pope Eugenius added a red Crosse These in few years by their valour and care of Pilgrims grew mighty numerous and rich so that sometimes in publike meetings three hundred Knights have been together besides infinite numbers of brothers they had above nine thousand mannors in Christendom whereas the Hospitalers had but nineteen They had the same rule prescribed them that other Monks had to wit obedience poverty chastity gravity piety charity patience vigilance fortitude devotion and such like vertues When any of them were taken prisoners by the Infidels they were to be redeemed only with a girdle and a knife They were exempted from the
Bishops jurisdiction by Pope Calixtâ—â— the second in the Counsil of Rhemes Anno 1119. and from Tythes by Pope Alexander the third It was excommunication to lay violent hands on any Templar At last this order with their pride and luxury became so odious that having continued 200. years they were utterly rooted out of France by King Philip the faire and likewise out of other Kingdoms by the instigation of Pope Clement 5. In france they were put to death and their estates confiscated to the Pope and King But in Germany their lives were spared and their estates bestowed on the Hospitalers and the Teutonick Knights of Saint Mary Some think they were put to death for worshipping Images covered with mens skins for sacrificing men for burning a Child begot of a Templar and a Nun with the fat of which Child they anointed their Image and for divers other crimes yet doubtfull whether true or false Q. 9. What were the Teutonici or Mariani A. These were a mixt Order of Iohannites and Templars for they both used hospitality to Pilgrims and defended them in the High-ways from Robberi They were called Teutonici from their Country for they were Germans that undertook this Order who living in Ierusalem bestowed all their wealth on the maintenance of Pilgrims and by the Patriarchs leave assigned to them our Ladies Chappel from this Chappel of Saint Mary they were named Mariani The chief promoters of this order were the Lubikers and Bremers with Adolphus Earl of Holstein who with a Fleet of Ships assisted the Christians besieging Ptolemais and provided Tents with all necessaries for the sick and maimed Souldiers This order was erected before Accona or Prolemais by the King of Ierusalem the Patriarch divers Arch-Bishops Bishops and Princes of Germany then present and was confirmed by the Emperor Henry the sixth and Pope Calâ—stâ—ine the third who assigned them a white cloak with a black crosse and added a white target with a black crosse also and gave them leave to wear their beards and granted indulgences with other acts of graces to those that should undertake or promote the order they had power to bestow Knight-hood on such as deserved and are enjoyned to follow the rule of Saint Austin But none must be admitted into this order except he be a Teutonick born and nobly descended Their charge was to be ready on all occasions to oppose the enemies of the crosse and are tied to say 200. Pater-Nosters Creeds and Ave Maâ—ies in 24. hours When the holy land was lost these Knights came into Germany on whom the Pope and Emperor Frederick the second Anno 1226. bestowed the Country of Prussia conditionally that they subdue the Infidels there which they did in the space of 53. years and so got the full possession thereof Upon the River Vistula where they had raised a Fort against the enemy they built their chief City and called it Marieâ—burg they set up three great Masters the one in Germany the second in Livâ—nia and the third in Prâ—ssia this was over the other two they aided the Pâ—â—â—rians against the Lituanians much of whose Country they subdued which caused great Wars between these Teutonicks and the Polonians after that Poland and Lituaniâ— were united under own Prince After many bickrings at last the Polonian forced the great Master to swear-seaâ—ty to him to admit into his order as well Polonians as Germans and make them capable of offices that what land soever the Teutonicks obtain they should hold the same in â—ee of the King This occasioned a War between Albert Marquesse of Brandeburg and the Polander King Sigismund to whom for want of help from the Emperor being then imployed in Wars against France and the Turk in Hungary he was fain to submit and to acknowledge the King for his Lord. Then he obtaines Prussia but changed his title from Master to Duke of Prussia An. 1393. Venceslaus King of the Romans and Bohemians drove all the Teutonick Knights out of Bohemia and seised on their estates The Knights are thus installed The Commendator placeth him that is to be Knighted in the midst of the Knights then asketh every one of them if they find any exception against him either for his body mind or parentage the same is demanded of the party to be Knighted and withall if he be skilful in any usefull Art if in debt if married or if he have any bodily infirmity if he hath he must not enter into that order then he is commanded to kneel and by laying his hand on the Gospel and rule of the order to vow and promise obedience chastity poverty care of the sick and perpetual War with the Infidels which done the Commendator promiseth to him sufficient bread and water and course cloth for his life-time then he riseth and having kissed the Master and each one of the Brothers he sitteth down in the place appointed for him Then the Master or Commendator exhorts the brothers to observe their rule carefully after this he is inaugurated his kindred attend on him to the Church with a Torch burning before him in which are fastned 30. pieces of silver and a Gold-Ring Then he kneels before the Altar and riseth again behinde the offertory and so are delivered to him a Sword Target Spurs and a Cloak which were all consecrated before then the Commendator draweth his Sword with which he is girt and with it strikes his Target twise saying Knighthood is better then service and with the same Sword striking him on the back saith Take this blow patiently but no more hereafter then the Responsory being sung the rest of the day is spent in feasting and drinking Q. 10. What were the Knights of Saint Lazarus of Calatrava of Saint James and divers others A. The order of Saint Lazarus was instituted about the year of Christ 1119. and being almost extinct was renewed by Pope Pius 4. they wear a dark-coloured garment with a red Crosse before their breast This order is highly esteemed by the Dukes of Savoy who also were instituted the Knights of the Annunciada in memory of the Anunciation of Mary he ordained fourteen of the prime Nobility to be of this Colledge on each of whom he bestowed a Golden Collar with the Virgins Picture hanging at it within the Links of the Collar are engraven these four Letters F. E. R. T. which was the Motto of Amadeus the great who took Rhodes The meaning is Fortitudo Ejus Rhodum Tenuit the annual solemnity is held on our Lady-day in the Castle of Saint Peter in Turin But this is scarce to be reckoned among the Religious Orders The Knights of Calatrava are so called from that Province in Spain they were instituted Anno 1121. or as some say 1160. by Sanctius others write by Alphonsus King of Spain in the Country of Toledo where the Templars had a Monastery who not being able to resist the Saracens were forced to give place to these new Knights
dispersed Anchorites into one body and built them a Monastery on the top of the Hill near the Well of Elias by which stood an ancient Chappel of our Lady Perhaps from this Chappel the Carmelites were called the Virgins Brothers The same Almericus translated into Latine the Book concerning the institution of the first Monks written in Greek by Iohn Bishop of Ierusalem for the benefit of these Carmelites and placed over them a Latine Governour in the time of Pope Alexander the third who began this Popedom Aâ— 1170. The Governours name V as â—ertholdus Aquitanus some think this Order was instituted 40. years after to wit in the Papacy of Innocent the third Their second Governour was Brochard of Ierusalem who made them a rule much after the rule of Saint Basil which in the year 1199. was abridged and confirmed by Albert Patriarch of Ierusalem who tied them to fasting silence and canonical hours and the Lay-Brothers to Peter the Eremites Beads or Prayer and to our Ladies Psalter They were as yet tied to no Vow but that of obedience to their Superiour They came into England about the year 1240. Ralph Fresburn was their first Governour here and Hunfrid Nektâ—n the first Carmelite that read School Divinity in Cambridge and was of that order the first Doctor of Divinity This order came into Lituania Anno 1427. Whilst they were in Syria their Garment was a striped cloak of party colours which they say was used by the Prophet Eliah but Pope Honorius the third or as some say the fourth took from them this habit as not beseeming or agreeable to Religion and instead thereof gave them a white cloak and a white hood and under a coat with a scapulary of hair-colour The use of the white cloak was confirmed by Pope Nicholaus the fourth Whilst they used the former habit they were highly esteemed by the Egyptians and maintained by the Sultan but when they began to wear the Popes new Livery he expelled them out of Egypt and burned down their Monastery and Chappel Honorius the fourth exempted them from the jurisdiction of Princes and Bishops Gregory the ninth forbade them to injoy possessions or revenues but to beg from door to door Honorius the fourth will have them called instead of Carmelites Brothers of the Virgin Mary Alexander the fourth allowed them prisons to punish their apostates and Iohn 23. took them into his immediate protection and by a vision was warned to keep them 〈◊〉 of purgatory Many of the Carmelites fell off from their first strictnesse of life and gave themselves to all 〈◊〉 and voluptuousnesse whereupon they were divided into two Sects the one were called Observantes the other Non Observantes to undertake this order is hâ—ld meritorious and three years indulgence is promised to him that shall at any time call them brothers of Saint Mary In many of their Cloysters they have the picture of Iohn Baptist in their habit because he is named Eliah and they say that Eliah did wear this habit they have changed now I mean the Non Observantes their hair-coloured coat into black Q. 13. What were the Dominicans A. These were so called from Dominicus a Spaniard their first Author they sprung out of the Humiliali and were instituted by Innocent the third Anno 1205. the chief end of their institution was to write expound and preach the word of God whence they are named Praedicantes or Praedicatores Dominicus was by Pope Innocent the third Anno. 1207. imployed with twelve Abbots of the Order of Cisterâ—iaeâ—s to preach down the Doctrines of the Aâ—â—igenses He by his preaching so incensed the Princes against them that they took arms and killed above One hundred thousâ—nd of them Dominicus with twelve more accompanied by Fulce Bishop of â—oledâ— went to Rome where he petitioneth Innocent the third to confirm his order who was somewhat averse till he dreamed that he saw Dâ—minicus supporting with his shoulders the Church of Lateran that was ready to fall down hereupon he adviseth Dominick to pitch upon some rule and he would ratifie it Dominick returns presently to his Disciples being sixteen together acquaints them with the Popes intention they all resolve to professe the rule of Saint Austin the preacher In the interim Innocent dieth Honorius the third succeeded 〈◊〉 confirmed their rule and institution Dâ—â—inick added some things to Saint Austins rule He divided his Monastery into three parts one for himself and contemplative Brothers the other for contemplative Sisters the third was for both sexes that were given to the active life these were called Brothers and Sisters of Saint Dominick or the Souldiers of Jesus Christ for as Dominick with the spirituall so these with the corporal sword were to subdue Hereticks The Dominicans are tied to reject all kinde of wealth money and possessions that their work of preaching may not be hindred To hold every year a general Chapter To fast seven moneths together namely from holy 〈◊〉 day in September till Easter and at all other times on Friday to abstain from flesh except in times of sicknesse To lye in Blankets not in Sheets nor on Feather-beds To be silent To wear a white coat under a black cloak which they say was prescribed by the Virgin Mary to one Rheginaldus in his sicknesse To have low-built Monasteries answering to their poverty and humility To be content with the title of Friers Praedicants whereas before they were stiled Friers of the blessed Virgin Mary To celebrate on every Saturday the Office of the Virgin Mary except in Lent and on Festival days To disperse themselves through all parts of the world for preaching the Gospel To choose them a Generall Master whose subordinate Prelates should be called Priors but not Abbots The first that was elected Master Generall was Dominious himself Anno 1220. who died the next year after The 〈◊〉 do not promise to live according to their rule or to keep it because not to performe such a promise is a mortall sin but onely to obey according to the rule because in this case omission or transgression obligeth not to the sin but to the punishment as they think For Dominick's good service against the 〈◊〉 he is made by Hâ—â—â—rius the third Master of thâ— sacred Palace And so the Dominicans are ordinaâ—â—â—â— mâ—sters of this place And because a Dominican poysoned Henry the seventh Emperor in the Eucharist therefore the Pope inflicted this punishment on thâ—â—â—der that their priests should ever after in the Eucharist use their left hand Antoninus writes that Dominick received a Staff from Peter and a Book from 〈◊〉 with â— command to preach the Gospel every where hereupon his disciples dispersed themselves into all parts Dominick himself went to Rome where by the concession of the Pope and Cardinals he gathered together in one Covent all the Nuns dispersed through divers places of the City where they had the Church of Saint Sabina assigned them 44 of them met together
and took upon them the profession and habit of Saint Dominick The order of Praedicants increased so fast that in the time of Sabellicus about the year of Christ. 1494. were reckoned 4143. Monasteries of Dominicans in which were 1500 Masters of Divinity besides divers Cloysters of them in Armenia and Aethiopia and 150â— Covents of Dominican Nuns in divers parts of Europe The cause of this great increase of Praedicants was partly the mortified life humility abstinence of Dominick for they write of him that he preferred Bread and water to the best cheer a Hair Shirt to the finest Linnen a hard Boord to the softest Bed and a hard Stone to the easiest Pillow He did use to wear an Iron Chaine with which he beat himself every night both for his own sins and the sins of the world for which also he did frequently weep and pray whole nights together in Churches He offered himself twise as a ransome to redeem others And partly the cause was his frequent visions and miracles which whether true or false I leave for others to judge partly also by receiving Children and Infants into their society before the years of probation besides the great respect which the Popes carried towards this order for Gregory the ninth canonised Dominick Anno 1233. They were subject to no ordinary but to the Pope they had many priviledges granted them as to preach in any mans Pulpit without asking leave of the Bishop to make Noble men and their Ladies confess to them and nor to their Curates to administer the Sacraments when they pleased to be exempt from all Ecclesiastical censures and this priviledge they had from Pope Innocent the fourth that no Dominician could change his order or enter into any other Q. 14. What were the Franciscans A. They are so named from Francis an Italian Merchant who before his conversion was called Iohn He living a wicked and debauched life in his younger years was at last reclaimed by a vision as the Story goeth of a Castle full of armes and Crosses with a voice telling him that he was to be a spiritual souldier Afterward as he was praying he was warned by a voice to repair the decayed houses of Christ which he did by stealing money from his Father and bestowing it on the reparation of Churches whereupon his Father beats him puts him in prison and disinherits him he rejoycing at this stript himselfe naked of all his Garments which he delivers to his Father shewing how willing he was to relinquish all for Christ. Within a short while he gathered many Disciples to whom he prescribeth this rule Anno 1198. That they shall be chast poor and obedient to Christ to the Pope and to their Superiors That none be admitted into their order till they be duely examined and proved That the Clergy in their divine service follow the order of the Roman Church and the Lay-Brothers say 24. Pater-Nosters for their Matteâ—s c. That they fast from All-Saints till Christmasse c. That they enter not into any house till they say peace be to this house and then they may eat of what is set before them That they meddle not with money nor appropriate any thing to themselves that they help one another that pennance be imposed on those who sin that they have their publick meetings or chapters and that they chuse their provincial Ministers and these must chuse a General Minister over the whole Fraternity that their preachâ—â—â— be men of approved gifts and that they preach not abroad without leave from the Bishop That they use Brotherly admonition and correction that they give themselves to prayer modesty temperance and other vertues and that they enter not into Nunâ—erâ—es except such as are authorized that none go to convert Saraceâ—s or other Infidels but such as are sent by the Provincial Ministers that they all remain constant in the Catholike faith and that none break this rule except he will incurr the curse of God and of the two blessed Apostles Peter and Paul This rule Francis strengthened by his Will and Testament which he enjoyneth to be read as often as they shall read the rule This rule and order was confirmed by Pope Innocent the third but not till he was warned by visions of a Palme tree growing and spreading under him and of a poor man supporting the decaying Lateran and until he had tried Francis his obedience which he shewed by wallowing in the mire with swine as the Pope advised him This order was also confirmed again by Pope Honorius the third and by Pope Nicholaus the third in his Decretal Epistles which he enjoyned should be read in Schools Francis would not have his Disciples to be called Francisâ—ans from his name but Minâ—res and so he would have the Superiors or Governors of his order to be called not Masters but Ministers to put them in minde of their humble condition and to follow Christs advice to his Disciples Whosoever will be great among you let him be your servant Q. 15. What things else are observable in the Franciscan order A. 1. Francis divided his Disciples into three Classes or Ranks the first was of the Friers Minorites whereof himself was one and whose life was most rigid For they were neither to have Granaries nor two Coats The Second was of Ladies and poor Virgins who from Saint Clara were named Clarissae this Order was not so strict as the former The third was of Poenitents instituted for married people who desired to do pennance these might enjoy propriety in their goods The first sort was for contemplation and action too namely in preaching the second for contemplation onely the third for action onely This third order is not properly called Religious because they may continue in their maried estate enjoy propriety These are called Friers Fenites of Iesus Christ and Saccii from their sack-cloath which they wore and Continentes not that they vowed continency but because certain days every week they abstained from carnal Copulation The Women are called Sisters Penitents The first order were not to permit any of the third order to enter their Churches in time of interdict This order was condemned in England An. 1307. but is again advanced by Peter Teuxbury a Franciscan Minister and allowed in the Chapter at London 2. Many Families sprung out of this Minorit order namely Observantes Conventuales Minimi Caputiani Collectanei who gathered or collected the moneys Amadeani Reformati de Evangelio Chiacini cum barba de Portiâ—â—cula Paulini Bofiaini Gaudentes de Augustinis with their open shooes and Servientes 3. Francis himself wore a short coat without any artificiall tincture instead of a girdle he used a cord and went bare-footed hence after long altercation among his Disciples about their habit and shooes it was ordered that they should wear soles onely having no more upper leather then to tie the shooes That they should travel either on foot
the Guardian struck on the shoulder three times with the Sword saying Iordain thee Knight of the holy Sepulchre of our Lord Iesus Christ in the name of the Father Son and Holy Ghost This he repeats three times and crosseth him three times then kisseth him and puts a Golden Chain about his neck with a double red Crosse hanging at it at last the Knight having kissed the Sepulchre the Monks present sing Te Deum and after a short prayer he is dismissed This order was by Pope Innocent the eighth Anno 1485. made one with the Knights of Rhodes The order of Gladiators began in Livonia much about the time that the Tutonicks began in Ierusalem Anno 1204. They were called Gladiatores from carrying on their cloak two red Swords acrosse Albert Bishop of Riga begâ—n this order and allowed the third part of his Chutohes revenues towards the maintenance thereof Their habit was white on which were woven two bloody Swords in manner of a Crosse as is said to signifie their innocency and warfare against the Pagans whom they converted to Christianity not onely in Riga the Metropolis but in most places of Livonia Pope Innocent gave them all the Lands they could subdue there The rule they professed was the same with that of the Templars but by the Popes perswasion both the Cruciferi and Gladiators incorporated themselves into the Teutonick order Q. 17. What were the Knights of Saint Mary of Redemption of Montesia and the order of Vallis Scholarium and Canons Regular of Saint Mark A. The Knights of Saint Mary de Mercede or of Redemption because their charge was to redeem Captives was instituted by Iames King of Arragon who in the year 1212. subdued the Isles Baleares This order began about the year 1232. and is confirmed by Gregory the nineth They wear a white garment with a black crosse They are of the Cistertian order The Knights of Montesia are so called from that place in the Kingdom of Valentia They were iustituted much about the time of the former Knights of Saint Mary by the same King Iames and confirmed by the same Pope Gregory the nineth the badge of this order is a red crosse and are also Cistertians The order of Vallis Scholarium began Anno 1217. by one Guilelmus Richardus a Scholar of Paris who with Edward and Manasses professors of Divinity betook themselves to the Desare in Champanie where they set up a new order but after the rule of Saint Austiâ— They borrowed also some things of the Cistertians that the Prior should visit all the Churches of his order without exacting any temporalties that they hold a general Chapter every year that they wear no linnen shirts nor sleep on feather-beds that none eat flesh but such as are sick and weak The place where they first resided in was called Vallis Scholarium This order was confirmed by Pope Honorius the third The order or Congregation of Saint Marks Canon Regulars began in Mantua about the year 1231. Q. 18. What was the order of Saint Clara Saint Pauls Eremites and Boni-homines A. Clara was of the same Town Assisium with Francis and his intimate acquaintance she was Daughter to Ortulana who undertook Pilgrimages both to Rome and to the holy Sepulchre in her Childhood she wore sackcloath next her skin and would never hear of marriage She stole away from her Parents cut off her hair and could not be drawn away by any perswasions from her intended course of life About the year 1225. at the Church of Saint Damianus she instituted the order of Poor Ladies called from her name Clarissae and from the place the Nuns of Saint Damian Neer this Church in a Cottage she lived two and forty years afflicting her body with fasting watchings and all kind of hardnesse Next her flesh she wore the brisley side of a Hogs skin lay on hard boords went bare-footed In Lent and other fasting times she used only bread and water she tasted wine onely upon Sundaies her rule was that of the Franciscans Pope Innocent the third or as others say Honorius the third confirmed this order She could not be perswaded by Pope Gregory the nineth to reserve any of her possessions but forsook all for Christ as she thought Saint Pauls Eremites in Huugary were instituted in the year 1215. after the rule of Saint Austin by Eusebius of Strigonia and was confirmed by Gentilis the Popes Legat Anno 1308. They came into England and seated themselves in Colchester Anno 1310. The order called Boni Homâ—â—es or Boni Viri that is good men was instituted by Edmund sonne to Richard Earle of Cornwall who had been elected Emperor These did follow Saint Austins rule and wear a skie-coloured garment Q 19. What were the Servants of Saint Mary the Caelestini and Jesuati A. One Philip Tudert a Florentine by birth and a Physician by profession instituted this order of Saint Maries Servants they follow the rule of Saint Austin they wear a short black coar and over that a long black cloak pleated about the shoulders They were confirmed by Pope Bennet the eleventh and seven other Popes after him They are permitted to carry a Satchel or Bag to put the almes in which they beg In Italy there he eight and forty Monasteries of these Servants This order was instituted Anno. 1282. or as others say 1285. The Caelestini were so called from Pope Caelestine the fifth who having before his Popedom lived an Eremiticall life in divers Desarts at last erected this order after the rule of Saint Bennet and procured it to be confirmed by Pope Gregory the tenth in the Generall Councell of Lyons Their habit is of skie-colour without a hood Caelestin their Author being elected Pope and cheated out of it by Boniface the eight who by a Cane and a hole in the Wall speak to him to relinquish his Popedom which he did thinking an Angel had spoken to him I say Caelestine returned again to his Eremiticall life which he could not long enjoy for Pope Boniface put him in prison upon jealousie where he died These Monks came into England Anno 1414. The Iesuati began at Senae by Iohn Columbanus and Francis Vincent Anno 1365. they were called Iesuati from using the name of Iesus often in their mouthes Pope Vrban the fifth approved them and enjoyned them to wear a white garment a white cover for their head a leathern girdle and to go bare-footed using onely wooden soles These Monks were afterward called Apostolici Q. 20. What was the Order of Saint Briget A. Briget not that of Scotland who lived about the year 530. but a Princess of Sweden Anno 1360. obtained a confirmation of her order which she received immediately from Christ as she said by Pope Vrban the fifth Her rule was according to that of Saint Basils The Monks and Nus may have their Covents contiguous and the
must be of heavenly things that Christ may be their fellow-traveller They must beg almes for the love of Christ who was poor himself let them accustome themselves to patience In bearing all injuries let the stronger follow the weaker and not go before if any fall sick by the way let one stay with him to look carefully to him to edifie in the Lord all such as give them entertainment Let them in all places shew good examples of holinesse and modesty If they travel neer any House or Colledge of the Society they must not beg of strangers without leave from the Superior of that House or Colledge Let none travel without his Superiors Letters Parents The Minister or Controller of the house is bound by his rules to be assistant to the Provost or Rector to be exact in all the rules constitutions and customes of the house to visit every other day all the offices and chambers in the House or Colledge In the Spring and Autumne he must acquaint the Superior that the dyet and cloathes of the Society must be changed Let him be present with the Physitian when he visits the sick every day he must know the Superiors minde touching the houshold affairs and must acquaint him with what is fit to be done and what is amisse He must see that all things be in good order and clean that the gates be shut every night to look to the windowes candles fires and linnen Let him see there be no disorders or quarrelling he may supply the Superiors place in his absence and may have an under-Minister The Admonitor is tied by his rules to put the Superior in minde wherein he faileth in his office But this he must do with reverence and submission and with advice of the Counsellors and must not acquaint others what is done in this case If the Superior be incorrigible after divers warnings he must acquaint the higher powers he must have a seal for those letters which are sent to the Superiors The Iesuites have also rules in writing of letters The Superior or Rector of House or Colledge is to write every week to the Provincial and so is he that is sent abroad to preach or convert of all matters of moment concerning their Society the Provincials are to write once a moneth to the General but the Superiors and Rectors of Houses and Colledges once in three moneths the Provincials must write once a moneth to Provosts Rectors and those that are sent abroad in messages the General shall write to the Provincials once in two moneths but to Rectors once in six moneths except there be urgent occasion to write oftner iest letters be lost or intercepted they must be written divers times and the coppies thereof if they be to the General must be recorded in a book secrets must be written in characters or mystical terms The letters written at Rome by the General shall be read in the Houses and Colledges and there safely laied up He that hath the charge of spiritual things is tied by his rules to be carefull over the soules committed to him in admonishing instructing exhorting and examining The Overseer of the Church is by his rules bound to acquaint the Provost every Saturday of the next Feasts and Fasts that warning may be given on Sunday in the Refectory at supper-time He must every Saturday set down in writting what Ceremonies are to be used the next week at the high Alter He must take care of the Masses and Prayers to be used for their deceased Founders and Benefactors as also for the defunct of their Society He must see that the Priests be shaved and that they observe their rules He must suffer no almes to be given for hearing of confessions or saying Divine Service He must have special care of the Host of the Holy Oyle Crosses Chalices Reliques c. When the Reliques are to be shewed two Wax Candles must be lighted He must look to the Fabrick of the Church and must admonish the Superior to nominate preachers for the next day He must take care over all the Church moveables and keep an inventory of them He must also take care of the linnen candles prayers graves When the holy linnen groweth old and uselesse let it be burned and the ashes thereof cast into the holy Pond or Lake a Catalogue also must be kept of all the Masses that are to be celebrated by the Priests and the prayers to be said by those that are not Priests yearly monethly and weekly besides extraordinary times the Priests are tied by their rules to be devout holy and reverent in the exercise of their Function to observe all the Roman rites uniformity and decency to be expert in cases of conscience and diligent in hearing confessions but the Confessor and Penitent must not see one another in time of confession and there must be an eye witness present though not an eaâ— witness if the Penitent be a Woman Confessions must be heard from the morning till noon The Priests may exhort the sick to make their Wills but not to assist them in making thereof Preachers are tied by their rules to teach sound wholsom Doctrin tending not to curiosity but edification to be diligent in reading the Scripture and Fathers to be exemplary in their conversation to abstâ—in from reproving Princes Bishops and Magistrates in their Sermons or any Religious Orders to forbeare any expressions that may move laughter or contempt Let them beware of Pride Arrogance Vaine-glory or affected eloquence let their gestures be modest and grave let them chiefly commend the frequent use of confession of the Encharist of good works of obedience of the Church Ceremonies of pennance prayer c and let not their Sermons be extemporary or exceed an hour They that are sent to preach abroad in remote places are tied by their rules to walk on foot to live upon almes to lodge in Hospitals to aske leave of the Ordinary to preach to take notice of the most devout people In every place where they come They shall not onely preach but likewise conferr catechise pray administer the Sacraments visit the sick resolve doubts of conscience compose differences c. They must strive to make all men their friends and to pray for their persecutors and bear their burthens patiently Let them write every week to their Superiors what progresse they make in their preaching and other spiritual exercises to preach to themselves as well as to others and to do nothing but what they are inioyned to by their Superiorâ—s The Generals Proctor is tied by his rules to entertain no Suites in Law if he can otherwise 〈◊〉 them to give an account of all his actions to the Provost Generall to keep in books all accounts of expenses and receivings to keep a lift of all Church 〈◊〉 united to their Colledges to have a great care of all the Writings Popes Bulls Records and other papers committed to his charge c.
account Q. 9. How are the Abboots consecrated at this time A. If the Abbot be not a Monk he is thus consecrated On the consecration day which is some Festival or the Lords day both the Bishop and the Abbot elect confesse and fast the day before In the Church two Chappels are trimmed up me bigger for the Bishop the lesser for the Abbot On the Altar of the greater Chappel stands a Crosse and four Candlesticks At the foot of the Altar the ground is covered with Turkie Carpets or Tapestry there is also in the Chappel a Table placed for the Bishop on which is clean Linnen two Candlesticks Basons with Towels the Holy Water pot with the Asâ—ersory the Censer c. Likewise the Bishops Masse-Ornaments there be also three Chaites one â—or the Elect Abbot the other two for the two assistant Abboâ—s The Bishop hath three Chaplaines In the lesser Chappel for the Abbot is an Altar with the Crosse and two Candlesticks with the Pontifical and Missal there is also a Table covered with clean Linnen with Basons and two Candlesticks and the Ring which is to be consecrated c. The Bishop having prayed at the Altar ascendeth his Chair of State over against the Altar with his Mitre on his head the Elect Abbot sits in his ordinary cloathes between two â—â—tred Abbots his assistants then the Elect boweth himself to the Bishop who riseth taketh off his Mytre and saith some prayers after this the Bishop without his Mytre blesseth the Elects new cloathes and besprinkles them with holy water then he sits down puts on his Mytre and takes off the Elects secular garment saying The Lord take off from thee the old man c. and then cloaths him in a Monastical habit saying The Lord cloath thee with the new man c. This done the Bishop laying aside his Mytre riseth and prayeth and sits downe againe Then the Elect riseth and beseeching him with bended knees and his hands on his breast that hee would receive him the Bishop riseth and prayeth over him then the Elect being now made a Monk promiseth Canonical obedience to the Bishop and his successors fidelity to the Covent continency and renunciation to his own Estate with this the Bishop receiveth him into the society of the Monks and withal into the kisse of peace After this the Elect Abbot goeth into his Chappel where he is habited like a Priest and thence brought between the two Abbots assistants to the Bishop who uncovering their heads bow to him and the elder of the two presents him to the Bishop desiring he would ordain him Abbot of such a Monastery according to the Apostolical authority committed to him Then the Popes Mandate is read the Elect sweareth upon the Gospel the Bishop asketh if he will be faithful over the flock committed to him if he will reform his life be sober humble chast and patient if he will be subject obedient and reverent to the Pope and his successors if he answereth I Will then the Bishop prayeth that God will keep and strengthen him if the Abbot be not exempted from Episcopal Jurisdiction he is to promise obedience to the Diocesan and his successors This done the Elect kisseth the Bishops hand who standing before tht Altar makes confession kisseth the Gospel and the Altar which he doth also incense and sayeth Masse After this the Elect goeth to his Chappel where he is trimmed in the Abbots ornaments and is brought againe before the Bishop to whom he boweth himselfe and then the Musick begins the Bishop after this takes the Pastoral staff blesseth it and prayeth for the Elect Abbot who all the while is on his knees then the Bishop layeth both his hands on the Abbots head prayeth and giveth to him the rule of the order whereof he is to be head with an exhortation to be careful over them After the Bishop hath blessed the Staffe he besprinkleth the Elect with Holy Water delivereth him the Staffe with an exhortation to use it with discretion Then he blesseth the Ring and casts Holy Water on it and puts it on the Ring finger of his right hand and prayeth for him this done the Abbot receiveth the kisse of peace then retireth to his Chappel thence returneth with his two assistants and presenteth to the Bishop two burning Tapers two Breads two vessels of Wine and kisseth his hand Then Masse is said the Sacrament administred and the Abbot is solemnly blessed at length the Mytre is blessed and washed with holy water which the Bishop puts on the head of the Abbot saying Lord we put on the â—ead of this thy servant the Helmet of Salvation that he having his â—ead armed may with the Horâ—es of both Testaments appear terrible to the adversaries of the Truth c. At last the Gloves are blessed and washed and put on the Abboâ—s hands who with his Mytre on his head is by the Bishop brought to the Quire and set in his predecessors Chaire whence he riseth blesseth the people present and thanks the Bishop The rest of the day is spent in good cheer The consecration of the Abbatesse and Nuns is much after this manner Q. 10. Wherein do the Christian Orders of Knight-â—ood differ from one another A. In the Times Authors Occasions Habits Ends Ornaments and Ceremonies of their institution The first order of Knight-hood in France was that of the Gennet instituted by Câ—arls Martel in memory of the great Victory he obtained against Aâ—â—diraâ—â— in whose Camp were found good store of Gennets which are beasts like Spanish Cats in bignesse with long and slender snowâ—s their furres whereof good store were found in the enemies Camp and presented to Charls Martel do smell like those of Ciâ—◠〈◊〉 From this beast the order is so called consisting of sixteen Knights onely who were collars of Gold made of three chains linked with red Roses enamâ—lled at the end of this collar hung a Golden Genneâ—â— The order of the Crown Royal instituted by Charlemaigne in favour of the Prisons who had done him good service in his wars against the 〈◊〉 or ancient Saxons wore on their breasts a Crown Royal in embroydery of Gold wherefore this was called L' Ordye de la Coronne Royal. The order of the Star instituted by King Robert of France Anno 1022. was composed of thirty Knights whereof the King was chiefe These wore cloaks of white Damask on the left side of the breast was embroydered a Scar wrought in Gold with five pointed beames Their Oath was to say in honour of the Virgiâ— Mary whom they called Star of the Sea and Lady of the Star a Corons or Chaplet made up of five tenns of Ave Maries and five Paâ—er Nosters with an Antheme The order of the Broom Flower instituted by Saint Lewis the French King did wear a collar composed of Broom husks or codds interlaced with Flowers de sys King Lewis chose this Broom for his emblem adding these words
by Magnus the fourth King of Sweden Anno 1334 The Collar of this order is composed of Cherubins and Patriarchall Crosses in memory of the siege â—aied to the chief City of Vpsala At the end of the Collar hung an Oval bearing these three letters I H S. that is Iesus Honainum Salvator with â—our nailes enamelled whire black to shew our Saviours Passion The order of Cleve or of the Swan is at this day hâ—ld up by the Princes descended of the House of Cleve who do bear the Swan for their order Crests and Supporters of their Armes Of the order of Prâ—ssia called the Marian or Teâ—tonick we have spoken already The order of Livonia or of the Sword-Bearers was instituted Anno 1203. by Albert a Monk of Bâ—eme with some rich Merchants who our of zeal to fight against the â—nfidels of Livonia renounced the world and rowed obedience and chastity in the presâ—nce of Bishop Albert who prescribed them the rule and habite of the Cistertians a long white Cassâ—ck with a black hood having on the left side neer to the shoulder a red Sword and on the breast two Swords acresse with the points downward This order was confirmed by Pope Innâ—cent the third The order of Saint Gall in Switzerland was instituted by Frederick the second Emperor Anno 1213. when he came on Pilgrimage to the Abby of Saint Gall the and instituted that order which he called the order of the Bear giving to the chief Lords thereof Collars and Chaines of Gold at the end whereof hung the form of a Bear of Gold enamelled with black The Abbot was to conferr this order every sixteenth day of October being the Feast day of Saint Gall the Apostle of the Germans This order was instituted to the memory of Saint Vâ—sus Marâ—yred before the Temple of the Sun at Soleuerre The Caâ—tons of the Switzers honouered this order till they fell off from the House of Austria now it is quite lost Q. 13. What are the orders of Knight-hood in Italy A. The Popes have been sounders of divers orders Pope Iohn the twenty second at Avignion instituted the order of Iesus Christ Anno 1320. They did wear a Crosse of Gold enamelled with red and inclosed with another Crosse. Pope Paul the second instituted at Rome the order of the Holy Ghost Anno 1468. The Knights wear a white Crosse. Pope Alexander the sixth instituted the order of Saint George Anno 1498. They carried a Crosse of Gold entowered with a wreath made in form of a Crown Leo the tenth instituted the order of Saint Peter Anno 1520. These wore within an Oval of Gold the effigies of Saint Peter at the end of a Tortis of Chaines of Gold These were to guard the Sea Coasts against the Turke Paul the third established the order of Saint Paul Anno 1540. Pope Piâ—s the fourth erected the order of the Pies Anno 1560. Their charge was to carry the Pope when he went abroad in publick He would have them take place of the Knights of Malta and of the Empireâ— Sixtus Quintus ordained the Knight-hood of Lauretto Anno 1587. to whom he erected our Lady Church at Louretto for a Cathedral At Rome also there be some Church-men of the order of Knight-hood as the Knights Hospitallers of Saint Anthony The General of this order is called Abbot of Saint Anthony of Vienna the principals of this order do wear on their black Cassocks Cloaks and Gownes a double Saint Anthonies Crosse that is two T. T. of blew Sattin the meaner sort wear but one The Knights of the Virgin Mary â—yere instituted by brother Bartholmew Bishop of Vicenca a Dominican Anno 1233. and confirmed by Pope Vrban the fourth the Knights follow Saint Dominick's rule wearing a white Cassock with a red Crosse on the breast with two Stars Their cloak is of gray colour Their charge is to take care of Widowes and Orphans and to reconcile differences between Man and Wife They lived at home with their Wives and Families and not in Covents Hence they were named Fratres Gaâ—dentes Brethren of joy The order of the Glorious Virgin mary was instituted at Rome Anno 1618. by three Brothers Pedro Iohn Baptista and Bernardo They were confirmed by Pope Paul the fifth who with his successors were to be Great Masters thereof Their Covent is in the Palace of Lateran They are bound to defend the Christian Faith the Catholike Church to suppresse the Turkes to be Nobly extracted The Knights Layicks of this order and Knights Priests that are beneficed are to wear about their necks a Ribband of blew Silk and a Golden Crosse enamelled with blew and on the Cloak a Crosse of blew Sattin to shew the colour of the Virgins garment which she wore to wit of a blew-skie-colour but the Knights Chaplains are to wear the blew crosse on their cloaks but not about their necks Within the crosse is a round circle wherein is M. S. standing for Maria Sancta with a Crowne About the circle are twelve silver beams representing the twelve Apostles each branch of the Crosse hath nine Tracts demonstrating the nine Orders of Angels the four ends of the Crosse are four Lillies to shew that the Virgin is the Lilly of the Vallies at the ends of the Crosse are four Stars figuring the four Evangelists At Venice there is the order of Saint Marks Knights instituted when Saint Marks Body was brought thither from Alexandria At Genoa are the Knights of Saint George and so divers Cities of Italy have their peculiar orders of Knights-hood In Savâ—y there is the order of the Annunciation of which we have already spoken The Collar of this order is composed of Roses and Love-Knots whereunto hangs an Oval containing the Angell holding a Scepter and saluting the Virgin over whom hovereth a Dove We have also spoken of the orders of Saint Maurice and Saint Lazarus The former of these two began Anno 1440. when Amadis the seventh first Duke of Savoy retired to the Desart of Ripaille to preserve the memory of that valiant Knight as of his Lance and Ring They follow Saint Austins rule The order of Saint Lazarus was united by Gregory the thirteenth to that of Saint Maurice these are Cistertians and have divers priviledges and immunities The order of Florence or of Saint Stepben Pope was instituted by Cosmo de Medicis first Duke of Florence Anno 1561. in honour of Pope Stephen the ninth Patron of Florence They follow Saint Bennets rule and have the same Priviledges with the Knights of Malta They weare a long gowne of white Chambleâ— on the breast a red crosse like that of Malta The order of the Precious Blood of Christ was instituâ—ed by Vincentiâ— de Gonzaga the fourth Duke of Mantua and second of Montferrat Anno 1608. in honour of Christs Blood some dropps whereof are kept in Saint Andrews Church at Mantua The Collar is composed of Ovals of Gold
The Penitents being received into the Church cut their Haire and Beards and lay aside their penitentiall garments and put on clean cloathes after the example of Ioseph when he was delivered out of prisâ—n This casting off their old cloathes puts them in minde of putting off the old man In Extream Vnction the Priest first besprinkleth the sick person and the whole roome with holy water then he anointeth the organs of the five senses because by them sin infecteth the soul the reines also and feet are anointed to expiate the sins that are in the concupiscible and motive faculties They onely must be anointed of whom there is no hope of recovery Of the Ceremonies used in Sacred Orders we will speak hereafter In Matrimony the Priest blesseth the married couple with prayers and oblations if they were never married before but they are not to blesse the second marriage The Woman is covered with a vaile after the example of Rebecca and to shew her subjection to the man she is united to the man by a Lace or Ribband tied in a knot by a Ring also put on the fourth finger of the left hand because of the veine that reacheth from thence to the heart signifying the mutual love that ought to be between them but marriages are not to be celebrated in Lent and other times of humiliation Q. 7. What are their Tenets concerning the Saints in Heaven A. They register their names in their Calendars after the Pope hath canonised them or given a testimony of their Sanctity and decreed honours for them namely publick Invocation dedication of Altars and Temples to them oblation of Sacrifices celebration of Festival days setting up of their Images and reservation of their Reliques The honour they give to God is called by them Latria that of the Saints is Dulia but the honour which they give to Christs humanity and the Virgin Mary is Hyperdulia 2. They say that the Saints make intercession for us not immediately to God but through Christ they obtain their requests 3. That we ought to invocate both Saints and Angels 4. That their Images are to be worshipped that the Images of Christ and of the Saints are not Idols because Idols are representations of that which is not and in Scripture the word Idol is spoken onely of Heathen Images that it is not unlawful to represent God by such Images as he hath described himself therefore they painâ— God in the form of an old man the Holy Ghost in the form of a Dove That though the Images of Christ and the Apostles are to be honoured in relation to the persons which they represent yet we must not think there is any Divinity in them or that they can help us or that we ought to aske any thing of them 5. That the Images of Christ and the Saints should be placed in Churches because the Images of the Cherubims were placed in Salomons Temple and before in the Tabernacle 6. That the Reliques of Christ and of the Saints are to be honoured and kissed as holy pledges of our Patrons yet not to be adored as God nor invocated as Saints 7. That the true Crosse of Christ the Nailes the Thornes c. by way of of analogy and reduction are to be worshipped with the same kind of worship or Latria that Christ is that the signe of the Crosse in the forehead or in the aire is a Sacred and venerable signe powerful to drive away evil spirits 8. That Pilgrimages ought to be undertaken to those holy places where the Images and Reliques of Christ and of the Saints are kept 9. That days should be kept holy in memory of the Saints the observation of which is a part of divine worship Q. 8. What is their Doctrine concerning the Church A. They teach that the government of the Church is Monarchical as being the most excellent form of government That the government of the Church was founded on the Person of Saint Peter That Peter was Bishop of Rome and so continued till his death That the Pope is Peters Successor and Christs Vicar by whom he is made head of the Church Militant That the Pope is not Antichrist but that the great Antichrist shall be a particular man of the Tribe of Dan who shall reign in Ierusalem three years and a half and shall be acknowleged by the Iewes as their Messiah whom he will make believe that he is of the Tribe of Iuda and descended of David 2. They hold that the Pope is the supream Judge in controversies of Faith and manners that his judgement is certain and infallible that he can erre in particular controversies of fact depending upon mans testimony and that he may erre as a private Doctor in questions of right as well of faith as of manners but that he cannot erre when with a General Council he makes decrees of faith or general precepts of manners and that the Pope is to be obeyed though either by himself or by a particular Councilâ— he erre in some doubtful matters but they generally now believe that though the Pope were an Heretick yet he cannot prescribe or define any Heretical Doctrine to be believed by the whole Church That the Pope hath a spiritual coactive jurisdiction in making Laws to bind the conscience by his sole authority without the consent of Priests or people and that he can judge and punish the transgressors of his Laws That as the Apostles had their immediate authority from Christ so the Bishops have the same immediately from the Pope That the Pope hath a supream power over the temporal estates of Christians to depose Kings and dispose of their Kingdoms in order to spiritual things and so far as it is necessary to the salvation of souls That it is not repugnant to Gods word for the same man to be both a Political and Ecclesiastical Prince seeing Melchisedech Moses Eli Samuel and the Macchabees exercised both powers 3. They believe that the true Church of Christ is onely that Society which acknowledgeth the Pope to be head thereof and Christs Vicar upon earth That they which are not baptized and the Catechumeni are not properly and actually members of the Church but onely in possibility That Hereticks Schismaticks and excommunicate persons are not members of the Church That reprobates are members of the militant Church Because in Noah's Ark were unclean beasts in the same Net are good and bad fishes at the same Wedding-feast many were called but few chosen in the same Sheep-fold are same Goats in the same house are vessels of dishonour Judas was one of the Apostles c. That the true Catholike Church is always visible for it is compared to a Mountain to a Candle to a City on a Hill c. That the true visible Church can never fail totally Because it is built on a Rock against which Hell Gates cannot prevaile c. That the true Church cannot fall into errour Because it is the Pillar
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
Trumpets by which we are awaked and admonished to put on the armour of God to fortifie our selves with prayer against our spiritual enemies Bells are more durable then Trumptes and their sound louder by which is signified that the preaching of the Gospel exceedeth that of the Law both in continuance and efficacy Bells have clappers and Preacherâ— have tongues it is a shame that the one should be vocal and not the other how is that congregation served which hath sounding Bells and dumb Preachers or that which hath sounding brass and tinckling cymbal for their Preachers such as have clappers but no hands good words but no good works which preach to others and are cast away themselves like Bels they call upon others to hear Sermons but are not thereby bettered or edified themselves In the Roman Church they baptize their Bells and give them names for this alledging the example of Iacob who gave the name of Bethel to Luz the place where he had the vision of the Ladder Their Bells seldom are heard in Lent and three days before Easter are quite silent to shew the sadnesse of that time Church yards in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Dormitories because our bodies sleep there till the resurrection are consecrated with crosses holy Water fumigation and prayers as the Churches are they be also as well as Churches Sanctuaries and places of refuge none must be buried here but Christians who have been baptized such as die without baptisme or without repentance after murther adultery selfe-homicide or any other grievous sin though baptized must not be buried there In the Church-yard are set up five crosses one whereof stands in the middle before each of them are placed three burning Tapers fifteen in all the Bishop beginning at the middle crosse maketh a speech then prayeth and puts the three Tapers on the top of the crosse the like he doth to all the rest and in the interim the Letany is sung and each crosse be sprinkled with holy Water and fumed with incense Q. 15. What degrees of Ecclesiastical persons are there in the Church of Rome A. They divide their Church offices into dignities and orders their dignities are these the Pope Patriarch Primate Arch-Bishop or Metropolitan Bishop Arch-Presbyter Arch-Deacon and Provost or Praepositus For the Quire there are the Dean Sub-Dean Praecentor Succentor Treasurer c. The Popes Senators or Counsellors are named Cardinals from Cardo the hindge of a door because on them as the door on its hindges all weighty affairs of the Church are turned Their orders be seven to wit Door-keepers Readers Exorcists Acolyths or Taper-bearers Sub-Deacons Deacons and Priests These three also are only sacred orders the other four are not The door-keeper is first instructed in his office by the Arch-Deacon who presents him to the Bishop and he ordains him delivering to him from the Altar the keys of the Church and saying Soâ—do and so live as thoâ— were to give account to God of the things locked up by these keyes The Lecturers or Readers office is to pronounce and read clearly and distinctly the Lessons appointed to be read in the Church none must exercise this function but he who is ordained by the Bishop who in the presence of the people delivers the book to him in which he 〈◊〉 to read saying Take and read the word of God if thou at faithful in thine office thou shalt have a share with them who dispense the same word The Exoâ—cist is he â—ho calling on the name of Jesus by that name doth â—djure the unclean spirit to depart out of the possessed on whom he laieth his hands When the Exorcist is ordained he receiveth the book of adjurations from the Bishop saying Take and learn these by heart aâ—d receive power to lay thy â—ands on the possessed whether he be baptised or a Catechumenus as yet The Acolyths or Taper-bearers are they who carry the lights whilest the Gospel is reading or the sacrifice is offered to represent Christ the true light of the world and to shew the spiritual light of knowledge which should be in us Their office also is to provide vessels for the Eucharist The Bishop doth instruct them in their function when he ordaines them and then the Arch-Deacon delivereth to them a candlestick with a wax light in it and an empty tankard to shew their office is to provide lights and vessels for divine serâ—ice These be the lesser orders which are not sacred and which they teach Christ himself did exerâ—ise for he performed the Porter or Door-keepers office when he whipped the money-changers out of the Temple The Readers-office when he took up the book and read that passage in Isaiah The Spirit of the Lord is upon me c. The Exorcists office when he cast seven Devils out of Mary Magdalen The Acoyths office when he said I am the light of the world 〈◊〉 that followeth me walketh not in darknesse c. Q. 16. Which be their sacred orders A. These are three the first is the Sub-Deacon whose â—ffice is to read the Epistle to receive the peoples oblations and to bring them to the Deacon to carry also the Patin and Chalice to the Altar to hold the Bason whilest the Bishop Priest or Deacon washeth their hands before the Altar to wash also the Altar linnen When the Bishop ordains him he delivers into his hand the empty Patin and Chalice saying See whose ministration this is which is delivered to thee From the Arch-Deacon he receiveth then the Tankard with Wine and water and the Towell He wears a Surplesse and Belt as the four former orders do His Coat is girt to him and he holds a handkerchef or towel They say that Christ performed the Sub-Deacons office when he turned water into wine in Cana and when after Supper he poured water in to a Bason and washed his Disciples feet Their second Sacred order is the Deacon or Minister whose office is to preach to the people and to serve oâ— assist the Priest at the Sacraments to cover the Altar to lay the oblations thereon to read the Gospel and the Epistle also in the Sub-Deacons absence in Processions to carry the Crosse to say the Letâ—nies to rehearse the names of those who are to be ordained and baptized and to name the holy days c. They must not administer the Sacraments but in case of necessity and by permission of the Bishop or Priest nor must they without leave sit in the presence of a Priest VVhen the Deacon is ordained the Bishop alone layeth his hands on him and blesseth him and delivers using certain words the Book of the Gospel and the Stola to him VVhen he reads the Gospel the Acolyths hold two Tapers before him not to illuminate the aire by day but to shew what joy and Spiritual illumination we have by the Gospel The Censer also with the Incense is carried not onely to represent Christ in the sweet smell of
whose Sacrifice the Father is well pleased but also to sheâ— Preachers that their prayers must like Incense ascend before God and that the good fame of their life and Doctrine must be like the fume of Incense smelling sweetly among all men The Deacon also reads the Gospel in a high place that it may be heard the better and to shew that it ought not to be preacheâ— in corners but as Christ saith on the house topps this is also in imitation of Christ who when he would reach his Disciples went up into an high mountain The Gospel is read with the Deacons face against the North that the frosen and cold hearts of the Northern Nations might be warmed and melted by the comfortable heat of this bright Sun of the Gospel When the Deacon salutes the people he signes himself with the â—rosse on the forehead to shew he is not ashamed of the Crosse of Christ and likeways on the breast to put us in minde that we should be ready to crucifie our affections with Christ. At the reading of the Gospel all stand up bare-headed to shew their reverence Swords and Staves are laid aside to shew their peacable mindes and the Book is kissed to declare by this their love and affection to the Gospel They say that Christ performed the Deacons part when he preached and prayed for his Apostles Their third and highest Sacred order is Priest-hood when the Priest is ordained the Bishop with some other Priests lay their hands on his head and anoint his hands with oyle to signifie that not onely must the Priest have his head stuffed with knowledge but his hands must be supple and ready to do good workes the Bishop also delivers into his hand the Chalice with the VVine and the Patin with the hoaft saying Receive power to say Masse for the quick and dead and to offer Sacrifice to God in the name of the Lord. Then the 〈◊〉 kisseth the Priest to shew he is his equal in respect of order whereas the Deacon and Sub-Deacon kisse the Bishops hand to shew they are of an inferiour order The Priest must not say Masse till he first have washed and confessed if he be guilty of any deadly sin and have put on first the Amictus which like a vaile covers his head and shoulders to shew how Christs Divinity was vailed by his humanity 2â— the Alba or Talaris because it reacheth to the heeles in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by its whitenesse signifieth innocency and by its length perseverance two vertues fit for Priests 3. The Girdle or Belt about their loynes to shew the subduing of their concupiscence 4. The Stola or Orarium about the neck and hanging crosse-way on the breast signifie that the Priest most undergo the yoak of Christ and still meditate on his Crosse. 5. The Mappula or Manipulus which is a Towell or Handkerchief for wiping away the sweat from their faces and moysture from their eyes representing also the purity that ought to be in the Priests lives 6. The Casula over all the other garments signifying charity which is above all vertues Christ exercised the Priests office when he administred the Eucharist when he offered the Propitiatory Sacrifice of his body on the Altar of the Crosse and yet whilest he is making intercession for us in heaven Q. 17. Wherein consisteth the office of the Bishop A. Under this name are comprehended Popes Patriarchs Primats Metropolitans arch-Arch-Bishops and Bishops Some will have the Bishop to be a particular order but indeed the order of Priest and Bishop is all one in respect of catechising baptising preaching administring the Eucharist binding and loosing The Bishop then is an office of dignity not of order he hath nine priviledges above the Priest namely of Ordination Benediction of Nuns consecration of Bishops and imposing hands on them Dedication of Churches Degradation holding of Synods making of Chrisme hallowing of Cloathes and Vessells Because Bishops are Superintendents and Overseers therefore they have the highest Seat in the Church they are consecrated on the Lords day only and at the third hour because then the holy Ghost descended on the Apostles to whom Bishops have succeeded At the Bishops consecation there must be present at least three to wit two Bishops and the Metropolitan that the gifts of the Spirit may not seem to be giveâ— by stealth and in corners in this they follow the example of Saint Iames who was made Bishop of Ierusalem by Peter Iames and Iehn In the Bishops consecration two hold the Bible over his head one pouring the benediction on him and the rest laying their hands on his head By this Ceremony is signified not onely the conferring of the gifts of the spirit but also the knowledge which the Bishop must have of the Gospel and the care he must undergoe to support it On the Saturday in the evening he is examined concerning his former life and the Trinity is three times called upon for a blessing The next morning he is examined concerning his future conversation and faith and then his head and hands are annointed and the Mytre is set on his head the Staffe also and Ring are given him The Priest is annointed with oyl but the Bishop with chrism that is Oyl and Balsome to shew that the higher he is in dignity the more fragrant must his fame and conversation be He must excel in knowledge and good works represented by the annointing of his head and hands Christ performed the Bishops office when he lifted up his hands and blessed his Apostles saying Receive the holy Ghost whose sins you forgive they are forgiven c. Q. 18. What colours do they hold sacred in the Church of Rome A. Four namely White Red Black and Green White is worn in the festivities of Saints Confessors and Virgins if they be not Martyrs to shew their integrity and innocency In festivities also of Angels because of their brightnesse in the feast of the Virgin Mary of All Saints yet some then wear red of Iohn Baptists Nativity of Saint Pauls Conversion of Saint Peters Chair also from the Vigil of Christs Nativity to the eighth day of Epiphany except there be some Martyrs days between On Christs Nativity on the feast of Iohn the Evangelist on the Epiphany because of the Star thaâ— appeared to the wise men on the day of the Lords supper because then the chrisme is consecrated on the holy Sabbath till the eighth day of the Ascension on the Resurrection because of the Angel that appeared in white on the Ascension day because of the bright cloud that carried up Christ to Heaven and the two Angels then in white on the feast of dedication because the Church is Christs Spouse which ought to be innocent and immaculate The Red colour is used in the Solemnities of the Apostles Evangelists and Martyrs for they shed their blood for Christ in the Festivity of the Crosse also in Pentecost week because the
Bishopricks but now none Chalcedon hath a Metropolitan and sixty Churches but no Bishops The Metropolis of Nicaea hath fifty Churches but no Bishop at this time Ephesus hath fifty Churches but no Bishop Philippi the Metropolis of Macedonia hath one hundred and fifty Churches Antiochia of Piâ—idia is Metropolis of fourty Churches Smyrâ—a is Metropolis of eighty Churches but fourty or fifty persons make a Church in Greece Most of the Metropolies in Asia are â—â—ined The Greeks at Constantinople are distributed into certain Churches where they meet on Sundays and holy days their greatest congregations scarce exceed three hundred persons Their chiefe Feast is that of Maries assumption every Lords day in Lent the Patriarch sayeth Masse sometimes in one Church sometimes in another where he collects the almes of well disposed people They have no musick in their Churches the Women are shut up in their Churches within latises that they may not be seen by the men In the Patriarchs own Church are to be seen the bodies of Mary Salome of Saint Euphemiâ— and the Murble Pillar to which Christ was bound when he was scourged They have also in the Greek Church Hieromonachi and Priests whom they call Popes 〈◊〉 may consecrate and say Masse They have theâ— Lay-Monks Deacons and Sub-Deacons and their Anagnostes who read the Domâ—nical Epistle and other things The Monks who are all of Saint Basils order have their Archimandrithes or Abbots Their Monks are not idle but work they are called Caloieri the Patriarch Metropolites and Bishops are of this order and abstain from flesh but in Lent and other fasting times they forbear fish milk and egges the Greeks celebrate their Liturgies in the old Greek tongue which they scarce understand On festival days they use the Liturgy of Basil on other days that of Chrysostâ—me They have no other tranâ—lation of the Bible but that of the 70. Q. 3 What other Nations professe the Greek Religion besides those alâ—eady named A. The Moscovites and Armenians â—s for the Moscovites they with the Russians were converted by the Greeks and are with them of the same communion and faith saving that they differ from the Greeks in receiving children of seven years old to the Communion in mingling the bread and wine in the chalice with warm water and distributing it together in a spoon besides they permit neither Priest nor Deacon to officiate or take orders except they be married and yet when they are actually in orders will not allow them to marry they dissolve marriage upon every light occasion the Arch-Bishop of Mosco their chief Metropolitan was wont to be confirmed by the Patriarch of Constantinople but is now nominated by the Prince or Great Duke and consecrated by three of his own Suffragans whereof there be but eleven in all that Dominion but the Bishops of South Russia subject to the King of Poland have submitted themselves to the Pope and whereas the Russian Clergy were wont to send yearly gifts to the Patriarch of Constantinople residing at Sio or Chios now the Grâ—at Duke himself sends him somewhat yearly toward his maintenance the Bishops of Moscovia besides their Tythes have large rents to maintain them according to their Place and Dignitie and they have as large an Ecclesiastical Jurisdiction as any Clergy in Christendome they do so highly esteemthe Scriptures and four General Councels that they touch them not without crossing and bowing Besides their Patriarch and two Metropolitans of Novograd and Rostove they have 4 Arch-Bishops and six Bishops besides Priests Arch-Priests Deacons Monks Nuns and Heremites The Patriarch of Mosco was invested in his jurisdiction by Hieronymo the banished Patriarch of Constantinople or Sio because in the Isle Chio or Sio was the Patriarchs seat after he was banished by the Turk from Bâ—zantium The Bishops in their Solemnities wear rich Mitres on their heads embroydered copes with Gold and Pearle on their backs and a Crosiers staff in their hands when they ride abroad they blesse the people with their two fore-fingers All Bishops Arch Bishops and Metropolites are chosen by the Great Duke himselfe out of their Monasteries so that first they must be Monks before they can attain these dignities so they must be all unmarried men The Ceremonies of the Bishops inauguration are in a manner the same that are used in the Church of Rome Preaching is not used in this Church onely twice a year to wit the first of September which is their new years day and on Saint Iohn Baptists day in the Cathedral Church a short speech is made by the Metropolite Arch-Bishop or Bishop tending to love with their neighbours obedience and Loyalty to their Prince to the observation of their Fasts and Vows and to perform their dntiâ—â— to the holy Church c. Clergy there keep out learning to keep up Tyranny The Priests crowns are not shaven but shorne and by the Bishop anointed with oyle who in the Priests ordination puts his Surplise on him and sets a white crosse on his breast which he is not to wear above eight days and so he is authorised to say sing and administer the Sacraments in the Church They honour the Images of Saints their Priests must marry but once the 〈◊〉 people pray not themselves but cause the Priests 〈◊〉 pray for them when they go about any businesse or journy Every year there is great meetings to solemnise the Saints day that is Patron of their Church and to have prayers said to that Saint for themselves and friends and so an offering is made to the Priest for his pains for he lives on the peoples benevolence and not on Tythes once a quarter the Priest blesseth his Parishioners houses with persume and holy water for which he is paid but whatsoever benefit the Priest makes of his place he must pay the tenth thereof to the Bishop The Priest wears long 〈◊〉 of hair hanging down by his ears a gowne with a broad cape and a walking staff in his hand He wears his surplise and on solemne days his cope when he reads the Liturgy They have their Regular Priests who live in Covents In Cathedral Churches are Arch-Priests and Arch-Deacons every Priest hath his Deacon or Sexton Q. 4. Are there any store of Monks Nuns and Ereâ—ites in Moscovia A. Every City abounds with Monks of St. Basils order for many out of displeasure others out of fear in avoid punishment and others to avoid taxes and oppression do embrace this life besides the opinion of â—â—â—rit they have thereby When any is admitted he is by the Abbot stript of his Secular Garments and next to his skin is cloathed with a white Flâ—nnel shirt over which is a long Garment girded with a â—road leathern belt The upper Garment is of Say of a â—ooty-colour then his crown is shorne to whom the Abbot sheweth that as his haires are taken from his head so must he be taken from the world this done he anoints his crown with
from the Son abstained from blood and strangled things observed the Sabbath with the Lords day condemned the fourth marriage as utterly unlawful rejected confirmation administred the Sacrament in leavened bread and in both kindes and excluded the blessed souls from heaven till the Resurrection they did besides hold that all mens souls were created together in the beginning that Hereticks are to be rebaptized that the child is not to be baptized till the mother be purified which is fourty dayes after a Male childe and eighty after a Female that children should receive the Eucharist as soon as baptized that the Father may dissolve the Matrimony of his child if he dislike it that the Eucharist is not to be reserved nor to be carried to sick persons in danger of death that Priests and Deacons must be married that children of five or six years old may be made Subdeacons that women during their monthly purgations are not to be admitted into the Church nor to the Eucharist But these opinions the Maronites renounced when the Christians had the command of Syria and Palestine but when Saladine recovered those 〈◊〉 the 〈◊〉 fell off from the Roman Church and embraced their former Teners but in the 〈◊〉 of Gregory the 〈◊〉 and Clement the eighth they reconciled themselves again to the Roman Church Q. 13. What are the Cophti A. The 〈◊〉 are the Iacobites of Egypt for the Egyptians were anciently named 〈◊〉 we call them Cophti that is Egyptian Christians as the Iacobâ—res of Syria are named Syrians and in no country were these Euâ—ychians more patronised then in Syria and Egypt yet these Iacobites differ from Eutyches in this that He taught the two natures in Christ to be one by confusion or commixtion whereas They say that they are one by co-adunation but so that the properties oh each nature remain distinct so that in effect they 〈…〉 but dare not say to for fear of 〈…〉 persons not being able to 〈…〉 the Nature and the Person These 〈…〉 to the Patriarch of Alexandria whose 〈…〉 is now in the City of Caire They used heretofore to be circumcised but by the Popes perswasion have left it They baptize not children till the 〈◊〉 day to whom they give the Euceharist immediately after baptism and then also confer on them all sacred orders under Priesthood their parents promising for them and performing what they promise till they be sixteen years old chastity fasting on Wednesdayes Fridays and in the four Lents They administer the Eucharist in leavened bread and in both kinds With the Greeks they leave out the words of the 〈◊〉 creed and from the Son they deny the Sacrament and extream Unction to the sick reject Purgatory and prayer for the dead and all General Councils chiehly Chalcedon after that of Ephesus They keep no Lords day nor Feasts except in Cities They marry within the second degree of consanguinity without dispensation they account the Romane Church heretical and in their Liturgies use to read the Gospel of Nicodeâ—â—â— Q. 14. What are the Abyssin Christians A. These be they which in habit the Mid-land 〈◊〉 under Presbyter or Preâ—ious 〈◊〉 they have a 〈◊〉 of their own whom they call Abunna whose 〈◊〉 is white his upper Vestimeâ—t is like a Cardinals cloak 〈…〉 before When he rides abroad on his Mule he is attended on with a great train three crosses or staâ—es are carried about him and holdeth a crosse in his own hand They have many 〈◊〉 Priests or Bishops and great store of Monasteriâ—s All their Patriarchs and Bishops are of S. Anthonies order as are the Patriarcks of Alexandria to whose jurisdiction anciently Aethiopia did belong and yet at this day they are tied to chuse their Abunna whom they call Catholike of the juriâ—diction of 〈◊〉 by the 〈◊〉 of which place he is confirmed consecrated and invested in his Ecclesiastical Rights In their Liturgy also they pray particularly for the Patriarch of Alexandria The 〈◊〉 Religion consisteth in circumcising Male and Female whether out of Religion or the ancient custom of their Nation as being descended from the ancient Aethiopians or Arabians Ismaels posterity who used to be circumcised is uncertain But most likely they are circumcised in memory and imitation of Christ who was also circumcised They use also every year to baptise themselves in Lakes and Rivers 〈◊〉 Epiphany day in remembrance of Christs baptisme who was baptized on that day in Iordan The other points of their Religion be these they abstain from such beasts as the old Law accounteth unclean they keep the Sabbath and Sunday together The Thursday before Easter they administer the Sacrament is unlearened bread but ordinarily in leavened bread all communicate standing in both kindes The Wine they receive from the Deâ—con in a spâ—on and that in the Church onely The day they receive in they must not spit till 〈…〉 After sorty days the Males are baptized the 〈◊〉 after eighty except in case of necessity and then also they give them the Eucharist they think their Children dying without baptisme shall be saved by the â—aith of their parents They confesse after every sin committed and then receive 〈…〉 They are Iacobites in acknowledging 〈…〉 and will in Christ therefore they 〈…〉 of Chalcedan for condemning Dioscorus the 〈◊〉 So they deny Confirmation Extream and 〈◊〉 They hold tradâ—ction of souls admit of painâ—ed not 〈◊〉 Images they usually excommunicate are none but 〈◊〉 and this onely belongs to the 〈◊〉 Priests and 〈◊〉 have neither Tythes nor Almes by begging but live by their labour They permit not their Bishops and Priests to marry twice Flesh is eat every Friday betwixt Easter and Whitsunday The King conferreth all Ecclesiastick promotions except the Patriarchship Of these passages see the above named Authors and 〈◊〉 the Aethiopian Liturgy in Bibliâ—thâ—ca 〈◊〉 tom 6. Alvares the King of Portugals Chaplain who lived in Aethiopia 6 years wrote the Aethiopian History Zega Zabo an Aethiopian Bishop sent into Portugal by King David the Abyssin who set out the confession of the Aethiopian faith translated by Damianus a Goes c. Q. 15 Wherein doth the Protestant Church agree with 〈◊〉 dissent from other Christian Churches A. They agree with the Greek Church in giving the Sacrament in both kindes in admitting Priests to marry in rejecting images purgatory and extreame unction and in denying the Popes supremacy in the same points also they agree with the Melchites or Syrians with the Georgians Mengrelians and Gircassians and with the Moscovites or Russians who are all of the Greek profession though in some things they differ The Protestants agree with the Nestorians in rejecting auâ—â—cular confession in permitting Priests to marry in communicating in both kinds and in rejecting Crucifixes With the Christians of Saint Thomas they agree in administring the Sacrament in both kinds in rejecting images and extream Unction and permitting Priests to marry and denying the Pope supremacy They agree with the Iacobites
in points of Religion but let us maintain the Unity of the Spirit in the bond of love and know that Religion is not in words but in works not in opinions but in assurance not in speculation but in practice Pure Religion and undefiled before God is to visit 〈◊〉 Fatherlesse and widows c. to do good and to communicate for with such Sacrifice God is well pleased that not the bearers of the Law but the doers shall be justified that not they that cry Lord Lord shall enter into heaven but they who do the will of our Father that without peace and holinesse no man shall see the Lord that they who seed the hungâ—y and cloath the naked c. shall inherit the Kingdome prepared for them from the beginning of the world And God grant that we may run the wayes of Gods Commandements walk in love tread in the paths of righteousnesse â—ight the good fight run the race set before us with patience looking unto Iesus the Authour and Finisher of our faith that having finished our course and wrought out our salvation with 〈◊〉 and trembling may at last receive the Crown of righteousnesse In the mean while let us not forget our Saviours Legacy which is Love one another and my peace I leave with you Are we not all the members of one body the sheep of one fold the children of one Father Do we not all eat of the same bread drink of the same cup live by the same Spirit hope for the same inheritance are we not all washed with the same Baptisme and redeemed by the same saviour why then should we not be of the same heart and mind with the Apostles why is there such strugling in the womb of Rebecca such a noise of hammers in building Christs mysticall Temple such clashing of arms under the Prince of peace is this Christianity Alas we are Mahuâ—etanes or Gentiles in practise and Christians in name Now the God of peace that brought again our Lord Iesus from the dead give us the peace of God that passeth all understanding that we may all think and do the same thing That as there is but one shepherd so theâ—e may be but one sheepfold The Church of God is a little flock beset with many Wolves of Iews Turks Pagans Atheists why then should we not be carefull to preserve peace love and unity among our selves the onely thing to make us formidable to our enemies Concordia res parvae crescunt A bundle of Arrows cannot be broken except they be separated and disjoyned nor could the horse tail be plucked off as Sertorius shewed his Romans so long as the hairs were twisted together as hard a matter it will be to overcome us so long as we are united in love but let this band be broken and we are a prey to every enemy imbelles damae quid nisi praeda sumus If we will needs fight let us buckle with our profest and common enemies with the Devil the world and the Flâ—sh with Principalites and Powers with spirituall darknesse and chiefly with our selves Nec tonge scilicet hostes quaerendi nobis circumstant undique muros We have a Trojan horse full of armed enemies in the Citadel of our hearts we have Iebusites within us which we may subjugate but can never exterminate and such is our condition that we are pestered with enemies whom we can neither fly from nor put to flight Nec fugere possumus nec sugare If we did exercise our selves oftner in this spiritual Militia we should not quarrel so much as we do nor raise such tragedies every where in the Church of Christ about controversies opinions quarrelling about the shell of Religion being carelesse what become of the kernel With Martha we busie our selves about many things but neglect that Vnum necessarium playing Philosophers in our disputes but Epicures in our lives I wil end in the words of Lactantius Instit. 6. c. 1. 2. Innecentiam sâ—lam 〈◊〉 quis obtulerit Deo satis pie religioseque litavit He is the most religious man who offers to God the best giâ—t which is innocency For Christian Religion consisteth not in words but in gifts and sacrifices our gifts are perpetual our sacrifices but temporary our gifts are sincere hearts our sacrifices are praises and thanksgivings No Religion can be true but what is grounded on goodnesse and justice FINIS The Alphabetical TABLE of the chief things conteined in the severall Sections of The View of all Religions c. A. ABbots how elected 275. c. how consecrated 343. c. Abraxas the Sun 519. c. Abyssins their religion 494. c. Adamites 366. Adonis the Sun 517. Africa the religion thereof 94. c. African Islands their religions 102. Albati 318. etc. Albigenses and their opinions 223 c. America the religion thereof 102 c. Southern America the religion thereof 112. etc. Americans their superstitious fear and tyranny thereof 116 etc. Anabaptists 229 c. of Moravia 230 etc. their opinions and names 361 c. Angola its religion 100 c. Antinomians 366. Apis the Sun 518 c. Apollo the Sun 516. Apostles and their office 396. Arabians their religion and discipline 67 c. Armenians their religion 489 c. Arminians their tenets 367 c. Asia the religions thereof 1.2 c. Atys the Sun 518. S Austins girdle 257 c. B. Babylonians their ancient religion 58 c. Bel and Belenus the Sun 520. Bengala its religion 83. Bishops 399. 405. c. Bisnagar its religion 87 c. Brasil its religion 113 c. S. Bridgets Order 313 c. Brownists their kinds and tenets 363 c. Buildings first erected for divine service 4. Burial of the dead an Act of justice and mercy 131 c. C. Calvins doctrine 236 c. Camaldulenses 283. Cambaia its religion 84. Canons of S. Saviour 318. of S. George 319 c. of Lateran 320. Carmelites 300 c. Carthusians 284 c. Cerberus the Sun 527. Ceremonies in religion 513 c. Charom the Sun 526 c. Chinois their religion 79 c. Christianity its beginning 181 c. It yeelds to Mahumetanisme 182 c. Its excellency 538 c. Christian duties urged 542 c. Churches from the beginningâ— 1 2. etc 1 2. c. set Day Sacrifices and Church-Government from the beginning 5 c. Under Moses 6. After Moses 7. Under David and Solomon 8 c. After Solomon 9 c. Among the ten Tribes 11. In and after the Captivity of Babylon 28 c. Among the Iewes at this day 29 c. Church Offices sold among the Iewes 49 c. Church how to be governed 409. Church-Governours ibid. c. Alterable 410. Church of Arnhem vide Millenaries Church of England deplored and Remedy against her growing errours 427. Of Protestant Churches 496 c. Church of Rome wherein different from other Churches 429 c. Cluniacenses 282. Colours of the Sun worn