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
this life our sinnes are still inherent in us though they be not imputed to us that wee are justified by faith without works and that faith is never without charity that the best of our works deserve damnation that here we may be assured of our justification and salvation that the Church Liturgy ought not to be read in Latin but in the vulgar tongue that faith is a more excellent vertue then charity that there is no merit in us that in this life we cannot possibly fulfil the Law that to invocate the Saints to worship Images and Reliques or the Crosse is Idolatry that usury is not altogether unlawful that Lent and other set Fasts are not to be kept that there be onely two Scaraments Baptisme and the Lords supper and that the Sacraments cannot justifie or confer grace that the Baptisme of water is not of absolute necessity nor depends the efficacy of it from the intention of the Minister nor ought it to be administered by private men or women in private houses That Christ is not corporally in the Eucharist that in the want of Bread and wine other materials may be used and that Wine alone without Water is to be used that there is no Transubstantiation nor ought to be any adoration of the Bread that the â—up should be administred to all that Extream Unction was onely temporary in the Church that the Clergy ought to marry He rejected also the Church-Hierarchy and Ceremonies and exorcisms Penance also Confirmation Orders Matrimony and Extream Unction from being Sacraments Q. 15. What other opinions in Religion were held this age A. Servetus a Spaniard who was burned at Genevâ— taught with the Sabellians that there was but one Person in God and that there was in Christ but one nature with Eutychees he denied the holy Ghost and Baptisme to Infants which he would have to be deferred till the thirtieth year of their age He held also that God was Essential in every creature Brentius a Lutheran taught that Christs body after its ascension is every where whence sprung up the Vbiquitaries Castelliâ— a School-Master in Geneva held that the Canticles was not Scripture but a Love Ballade between Solomon and one of his Concubines One Postellus taught that men of all Sects and Professions should be saved by Christ. Oâ—iander held that we were justified not by â—aith but by the Essential righteousnesse of God which he said was the formal cause of our justification One 〈◊〉 a Maâ—tuan taught that Christ justified us not as he was God but as he was man Amsdorphius wrot a Book to prove that good works were pernicious to salvation One George Maiâ—r taught that Infants could not be justified for want of good works Iohn Agricâ—â—â— affirmed that the Law was altogether needlesse and that Christians were not tied to the observation thereof Hence sprung up the Antinomians One Steunbergetus in Morâ—via denyed the Trinity the Divinity of Christ the holy Ghost and Virginity of Mary he rejected also Baptisme and the Lords day affirming we had no command in Scripture to keep that but the Sabbath onely One Oâ—inus taught that â—olygamy or multiplicity of Wives was lawful One Valentinus Gentilâ—â— of Naples denied the Trinity and rejected the Creed of Athâ—â—â—â—ius One 〈◊〉 of Cracovia in â—oland denyed also the Trinity and thâ—â—ty of Essence and taught that neither the Second nor Third Person were God that Satan was created evil that mans intellect is eternal that our free will was a passive power moved necessarily by the appetite that God was the Author of sin and that the will of man in sinning was conformable to the will of God that it was not adultery to lie with another mans Wife that we must belive nothing but what is evident to sense or reason that the same body which dieth riseth not again that the soul perished with the body that there should be no care had of burial that separated souls could not suffer corporeal fire and that God being a Spirit should not be invocated by our mouth but by our heart One Swenkfeldius taught that the Scripture was not the Word of God nor that our faith depended on it but it rather on our faith That Christ brought his body with him from Heaven That Christs humanity became God after his ascension that every man was endowed with the same essential vertues of justice wisdom c. which were in God That the power and efficacy of Gods word preached was the very Son of God In Moravia there started up some professors called Nudipedales because they went bare-footed these in imitation of the Apostles forsook houses Lands Businesse and Children and lived together in common avoiding the society of other people Another Sect sprung up which called themselves Free Men teaching that they were freed from obedience to Magistrates from Taxes Tythes and other duties that after baptisme they could not sin That they were not onely like God but already deified And that it was lawful among themselves but no where else to have women in common Q. 16. Were there no other opinions held this Century A. Yes many more so vain and luxuriant are the wits of men in finding out many inventions and shaping to themselves forms and Ideas of Religions every one esteeming his own the best and as much in love with his own imaginations as Narcissus was with his shadow in the Water or Dercalion with his own picture Some reject Scriptures others admit no other writings but Scriptures Some say the Devits shall be saved others that they shall be damned others that there are no Devils at all Some hold that it is lawful to dissemble in Religion others the contrary Some say Antichrist is come some say not others that he is a particular man others that he is not a man but the Devil and others that by Antichrist is meant a succession of men some will have him to be Nero some Caligula some Mahomet some the Pope some Luther some the Turk some of the Tribe of Dan and so each man according to his fancy will make an Antichrist Some onely will observe the Lords day some onely the Sabbath some both and some neither Some will have all things in common some not Some will have Christs body onely in Heaven some everywhere some in the Bread others with the bread others about the bread others under the Bread and others that Christs body is the bread or the bread his body And others again that his body is transformed into his divinity Some wil have the Eucharist administred in both kinds some in one some not at all Some will have Christ descend to Hell in respect of his soul some onely in his power some in his divinity some in his body some not at all some by Hell understand the place of the damned some Limbus Patrum others the wrath of God others the state of the dead others the grave Some wil make Christ two Persons some give him but
his age and after Christ 361. To him succeeded Hilarion the first Eremite in Palestina and Syria Then Paul surnamed the Simple Amen an Egyptian with divers others Q. 3. How did these first Eremites live A. They spent their time in working sometimes in preaching praying fasting and meditating and sometimes in composing differences between Christians in visiting the sick and in such like holy exercises did they place their Religion Paul the Theban was content with a cave in stead of a palace with a piece of dry bread brought to him by a Raven every day in stead of delicate cheer with water in stead of wine and with the leaves of Palmes in stead of rich apparrel And to avoid idlenesse he would work sometiems with his hands Anthony contented himself with bread salt and water his dinner-time was at Sun-setting he used to fast sometimes two dayes together and to watch and pray whole nights he lay on the bare ground disputed often times with the Arâ—iâ—ns and Meletians in defence of Athanasius did intercede many times with the Emperour Constantine for distressed Christians and was alwayes ready to compose their quarrels Hilarion was content to live in a little hovel which he made himself of shells twigs and bulrushes foure foot broad and five foot high spending his time in praying fasting curing of diseases casting out Devils His garment was sack-cloath which he never put off his food roots and herbs which he never â—asted before Sun set six ounces of Barleyâ—bread contented him from 30. years till 35. from that time till 63. he used Oyle to repair his decayed strength From 64. till 80. he abstained from bread That he might not be idle he made him baskets of bulrushes and used to lie on the ground Thus did these Primitive Eremites spend their time Not in chambering and wâ—â—tâ—nnesse surâ—etting and drunkennesse but in temperance sobriety continence hunger thirst heat and cold reading praying preaching and fasting not placing Religion in saying but in suffering not in good words but in good works not in talking of Scripture but in walking by Scripture Q. 4. Wherein did some Eremites exceed in their Religious or rather superstitious kind of living A. As Jealousie is too much Love so is Superstition too much Religion but too much of one thing as we say is good for nothing Ne quid nimis should be in all our actions God will have merey and not sacrifice He will say Who required these things at your hands Such kind of bodily exercise as the Apostle saith availeth little It is not a torn skin nor a macerated body nor a pinched belly that God requires but a broken and contriâ—e spirit a renting of the heart and not of the garment and therefore the excesse of Eremitical penance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship and not that which God requireth to wit mercy and justice to relieve the oppressed to comfort the comfortlesse to visit the Fatherlesse and widows and to keep our selves unspotted of the world To place Religion in abstinence from certain meats is against the Apostles rule â— Tim. 4. saying That every Creature of God is good and nothing to be rejected which is received with thanksgiving Altogether to abandon the society of Christians is contrary to Saint Pauls counsel Heb. 10 Let us consider one another to provoke unto love and to good works not forsaking the fellowship that we have among our selves as the manner of some is under pretence of forsaking the world to abandon all care of Friends and Family is condemned by the Apostle 1 Tim. 5. If any man hath not a care of his Family he hath denied the Faith and is worse then an Infidel They that willingly deprive themselves of the means of doing good to their neighbours transgresse the Law of God which commands us to love our neighbours as our selves These subsequent examples will shew how far some men have exceeded the bounds of Christianity and out-run Religion by too much superstitious devotions and excessive pennance One Asepesâ—â—a lived Sixty years together in a Closet all which time he never was seen of any nor did he speake to any The like is recorded of one Didymus who lived ninety years by himselfe One Batthaeus an Eremite of Caelosyria fasted so long till Worms crawled out of his teeth One Martinus tyed his leg with an Iron Chain to a great Stone that he might not remove thence One Alas never tasted bread in eighty years together Iohn Sorâ—â—ny the Egyptian stood praying within the Cliff of a certain Rock three years together so long till his legs and feet with continual standing swelled with putriâ—ied matter which at last broke the skin and run out One Dominicus and Eremit wore continually next his skin an Iron Coat of Male and almost every day used to scourge himself with whips in both hands Some have killed themselvs with hunger some with thirst some with exposing themselvs to excessive heat have been stifâ—ed others by extremity of cold have been frozen to death as if God took delight in self-murther which in him to affect were cruelty and in any to act were the greatest impiety Some again not content with ordinary ways of Eremitisme have spent their days within hollow pillars whence they were named Stylitae neither admitting the speech nor sight of any man or woman O 〈◊〉 hominum O quantum est in rebus inaâ—e What needed all this toil Christ saith that his Yoâ—k is easie and his Burthen light but these men laid heavy burthens on themselves which God never required he made man Animal Politicum a sociable creature therefore said It was not good for man to be alone Wo to him that is alone saith Solomon Besides no place though never so remote and solitary can priviledge a man from sin Lot was righteous among the wicked Sodomites and yet in the solitary Cave committed Incest with his two Daughters what place could be more retired then Paradise and more secure then Heaven yet Adam fell in Paradise and the Angels fell in Heaven Q. 5. Whether is the solitary life in a Desart or the sociable life in a Covent to be preferred A. 1. The sociable life because the end of our creation was not to live apart like wild beasts but together like men 2. Because we are hound to help each other by Counsel Instruction Admonition Exhortation to bear one anothers burthens to comfort the comfortlesse to support the weak to cloath the naked to seed the hungry for as the Orator said we are not born for our selves but our Parents Country and Friends challenge a share in us 3. Because he that liveth alone as he sins against his creation and humane society so he sins against himselfe in that he debars himselfe of those comforts and aid both spiritual and corporal which he hath in a sociable life 4. Because God is more present with many then with one Therefore his Church which he promiseth to
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
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
when a sinner of a wicked man is made good which is by remission of sins and infusion of inherent righteousnesse The second justification is when a just man becomes more just and this is in doing of good works by the merit of which he can make himself more just They say Christ is the meritorious cause of our justification but the formal cause is either intrinsecal and that is the habit of infused grace or extrinsecal to wit the righteousnesse of Christ or actual which are our good workes so that here is a threefold formal cause they teach that justification consisteth not in the bare remission of sins but also in the inward renovation of the mind That we are not onely justified but also saved by good works as efficient causes 5. Concerning good works they teach that the good works of just men are absolutely just and in a manner perfect that a just man may fulfil the Law that a man is justified by works not in the first but second justification yet not without the assistance of grace 〈…〉 unregenerate man by the works of repentance may merit the grace of justification ex congruo as doing works agreeing to the law of God that they who are justified by the first justification do merit life eternal by their works ex condigno Q. 4. What are their Tenets concerning pennance fasting prayer and almes A. They teach that faith is no part of pennance That repentance may be totally lost That the parts thereof are not mortification and vivification but confession contrition and satisfaction That pennance is a Sacrament that contrition is to be ascribed partly to grace partly to free-will That it is necessary to justification and the cause of remission of sins and that by it all sins are pardonable That aâ—ricular confession to the Priest is necessary to reconcile us to God That a sinner before baptism is received into grace without his own satisfaction onely by the satisfaction of Christ but after baptisme he must make satisfaction himself That after the fault is forgiven there remaines often times the guilt of temporary punishment either here or in purgatory which must make satisfaction that the punishments of purgatory may be redeemed by fasting prayers almes c. 2. Concerning fasting They hold it a sin and deserving death to eat of meats prohibited by the Church That fasting consisteth onely in abstinence from meat not from drink That the times of fasting chiefly Lent are of Apostolical institution That fastiâ—g is satisfactory and meritorious That the tradition of the Church in such indifferent things obligeth the conscience 3. Concerning prayer They say that it is meritorious that the Canonical hours of prayer should be observed that they are to be said or sung in Latine by the Clergy and Monks That the titles given to the Virgin Mary are true and holy That to prayer in the Quite ought to be joyned singing Organs Trumpets and other musical instruments 4. Concerning almes They hold that the giving thereof is meritorious That there is not onely a corporal but also spiritual almes consisting in comforting counselling teaching c. That almes may be raised of ill gotten goods and filthy lucre as of Whore-houses c. Q. 5. What opinions do they hold concerning the Sacraments A. They teach that the efficacy of the Sacraments depends upon the intention of the giver That the Sacraments are not seals to confirm the promises of grace That grace is contained in and conferred by the Sacraments ex opere operato and that the receivers thereof by their justifying vertue are saved That three Sacraments namely Baptisme Confirmation and Order do imprint an indelible character form or figure in the very substance of the soul the caracter of Baptisme is Passive making a man capable of all other Sacraments that of Order is Active that of Confirmation is partly Active partly Passive That there are seven Sacraments of the New Testament That all the Ceremonies used by them in the Sacraments are necessary 2. Concerning Baptisme They say that Lay-men and Women in case of necessity may Baptise That the Baptisme of Iohn was not the same with that of Christ nor had the same efficacy and that after Iohns Baptisme it was necessary to receive Christs Baptisme That to Water in Baptisme should be added Oyle Spittle Salt c. The signe of the Crosse Exorcisme Exsufflation a White Garment c. That Baptized Infants have if not Actual yet Habitual Faith infused into them That Infants cannot be saved without Baptisme that Baptisme began to be absolutly necessary on the day of Pentecost That it totally abolisheth original sin 3. Concerning the Eucharist They say that onely unleavened bread is to be used That Christ by way of Concomitance is whâ—lly in the Bread that is his Body Blood Soul Divinity c. That the whole Essence of the Sacrament is in the Bread alone That there is no necessity to communicate under both kinds That the Wine ought necessarily to be mixed with Water That the Priest may participate alone That the Eucharist is profitable for the dead That the Bread should be dipt into the Wine that it should be elevated carried in Procession adored c. That there is no trope in these words This is my body c. That Christs Body is not onely really but substantially in the Sacrament That it may be at one time in many places That the Bread is transubstantiated into Christs body That the form of consecration consisteth in these words This is my body That the Masâ—e is a Propitiatory Sacrifice for the quick and the dead 4. Concerning Confirmation Pennance Extream Vnction Orders and Matrimony They teach that these are Sacraments properly so called that there is vertue in Extream Vnction either to cure the body or to do away the remainders of sin for this cause they anoint 6. parts of the body to wit the Eyes Ears Mouth Hands Reins and Feet That Ordination is a Sacrament as well in Deacons Sub-Deacons Acoluthi Exorcists Readers and Door-Keepers as in Priests Q. 6. What Ceremonies do they use in the five controverted Sacraments A. In confirmation the Bishop anointeth the childs forehead with chrisme making the signe of the Crosse thereon and saying I signe thee with the signe of the Crosse and confirme thee with the chrisme of salvation in the Name of the Father c. Then he strikes him on the cheeke to shew he must not refuse to suffer for Christ. In Pennance the Bishop goeth to the Church door where the Penitents lie prostrate on the ground saying Children come to me and I will teach you the feare of the Lord. Then he kneeleth and prayeth for them and having used some words of admonition he brings them into the Church this is done on the day of the Lords Supper that they might be partakers thereof all the Church doors are then opened to shew that all people have accesse to Christ.
lesser but now the one sits in Persia the other to wiâ— the lesser in Ciliciâ— They are in some sort 〈◊〉 holding a coalition of Christs two natures into one compounded nature but by their late confession ìt seems they have renounced this opinion Their Patriarch they call Catholikes they administer the Sacrament with unleavened bread and will not have Christs body to be really in the Sacrament under the species of bread and wine nor do they mingle water with wine With the Greeks they deny the procession of the Holy Ghost from the Son They give the Eucharist to Infants presently after Baptism they pray for the dead yet deny Purgatory they re-baptise converts from the Latine Church They fast the 25. of December and keep Christmasse day on the Epiphany or rather Christs baptisme They keep the feast of Annunciation the sixt day of April the Purification the fourteenth of February They eat flesh on Fridays betwen Easter and Ascention day In Lent they feed onely on Herbs Rootes Fruits and Pulse they abstain from such beasts they account unclean they hold that the souls of good men obtain not felicity till the Resurrection They admit none to be secular Priests till they are married but must not marry the second time They will not have the Sacraments to confer grace They administer the cup to all and celebrate no Masse without distributing the Sacrament They invocate Saints and insert divers words into the Creed which are neither Greek nor Latine Q. 10. What other Sects are there of the Greek Religion A. The Melchites so called from Melech a King because they have always followed the faith of the Emperors of Constantinople according as it was established by the Councel of Chalcedon against Eutyches and Dioscorus They are also called Syrians from the country where they inhabit These are altogether of the Greek Religion and Communion but not of the jurisdiction of the Patriarch of Constantinople but of the Arch-Bishop of Damascus under the title of Patriarch of Antiochia for this City where Christianity had its first residence and name and where Peter sat seven years Bishop being wasted and forsaken the Patriarchs seat was translated to Damascus where it remaineth 2. The Georgians are also of the Greek Religion but are not subâ—ect to the Patriarch of Constantinople having a Metropolitan of their own whose residence is in the Monastery of Saint Katharine in Mount Sinâ—i a great way from Iberia lying between the Euxin and Caspian Seas where the 〈◊〉 inhabit who are so called from Saint George as some think who converted them to Christianity and whose picture they carry yet in 〈…〉 but doubtlesse they were called 〈◊〉 before Saint George was born for Mela speake of them in the first Book of his Geography who lived in the time of Claudius the Emperor and Vadianus on that place thinks they were called Georgians from their Husbandry to which they were much addicted 3. The Georgians next Neighbours to wit the Mengrelians called of old Colchi and the ancient Zychi now called Circassians whence the Sultan had his 〈◊〉 are also of the Greek Communion and subject to the Patriarch of Constantinople but they baptise not their Children till they be eight years old In other points they are of the Greek Religion being converted to Christianity by Cyrillus and Methedius the Apostles or Ministers of the Patriarch of Constantinople Q. 11. What is the Religion of the Nestorians Christians of Saint Thomas and Jacobites A. 1. The Nestorians so called from Nestorius the Heretick whose opinion concerning two Persons in Christ they held a long time and spread themselves through a great part of Asia by reason of Cosroes the Persian King who in hatred to Heraâ—â—ius the Emperor caused all Christians within his Dominions to become Nestorians these were subject to the Patriarch of Musal which some think to be Bagded or Babyloâ— others Seleucia and others a part of old 〈◊〉 but at this day most of them are subject to the Pope both in jurisdiction and partly in Religion and have renounced their old errors concerning the two 〈◊〉 in Christ that Mary should not be called the 〈◊〉 of God that the Councel of Ephesus and all other Councels after it are to be rejected these errors I say they have renounced but they administer the 〈◊〉 with leavened bread and in both kindes 〈◊〉 permit their Priests to marry the third or fourth 〈◊〉 they have Crosses but not 〈◊〉 nor Crucifixes nor 〈◊〉 confession 2. The Christians 〈…〉 or of Saint 〈◊〉 so called because converted by him They were heretofore Nestorians and subject to the 〈◊〉 of Masal but now are subordinate to the Pope both in profession and jurisdiction They did use to give the Eucharist in both kindes to season the bread with salt instead of Wine to drink the â—oyce of Raisons to baptise their children when fourty days old to reject all Images except the cross the Popes supremacy extream â—uction and second marriages of their Priests but now they are of the Roman Religion 3. The Iacobites so called from Iacobus the Syrian a great Eucychian are spread through many Kingdomes in the East They are named also Dioscorians from Dioscorus Patriarch of Alexandria a great Patron of Eutyches They belonged anciently before the Councel of Chalcedon to the jurisdiction of Antiochia but since they yeild obedience to a Patriarch of their own whose residence is in Caramit the Old Metropolis of Mesopotamia but yet retains the name of Patriarch of Antiochia They held there was in Christ but one nature will and operation and therefore in signing with the Crosse they used but one singer whereas the other Eastern Christians used two Before baptisme they imprinted on their children the sign of the Crosse with a hot Iron They deny Purgatory and prayers for the dead and say that the Angels are made of fire and light They hold that just mens souls remain in the earth till the Resurrection their Priests are married they deny 〈◊〉 confession give the Eucharist in both kindes and the bread 〈◊〉 They circumcise both Sexes they condemn Eutyches as an Heretick and yet honour Dioscorus and Iacob the Syrâ—an as Saints but now they have utterly rejected the Heresie of one nature in Christ and with the Latine Church acknowledge two distinct natures with their distinct properties as may be seen by the Iacobites confessions Q. 12. What is the Religion of the Maronites A. The Maronites are so called from Maron a holy man their chiefe residence is in Mount Libanus though some inhabit Aleppo Damascus Tripoli of Syria and Cyprus Their Patriarch is a Monk of Saint Anthony having nine Bishops under him he is alwayes called Peter and will be stiled Patriarch of Antiochia which title is claimed by the Iacobite Patriarch who is alwayes named Ignatius The Maronites were Monothelites and with the Greeks denyed the Procession of the holy Ghost
to be taken twice Whereas they knew that God commanded them to encompass Iericho seven times that day and that works of charity necessity and of Religion were to be done that day the preparation for the Sabbath was proclaimed by sound of trumpet and to shew their zeal to that day they would keep some more hours then were enjoyned which additament they called Sabbathulum They would not dresse meat that day because then it did not rain Manns in the desart besides the seventh day which was the Sabbath or rest for men and beasts they had every seventh year a Sabbath wherein the ground rested and their great Sabbath in the end of seven times seven called the Iubilee in which debters prisoners and morgagers of lands were made free when the Passeover fell upon the Sabbath this was called the great Sabbath Iohn 19. 31. and then there was a preparation for the Passover Iohn 19. 14. but there was no preparation due to the Passeover but in respect of the Sabbath which had this priviledge above all other festivals because God had particularly sanctificed this day for his service being both a memorative day of Gods rest from the works of creation and figurative of our rest in Heaven this day is abolished in respect of the ceremonial and judicial part thereof but in respect of the morality it remaineth still Q. How did the Iewes observe their Passover A. They eat the first Passeover standing with their loyns girt shooes on their feet and staves in their hands to shew they were in haste to be gone but afterward when they were secure out of danger they eat the Passeover sitting or leaning after the Roman manner which posture our Saviour observed when he eat the Passeover The beast that must be eat was a Lamb or Kid as being cheapest and because it must be eat up at one time this Lamb was to be kept four dayes to wit from the tenth day till the fifteenth that they might have the longer time to think on their deliverance by looking on the Lamb and withall to search if any defects were in it for the Lamb must be without blemish but this custome did not hold long it must be also a male and not above a year old There must not be fewer then ten at the eating of the Lamb. it was killed between the two evenings that is between three of the afternoon till sun-setting which was the first and from thence till day light was quite spent which was the second evening This killing of the Lamb was rather a Sacrament then a Sacrifice as not being performed by a Priest but by private men and not in the place appointed for sacrifices but in private houses The blood of the Lamb was sprinkled on their thresholds this ceremony was used but only the first Passeover as I can find the Lamb was roasted not boiled for the more expedition and nothing of it must be left least it should hinder them in their journy and it must be eat with sower herbs to put them in minde of their bitter servitude in Egypt the bread that was eat with it was unleavened to shew their haste in removing thence the whole solemnity from this was called the feast of unleavened bread and likewise the Passeover Albeit properly the Passover was only the first day yet the whole eight days were so named This sacrament was a true representation of Christ the immediate Lamb of God that takes away the sins of the world who is the true Passover because the devouring Angel of Gods wrath hath past over our sins he was killed and roasted by the fire of his Fathers wrath he is our true food whom we must eat with sowr herbs and our loyns girt to shew how ready we must be to undergo the bitterness of afflictions and to subdue our carnal lusts we must eat him without leaven that is without pride and hypocrisie now is the time to eat him by faith for this is the evening of the world in which our Passover was sacrificed for us The first and last day of this feast were the two great days but the days between them were only half holy days Other ceremonies of this feast we will see anon in the observation of Easter by the Moderne Jewes Q. What were the feasts of Pentecost and Tabernacles A. Pentecost was kept in memory of the Law given on Sinai fifty days after the Passover The first day of the Passover was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Sabbath after this second day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the second first Sabbath Luk. 16. 1. and because their harvest began at Easter and ended at Pentecost therefore they are commanded Levit. 23. 10 to offer a sheaf of the first fruits of their harvest upon the morrow or second day of their great feast and on the Pentecost to offer two wave-loaves the first offering was to sanctifie their harvest the second was in token of thanks to God for the finishing of their harvest The feast of Tabernacles was kept in memory of their fourty years aboad in the wilderness when they lived in Tents and by day were shadowed by a cloud The first and last days were the chief days especially the last called therefore the great day of the feast Iohn 7. 37. and in these long feasts the first and last days are called Sabbaths In this feast their custome was to hold in their hands branches of trees which they called Hosanna with this Hosanna they honoured Christ they made booths therefore the feast was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the open air in which they lived seven days together except in time of rain weak and impotent persons were excused and exempted from these booths which were made up of Citrine trees Palmes Mirtles and Willows The next day after the feast they compassed the Altar seven times with Palmes in their hands in memory of the encompasâ—ing of Iericho During the time of this feast many bullocks were offered as may be seen Numb 29. on the last day of the feast they read the last Section of the Law and began the first and drew water out of the river Siloah which in the Temple they delivered to the Priests who poured it with wine on the Altar the people singing with joy shall you draw water out of the wells of Salvation Isa. 12. 3. This feast was kept the fifteenth day of Tisri the seventh moneth but Ieroboam kept it the fifteenth day of the eighth moneth some think that this feast was kept as a thanksgiving to God for their Vintage and Plutarch calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bearing about of Thyrsi that is of Spears wrapped about with Ivy in honour of Bacchus But of these passages see Hospinian de orig fest Munster in Calendar and on Leviticus Fagius on Leviticus the Thalmud tract de tabern Scaliger de emend temp Iosephus in antiq
give them notice of the Messias his comming Then the richer sort lighting a torch taking a silver box full of spices with one hand and a cup of wine in the other they say certain blessings to God for the benefits of Light Wine Spices and the Sabbath and with some ridiculous ceremonies they end the Sabbath and begin their week Some wash their eyes and face with that consecrated wine counting it medicinable others sprinkle it about their houses against all Charms and Witchcraft They smell to the spices that they may not faint when one of their soules deparreth which it doth at the end of every Sabbath and returneth at the beginning of the same so that every Sabbath day they have two souls besides they think that Hell fire stinks in the week days but not in the Sabbath therefore they smell to the spices when the Sabbath is ended They pour out some of their consecrated wine on the ground to refresh Core and his complices who live yet under the ground in fire On the Sabbath they will not light their Candles make their fires milk their Cows snuff their Candles dresse their Meat themselves but have Christians to do such trivial things and then they brag that they be the Lords of the world and the Christians be their servants Q. How do the modern Iews keep their Passover A. The richer sort spend thirty dayes in preparation and buying of the purest wheat for their unleavened bread with which also they furnish the poorer sort who cannot buy Their first born onely fast the Eve before The Sabbath which immediatly precedeth the Passover is very holy among them In this they have long Sermons concerning the Passeover and use thereof this they call the great Sabbath They are very curious in cleansing their houses and washing their utensils three dayes before Easter being more carefull with the Pharisees to wash the outside of the platter then to purge out the rapine and intemperance that is within The night before the Passeover they take great pains to finde out all the Leavened bread that is in their houses They search and sweep every corner and Mouse-hole for crums with wax candles if they finde none they purposely fling down some that they might not seem to have prayed and laboured in vain All the crums they finde they lay up carefully against the next day and burn them They are very curious about the grinding kneading and baking of the unleavened bread the corn must be ground three dayes before it be baked The Mill stone must be cleansed from all former Meal and so must the Chest that holds it The water that is used must be brought in consecrated vessels about the going down of the Sun covered The Master of the Family must draw the water himself The form of their unleavened cake is round and full of holes to let in aire least it should swell No other ingredient is permitted in the flower but water About ten or eleven they dine but soberly that they may with the better appetite eat their unleavened bread in the Evening But first they repair to their Synagogues where they sing and pray onely the women stay at home to cover the tables to hang the walls with Tapestry and to expose their cupbords of Plate and other riches to be seen to put them in minde of that wealth which was in the Temple when it was robbed and demolished Each Master of the Family if he be rich hath his chair of state wherein he sits like a Prince to shew that they were now redeemed from the bondage of Egypt The poorer sort sit majestically also in their seats Q. What is the manner of eating the Pascal Lamb at home A. When it begins to grow dark they run home from the Synagogue a platter is uncovered wherein are three Cakes the uppermost representing the High Priest the middle the Levite and the lowermost the people of Israel in another dish is a roasted leg of Lamb or Kid with an hard egge there is also a dish of Pap or thick stuff made of divers fruits with wine spiced and chiefly Cinnamon representing the straw and brick of Egypt in another platter there are Letrice Parsley Ivy Raddish and such like herbs with another dish of vinegar to represent the sower herbs caten heretofore with the Lamb. Every one hath his draught of wine The middle cake is broken into two pieces the one whereof the Master hides in a Napkin to shew how the Israelites fled with their dough unleavened out of Egypt Then laying hold on the other peece of Cake they sing Such was the bread of affliction our Fathers eat in Egypt Here we are now the next year we shall be in Canaan The platter with the Cakes is carried from the Table to the Children that they night demand what that is as we read Exod. 12. 26 27. When the Cakes are set down again they sing a song of their deliverance and drink another glasse of Wine leaning like Princes in their chairs Then some of the Cakes are eaten with thanks-giving and some of the Herbs dipped in the Pap. And at last the third Cake is broken and some more of the herbs are eaten Q. By these passages it seems that the Iews do not observe the Passover as they were commanded by Moses A. It s true for the most of their modern Ceremonies are Rabbinical rather then Mosaical They say that now they are not tied to the Rites of Moses because they are not in their own Land but live amongst profane Gentiles for so they call Christians But indeed the true cause why they keep not the old Passeover is because Christ our true Passeover is sacrificed for us who hath put an end to all the old Ceremonies and it is observeable that those Jews who now live in Canaan even in Ierusalem do use altogether the same Rabbinical Rites and do not sacrifice at all seeing Christ the Lamb of God who taketh away the sins of the world is the only perfect and satisfactory sacrifice Q. What may we observe concerning the Iews at this day A. That they are a blind hard-hearted stiff-necked people who as the Apostle saith have always reâ—isted the Holy Ghost and are given up to a reprobate sense they will not yet part with the vaile of Moses which is over their eyes who after so many miracles wrought by Christ and his Apostles after the accomplishing of all prophesies and types in him after the finishing of the time prescribed by Daniel of seventy weeks after sixteen hundred years expectation of a Messiah since the end of those seventy weeks after so many calamities which they have suffered for their obstinacy and blasphemies against the Son of God after so many delusions by Ben Cozbah David Moses and other faâ—â— Prophers who gave themselves out to be the Messiah after so many testimonies and confessions of their own writers that Christ Jesus was the true Mestiah yet
is yet to come therfore must make both confession of their faith and of their sâ—â—s They pray that their death may be a sufficient expiation for their sins and that they may have a share in Paradise and in the life to come Q. How do they use their dead A. When the Party dieth his kindred tear off a little piece of their garments because Iacob tore his garments when he heard of Iosephs death They mourn also seven days because Ioseph did so for his father All the water in the house they pour out into the streets They cover his face and bow his thumb that it resembleth the Hebrew Shaddai that so they may terrifie Satan from comming near the Corps His other fingers are stretched out to shew that now he holds the world no longer having forsaken it They wash the body with warm water and anoint the head with wine and the yolk of an egg and cloath him with the white surplice he wore on the day of Reconciliation and then they Coffin him When the Corps is carried out of the house they cast a shell after him signifying that all sorrow should be now cast out of that house In the Church yard a prayer or two is said then the Corps is buried the next of kin casteth in the first earth In their return they cast grasse over their heads either to signifie their frailty and mortality For all flesh is grass or else their hope of the Resurrection When they enter the Synagogue they skip to and fro and change their seat seven times The Mourners go bare-foot seven days abstain from wine and flesh except on Sabbaths and Festivals They bath not in 33. days nor pare their nails They burn candles for seven days together thinking that the departed souls return to the place where they left the body and bewail the losse thereof They beleeve that no Jew can be partaker of the Resurrection who is buried out of Canaan except God through hollow passages of the earth convey his body thither grounding this conceit upon Iacobs desire to Ioseph that he should bury him in Canaan and not in Egypt They borrowed diverse Gentile customs in their Funerals as cutting or tearing their skin hiring of women to sing and minstrils to play also shaving going bare footed and bare-headed with dust on their heads washing anointing and embalming besides beautifying of their Sepulchres and adding of Epitaphs c. they used also burning of the dead as may be seen in 1 Sam. 31. 12. and Amos 6. 10. they bury apart by themselves and not with those of another Religion Their common Epitaph is Let his soul be in the bundle of life with the rest of the just Amen Amen Selah Other vain opinions and ceremonies they have but not to our purpose Of which see Munster Buxtâ—rfius Margarita Galatin Hospinian Fagius D. Kimchi Aben Esra c. The Contents of the second Section The Religions of the ancient Babylonians of the making worshipping of images and bringing in Idolatry 2. Of Hierapolis and gods of the Syrians 3. Of the Phenicians 4. Of the old Arabians 5. Of the ancient Persians 6. Of the Scythians 7. Of the Tartars or Cathaians and Pagans 8. The Religions of the Northern Countries neer the Pole Three-ways whereby Satan deludes men by false miracles The fear of his Stratagems whence it proceeds His illusions many our duty thereupon 9. Of the Chinois 10. Of the ancient Indians 11. Of Siam 12. Of Pegu. 13. Of Bengala 14. Of Magor 15. Of Cambaia 16. Of Goa 17. Of Malabar Pagan Idolaters believe the immortality of the Soul 18. Of Narsinga and Bisnagar 19. Of Japan 20. Of the Philippina Islands 21. Of Sumatra and Zeilan 22. Of the ancient Egyptians 23. Of the modern Egyptian Religions SECT II. Quest. WHat kinde of Religious or rather Superstitious government was there among the Ancient Babylonians Answ. They had their Priests called Chaldeans and Magi who were much addicted to Astrology aâ—d Divination and had their Schools for education of the Youth in this knowledge They worshipped divers gods or idols rather the two chief were Belus or Bel or Baal by whom they meant Iupiter the other was Astaroth or Astarte by which Iuno was understood They were bound also by their superstitious discipline to worship the Sun and so was the King to offer to him every day a white horse richly furnished They worshipped also the Fire under the name of Nego and and the Earth by the name of Shaca To this Goddesse they kept a feast for five dayes in Babylon where during that time the Servants were Masters and the Masters Servants They worshipped also Venus for maintaining of whose service the women prostituted themselves to strangers and received much money thereby to this purpose they sat and exposed themselves at the Temple of Venus which they call Militta Their Priests used to have their Processions and to carry their Idols on their shoulders the people before and behinde worshipping The Priests also there used to shave their heads and beards and to stand in their Temple with Axes Scepters and other Weapons in their hands and Candles lighted before them They held a Divine Providence but denied the Creation Ninus was the first Idolater who after the death of his Father Belus set up his Image and caused it to be adored with divine honours here at Babylon and in the rest of his dominions Thus we see that the making of images and the worshipping of them was the invention of the Gentiles for indeed they were men whom the Pagans affirmed to be gods and every one according to his merits and magnificence began after his death to be worshipped by his friends but at length by the perswasion of evil spirits they esteemed those whose memories they honoured to be lesser gods this opinion and idolatry was fomented by the Poets and not onely a preposterous love and a vain admiration of the worth and merits of dead men brought in idolatry but likewise Deisidemonia or a foolish and preposterous fear primus in orbe Deos fecit timor for the Gentiles did fear their Religion would be in vain if they did not see that which they worshipped they would therefore rather worship stocks and stones then an invisible Deity but it is ridiculous saith Seneca Genâ— posito simulachra adorare suspicere fabros vero qui illa secerunt contemnere to worship and admire the image and to slight the image maker whereas the Artificer deserves more honour then the Art Against this madnesse the Prophet Isaiah speaketh chap. 44. men cut down trees rinde them burn a part of them make ready their meat and warm themselves by the fire thereof but of the residue he maketh a god an idol and prayeth to it but God hath shut their eyes from sight and their heart from understanding Divers ways they had in worshipping of their Idols sometimes by bowing the head sometimes by bending the knee
Eagle to Iupiter The Cock to the Sun The Magpie to Mars The Raven to Apollo c. They had also their peculiar Trees Iupiter the Oke Pallas the Olive Venus the Mirtle Pluto the Cypress Bacchus the Vine Hercules the Poplar Apollo the Lawrel c. Q. what Religious Rites did the Romans use in their Marriages A. In their marriages they used prayers in which they called upon the chief Wedding gods to wit Iupiter Iuno Venus Diana and Pytho or Suadela Before they married they consulted with their Auspices who encouraged or discouraged them according to the Birds they saw the best Auspicium was either two Crowes or two Turtles these signified long and true love but to see one of these alone was ominous After this sight they went to their prayers and in the Temple before the Altar were married first sacrificing a Hog to Iuno Cui Vincla jugalia curae for she had the chief care of marriages the gall of the sacrifices the Priests flung away to shew there should be no gall in the married life They must not marrie upon unluckie dayes such were the dayes after the Calends Nones and Ides these were called dies atri or black dayes such a day was that which was kept in memory of Remus killed by his brother called Lemuria or Lemulia Neither must they marrie on Funeral dayes nor on Festivals nor when there was any Earth-quake or Thunder or Stormy weather no such commotions must be in marriages The Bride was besprinkled with water to signifie her purity and in the Entry or Porch she must touch the fire and water placed to shew she must pass through all difficulties with her Husband In the wedding Chamber were placed certain Dieties or Idols rather to shew what was to be done in that place these were Virginensis Subjugus Prem◠Pertunda Manturna Venus and Priapus Their other Rites which were rather Politick then religious I touch not as not being to my purpose Q. What were their Religious Rites in Funerals A. The Corps was wont to be washed anointed crowned by the Priest and placed in the porch of his house with a Cypresse tree before it every thing that was to be imployed in the Funerall was to be bought in the Temple of Venus Libitina to shew that the same diety which brought us into the world carrieth us out of it The eyes of the dead bodies were closed upon the going out of the breath but opened again in the Funeral pile that by looking towards Heaven they might signifie the soule was gone thither which also they expresse by the flying of the Eagle out of the same pile where the Emperors body was burned The place for the burial was appointed by the Pontifices and Augures Before the pile were wont to be sacrificed Captives to pacifie the infernal Ghosts but this being held too cruel Gladiators were appointed to fight and for want of these Women were hired to teare their Cheeks but this custome was forbid by the Law of the twelve Tables The Priest after the fire was burned gathered the bones and ashes washed them with wine put them in an Urn and besprinkled the people three times with holy Water For the number of three was sacred So was 7. and 9. Therefore upon those days they used to keep Festivals in memory of the dead Altars adorned with Cypress boughs and blew Laces were wont to be erected to the Ghosts and on them Frankincense Wine Oyl Milk and Blood Q. Why was the burying of the dead held an act of Religion A. Because it was held an act of justice and mercy both to bury the dead of justice that earth should be restored to earth and dust to dust for what could be more just then to restore to mother earth her children that as she furnished them at first with a material being with food rayment sustentation and all things needfull so she might at last receive them again into her lap and afford then lodging till the Resurrection whereof some of the wiser Gentiles were not ignorant it was also an act of mercy to hide the dead bodies in the earth that those organs of such a divine soul might not be torne by wild Beasts and Birds and buried in their mawes That disconsolate mother of Euryalus in the Poet is not so much grieved for the murthering of her Son as for that he should be left a prey to the Birds and Beasts Heu terrâ ignotâ cunibus data praeda Latinis Alitibusque jaces It was held among the Egyptians one of the greatest punishments that could be inflicted to want the honour of burial and with this punishment Iehoiakim the Son of Iosiah is threatned Ierem. 22. 19. That he should be buried with the burial of an Asse and cast forth beyond the gates of Jerusalem And the Milesian Virgins were terrified from hanging themselves by the Law of their Senat that such self-murtherers should have their bodies dragged naked through the streets in the same rope wherewith they hanged themselves Mezentius in the Poet doth not desire Aenaeus to spare his life but earnestly intreats him to afford him burial Nullum in caede nefas nec sic in praelia veni Vnum hec per siqua est victis venia hostibus ore Corpus humo patiare tegi c. So Turnus intreats for the same favour from Aenaeas si corpus poliari luinine mavis Redde meis Aen. 12. The right of Sepulture hath been held so sacred among all civil nations of the Gentiles that the violation thereof hath by their Lawes been counted Sacriledge Therefore they have ascribed to their gods the patronage of funerals and Sepultures for this cause they called the Law of interring the Law of their gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocrates in Panatheniaco sheweth that the right of Sepulture is not so much humane as divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The burying of the dead is commended by the Pagan writers as a work of humanity mercy clemency piety justice and religion therefore the Latine pharse yet doth intimate how just a thing it is to bury the dead when they call Funerals Deities justa exequiarum or justa funebria We read in Homer Iliad 24. how angry Iupiter and Apollo were with Achilles for abusing and neglecting to bury the body of Hector shewing that Achilles had lost all mercy and modesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And to shew how religious an act it is to bury the dead the Gentiles assign the care of Funerals and Sepulchres to certain gods which they called Manes whose chief was Pluto called therefore Summanus hence all Tombs and Monuments were dedicated Diis manibus and therefore they who offered any violence to Tombs were said to violate the Manes Deorum Manium jura sancta sunto Of this you may see more in our Mystagogus Poeticus It was counted an execrable thing if any should light upon a dead body unburied and not cast earth
love-feasts in which kinsfolks entertained each other with good cheer and gifts 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were feasts at Athens wherein all kinds of seeds were boiled to Bacchus and Mercury in a pot called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this feast was kept about the midst of November 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the scourging feast among the Lacedemonians in which the prime youth were whipt in the presence of their friends at the altar of Diana 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feasts of Iupiter they were called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here they were not very jovial but sad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sower countenance 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were feasts kept to Diana in February called Eâ—aphetolion wherein Stags were sacrificed to Diana 13. Ephestia at Thebes were feasts kept to the honour of Tyresias the Prophet who had been both man woman therefore that day they cloathed him first in mans apparel and then in a womans habit 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marriage this was Iunos feast kept in Ianuary called Gamelion and she having the charge of marriages was called Gamelia 15. Hecatâ—mbe to Iuno in which 100 sacrifices were offered and divers shews of sports exhibited to the people He that overcame was rewarded with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a brazen Target and a Myrtle garland This feast was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Iunoâ— name and the moneth of Iuly in which this feast was kept is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenian â—easts in which certain holy Reliques were carried about in a chest called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Priests called Helenophori 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Lacedemonian feasts kept to the honour of Apollo and his Boy â—yacinthus whom he lost therefore Lycander calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much lamented 18. Hypocaustria were feasts to Minerva for avoiding the dangers that come by firing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kindle or burn 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a feast at Argos so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sow because by them then this beast was sacrificed to Venus 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Torch or Lamp This feast was kept to Bacchus into whose Temple in the night they used to carry burning Torches and to place goblets full of Wine in all parts of the City 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the feasts of Cybele called Magna Mater in which were exhibited divers spectacles to the people in the moneth of April 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Apollo's festival who was called Metageitnius and the moneth in which it was kept was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some say is May others Iuly 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a feast among the Aegeans in which it seems they eat all of one dish or else but once a day or else each man apart These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of Minerva kept in the harbour of Athens called Munichium The moneth of March was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were sober sacrifices without wine therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Athens these sacrifices were performed to Venus Vrania likewise to Mnemosyne Aurora Sol Luna the Muses and the Nymphs and even to Bacchus himself Sometimes they offered in stead of Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water mingled with honey 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the night sacrifices of Bacchus whence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Athenian feasts so called from the great cup of the same name which being filled with wine beardlesse youths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Athenaeus being to cut their long hair offered to Hercules 28. Ornea the festivals of Priapus who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Ornis a Town of Peloponnesus 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Athenian feast in which the noble youth carried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vine branches into Minerva's Temple This feast was instituted when The seus returned mourning from Crete upon the report of his fathers death Aegeus 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief Athenian feast to the honour of Minerva it was celebrated every fifth year In this were divers shews the youth then used to dance in armour called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Pyrâ—hus the inventer The Image of Pallas was then carried in a Ship called Panathenaica in which the sail called Peplus was spread and on this was woven the Giant Enceladus slain by Pallas In this feast they used to run with lamps or torches and so they did in the Feasts called Ephestia and Promethea He that overcame had for his reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Olive fruit that is a pot of Oyl whereof Pallas was the Inventer and none but he could by the law carry any Oyle out of the Aâ—tick Countrey 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were feasts dedicate to Apollo in the moneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some take for October others for Iuly This feast was so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from beanes or other kind of legumina consecrated to Apollo 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Athenian feast to Minerva the moneth in which it was kept was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from bearing about in procession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fan to make a shadow from the Suns heat The Fan was carried by Minerva's Priest accompanied with the Gentry of Athens out of the Tower from this they called Minerva Sâ—irada The moneth of this feast was thought to be March 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this feast was dedicated to Apollo and Diana at Athens in the moneth of April which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In it the first fruits of the earth were offered to these gods and boiled in the pot called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were feasts to Bacchus the god of Wine who was therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly called this was an Athenian feast 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were feasts dedicated to all the gods together This feast by the Latines is called dies pandiculaâ—is and communicarius Theoxenia also were games exhibited to Apollo who was called Theoxenius and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common feast was at Delphi consecrated peculiarly to Apollo This feast was so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because all the gods were entertained at a feast Castor and Pollux were the authors of this feast for when Hercules was deified he committed to these Diâ—scuri the care of the Olympick games but they devised this new feast of Theoxenia It was chiefly observed by the Athenians in honour of forreign gods
Father of Christ and author of the Gospel but Moses Law they rejected and the old Testament as proceeding from the other god to wit of justice The Cerdonians also denyed the Resurrection of the flesh and Humanity of Christ Affirming that he was not born of a Virgin nor suffered but in shew Marcion by birth a Paphlagonian neer the Euxin Sea was Cerdons Scholar whose opinions he preferred to the Orthodox Religion out of spleen because his Father Bishop Marcion excommunicated him for Whoredom and because he could not without true repentance be received again into the Church therefore he professed and maintained Cerdons Heresies at Rome in the time of M. Antoninus Philosophus 133. years after Christ but he refined some points and added to them some of his own phansies With Cerdon he held two contrary gods and denied Christs Incarnation of the Virgin and therefore blotted his Genealogy out of the Gospel affirming his body to be from heaven not from the Virgin He denied that this world by reason of the Ataxie and Disorder in it could be the work of the good god He rejected the Old Testament and the Law as repugnant to the Gospel which is false for their is no repugnancy He denied the Resurrection and taught that Christ by descending into hell delivered from thence the souls of Cain Esau the Sodomites and other reprobates translating them into heaven He condemned the eating of flesh and the married life and renewed baptism upon every grievous fall into sin If any of the Catechumeni died some in their name were baptised by the Marcionites They also baptised and administred the Eucharist in presence of the Catechumeni against the custom of the Church They permitted Women also to baptize They condemned all Wars as unlawfull and held transanimation with the Pythagoreans Q. 15. What was the Religion of Apelles Severus and Tatianus A. Apelles whose scholars were called Apellitae was Marcions Disciple and a Syrian by birth He flourished under Commodus the Empâ—ror about 150. years after Christ. He taught that there was but one chief God to whom was subordinat a fierie God who appeared to Moses in the bush who made the world and gave the Law to the Israelites and was their God He gave to Christ a body compacted of the Stary and Elementary substance and appeared in the shape onely of man This body when he ascended he left behind him every part thereof returning to their former principles and that Christs spirit is onely in heaven He rejected the Law and Prophets and denied the Resurrection Severus author of the Severians was contemporarie with Apelles under Commodus 156. years after Christ. He used the company of one Philumena a Strumpet and Witch He taught his disciples to abstain from Wine as being poyson begot of Satan in the form of a Serpent with the Earth The world he said was made by certain Powers of Angels which he called by divers barbarous names He hated Women and Marriage denied the Resurrection the Old Testament and Prophets using in stead of them certain Apocryphall Books Tatianus a bad Scholar of a good Master Iustin Martyr was a Mesopotamian by birth and lived under M. Antoninus Philosophus 143. years after Christ his disciples were called Tatiani from him and Encratitae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperance or continence for they abstain from Wine Flesh and Marriage They were called also Hydro-Paristatae users of Water for in stead of Wine they made use of Water in the Sacrament They held that Adam was never restored to mercy after his fall And that all men the sons of Adam are damned without hope of salvation except the Tatiani They condemned the Law of Moses the eating of flesh and the use of wine and held Procreation of Children to be the work of Satan yet they permitted though unwilingly Monogamy or the marrying once but never again they denied that God made male and female and that Christ was the seed of David Q. 16. Of what Religion were the Cataphrygians A. Montanus disciple to Tatianus who was his contemporary was author of this Sect who for a while were from him called Montanists but being ashamed of his wicked life and unhappy end they were afterward from the Country where he was born and which was first infected with his heresie called Cataphrygians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were named also Tascodragitae because they used in praying to thrust their forefingers into their Nostrills to shew their devotion and anger for sin Tascus in their Language signifieth a long slick or slaff and Druggus their Nose as if you would say Perticonasati as the interpreter of Epiphanius translates it They loved to be called Spirituales because they bragged much of the gifts of the Spirit others that were not of their opinion they called naturual men This Heresie began about 145. years after Christ and lasted above 500. years He had two Strumpets which followed him to wit Prisca and Maximilla these forsook their Husbands pretending zeal to follow Montanus whereas indeed they were notorious Whoors they took upon them to prophesie and their dictates were held by Montanns as divine oracles but at last he and they for company hanged themselves He blasphemously held himself not onely to be in a higher measure inspired by the Holy Ghost then the Apostles were but also said that he was the very Spirit of God which in some small measure descended on the Apostles he condemned second marriages and yet allowed Incest He trusted altogether to Revelations and Enthusiasmes and not to the Scripture In the Eucharist these wretches mingled the Bread with Infants Blood they confounded the persons of the Trinity affirming the Father suffered Q. 17. What was the Religion of the Pepuzians Quintilians and Artotyrites A. These were disciples of the Cataphrygians Pepuzians were so called from Pepuza a town between Galatia and Cappadocia where Montanus dwelt and Quintillians from Quintilla another whorish Prophetesse and companion to Prisca and Maximilla They held Peprza to be that new Ierusalem fore told by the Prophets and mentioned in the Epistle to the Hebrews and in the Revelatien In this they said we should enjoy life eternal They perferred Women before Men affirming that Christ assumed the form of a Women not of a Man And that he was the author of their wicked Tenets They commended Eve for eating the forbidden fruit saying that by so doing she was the author of much happinesse to man They admitted Woman to Ecclesiastical functions making Bishops and Priests of them to preach and administer the Sacraments They mingled also the Sacramental Bread with humane Blood The Artotyritae were so called from offering Bread and Cheefe in the Sacrament in stead of Wine because our first Parents offered the fruits of the Earth and of sheep and because God excepted Abels sacrifice which was the fruits of his sheep of which Cheese cometh therefore they held cheese
named from the Caldaicks word Tsalah which signifieth to pray therefore in Greeke they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer because they did pray continually and Martyriani for worshipping as a Martyr one of their Sect who was killed by a Souldier They were called also Enthusiastae from their pretended inspirations and Euphemitae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praises or elogies which they sung to God and Satanici from worshipping of Satan whom they held to be the governour of mankind They held that nothing was required to salvation but prayer therefore they rejected faith preaching and sacraments and taught that God was visible to our bodily eyes and that Satan was to be worshipped that he might do no hurt they bragged that they could visibly expel Satan whom they could see come out of the mouth like smoak and in form of a Sow with her Pigs into whose place the holy Ghost did visibly succeed They live idly and hare working so that they excommunicate any of their Sect that labour they condemn all almes giving except to those of their own Sect They allow lying perjury and disâ—embling in Religion They slighted the Sacraments and held that baptism was of no use but onely for sins past This heresie prevailed under Valentinian and Valens Emperors 341. years after Christ. The Metangismonites were so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is transvasation or putting one vessel or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek into another for they held that the Son was in the Father as a lesser vessel in a bigger and so they make the Divine Essence bigger and lesser then it self they held also that God was corporeal Q. 29. What was the Religion of the Hermians Proclianites and Patricians A. The Hermians or Hermogenians so called from Hermius or Hermogenes an African under Severus the Emperour 177. years after Christ are by Saint Austin reckoned the same with the Seleucians These held that the elements or matter of the world was coeternal with God That the Angels were made of spirit and fire and that they were the creators of mens souls That evil was partly from God partly from the matter that Christ in his ascention left his body in the Sunne they denied that there was ever any visible Paradise that there shall be any Resurrection and that baptisme by water was to be used The Proclianites were so called from one Proclus or Proculus an obscure man who held the Hermogenian opinions and withal taught that Christ was not yet come into the flesh The Patricians were so called from one Patricius whom Danaeus thinks lived under Arcadius the Emperour 387. years after Christ. These held that not God but Saran made mans flesh and that therefore men may lawfully kill themselves to be rid of the flesh they admit and reject what books of the Old Testament they please Q. 30. What did the Ascitae Pattalorinchitae Aquarii and Coluthiani professe A. The Ascitae so named from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bottle used to carry about Bottles filled with Wâ—ne and stopped bragging that they were the new Evangelical Bottles filled with new Wine and such they held necessary for all good Christians to carry about in this they placed the main of their Religion These and divers other heresies like Ionas his gourd were quickly up and quickly down The Pattalorinchitae were so named from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a staff or stick and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nose for they used to thrust their fingers into their Nose and Mouth to hinder them from speaking for they placeâ— all their Religion in silence Hence they were called Silentiarii The Aquarii were so called from 〈◊〉 water because in stead of pure Wine they offered Water in the Sacrament These were the spawn of the Severians Encratites and Helcesaites The Coluthiani were so called from Coluthus Presbyter of Alexandria and coetanial with Arrius under Constantine 290. years after Christ. Their opinion was that God could not be the author of punishment because it is evil whereas Amos the Prophet shews the contrary that their is no evil in the City which the Lord hath not done Amos 3. 6. and in Isay the Lord formeth the Light and Darknesse making peace and creating evil Is. 45. 7. Q. 31. What were the Religious Tenets of the Floriani Aeternales and Nudipedales A. The Floriani were so called from Florinus or Florianus a Roman Presbyter who lived under Commodus the Emperor 153. years after Christ. These hereticks were spawned by the Valentinians whose Doctrines concerning the â—â—ones and other of their Tenets they maintained and withall that God made evil and sin whereas Moses tells us that all things which he made were very good They retained also the Jewish manner of keeping Easter and their other Ceremonies Aeternales from the opinion of the worlds eternity for they held there should be no change after the Resurrection but that the world should continue as it is now This heresie in Philaster and Austin hath neither name nor author The Nudipedales were those who placed all Religion in going bare foot because Moses and Ieshua are commanded to pull off their shoes and Isay to walk bare-foot whereas these were Extraordinary and peculiar precepts and signs of particular things not enjoyned to be iitated Q. 32. What was the Religion of the Donatists Priscillianists the Rhetorians and the Feri A. The Donatists so called from Donatus a Numidian who because Cecilian was preferred before him to the Bishoprick of Carthage accused him and all the Bishops that ordained him to be Traditores that is such as had delivered the Bibles to be burned by Idolaters under the persecution of Maximinus though this accusation was found false yet Donatus persisted obstinate and separated himself and congregation from all others accounting that no Church where any spot or infirmity was to be found and that such a pure church was onely to be found among the Donatists and yet they would have no man to be forced or urged to a godly life but must be leâ—t to himself which was to open a Gap to all impurity they did also flight the magistracy and would not suffer them to punish hereticks They held the efficacy of the Sacraments to depend upon the dignity of the Minister and not on the Spirit of God they rebaptized also the Orthodox Christians as if their baptisâ—n had been no baptism They held it no sin to kill themselves rather then to fall into the hands of the Magistrate and so they made no scruple to kill others that were not of their faith when they found any advantage They used certarn magical purifications and bragged much of Enthusiasms and Revelations They also with the Arrians made the Son lesse then the Father and the Holy Ghost then the Son This herefie was divided into divers schismes the chief whereof were
the evening and completory and at midnight Particular Psalmes are appointed for each of these canonical hours that they must pray with all reverence That their be Deanes chosen in each Monastery to ease the Abbot That every Monk have his own bed to sleep in that a candle burn by them till the morning That they sleep in their cloathes girt that at the ringing of the bell they may be the more ready for prayer divers degrees of Pennance are injoyned according to the degrees of offences That the Abbot use all the means he can to reclaim the excommunicate persons that the lost sheep may be brought home with joy That if no correction will prevail the obstinate person be expelled the covent who upon repentance may be received three times but never after the third time That the Steward of the Monastery be a man of discretion government and trust That the Abbot keep an inventory of all utensils belonging to the Covent That all things be common among the Brothers That there be no grudging or murmuring That every one serve in the kitching and in other places when his turn is That a special care be had of the sick and infirme so likewise of the aged and children That their be chosen a weekly Reader to read in time of refection That each man be content with a pound of bread for a day and that onely the sick be permitted to eat flesh That wine be drunk sparingly That from Easter to Pentecost the Brothers may have their refection at the sixth hour and their supper in the evening in the Summer let them fast every fourth and sixth day in the week till the ninth hour The other days let them dine at the sixth hour From the midist of September till Lent let them have their refection at the ninth hour but in the Lent time at the evening so it be by day light That after the Completory there be no speaking at all if any come late to prayers or to the table he is to stand apart by himself and to be last served and shortned in his victuals if any for some great offence be excommunicated out of the Oratory he shall make satisfaction by prostrating himself before the Oratory that they shall not onely give themselves to prayer and meditation at the appointed hours but shall also labour some part of the day with their hands to keep them from idlenesse That they observe Lent with all strictnesse that they use strangers with all reverence and cheerfulnesse and that the Abbot salute them with a holy kisse and wash their feet that none receive letters or tokens from their Parents without the Abbots leave That the Abbot cloath his Monks as he findeth the seasons of the year requireth That no Novice be admitted into the Monastery without sufficient trial of his constancy and patience That if a Priest desireth to enter into a Monastery he submit himself to the Laws thereof and that he have the next place to the Abbot That Noble men who offer their Children to God in the Monastery swear they will never give them any part of their Estate but that it be conferred on the Covent That if a stranger Monk desire to continue in the Monastery he be not denied so his life be not scandalous If the Abbot desire to have a Priest or Deacon ordained let him choose one of his own Covent That he shall be Abbot whom the whole Covent or the greater and better part shall choose That the Provost or Praepositus be chosen by the Abbot to whom he must be subject That the Porter be an ancient and discreet man who may receive give answers that the Monastery be provided with Water and a Mil and other necessaries within it self left the Brothers should wander abroad If the Abbot enjoyn to any Monk impossibilities he must with reverence and submission excuse his inability if the Abbot urge it he must obey and trust to Gods assistance That in the Monastery none presume to defend or strike or excommunicate another But that they be obedient and loving to each other That they be zealous for Gods Glory and when they are working to be still singing of Psalmes Q. 21. What habit and dyet do the Benedictines use A. Their habit is a round coat a hood called Cuculla Cappa and Melos from Melis a brock gray or badger because it was wont to be made anciently of the skin of that beast Scapulate is so called from Scapulis the shoulders which this covereth In winter their hoods are lined They were not wont to wear breeches but when they travelled into the countrey The colour of their upper garment is black under which they wear a white wollen coat with sack-cloath and they go booted The ancient Benedictines were wont after they were Bishops to wear the habit of their former profession and to this they were enjoyned by the eighth General Council held at Constantinople they were also tyed by their rule to lie in their coats and hoods and to wear course cloth but now the case is altered and so it was in Saint Bernards time who complains against the Monks luxury in apparrel wearing Non quod utilius sed quod subtilius Silk garments to shew their pride but not of cloth to keep them warm Their simple and course Dyet as it was prescribed by Benet is changed into dainty fare they now eat Flesh and drink Wine plentifully of this Hugo de Sancto Victorâ— complaineth Q. 22. What Religious Rules did the Second Council of Aquisgran or Aix prescribe to be observed by the Monks A. This Council being held the eight hundred and sixteenth yeare after Christ ordered that no Lay-man or Secular Priest be received into a Monastery except he become a Monk that the Monks do not swear that in the Parasceve they use nothing but bread and water That before they goe to sleep the Prior besprinkle them with holy water thaâ— the tenth part of their almes be given to the poor That they hath not without the Priors leave That particular Psalmes be sung for the dead That they how not their knees in Whitsun-week nor fast but they must fast the Ember-weeks and on the Eves of the Apostles that in case of necessity the Brothers walk with slaves That in uncertaine theft there be a suspending from supper till the guilty party confesse That at Christmasse and Easter for eight dayes together they that will may eat the flesh of birds That all Monks if they can learne their rules by heart that in the Kitchin Mill and other such places they work with their owne hands That the delinquent cast himselfe on the ground before his Abboâ— or Prior That they kisse no Women That in Lent they wash each others feet At the Lords Supper let the Abbot wash and kisse the feet of his brethren In Easter and Whitsun-week and on Christmasse and other festival dayes let there be no speaking in the
Cloyster but hearing Gods Word read That the Abbot exceed not the proportion of his Monks in eating drinking cloathing sleeping and working and that he be not given to gadding abroad That the servants after the refection of the brothers eat by themselves and that the same Lessons be read to them which were read to the Brothers That Hallelujah be omitted in the Septuagesiâ—a That Novice must neither be shaved nor cloathed with a Monks garment till his time of probation be expired and promise made by him of obedience according to Saint Bennets rule That none be set over Monks but he that is a monk That in Lent the Brothers do work till the nineth houre then repaire to Masse and in the evening let them take their refection These are the chiefe duties to which Saint Bennets Monks are enjoyned by the aforesaid Synod And whereas at first the Monks were Lay-men and had no Priest but such as came from abroad at last they were permitted to have Priests of their owne and that they should receive Tythes First-fruits Oblations Donations as well as other Priests by Gregory the great Boniface and other Popes as may be seen in Gratian. Q. 23. What were the Rites and Institutions of the Monks of Cassmum A. This was the first Monastery of the Benedictins where divers Rites were observed which are not in Bennets Rule The chief are these Fourteen dayes before Easter all the Altars are stript of their ornaments and covered with black the Images are vailed Gloria Patri is not sung Three nights immediatly before Easter the Night Service continueth till the morning and is joyned to the Mattins no hells are rung the lights are put out the Abbot washeth the Monks feet In the Parasceue late a little bread and water is taken On Easter Eve in the night time the Tapers are kindled On Easter day before Masse there is a Procession with Burning Tapers and Holy Water the Priests singing and praying The two next dayes after Crosses Holy Water and Reliques are carried about with the Gospel and burning Tapers with singing and saluting each other with holy kisses the Priests being in their rich Copes Six severall times in the yeare they enter into the Refectory singing namely on Christmasse day on the Epiphany on Palme Sunday on the Holy Sabbath on Easter day and the third day in Easter week Every Lords day they have 12. Lectures and so many on their chief Festivals namely Christs Nativity the Epiphany the Purification of Mary the two Martyrs Faustinus and Iuletta S. Scholastica S. Bennet Ascension day the Festivals of the Apostles S. Laurence S. Mary S. German S. Andrew on these Eves they fast they doe not kneel nor work but on the lesser Festivals they read but eight Lessons and afterward they work Their meat and drink is measured to them according to the discretion of the Abbot When they receive new garments which is about S. Martins day they march singing with Tapers burning in their hands into the Vestry or Wardrobe where this Gospel is read Be not carefull what you shall eat nor what you shall drink nor for your bodies with what they shall be cloathed Then having prayed they lay down their old garments and receive new They begin their Lent on Quâ—â—quagesima Sunday and a few dayes before they receive wax for lights with which they are to read in the night time They confesse to one another twice a day in the morning of their failings by night in the evening of their failings by day They must not walk either within or without the Covent with a staff except they be weak What work soever they are about in the kitchin or else-where they sing Psalms They are shaven all together on certain days namely at Easter Ascension day the first of August the first of September and first of October and at S. Martins day and Christmasse If Easter fall out late they are shaved a little before Septuagesima and in the Quinquagesima Q. 24. What is the manner of electing their Abbots A. Each Monastery is to chuse an Abbot from among themselves either by generall consent or of the better part If there be none among them fit for that place then they may chuse out of some other Monastery when he is chosen it is not in their power to depose him If a Clergy-man be chosen Abbot he must leave off his former Function Two Abbots must not be chosen for one Monastery nor must one Abbot be over two Monasteries they must not meddle with secular affairs If an Abbot do not punish grievous enormities he is to be sent to another Covent where he is to do pennance but not in his own because of the strict subjection and obedience by which the Monks are tyed to their Abbots If the Covent chuse an unfit man for their Abbot the Bishop of the Diocesse with the neighbouring Abbots or the Prince of the place may depose him and choose another Now Princes ordinarily choose such as they please and impose them upon the Monks but the Abbot when he is chosen must be consecrated by the Bishop of the Diocesse who hath power to visit the Monasteries within his jurisdiction and to correct what is amisse If the Abbot shall refuse to submit to the Bishop he is suspended from the Communion till he repent Neither must he alienate any thing that belongs to the Covent without the Bishops consent if he do otherwise he must be degraded and the things alienated restored again by the Bishops command What is conferred by devout persons on the Monastery must not be converted by the Abbot to his own particular use No man must erect a Monastery without the Bishops consent nor must the Abbot travell into a forrein Country without leave from his Diocesan who must not do any thing that may tend to the prejudice of the Monastery which if he doe he is to be excommuncated Neither must he without the consent of the other Abbots depose an Abbot or alienate the things belonging to the Monastery for the Abbots offence In case of injury the Abbot may appeal from the Bishop to the Prince or to a Counel and some Abbots there are who with their Monasteries are onely subject to the Pope as Cassinum The Monastery of S. Maximinus near Trevers is subject onely to the Emperour in temporals and to the Pope in spirituals Anciently the Election of the Abbot was ratified by the Emperour or Prince in whose Dominion the Monastery was but afterwards the Pope extorted this power from the Emperour and drew all investitures to himself to whom the Abbots swear allegeance and fealty The Ceremony used by the Emperour in the Abbots confirmation was the delivering of a Staff and Ferula into his hands to put him in mind of his Pastoral Office Q. 25. What were the Nuns of this Order and what were their Rules A. Scholastica Sister to Bennet erected the Order of
Nuns after Bennets Rule They are not permitted to be Godmothers in Baptisme not to goe abroad except in case of great necessity and that with some ancient women They must give themselves to singing prayer and meditation and must observe the Canonical hours They must not speak with any man except in publike before witnesses None must be admitted into the Nunnery without one years probation at least If any be found unchaste after three whippings she is sed with bread and water for one whole year in prison None must wear Silks they are consecrated and vailed by the Bishop alone When the Nun is cloathed with her Sacred Vestiments she approacheth to the altar holding in each hand burning Tapers there she kneeleth and having heard the Gospel read the Bishop prayeth for her perseverance in patience chastity sobriety obedience and other vertues The Abbatesse ought to be a woman of dâ—scretion gravitie and religion who should be carefull and vigilant over her charge who must not suffer any man to speak either with her self or with her Nuns after Sun-set till the morning and that before witnesses She must not go abroad without the Bishops leave and upon urgent necessity and must leave in the interim a Deputy to look to her charge neither must she go abroad without some Nuns to accompany her No young woman must be chosen Abbatesse nor any under 60. years of age No woman must be suffered to come into the Monks Covent nor must men be permitted to enter the Nunnery except the Priest to officiate who must stay no longer then whilest he is officiating The Monasteries of Men and Women must be built apart to prevent scandal and the temptations of the Devil The Abbatesse must not presume to impose hands to ordain Priests or to Vaile the Virgins Q. 26. What Laws were prescribed for Monasteries A. 1. That they should be built in such places where all conveniences may be had that the Brothers may not have occasion to gad abroad 2. That they may not being once dedicated be converted to secular uses but if the Monks live disorderly they may be thrust out and Secular Canons be put in their place So likewise the houses of Secular Canons may be converted into Monasteries 3. That in Synods or other publike meetings the Abbot of Cassinum take the place before all other Abbots because of the antiquitie and dignity of that Monastery being the Mother of all other Monasteries in the West 4. They were exempted from all civil exactions and Secular affairs that they might the more freely serve God 5. Every Monastery was permitted to have an Advocate who was a Lawyer to maintain the Priviledges Lands and Revenues of the Covent for the ease of the Monks who were not to meddle with secular affaires but the Advocate was to do nothing without the consent of the Abbot and his Monks nor they without him in secular businesse 6. Most Monasteries were erected not onely to be houses of devotion but also Schools of good learning in which the learned languages and liberal sciences were professed For this cause Oswald King of the Angles as Beda l. 3. c. 3. witnesseth in his History gave large Possessions and Territories for building of Monasteries in which the youth might be educated and so Gregory the great employed divers Monasteries in England for extirpating of the Pelagian Heresie Balaeus cen 13. Maidulfus Scâ—tus the Philosopher erected the Monastery of Malmesbury in which he set up a School for the Greek and Latine tongue where he read the Arts himself as Balaeus Cent. 14. c 16. sheweth For the same end were the Monasteries of Saint Dennis in Paris of Millan of Rhemes of Saint Gall of Tours of Trevers and many more erected so were the Canons houses neer Cathedrals built for this end that youth might there as in Colledges and Schools be targht and educated that from thence able Divines might be sent abroad to preach the Gospel Therefore the Canons were enjoyned to maintain Professors of Divinity and to assign Prebendaries for their sustinance 7. Though in the beginning Monks were Lay-men and lived not upon Tythes but on their Lands and Rents or on their own labours yet afterward when they were admitted into the Priesthood and permitted to preach and administer the Sacraments they were invested with Tythes Oblations first Fruits and other Ecclesiastical duties Paschalis the second about the yeare of Christ 1100. ordained that no Monks should pay Tythes of their own labours And afterward Pope Adrian exempted from paying of Tythes the Cistertians Saint Iohns Knights of Ierusalem and the Templars 8. Monasteries had the same priviledge that Lords have over their Vassals namely to demand mortuaries which was the chiefe horse or other beast belonging to the party deceased 9. Great men and Princes thought no prison so sure as a Monastery therefore the Greek Emperours used to shut up in Moasteries their rebellious Children and potent Subjects whom they suspected either of greatness or ambition So Ludovicus Pius was shut up in a Monastery by his Sonne Ludovicus the second divers other examples are extant upon Record 10. Princes had such a conceit of the sanctity of Monasteries that they thought they could not make sufficient satisfaction to God for their sins except they had for some time shut themselves up in Monasteries 11. The Benedictine Monks by the rule of their Founder were not to eat flesh except birds at Christmas and Easter yet they may drink Wine except in Lent But children aged and sick people were dispensed to eat flesh 12. When children by their Parents are shut up in Monasteries though afterwards when they come to years of discretion they should desire to remove yet they may not by the Lawes of the Covent because say they who are once dedicated to God may not returne to the world again for this they alledge the example of Samuel who in the Temple being dedicated by Hannah his mother to the service of God persisted therein But this was not the custome of the first Monasteries which left men to their own liberty and the Pope hath power to dispense with monastical Vows so he did when he dismissed out of the Monastery Casimir of Polonia whom the people chose for their King in memory whereof the Polonians were enjoyned by Clement 2. to shave their crownes like Monks and the Knights at certain Feastivals to wear white Surplices like Priests in time of Divine Service 13. Of Monks and Lay-men were instituted Fraternities For many devout Seculars not being able to use the habit or be subject to the rigid rule of the Monks were notwithstanding willing to partake of their prayers and merit of their order so that at certain times they had their meetings for relieving of the poor for prayers and publick supplications in which they had their Processions in sackcloth and their faces covered with linnen whipping their naked backs in figne of repentance Of these Fraternities were
divers Families to wit of 8. Sebastian S. Roch S. Ann. S. Anthony S. Dominie S. Martin of the Rosary and divers others Of these passages see Bruschius Balaeus Pol. Virgil Surius in the lives of the Saints the Centuries of Magdeburg Isidor and divers others The Contents of the Tenth Section Of new religious orders sprung out of the Benedictines and first of the Cluniacenses 2. Of the Camaldulenses and Monks of the Shadowy Valley 3. The Sylvestrini Grandimontenses and Carthusians 4. The Monks of S. Anthony of Vienna the Cistertians Bernardins and Humiliati 5. The Fraemonstratenses and Gilbertins 6. The Cruciferi Hospitalarii Trinâ—tarians and Bethlemits 7. The Johannites or first religious Knights in Christendom 8. The Templars 9. The Teutonici or Mariani 10. The Knights of S. Lazarus Calatrava and S. James 11. The orders of Mendicant Friers and first of the Augustinians 12. Of the Carmelits 13. Of the Dominicans 14. Of the Franciscaâ—s 15. Of things chiefly remarkable in the Franciscan order 16. Of the Knights of the holy Sepulchre and Gladiatores 17. Of the Knights of S. Mary of Redemption of the Montesians of the order of Vallis Scholarium and Canons Regular of S. Mark 18. Of S. Clara S. Pauls Eremites and Boni-homines 19. The servants of S. Mary Coelestini and Jesuati 20. The order of S. Briget 21. The order of S. Katherine and S. Justina 22. The Eremites of S. Hierom S. Saviour Albati Fratricelli Turlupini and Montolivetenses 23. The Canâ—ns of S. George the Mendicants of S. Hierom the Canons of Lateran the order of the Holy Ghost and of S. Ambrose ad Nemus and of the Minimi of Iesu-Maria 24. The orders of Knight-hood from the year 1400. namely of the Annunciada of S. Maurice of the Golden Fleece of the Moon of S. Michael of S. Stephen of the holy Spirit c. SECT X. Quest. 1. WHat new Religious Orders did there spring up in the West upon the decay of the Benedictines and what were the Cluniacenses A. After the Benedictines had flourished in the West about 400. years namely from the time of Iustinian tili Conradus the first about the 900. year of Christ out of this root sprung up new branches who being offended at the loose lives of the Benedictines and that they had fallen off from their Founders rule resolved to retain the old rule of Benet but to adde some new statâ—â—es thereto and to underpâ—op the old decaying house with new posts The first that began this reformation was Berâ—o who built a Monastery near Cluniacum over which when he was dying he placed one Odo to be Abbot thereof which Odo was the first indeed that revived Bennets rule and inforced it with new additions and so from the place his Monks were called Cluniacenses and not Benedictines by their rule the Abbot must eat with his Brothers and not alwayes with strangers a revolting Monk may be recevied again above three times fearing least the wandering sheep should become a prey to the Woolf. They renewed the custom of dipping the consecrated bread into the Cup which was used in case of necessity to children and the sick and afterward was promiscuously used by all at the Communion till it was condemned by Pope Iulius 340. years after Christ but this custom revived again An. 580. and was condemned again by the third Synod of Bracara at last An. 920. it was revived by these Monks of Cluniacum When any is to be admitted into their order they are brought to the Monastery there they are clipped shaved washed and stript of their old cloathes and then being new cloathed are admitted These Monks at first were very strict but afterward became more loose Q. 2. What were the Camaldulenses and Monks of the Shady Valley A. About the yeer of Christ 1030. according to Sabellicus one Romualdus of Ravenna perceiving how the rule of Bennet was neglected began to lay the foundation of a new Order in the Field Camaldulum whence he gave the name of Camaldulenses to his Monks He erected as we said before a Monastery upon the top of the Appenins having obtained a place from one Modulus who dreamed he had seen in his sleep Ladders reaching from that place to Heaven on which he saw Mortals cloathed in white mounting upward whereupon Romualdus procureth the place buildeth a Covent and gave his Monks white hoods to wear He enjoynd them also to silence except in time of divine service and yet some to keep their rule of silence the more strictly will not joyn with the rest but pray by themselves two days every week they feed on bread and water which is their fast and sit bare-footed on the ground About half a mile from thence are wooden crosses which women must not go beyond under pain of the Popes curse The order of Vallis Vmbrosa or the Shadowy Valley was instituted An. 1060. by one Iohn Gualbert a Florentine as is said this Iohn having forgiven his enemy who had killed his Brother for which mercy shewed to his enemy in a certain Abby Church whither he went for devotion he was thanked so the story goeth by a Crucifix there which bowed its head to him resolved to renounce the world came to the Shadowy Vally where there were two Monks living In that place he makes up a like house of boards but his fame grew so great that many both Clergy and Lay-men flock to him And the Lady of the soyle being Abbatesse bestowed the ground upon him with other large possessions So he being made Abbot by the consent of the Monks who were gathered together there proposed Saint Bennets rule to be observed which he enlarged by causing lights to burn still in the night both in their Chappel and Dormitory and ordering that they should wear no other cloth but what they made of the wooll of their own sheep He reformed divers Monasteries and placed over them Provosts of his own choosing he built also divers in Lombardy and elsewhere for which he was Canonized and by Alexander 2. and Gregory 7. Popes his order was ratified Their habit was of a purple or as others write of an ash-colour Q. 3. What were the Sylvestrini Grandimontenses and Carthusians A. The Sylvestrini were so named from one Sylvester who instituted this order after the rule and habit of the Monks of Vallis Vmbrosa This order was begun in the Marquisate of Ancona in Italy The Grandimontenses were so called from the voice that three times uttered these words in Grandi Monte that is in the Great Hill where one Peter was advised by the same voice to build his Monastery This Peter was disciple and successor to one Steven who in the year 1076. erected this order in Gascony where on the Hill Muretum he built him a cottage after he had wandered through many desarts He prescribes a rule to his disciples patched up of Bennets rule and of the Rites of the Canons Regular of
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
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
Letanies out of the Church upon it are four red crosses signifying the four Cardinal vertues justice prudence fortitude temperance which ought to be in Prelates which vertues are not acceptable to God but as they are sanctified by the crosse of Christ in which onely they should glory with the Apostle for the Gentiles had these vertues but knew not Christ nor his crosse There are also in the Pall three pins or bodkins signifying the three Christian vertues of faith hope and charity without which he cannot justly claim or retain his Pall they may signifie also a three-fold pricking or compunction which ought to be in Prelates 1. Of compassion towards those that are in miserie 2. Of care in the due and conscionable execution of their office 3. Of feare to offend God 4. Their worship consisteth in the Masse where we have many ceremonies first the Bishop or Priest before he begins sings five Psalmes then he combs his head and washeth his hands followeth the aspersion of holy water then is the Introiâ—us or singing at the Priests approaching towards the Altar whilest the Introitus is singing the Priest or Bishop walketh towards the Altar between a Priest and a Deacon before whom walketh the Sub-Deacon carrying the Book of the Gospel shut before whom march two Taper bearers and before them is carried the Censer with incense When the Priest or Bishop comes to the Altar he takes off his Mytre makes confession openeth the book and kisseth it Over the Bishop also a linnen cloth full of pictures is carried by four Ministers in form of a canopy In their four solemn Processions to wit at Candlemas Palme-Sunday Easter Ascention day they have crosse in banners seven Tapers borne by seven Acolyths seven Deacons following then seven Priors three Acolyths with incense one Sub-Deacon carrying the Gospel then the Bishop in great state whom the people follow with the Porters Readers Exorcists Singers c. Before the Bishop or Priest ascends the Altar he boweth himself to the ground and then confesseth and during the time of the Masse he boweth his body eight times before the Altar After confession and absolution the Priest blesseth the incense and puts it in the censer then he kisseth the Altar and the Book and takes the censor from the Deacon with which he sumeth the Altar and then removeth to the right side of the same and withal Kyrie Eleeson is said not lesse then nine times in the Masse Gloria in Excelsis is also sung which was the Angelical Hymne at Christs Nativity then the Priest turning to the people salutes them in these words The Lord be with you to whom the Quire answereth And with thy Spirit Seven times in the Masse the Priest salutes the people but turneth to them onely five times Then the collects or prayers are said and after them the Epistle is read with the face towards the Altar it s the Sub-Deacons office to read the Epistle which done he delivers the Book shut to the Bishop who layeth his hand on the Sub-Deacon which he kisseth Alter the Epistle is sung the Gradual so called from the steps of humility by which we ascend to Heaven it 's called also the Responsory because the matter thereof answers the matter of the Epistle Next to this Hallelujah is sung but from Septuagesima Sunday till Easter in stead of Hallelujah the Tractus is sung so called a Trabendâ— because it is sung with a long drawing tone as containing the mournful condition of man in this life as Hallelujah is the joyful song of Heaven After Hallelujah is sung the prose which by them is called Sequentia it is a song of exaltation This done the Priest removeth from the right to the left side of the Altar whence the Deacon takes the Gospel and ascends into a high place where he reads it with his face to the North the crosse the censer and two lights are carried before the Gospel which is laid upon a chshion to shew the yoak of Christ is easie at the reading of it all stand up and crosse themselves and give glory to God After this the Creed is rehearsed and the Sermon followeth which concludeth the first part of the Masse Q. 11. What is their manner if dedicating Churches A. In the Church to be dedicated or consecrated are painted twelve Crosses on the walls before which burne twelve Tapers The Bishop in his Pontificalls with his Clergy and the people come to the Church door being shut where he prayeth and then besprinkleth the walls with holy water whilest the Clergy and people goe singing about the Church The holy water is sprinkled out of a bundle of Hysope Then the Bishop with his whole Traine returning to the Church-porch prayeth again and with his crosier staffe knocketh the door thrice saying these words Lift up your heads O ye Gates and be ye lift up ye everlasting doors and the King of glory shall come in Of whom the Deacon within the Church asketh Who is the King of glory to whom the Bishop answereth The Lord strong and mighty the Lord mighty in Battell Then the door is opened the Bishop with three of his servants entereth the rest remain without after-the Bishop hath wished peace three times to that house the door is shut again and he on his knees before the Altar prayeth whilest the Clergy without sings the Letanie and the Priests carry on their shoulders a Chest or Coffin containing the Reliques of that Saint to whom the Church is dedicated The Altar with all belonging to it are sanctified the walls with certain letters are painted Salt Water Ashes and Wine are exorcized and mingled together into which he dipps his thumb and makes the signe of the Crosse on the Altar Walls and Pavement Then he offers incense and blesseth the Church in the Name of the Father Son and Holy Ghost this being done the Bishop before the Church door preacheth to the people concerning the anniversary dedication of that Church of honour due to the Clergy of tenths also and oblâ—tions After Sermon all are admitted into the Church singing The twelve Lights and twelve Crosses do signifie the Doctrine of the twelve Apostles which shineth in the Church by which they preached the Crosse of Christ The Bishop representeth Christ making intercession for his Church and by the Staffe of his word knocking at the door of our hearts His compassing the Church three times and his three times knocking at the door signifie his three fold power in Heaven Earth and Hell And his threefold right or interest he hath in us to wit by Creation by Redemption and by the gift of life eternal promised to us The making of Greeke and Latine Letters with a Crosse on the Pavement with ashes shew that the Gentiles are made partakers of the Crosse of Christ but not the Jewes besides that the rudiments and alphabet of Christianity must be taught to the weaker sort the Oyle Salt Water Ashes and
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
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
holy Ghost appeared in fire in some places white is worn on the Festivities of the Martyrs because it is said Cant. 5. My beloved is white and red VVhite in his Confessors and Virgins Red in his Martyrs these are the Roses and Lillies of the Valley Black is worn upon Good Friday on all fasting days on the Rogation days in Masses for the dead from Advent till the Nativity and from Septuagesima till Easter Eve on Innocents day some wear black because of the mourning in Rama some red because of the blood of those young Martyrs Green which is made up of the three former colours white red and black is used between the 8. of Epiphany and Septuagesima likewise between Pentecost and Advent but in the City of Rome the violet colour is worn sometimes in stead of black and red Q. 19. Wherein consisteth the other parts of the Masse A. The second part begins with the offertory which is sung and so called from the Priests offering of the Hoast to God the Father and the peoples offering of their gifts to the Priest Then the Priest before he offereth the immaculate Hoast washeth his hands the second time in the interim the Deacon casteth over the Altar a fair linnen cloth called Corporale because it covers Christs body and represents his Church the mystical body it 's called also Palla from palliating or covering the mystery above named There is also another Palla or Corporal with which the Chalice is covered Then the Deacon presenteth the Patina with the round Hoast on it to the Priest or Bishop the Deacon alone can offer the Chalice but the Priest consecrates it who also mixeth the Wine and VVater in the Chalice which the Deacon cannot doe the Priest poureth out a little on the ground to shew that out of Christs side water and blood issued out and fell on the ground The water is blessed by the Priest when it is mixed but not the wine because the wine represents Christ who needs no blessing the Hoast is so placed on the Altar that it stands between the Chalice and the Priest to shew that Christ is the Mediator between God who is represented by the Priest and the People which the water in the Chalice resembleth Then the Priest fumeth the Altar and the Sacrifice three times over in manner of a crosse to shew Maries three-fold devotion in annointing Christs feet then his head and at last her intention to annoint his whole body then the Priest boweth himself kisseth the Altar and prayeth but softly to himselfe this prayer is called secreta and secretella but though it be said in silence yet the close of it is uttered with a loud voice per omnia saecula saeculorum then follows the Praefatio which begins with thanksgiving and ends with the confession of Gods majesty the minds of the people are prepared with these words Lift up your hearts the answer whereof is We lift them up unto the Lord then is sung this hymn Holy Holy Holy c. Heaven and Earth is full of thy Glory c. then follows Hosanna and after this the Canon which containeth the Regular making up of that ineffable mystery of the Eucharist it is also called Actio and Secreta because in it is giving of thanks and the Canon is uttered with a low voice The Canon by some is divided into five parts by others into more in it are divers prayers for the Church for the Pope for Bishops Kings all Orthodox Christians for Gentiles also Jewes and Hereticks those in particular are remembred for whom the sacrifice is to be offered whose names are rehearsed for those also that be present at the Masse and assistant and for himselfe likewise then is mention made of the Virgin Mary of the Apostles Evangelists and Martyrs but the Confessors are not named because they shed not their blood for Christ then follows the Consecration after many crossings these words being pronounced For this is my body the people answer Amen then the Hoast is elevated that the people may adore it and that by this might be represented Christs Resurrection and Ascension when the Priest mentioneth Christ Passion he stretcheth out his armes in manner of a crosse the Hoast is crossed by the Priest five times to shew the five wounds that Christ received but indeed in the Canon of the Masse there are seven several crossings of the Hoast and Chalice in the first the signe of the crosse is made three times in the second five times in the third twice in the fourth five times in the fifth twice in the sixth thrice and in the seventh five times so all makes up twenty five crossings prayers are also made for the dead Tâ—e Deacon washeth his hands to shew how Pilate did wash his hands when he delivered Christ to be scourged The third part of the Masse begins with the Pater Noster and some other prayers the Sub-deacon delivereth the Patina covered to the Deacon who uncovereth it and delivers it to the Priest kisseth his right hand and the Priest kisseth the Patina breaks the Hoast over the Chalice being now uncovered by the Deacon and puts a piece of it in the wine to shew that Christs body is not without blood The Hoast is broken into three parts to signifie the Trinity then the Bishop pronounceth a solemn blessing then is sung Agnuâ— Dei c that is O Lamb of God that takest away the sins of the world c. and then the kisse of peace is given according to the Apostles command Salute one another with a holy kisse In the fourth part of the Masse the Priest communicates thus he takes the one half of the Hoast for himself the other half he divides into two parts the one for the Deacon the other for the Sub-deacon after these three the Clergy and Monks communicate and after them the people the Priest holdeth the Chalice with both hands and drinks three times to signifie the Trinity the Hoast must not be chewed with the teeth but held in the mouth till it dissolve and after the taking thereof he must not spit but must wash his hands least any of the Hoast should stick to his fingers The three washings of the Priests hands in the Masse doe signifie the three-fold purity that ought to be in us to wit of our Thoughts Words and Works then follows the Post-communion which consisteth in thanksgiving and singing of Antiphones this done the Priest kisseth the Altar and removes again to the right side thereof where having uttered some prayers for the people and blessed them the Deacon with a loud voice saith Ite missa est that is Go in peace the Hoast is sent to God the Father to pacifie â—is anger Q. 20. In what else doth their outward Worship consist A. The fifth part of their Worship consisteth in their divine Service or Office as they call it whereof be two sorts one composed by S. Ambrose for the
Church of Millan the other by Saint Gregory which the Angel in the night by scattering the leaves up and down the Church did signifie that it was to be spread abroad through the world In the sixth part they place much religion in the observation of their canonical hours of prayer whereof at first were eight four for the night and four for the day the diurnal hours are the first third sixth and ninth the night hours are the Vespers Completory Nocturnals and Mattins or morning prayses but now these eight are reduced to seven to signifie the seven gifts of the holy Ghost or the seven deadly Sinnes or the seven-fold passion of Christ the Nocturnals are now said with the Mattins and not apart as heretofore every one of these canonical houres begins and ends with a Pater noster the Nocturnall Office is the first and is sung at mid-night in memory that about that time Christ was born and apprehended by Iudas and that about mid-night he shall come to judgement the Mattins or Prayses are said and sung in memory of Christs Resurrection and the Creation of the world about that time the first hour is kept in memory of Christs being delivered by Pilate to the Jewes about that hour and that then the women who came to the Sepulchre were told by the Angel that Christ was risen the third hour is in memory of Christs being at that time condemned by the Jewes and scourged at that time the holy Ghost was given to the Apostles who then spoke the great works of God the sixth hour is in memory of Christs Crucifixion at that time and of the Suns miraculous defection the ninth hour Christ gave up the Ghost his side was then pierced and then he descended into hell the Vaile of the Temple was rent and the graves opened at that hour also Peter and Paul went up into the Temple to pray and so did Peter into an upper chamber where he fell into a trance the Vespers are observed because in the evening Christs body was taken down from the Crosse at that time he instituted the Sacrament and did accompany the two Disciples to Emâ—us at this time is sung the Magnificat because the Virgin Mary who compiled this song is the bright evening Star of the world Then also the Tapers are lighted to shew we must have our Lamps ready with the wise Virgins The Completory is so called because in it are compleatly ended all the diurnal services it is observed in memory of Christs sweating of blood at that time he was then also put in the grave The song of Simeon Nunc dimittis c. is sung in the Completory because as he before his death sung it so should Christians before they sleep which is a resemblance of death In each one of these Canonical or Regular hours are sung Gloria Patri with Hymnes Psalmes and spiritual songs peculiar lessons are read and prayers said Q. 21. Wherein consisteth the seventh part of their worship A. In observation of Festival days to every one of which are appropriated Divine Services or offices They begin their Feasts from the four Sundays in Advent kept to put us in minde of Christs fourfold comming to wit in the flesh in the mindes of the faithful in death and in judgement at the last day In the third week of Advent begins the first of the four Fasts called Iejunia quatuor Temporum and this Fast is for the Winter quarter the Vernal Fast is in the first week of Lent The Aestival is the first week after Whitsuntide and the Autumnal in the third week of September These four seasons of the year resemble the four ages of mans life to wit his Childhood Youth Manhood and Old Age for the sins of which we ought to fast They observe also the Fasts of Lent and of Fridays and on the Eves of the Apostles Saint Laurence alone of all the Martyrs and Saint Martin of all the Confessors have their Fasts On the Eve or Vigil of Christs Nativity a lesson is read out of Exod. 16. concerning the Manna that fell in the Desart to prepare the people for the due receiving of the true Manna Christ Jesus the next day in which are sung three Masses to shew that Christ was born to save those that lived before under and after the Law The first is sung at mid-night with the Angelical Hymne the second at the breaking of the day in which mention is made of the Shepheards that came to see Christ The third Masse is at the third hour in which are read Prophesies Gospels and Epistles shewing Christs Nativity On the Sunday following are lessons of the same Nativity The first of Ianuary being the eight day after the Nativity is observed in memory of Christs Circumcision who in this would be subject to the Law would teach us humility and mortification and would shew himself to be true Man and the Messiah The Epiphany is kept in memory of the Star that appeared and of the three wise men that offered him guifts and because on the same day Christ was baptized when the whole Trinity appeared it is called Theophania and because on the same day Christ turned water into wine at the marriage in Cana it is called Bethphania from the house where the miracle was done The eight day after the Epiphany is kept in memory of Christs baptisme Every Sunday throughout the year hath its peculiar Service or office chiefly Septuagesima Sexagesima Quinquagesima and Quadragesima Sundays Their Lent-Fast which is kept in memory of Christs forty days fast begins on Ash-Wednesday in which consecrated Ashes are put on their heads in signe of humility and mortification and to shew we are but dust and ashes During the Lent every day in the week as well as the Sundays have their proper service and devotion on the fifth Sunday in Lent they begin the commemoration of Christs passion Palm-Sunday is kept in memory of the branches of trees cut down by the people and born by them when Christ was riding in triumph to Ierusalem therefore this day the Priest blesseth and distributeth branches of trees The three days immediatly going before Easter are kept with much sadnesse and devotion their Mattiâ—s end in darknesse the Bells are silent all lights are put out c. Three sorts of Oyle are blessed this day to wit that of Baptisme that of the Sick and that of the Catechumeni the Bishop breatheth on the Oyle three times to signifie the Trinity whereof the Holy Ghost represented by the Oyle is one of the Persons After evening service the Altars are stript naked to shew Christs nakednesse on the Crosse. In some places also they are washed with Wine and Water and rubbed with Savin leaves to represent the blood and tears with which Christ our true Altar was washed and the thornes he was crowned with In the Parasceve is kept a strict â—ast and silence no Masse is said this day Christs
Bishopricks but now none Chalcedon hath a Metropolitan and sixty Churches but no Bishops The Metropolis of Nicaea hath fifty Churches but no Bishop at this time Ephesus hath fifty Churches but no Bishop Philippi the Metropolis of Macedonia hath one hundred and fifty Churches Antiochia of Piâ—idia is Metropolis of fourty Churches Smyrâ—a is Metropolis of eighty Churches but fourty or fifty persons make a Church in Greece Most of the Metropolies in Asia are â—â—ined The Greeks at Constantinople are distributed into certain Churches where they meet on Sundays and holy days their greatest congregations scarce exceed three hundred persons Their chiefe Feast is that of Maries assumption every Lords day in Lent the Patriarch sayeth Masse sometimes in one Church sometimes in another where he collects the almes of well disposed people They have no musick in their Churches the Women are shut up in their Churches within latises that they may not be seen by the men In the Patriarchs own Church are to be seen the bodies of Mary Salome of Saint Euphemiâ— and the Murble Pillar to which Christ was bound when he was scourged They have also in the Greek Church Hieromonachi and Priests whom they call Popes 〈◊〉 may consecrate and say Masse They have theâ— Lay-Monks Deacons and Sub-Deacons and their Anagnostes who read the Domâ—nical Epistle and other things The Monks who are all of Saint Basils order have their Archimandrithes or Abbots Their Monks are not idle but work they are called Caloieri the Patriarch Metropolites and Bishops are of this order and abstain from flesh but in Lent and other fasting times they forbear fish milk and egges the Greeks celebrate their Liturgies in the old Greek tongue which they scarce understand On festival days they use the Liturgy of Basil on other days that of Chrysostâ—me They have no other tranâ—lation of the Bible but that of the 70. Q. 3 What other Nations professe the Greek Religion besides those alâ—eady named A. The Moscovites and Armenians â—s for the Moscovites they with the Russians were converted by the Greeks and are with them of the same communion and faith saving that they differ from the Greeks in receiving children of seven years old to the Communion in mingling the bread and wine in the chalice with warm water and distributing it together in a spoon besides they permit neither Priest nor Deacon to officiate or take orders except they be married and yet when they are actually in orders will not allow them to marry they dissolve marriage upon every light occasion the Arch-Bishop of Mosco their chief Metropolitan was wont to be confirmed by the Patriarch of Constantinople but is now nominated by the Prince or Great Duke and consecrated by three of his own Suffragans whereof there be but eleven in all that Dominion but the Bishops of South Russia subject to the King of Poland have submitted themselves to the Pope and whereas the Russian Clergy were wont to send yearly gifts to the Patriarch of Constantinople residing at Sio or Chios now the Grâ—at Duke himself sends him somewhat yearly toward his maintenance the Bishops of Moscovia besides their Tythes have large rents to maintain them according to their Place and Dignitie and they have as large an Ecclesiastical Jurisdiction as any Clergy in Christendome they do so highly esteemthe Scriptures and four General Councels that they touch them not without crossing and bowing Besides their Patriarch and two Metropolitans of Novograd and Rostove they have 4 Arch-Bishops and six Bishops besides Priests Arch-Priests Deacons Monks Nuns and Heremites The Patriarch of Mosco was invested in his jurisdiction by Hieronymo the banished Patriarch of Constantinople or Sio because in the Isle Chio or Sio was the Patriarchs seat after he was banished by the Turk from Bâ—zantium The Bishops in their Solemnities wear rich Mitres on their heads embroydered copes with Gold and Pearle on their backs and a Crosiers staff in their hands when they ride abroad they blesse the people with their two fore-fingers All Bishops Arch Bishops and Metropolites are chosen by the Great Duke himselfe out of their Monasteries so that first they must be Monks before they can attain these dignities so they must be all unmarried men The Ceremonies of the Bishops inauguration are in a manner the same that are used in the Church of Rome Preaching is not used in this Church onely twice a year to wit the first of September which is their new years day and on Saint Iohn Baptists day in the Cathedral Church a short speech is made by the Metropolite Arch-Bishop or Bishop tending to love with their neighbours obedience and Loyalty to their Prince to the observation of their Fasts and Vows and to perform their dntiâ—â— to the holy Church c. Clergy there keep out learning to keep up Tyranny The Priests crowns are not shaven but shorne and by the Bishop anointed with oyle who in the Priests ordination puts his Surplise on him and sets a white crosse on his breast which he is not to wear above eight days and so he is authorised to say sing and administer the Sacraments in the Church They honour the Images of Saints their Priests must marry but once the 〈◊〉 people pray not themselves but cause the Priests 〈◊〉 pray for them when they go about any businesse or journy Every year there is great meetings to solemnise the Saints day that is Patron of their Church and to have prayers said to that Saint for themselves and friends and so an offering is made to the Priest for his pains for he lives on the peoples benevolence and not on Tythes once a quarter the Priest blesseth his Parishioners houses with persume and holy water for which he is paid but whatsoever benefit the Priest makes of his place he must pay the tenth thereof to the Bishop The Priest wears long 〈◊〉 of hair hanging down by his ears a gowne with a broad cape and a walking staff in his hand He wears his surplise and on solemne days his cope when he reads the Liturgy They have their Regular Priests who live in Covents In Cathedral Churches are Arch-Priests and Arch-Deacons every Priest hath his Deacon or Sexton Q. 4. Are there any store of Monks Nuns and Ereâ—ites in Moscovia A. Every City abounds with Monks of St. Basils order for many out of displeasure others out of fear in avoid punishment and others to avoid taxes and oppression do embrace this life besides the opinion of â—â—â—rit they have thereby When any is admitted he is by the Abbot stript of his Secular Garments and next to his skin is cloathed with a white Flâ—nnel shirt over which is a long Garment girded with a â—road leathern belt The upper Garment is of Say of a â—ooty-colour then his crown is shorne to whom the Abbot sheweth that as his haires are taken from his head so must he be taken from the world this done he anoints his crown with
Oyle puts on his â—wle and so receives him into the Fraternity having vowed abstinence from flesh and perpetual chastity The Monks do not onely live upon their rents but they trade also and are great Merchants as for scholarship they have none Sergius is a great Saint â—mongst them to whom the Empress goeth sometimes in Pilgrimage They have divers Nunneries some whereof are onely for Noble mens Widows and Daughters whose stock the Emperor meanes to exâ—iâ—guish They have Eâ—emites also who go stark naked except about the middle they wear long hair and an lâ—on collar about their neck or middle The people esteem them as Saints and Prophets and whatsoever they say is received as Oracles even by the great Duke himselfe He thinks himself in great favour with God who is reproved or robbed of any part of his goods by them But of these Eâ—emites there be very few in that cold country Q. 5. What form of Service have they in their Churches A. They have their Mattiâ—s every morning the Priest attended by his Deacon in the middle of the Church calls on Christ for a blessing in the name of the Trinity and then repeats three times Lord have mercy upon us this done he marcheth into the chancel whither no man may enter but the Priest alone and there at the Altar he sayeth the Lords prayer and twelve times Lord have mercy upon us Then Praised at the Trinity The Deacon and people answer Amen Then he reads the Psalmes for the day and with the people turns to the Images on the wall to which they bow three times knocking their heads to the ground Then he reads the Decalogue and Athanasius his Creed After this the Deacon standing without the Chancel door reads a part of their Legend of Saints lives which is divided into so many parts as there be days in the year then he addeth some collects or prayers This Service lasteth about two hours all which time many Wax Candles burn before their Images some as big as a mans wast such are vowed and enjoyned by peâ—nance They have about nine of the morning another service and on Festival days they have solemn devotion The evening service is begun like the marnings after the Psalmes the Priest singeth the 〈◊〉 in their Language and then all with one voice Lord have mercy upon us thirty times together and the boyes answer thirty times then is read by the Priest and on holy days sung the first Psalme and 〈◊〉 repented ten times Then the Priest reads some part of the Gospel which he ends with three Hallelujahs and withal that evening service with a collect for the day all this while the Priest standeth as the high 〈◊〉 The Deaconâ— stand without the Chancel whither they dare not come during service time The people stand together in the body of the Church for they have no Pews to sit in Q. 6. How do they administer the Sacraments 〈…〉 Eight days after the Child is born he is brought to the Church-porch where the Priest receives him and tells the witnesses their duties in the childs education after baptisme namely to teach him how to know God and Christ and withal what Saints are the chiefe mediators then he conjures the Devil out of the water and so after some prayers he plungeth the child three times over head and ears in a tub of warm water holding it necessary that every part of the child be dipped They use the same words that we do In the name of the Father Son and Holy Ghost and not By the Holy Ghost as some Hereticks have used Then the Priest layâ—th oyl and salt mixed together on the Childes forehead on both sides of his face and on his lips praying that God would make him a good Christian c. This done the child being now made a Christian is carried from the Porch into the Church The Priest marching before who layeth him on a cushion before the feet of the chief Image in the Church to which he is recommended as to his Mediator After baptisme the childs hair is cut off wrapped up in wax and reserved as a relique in the Church The Russians use to re-bapbaptise their Proselyte Christians and in some Monasterie to instruct them in their religion first they cloath the new convert with a fresh Russian Garment then they crown him with a Garland anoint his head with oyl put a wax light into his hand and for seven days together pray over him four times a day all which time he is to forbear flesh and white meats After the seventh day he is washed and on the eighth day is brought into the Church and there instructed how to bow knock his head and crosse himself before their images The Russians communicate but once a year in Lent after confession to the Priest who calls them up to the Altar askes them if they be clean from sin if they be they are admitted but never above three at one time Whilest the Priest prayeth the communicants stand with their â—rms folded one within another then he delivereth to them a spoonful of bread and wine tempered together saying Eat this drink this without any pause Then he delivereth bread by it self and wine mingled with warm water to represent the water and blocâ— that issued out of Christ side Then the Communicants follow the Priest thrice about the Altar with their folded arms At last after prayers the Priest chargeth them to make good cheer and be merry for seven days together to fast the next seven days after Q. 7. What is the Doctrine and Ceremonies of the Russian Church at this day A They hold that the Books of Moses except Genesis are not to be read in Churches and are of no use since Christs comming nor the Prophets nor the Revelation 2. They teach that their Church traditions are of equal authority with the word of God 3. That the Greek Church chiefly the Patriarch and his Synod have full authority to interpret the Scriptures and that their interpretation is authentick 4. That the Holy Ghost proceedeth not from the Son 5. They hold Christ to be the onely mediator of redemption but not of intercession this honour they give to the Saints chiefly to the Virgin Mary and Saint Nicholaâ— who they say is attended upon by three hundred of the chief Angels 6. Their doctrine and practise is to adore the Images or Pictures of the Saints whereof their Churches are full and richly adorned 7. They teach that in this life there can be no assurance of salvation 8. And that we are justified not by faith only but by works also which consist in prayers by number on their beads in fasts vows almes crossings offerings to Saints and such like 9. They ascribe great power to auricular confession in doing away sin 10. They hold al to be damned that dye without baptism 11. Extream Unction is with them a Sacrament though not of such
necessity as baptisme yet they hold it a cursed thing to dye without it 12. They re-baptise Christians converted to their Church 13. They esteem some meats more holy then others and are very strictly superstitious in their fasts 14. They disallow marriage in their Clergy yet they permit their Priests to marry once 15. They place such vertue in the cross that they advance it in all their high ways on the tops of their Churches on the doors of their Houses and are upon all occasions signing themselves with it on their foreheads and breasts They adore it they use the signe thereof in stead of prayers and thanksgiving in the morning and evening when they sit down to meat and rise from table when they swear they swear by the Crosse c. 16. Such vertue they place in holy Water that after the Bishops have consecrated the Rivers on the Epâ—pbany as their custome is then every year people strive who shall first plunge their children and themselves therein and think their meat is blessed that is boyled in that water and that the sick shall either recover or be made more fit and holy for God if they drink thereof 17. They have their solemn Processions on the Epipâ—any in which go two Deacons bearing banners in their hands the one of our Lady the other of Saint Michael fighting with the Dragon after them follow the other Deacons and Priests two and two in a rank with copes on their backs and images hanging on their breasts After these march the Bishops in their robes then the Monks and their Abbots and after them the Patriarch in rich attire with a ball on the top of his Mytre as if his head supported the world at last comes the great Duke with his Nobility when they are come to the River a hole is made in the Ice then the Patriarch prayeth and conjureth the Devil out of the water which done he casteth salt and censeth the water with incense and so it becomes holy This is the Procession at Mosco where the people are provident least the Devil bring conjured out of the water should enter into their houses they make crosses with chalk over their doors In their Processions also they carry the image of Christ within a Pix upon a high pole which they adore think this image was made without hands 18. Such holinesse they place in their Priests benediction that when they brew they bring a dish of woâ—t to the Priest within the Church which he consecrates and this makes the whole brewing holy In harvest they do the like by bringing the first fruits of their corn to the Priest to be hallowed 19. On Palm Sunday when the Patriarch rideth through the Mosco the Great Duke holds his horse bridle and the people crie Hosaâ—â—a spreading their upper garments under his horse seet The Duke hath for his service that day a pension from the Patriarch of 200. Rubbels 20. Besides their Wednesdays and Fridays fasts they have four Lents in the year The first and great Lent is as ours before Easter the second about Midsummer the third in Harvest time the fourth about All-Hollow-tide the first week of their great Lent they feed upon bread and salt onely and drink nothing but water in this Lent they have three Vigils in the last whereof which is on good Friday the whole Parish watcheth in the Church from nine a clock in the evening till six in the morning all which time they stand except when they fall down and knock their heads against their Images which must be 1â—0 times in that night 21. They have a Saint for every day of the year which is held the Patron of that day The Image whereof is brought every morning with the crosse into the Great Dukes Chamber by the Priest his Chaplain before which Image the Great Duke prayeth crosseth himself and knocks his head to the ground then is he with his Images be sprinkled by the Priest with holy water On his Chair where he sitteth he hath always the picture of Christ and of his Mother as often as he or his Nobles drink or change their dishes at table they crosse themselves Q. 8 What Ceremonies use they in their 〈◊〉 ariâ—ges funerals A. Their Marriages are performed with such words of contract as are used among us with a Ring also and delivery of the Brides hand into the Bride-groomes by the Priest who stand both at the Altar opposite to each other The Matrimonial knot being tied the Bride comes to the Bride Groome and falleth down at his feet knocking her head upon his shooe in sign of her subjection and he casteth the lap of his upper garment over her in token of cherishing and protection then the Brides friends bow low to the Bride-Groome and his friends likewise to hers in sign of affinity and love and withall the Bride-Groomes Father offers to the Priest a loaf of bread who delivers it to the Brides Father with attestation before God and their pictures that he deliver the Dowry wholy at the appointed day and keep love with one another hereupon they break the loaf and eat it This done the married couple walk hand in hand to the Church porch where the Bride-Groome drinketh to the Bride who pledgeth him then he goeth to his Fathers house and she to hers where either entertain their friends apart In token of plenty and fruitfulnesse corn is flung out of the windows upon the Bride and Brid-groom at their entring into the house In the evening the Bride is brought to the Bride-Groomes Fathers house there she lodgeth that night in silence and obscurity she must not be seen by the Bride-Groome till the next day for three days she must say little or nothing then they depart to their own house and Feast their friends Upon any small dislike the man may enter into a Monastery and so forsake his wife At their Funerals they hire women to mourn who howle over the body in a barbarous manner asking him what he wanted and why he would dye They use to put into the dead parties hand a letter to Saint Nicholas their chief mediator to intercede for him They use both anniversary and monethly commemorations of their dead friends over whose graves the Priest prayeth and hath a penny for his pains They that dye in the winter because the ground then cannot be digged have their bodies piled up together in a place which they call Gods house till the spring what time the bodies and the earth being resolved and softned every one taketh his dead freind and burieth him in the same apparel he used to wear when he lived Q. 9. What is the profession of the Armenians A. They were altogether of the Greek Religion and subject to the Patriarch of Constantinople but now are fallen off in most Tenets and have two Patriarchs of thir own the one resideth in 〈◊〉 the greater called 〈◊〉 the other in Armenia the
the honour to wear a long robe of Gold and Purple and on his head a Crown of Gold beset with Jewels The ancient Greeks also priviledged their Priests to wear Crowns whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rome the Flamen Dialis or Iupiters Priest had this honour that his bare word had the force of an Oath and his presence was in stead of a Sanctuary if any guilty person had fled to him he was free that day from any punishment He had power to exercise Consular authority and to wear Consular garments and whereas none had the Honour to ascend the Capitol in a Sedan or Litter save onely the Pontiseâ— and Priests we see in what reverend esteem they were in old Rome and no lesse honour but rather more the Priests and Bishops of modern Rome have received from Christian Princes Among the Iews we find that Eli and Samuel were both Priests and Judges the Levites were as Justices and by their word used to end all strife Deut. 21. in Davids time 6000 of the Levites were Judges and after the captivity some of the Priests were Kings of Iudâ— 1. Chrom 23. in the Christian Church we see how at all times the Clergy hath been honoured in Scripture they are called Fathers Embassadours Friends of God Men of God Prophets Angels c. Tertullian L. de poeniten shews that in the Primitive Church Penitents used to fall down at the feer of their Priests and some write that they used to kisse their feet In what esteem the Bishops of Italy France Germany and Spain are now in and in England have been in is known to all that read the Histories of these Places In Moscovia the Bishops not onely are endowed with rich Revenues but also with great honours and priviledges and use to ride in rich apparrell and in great state and magnificence What respect the Great Turk giveth to his Mufti or High Priest and in what esteem he hath the Christian Patriarch of Constantinople is not unknown to those that have lived there or read the History In a word Religion flourisheth and fadeth with the Priests Ministers thereof it riseth and falleth floweth and ebbeth as they do and with Hippocrates Twins they live and die together so long as the Gâ—ntile Priests had any maintenance and respect left them so long their superstition continued in the Empire even under Christian Emperors but as soon as Theodosius took away their maintenance Gentilisme presently vanished and went out like the snuff of a Candle the tallow or oil being spent Q. 12. What Religion is most excellent and to be preferred above all others A. The Christian Religion which may be proved first from the excellent doctrines it teacheth as that there is a God that he is but one most perfect infinite eternall omniscient omnipotent absolutely good the authour of all things except sin which in a manner is nothing the Governour of the world and of every particular thing in it that Jesus Christ the son of God died for our sins and rose again for our justification c. 2. From the reward it promiseth which is not temporall happiness promised by Moses to the Iews in this life not sensual and beastly pleasures promised by the Gentile-Priests to their people in their Elysium by Mahomet to his followers in his fools Paradise but eternal spiritual immaculate and Heavenly felicity in the full and perpetual fruition of God in whose presence is the fulnesse of joy and at his right hand are pleasures for evermore such as the eye hath not seen nor the ear heard and cannot enter into the mind of man 3. From teaching the faith of the Resurrection which none of the Gentiles did believe and not many among the Iews for the Saduces denyed it onely Christianity believes it being assured thâ—t he who by his power made the great world of nothing is able to remake the little world of something neither can that which is possible to nature prove impossible to the aâ—thour of nature for if the one can produce out of a small seed a great tree with leaves bark and bougâ—s or a butterfly out of a worm or the beautifull feathered Peacock out of a mis-shapen egge cannot the Almighty out of dust raise our bodies who first out of dust made them 4. No Religion doth teach how God should be worshipped sincerely and purely but Christianity for other Religions consist most in sacrifices not of beasts and birds onely but of men also likewise in multitudes of unnecessary ceremonies whereas the Christian Religion thâ—weth that God is a spirit and will be worshipped in spirit and truth That outward Ceremonies are but beggerly rudiments That he will have mercy and noâ— sacrifice That thâ— sacrifice of God is a broken and contrite heart That he is better pleased with the circumcision of our fleshly lusts than of our flesh with the mortification of the body of sin than of the body of nature He caâ—eth not the flesh of Bulls nor drinks the blood of Goats but we must offer to him thanksgiving and must pay 〈◊〉 vows The best keeping of his Sabbath is rather to forbear the workâ— of sin than the works of of our hands and to wash our hearts in innocency rather than our hands in water The service he expects from us is the presenting of our bodies â—living sacrifice and holy which is our reasonable service No Religion like this doth teach us the true object of our faith and hope which is God of our charity which is our neighbour of temperance which is our selves of obedience which is the Law of prayer which is the Kingdome of Heaven and the righteousnesse thereof in the first place and then things concerning our worldly affairs in the second place no Religion but this teacheth us to deny our selves to forgive our enemies to pray for our persecutors to do good to those who hurt us to forget and forgive all injuries and to leave vengeance to God who will repay no Religion like this teacheth the conjugal chastity that ought to be between one man and one wife for other religions permit either plurality of wives or divorces upon light occasions or fornication amongst young people unmarried Crede mihi non est flagitium adolescentem scortari Terent or that which is worse and not to be named but Christianity forbids unchast talk immodest looks and even unclean thoughts Other Religions forbid perjury this swearing at all except before a Judge to vindicate the truth No Religion doth so much urge the mutual justice or duties that ought to be between masters and servants parents and children Princes and people and between man and man all these oppression extortion usury bribes sacriledge c. are forbid even all kind of covetousnesse and immoderate care but to cast ouâ— care upon God to depend on his providence to use this world as if we used it not to cast ouâ— bread upon the Waters to
incredible how joyful he was at that newes out of an excessive thanksgiving to God putting off his shoes and casting his hat into the ayâ—e is and calling the living God to witnesse that he would live upon bread and water before he would discover and brand the authour of that opinion In the mean time some Prophets began to rise and keep a stirre hinting that he should be secured for that half year and that afterwards he should go abroad with one hundred forty and four thousand Prophets who should without any resistance reduce and bring the whole world under the subjection of their doctrine There was alsoâ— certain Prophetesse who should prophecy that this Hosman was Eliâ—â— that Cornelius Polterman was Enocâ— and that Strasburg was the new Ierusalem and she 〈◊〉 also dreamed that she had been in a great spacious Halâ— wherein were many brethren and â—â—sters fitting together whereinto a certain young man in shining appareâ— should enter having in his hand a golden Bowâ—e of rich Nectâ—â— which he going about should taste to eâ—â—â—y one to whom having drunk it to the dregges there was none pretended to compare with him but onely Polterman Alas poor Melchior He having nothing yet made Master of a strong Tower did after the example of Esdras signify by letters that his Baptisme should be put off for two years longer untill Africk should bâ—ing forth another monster that should carry haâ— in its horns There were many other dreams and some nocturnal pollutions which they attributed to heaven and thought such as should have been wriâ—â—en in Cedar But it was Melchior's pleasure to think it a miserably happy kind of death to die voluntarily by pining and consuming away with hunger thirst and cold MELCHIOR RINCK Discipulos sic Rincke dooâ— Baptisma negare Sanguine carnifices et scelerare Manus THE CONTENTS MElchior Rinck an Anabaptist He is accounted a notable interpreter of dreamâ—s and visions His disciple Thomas Sâ—â—cker in a waking dream cut off his brother Leonard's head pretending for his murther obedience to the decree of God MELCHIOR RINCK a most wonderfull 〈◊〉 was also a most extraordinary promoter of Anabaptisme and among his followers celebrated the festivals of it He made it 〈◊〉 businesse to extoll Anabaptisme above all others with those commendations which certainly iâ— wanted not Besides he was accounted no ordinary promoter and interpreter of dreames and visions which it was thought he could not performe without the special indulgence of God the Father nay he arrived to that esteem among the chiefest of his opinion and became so absoluteâ—y possessed of their minds that his followers interpreted whatever was scattered abroad concerning dreames and visions to have proceeded from heavenly inspirations from God the Father Accordingly in Switzerland to omit other particulars at Sangall even at a full Concill his disciple Thomas Scucker being rapt into an Enthusiasme his Father and Mother then present and his Brother Leonard having by his command cast himself at his knees before him calls for a sword whereupon the parents and divers others running to know what was the cause and meaning of such an extravagant action he bid them not be troubled at all for that there should happen nothing but what should be according to thâ— will of God Of this waking dream did they all unâ—nimously expect the interpretation The for 〈◊〉 Thomas guilty alas of too much 〈◊〉 did in the presence of all those sleeping-waking â—pectators 〈◊〉 off his own Brothers head and having forgotten the use of water baptized him with his owne blood But what followed The Magistrate having sudden notice of it and thâ— offence bâ—ing fresh and horrid the Malefactor is dragg'd to prison by head and shoulders where he having long conâ—idered his action with himself professed he had therein obeyed the decrees of the Divine power These things did the unfortunate yeare one thousand five hundred twenty and seven see Here men may perceive in a most wicked and unjustifiable â—ction the eminent tracts of an implacable fury and madnesse which God of his infinite goodnesse and mercy avert from these times ADAM PASTOR Nomine qui Pastor tu Impostor moribus audis Qui â recto teneras Tramite ducis oues THE CONTENTS ADam Pastor a derider of Paedobaptisme He revived the Arrian heresie His foolish interpretation of that place Gen. 2. 17. so often confuted ADAM PASTOR a man born at a Village in Westphalâ—â— was one of those who with the middle finger pointed at 〈…〉 that is to say looked upon it with indignation as a thing ridicâ—lous being of the same opinion in that businesse as Menno and Theodorus Philip but as to the incarnation of God he was of a quite contrary judgement For Menno held that Christ was something more worthy and more divine then the seed of a woman but our Adam stood upon it that he was lesse worthy then that of God so that he rowsed up the Arrian heresy which had laiâ— so long asleep as having been but too famous in the year three hundred twenty five For in a certain book of his whose title was OF GODS MERCIE he writ thus The most divine word which is the main considerable in our businesse is written in the second of Gen. v. 17. The day that ye shall eat of the fruit ye shall die the death This is that word which is made flesh John 1. Tea that God which is uncapable of suffering and impassible is made passible and he that was immortal is made mortal for he was crucified and died for our advantage To be brief he held that Christ was not to be accounted any thing but the hand the finger or the voice of God But although the opinion or Religion of this third but most unfaithful Pastor Adam wander out of the limits of divinity that it seem to be an ancient heresie containing nothing in it but what is childish trifâ—ing and meer foppery hath bin confuted brought â—o nothing by the most religious preachers of the word of God notwithstanding the barking of the viperous progeny of Arrius and Servetus yet he hath this in particular that he would have us look narrowly to his â—â—â—lication of the second of Genesis which he so commends where he foolishly and vainly endeavours to prove that the prohibition there is the word mâ—de flesh This monster did not only beget this sect but nursed it here are baites alluâ—ements and all the poisonable charmes imaginable that may cunningly seduce the best and most innocent of men But alas where is the free and indulgent promise of God of the seed of the woman which cuts the very throat of the Devill and tyes him in the strictest chaines where are his often promiseâ— to Abraham to Isaac to Israel and to his old people confirmed by a League so solemnly made In thy seed all the earth shall be blessed And thou shalt be