P . /t * //-/ '& // ^7 -**. xn r^jTr- yv*A v*xA , nANSEBEIA: O R, A V I E W OF ALL RELIGIONS I N THE WORLD: With the feveral Church-Governments, from -the Creation, till thefe times, Alfo, a Difcovery of all known Herefies, in all Ages and Places: And choice Obfervations and Reflexions throughout the Whole. the Sixth Edition, Enlarged and Perfected By Alexander Ross. To which are annexed, the Lives, Adions, and Endj of certain Notorious Hmtkksl With their Effigies on Copper-Plates. i TheC 7.2 r. Omnia autem probate: quod bonum eft, tenet e. LONDON, Printed for M. Gillyflower, at the Spread-Eagle in Weft fter-Hall, and W. Freeman, at the bible, over agiinfl the Middle Tempk-Ga:e, in Fleet-Sfreet , 1 6 y 6. \3fft- *" 2_; • » ^Ciil^ To the Worfliipful ROBERT ABDY, Eiquire* s I R, AS Michael and the Devil ftrcve for the dead Body of Moles ; and as feven Cities Contefted for Homer when he was dead, whom none of them cared for whilfi he. lived; even fo doth it fare with Religion] for the Carkajs of Skeleton of which, for the hare found whereof (being now made 4 nieerTLcho, Vox, prartereaque nihil ) there is fo much conteftmg; and digladiation in the World ; whereas fw or none care for the life and fubftance of Religion, which corffteth in. works, not in words ; in praclifng, not in prating ; in Scripture Duties not in Scripture fhrajes : She is as cur Saviour was, placed between two Thieves : to w7t, Superffition on the right hand, and. Atheifm on the I ft. The one makes a puppit of her, fits her out in gaudy accoutrements, bedaubs her native beauty with painting, and preftnts her hi a Meretricious, not in a Matron- like-drefs; but the Atheift ftrips her naked of her Vejhmnts, robs her of her Maintenance, and fo expefeth her to the J corn and contempt of the World. §>it let thefe men efveem of her as they • lift, jhe is notwithflandin\ the fair daughter of ihe' Al?r?ighty y the Queen of Heaven, and beauty cf the whole Earth. Religi- on is the f acred Anchor, by which the Great Ship ff the State is held f aft, that fie may not be f pi it upon the Quick-jands of pa* Jwlar tumults, or on the Recks cf Sedition. Religion is the pil- ar em which the great Fabrick cf the Microcofm slandetb. All humane Societies ^ and civil sjftbeiat ions, ere without Rcli* gion, but ropes of Sand, and Stones without Mortar, or Ships without Fitch : For this caufe, all Societies cf men in all Ages y and in all parts of the Umverfe; have ttnited and ftrengthned them/elves with the Cement of Religion', finding both by expe- rience, and the light of Nature, that no humane Society could be durable } without the knowledge and fear cf a Deity which all A i Tlie Epiftle Dedicatory.' Nations do Reverence and Worflip, though they agree not in the yianner of their Worflip. All their ways and opinions in Reli- gion, I have here prefented to the publick view ; hut to you, Sir, in particular, as to one, whom I know to be truly Religious, npt being carried away with the fine flowers and green leaves \ but with the [olid fruits of Religion, confifiing in RighteouGiefe, Peace and Holinefs, without which no man mall fee the Lord ; this is that which will embalm your Name here, and Crown your Soul with true happinefs hereafter, when all Hu- mane felicities flail determine in fmoak: in this Book are ft t be- fore you, light and darknefs, truth and fal flood, Gold anddrofs, flowers and weeds, corn and chaff, which I know you are able to difcriminate, and to gather honey with the Bee out of every weed, with Sarhpfon to take meat out of the eater, with Virgil to pick Gold out of dung, and with the Phyfician to extract Antidotes out cf poyfon: Thus befeeching God to increafe your knowledge and practice in Religion, and your love to the afflicted fr of effort thereof, I take leave, and will ever be found Sir, your Humble Servant to command, ALEX. ROSS. The THE PREFACE T O T H E READER, Concerning the ufe of this BOOK* Christian Reader, IUnderftand that fome Months have already pad their verdid upon this Book, affirming that (feeing the world is peftered with too many Religions) it were better their names and tenets were obliterated than pub- liflied. To whom I anfwer, that their aflertion is frivo- lous, and the reafons thereof ridiculous; for the end wherefore thefe different opinions in Religion are brought into the light, is, not that we fhould embrace them, but that we may fee their deformity and avoid them. Shall Logick be reje&ed for fetting down all the ways of fallaci- ous Arguments ? Or Philoiophy, for teaching what are the different poyfons in Herbs, Roots, Minerals, &d The Scripture nameth many fins, Idols, and falfe Gods, muft it therefore be reproved of impertinency ? The Sea* coaft is peftered with many Rocks, Shelves, and Quick- fands, muft they therefore be paft over in lilcnce in the art of Navigation? Were Irenaus, Epiphanies, Saint Ah* ftin, Theodoret, and other eminent men in the Church, fools; for handling in their Books, all the Heretical, opi- nions that infefted Chriftianity, both before, and in their times ? Do not thefe Cenforious M07r.es know that Truth though comely in it feif, is yet more lovely, when com- A 3 pared The Preface to the Reader. 5>ared with falfehood ? how mould we know the excel- ency of light, if there were no darknefs; the benefit of health, if there were no ficknefs; and the delights of the fpring, if there were no winter; Oppofita juxta fe pofita clarius elucefctwt: The Swans feathers are not the lefs white, b.caufc of their black feet ; nor Venus the lefs beautiful^ be- caufe of her Mole. The Stone is fet out by the foil, and the Picture by it's fhadow. To infer then, that becaufe the world is peftered with too many Sects and Herefies, there- fore we mult not mention them, is as much as if they would fay, the way to Heaven is befet with too many thieves, therefore we muft not take notice of them. But how mail we avoid them, if we know them not,- and how fhall we know them, if concealed: it's true the world is peilered with too* many Religions, and the more is the pity ; yet this Book made them not, but they made this Book. He that detects errors makes them not. They that informed the Ifraelitts there were Gyants in the Land, did not place thofe Gyants there. But now I will let thefe men fee the ends for which I have under- / - taken this task, of prefenting all Religions to their view ; ^ and they are grounded on the divers ufes that may be v li&r%*/n made thereof, i. When we look upon the multitude of /V $ falfe Religions in the world, by which moft men have aV/a k een deluded ,• are not we fo much the more bound to si A tf ^ ie &°°d lie f s °f Almighty God, who hath delivered us f J out of darknefs, and hath caufed the day Star of his truth c 7 v / y% to m ' ne u P on 5 anc * vifit us,- who having fuftered the &25^^ World round about us, to fit in the Valley of the fhadow C '5 V 1 of death, and to be overwhelmed with worfethan Egyp- tian darknefs, hath notwithftanding in this our Goflnv abundantly difplayed the light of his truth; but how ihall we ferioufly weigh or coniider this great mercy, if we do not as well look on the wretched condition of other men, as on our own happinefs; which we cannot do, if we know not the errors which make them wretched. What comfort could the Jfraelites have taken in their Land of light, if they had not known that the reft of Egypt fate in darknefs. 2. When we look upon the different multiplicity of Religions in the world, how rhat in all times, and in all places, men though otherwife barba- rous, */>£c ' /an y The Preface to the Reader] reus, have notwithftanding embraced a Religion, and have acknowledged a Divinity; I fay, when we look up-' on this, do we not admire the impudency of thofe A- tieijtsinthis age, who either inwardly in their hearts, or outwardly in their mouths, dare deny the Eflence, or elfe the providence of God ; and count all Religions but inventions of humane policy. How can thofe Atbtifis a- void /hame and confufion when they read this Book, in which they /hall fee, that no Nation hath been fo wretch- ed as to deny a Deity, and to rejecl: all Religion, which Religion is a property no lefs effential to man, and by which he is difcriminated from the Beafts, than rationality it felf. %. In the View of all Religions, we may obferve how the Children of this world are wifer in their Gene- ration than the Sons of God; for they fpare no pains and charges, they rejed or flight nothing commanded them by their Priefts and Wizards ; they leave no means unat- tempted to attain happinefs: See how vigilant, devout, zealous, even to fuperftition they are ,• how diligent in watching, fading, praying, giving of alms, punilhing of their bodies, even to death fometimes; whereas on die contrary we are very cold, carelefs, remifs, fupine, and luke-warm in the things that fo near concern our eternal happinefs. They thought all too little that was fpent in the fervice of their falfe Gods, we think all is loft and caft away which we beftow on the fervice of the true God. They reverenced and obeyed their Priefts^. we dishonour, difobey and flight ours; they obferved many Feflival days to their Idols, we grudge to give one day to the fervice of the true God. They made fuch confcience of their Oaths taken in prefence of an Idol, that they would rather lofe their lives, than fallirie thefe Oaths : But we make no more fcruple to take the name of God in vain, to fwear, andforfwear, than if we wor- /hipped Jupiter Lap*, meer flocks and ftoncs. Such re- ference and devotion they carried to their Idols, that they durft not enter into their Temples, nor draw near their Altars, till firft they were purified; they did not only kneel, but fall fiat on the ground before their feign- ed God's; they knock their breads, beat their heads to the ground, tear their skins, wound and cut their fieih, A 4 thinking /J f 4 f-2 The Preface to the Reader. thinking thereby to pacific their falfe Gods: Whereas we will not debar our felves of the leaft pleafure or pro- fit to gain Heaven ? and fo irreverent is our behaviour in the Prefence, and Houfe of Almighty God, before whom the Gherubims and Seraphims dare not (land, but with covered faces, as if he were our equal, and not our Lord or Father, for (to fpeak in the Prophets words, ) Mai. 1.6. If he be our Father , where is his honour ? and if he be cur Lord , where is his fear} Doubtlefs thefe falfe wor- shippers fhall ftand up in judgment againft us, who know our Matters will, but do it not ; is not their zeal in the practice of religious duties, to be preferred, to our carelefsnefs,- and their ignorance.to our knowledg ; which without practice will but aggravate our damnation, for ■ he that knoweth his Mafiers will, and doth it not, jhall be bea- ten with many /tripes: We are in the right way to Heaven,* they are in the wrong way,- but if we ftand ftill, and walk not, they will be as near their journies end as we. They wonTiip Idols, we commit Sacrilege : But is not a Sacrilegious Thief as hateful to God as an Ignorant Idolater? 4. When we look upon the confufed multi- tude of Religions in the World, let us learn to tremble at Gods judgments, to make much of the light whiff r we have it, to hold faft by the truth, to imbrace it with all afFe6Hon,and the Minifters thereof,- for if once we forfake the right way, which is but one, we ihall wander all our days after in by-paths, and crooked lanes of errour, which are innumerable: if we reject the thread of God's Word prefented to us by the Church j a thread, I fay, furer than that of Ariadne, we /hall be forced to ramble up and down, through the inextricable Labyrinth of erroneous opinions. It flood with the juftice of God to fuffer men who in the beginning were of one Language and Religion, to fall into a Babel and confufion, both of tongues and falfe ; ons, for not retaining the truth,- to dig to them- felves broken Gifterns, which would hold no Water, for rcje&ing the fountain of living Waters,* to furfeit up- on the poyfonable fiefli of quails, who grew weary of the* bread of Angels,- and with the Swine to eat husks xvho would flight the wholefome food of their Fathers houfe. If the jews put God's word from them, and judge The Treface to the Reader] Judge themfelves unworthy of eternal life, Lo Vaul and Barnabas will turn to the Gentiles, AEl. 13. 46. 5*. In read- ing this Book we fhall find, that the whole rabble of vain, phantaftical, or prophane opinions, with which at this day, this miferable diftraded Nation is peftered, are not new revelations, but old dreams of ancient Hereticks, long ago condemned by the Church, and exploded by the publick Authority of Chriftian Magiftrates : but now for want of Weeders, thele Tares ipring up again in the Lord's field, and are like to choak the good Corn ,• unlets the Lord of the Harveft fend forth labourers into his Har- veft. 6. The reading of this Book, may induce us to commiferate the wretched condition of a great part of the World, buried as it were, in the darknefi 01 igno- rance, and tyranny of fuperftition : To blefs God fir the Ught and freedom we en j°y) whereas they are not greater fin- vers than we • but exQeft we repent, we Jhall all likewife pe- rijh * let us then not be too high minded, but fear, and when we think we ft and, let us take heed haft we fall: God hath al- ready permitted divers of thofe old , obfolete, and an- tiquated Heretical opinions to break in amongft us ,• The times are now come, that Men will not fuff'er' whole fome Do- Brine ; but having itching ears after their own lusts, get them en heap of teachers, turning their ears from the truth, and giv- ing themfelves unto Fables, 2 Tim. 4. Thus is the Lord pleafed to deal with us, he fuffers Herefies to repullulate, that they who are approved among us may be manifefted. He permits Pro- phets and Dreamers amongft us, but it is as Atfis faith, to prove us, and to know, whether we love the Lord our God with all our hearts and with all cur Souls, Dent. 1 3. To conclude, whereas all Men are defirous of happinefs 3 and immortality, but few walk in the right way that con- duceth to it j being there are fuch multitudes of bye- ways, as we may fee by this Book, let us follow the counfel of the Prophet, Jer. 6. 1 1 . Stand in the w-rys, be- hold and ash fir the old way, and wa Ik therein, and ye Jliall find reft for ycur fouls. And thus good Reader^ having Jhew- ed thee the true ufeof this Book, I leave it to thy perufa 1 , befeeching God to keep us from the bye-ways of err- and to lead us into the way of Truth. An & The Religions of Afia. The Contents of the Firft Se£Hon. OF tlx Church Difciplme, Sacrifices, Ordinations, Public^ place, [Buildings firft erecled for Divine Service^] and days of Divine Service before Mofes. z. Of the Church Government under Mofes ; difference of the HighPriefts from other Priefls. 3. Of the ChurckGo- vernment from him till Solomon. 4. Of the Government after Solo- mon, till the Divifions of the Tribes. 5". Of Solomon' j Temple, and the outward fplendor of the Jew 1 s Religion. 6. Of the office of the JLevites, of the Prophets, Scribes, Pharifees, Nazarites, Rechabites, Effenes, Sadduces, and Samaritans. 7. Of the ancient obfirvation of their Sabbath, of the obfirvation of their pajfeover, of thefeaft of Ventecofi, tabernacles, new Moons, of trumpets, and of expiation • of their Sabbatical year, and their Jubilee. 8. Of their ancient Excom- munications, how God inflruEled them of old, and of the maintenance al" lowed by the Jews to their Priefts and Levites. 9. Of the Government after the Jews were carried captive into Babylon. I o. Of the Jewifh Church-Government at this day, their Prayers, Sabbaths, Peafis, Boel^ ef the Law, Pajfeover, what obfervable thereupon, and whether to be permitted {among Chriftians) in the exercife of their own Religion, and wherein not to be communicated with by Chrislians. II. Of the Jewiflo preparation for Morning Prayer, Paft in Auguft, Beginning cf the new year^ Feajl of Reconciliation, Ceremonies m reading of the Law. I X. Their Church-officers, Peaft of Dedication, and of Purim, Vafls, Marriages^ Divorcements, Circumcijion, Fedemption of the fir fl born } their duty towards theSicl^, and Ceremonies about the Dead, The Contents of the Second Se&ion. \He Religion of the ancient Babylonians ; of the making, wor- /hipping of Images, and bringing in Idolatry, x. O/Hierapolis, and Gods of the Syrians. 3. Of the Phoenicians. 4. Of the tid Ara- bians. 5. Of the ancient Perfians. 6. Of the Scythians. 7. Of the Tartars, or Carthajans, and Pagans. 8. The Religions of tlx Nor* them Countries near the Pole. Three ways whereby Satan deludes Men by falfe Miracles. The fear of his ftratagems whence it proceeds ? His illufions The Contents. ilhflcns many, our duty thereupon. 9. Of the Ch'mois. 1 o. Of the an- cient Indhns. ii-O/Siam. ix. Of Pegu. i^Of Bengals. 14. Of Magor. 1 5:. O/Cambaia. 16. Of Goa. 17. of Malabar. Pagan Idolaters believe the immortality of the Soul. 1 8. Of Narlinga; and Bifhagar. 19. 0/ Japan. 10. Of the Philippiana IJlands. 21. O/Sumatra, WZeilan. n. Of the ancient Egyptians, 23. Of the modern Egyptian Religion. The Religions of Africa and America. The Contents of the Third Section. OF the old African Religion, 2. 1U Religion and Church Difci- fine of Fez. 3. Of Morocco. 4, Of Guinea. 5. Of the ancient African ^Ethiopians. 6. Of the modern Aby "(fins. J. Of the lower ^Ethiopians. 8. 0/ Angola and Congo. 9. Of the Northern Neighbours of Congo. I o. Of the African IJlands. 1 I . The ReL- gions of America. 1 2. Of Virginia. 1 3 . Of Florida. 1 4. Of the Religions of J^tf-Virginia and Florida. 1 y. Of new bpain a*d Mexico. 1 6* Idolaters their cruelty, and ccfi in their barbarous J- crifkes. 17. Of the Americans, their fuperftitious fea~, and tjrmmj thereof I 8. O/Jucatan, and the farts adjoynmg. 1 9. Of the Southern Americans. zo.Of Paria and Guiana, zi. Of Braffl. 2 z.Of Peru, 23^ Hifpaniola. s The Religions of Europe. The Contents of the Fourth Seflion. THe Religion of the ancient Europeans, 2. the Roman chief Fejlivals. 3. their Gods. 4. their Priefis. 5*. their Sa:rifices. 6. their iManiage Rites. 7. their Funeral Ceremonies. 8. the old Grecian Religion. 9. their chief Gods. I o. of Minerva, Diana, Venus. 11. How Juno, Ceres, and Vulcan were worjloipped. 12. the Sun worfhipped under the names of Apollo, Hiccbus, 6ol, Jupi- ter, Liber, Hercules, Mars, Mercurius, Pan, 6cc. 1 3. the Moon worjhipped under divers names andjhafes. I 4. the Earth and Fire, how worfljipped, and named. I 5. the Deity of the Sea, how worfhipped 16. Death, how named and worjhipped. 1 7. the Gre- cian Sacrifices and Ceremonies. 1 8. their Priefis and temples of old. The The Contents^ The Contents of the Fifth Se&ion. THe Religion of the old Germans, Gauls, and Eritains. i. of the Saxons, Danes, Swedes, Mofcovites, Ruihans, Pome- ranians, and their neighbours. 3. of the Scythians, Getes, Thra- cians, Cymbrians, Goths, Lufitanians, (3 c. 4. of the Lithuani- ans, Polonrtns, Hungarians, Samogetians, and their Neighbours. 5* °f dwers Gentile Gods be fides the abovenamed. 6. the rankj and arms of their Gods rj. with what Creatures their Chariots were drawn. 8. if peculiar Gods worjhipped in peculiar places. y.tlx Greek chief Feftivals. The Contents of the Sixth Se&ion. OF the two prevalent Religions new in Europe. 1. o/Mahc*- met's Law to bis Difciples. 3. Of the Mahometans opinions at this day. 4. Mahomet, not the Antichnfi. y. Of their Setts, and how the Turks and Perlians differ. 6. Of the Mahometan Religious orders. 7. Of their other hypocritical orders. 8. Of their ficulars Pxiefts. 9. Of the Mahometan Devotion, and parts thereof. 10. Of their Ceremonies in their Pilgrimage to Mecca. 1 1 . The rites of their Circumcifion. II. their rites about the ficl^ and dead. I 3. The extent of Mahometanifm, and the caufes thereof. 14. Ma- hometanifm, of what continuance. The Contents of the Seventh Se&ion. [THr Chriftian Religion propagated. 1. The decay thereof in the **■ Easl by Mahomet anifm. 3. Perfecution and Herefie the two great Enemies thereof 4. Simon Magus, the fift Heretic^ with bis Difciples. 5*. Menander, Saturninus, and Bahlides, Heretickj. 6. The Nicholairans, and Gnolticks. 7. the Carpocratians. 8. Cerinthus, Ebion, and the Kazarites. 9. the Valentinkns , Se« cundians, and Ptolemians. 1 o. the Marches, Colarbafu, and He- racleonues. 11. the Ophites, Canites, and Betimes, n. the Archcnticks, and Afchothyprae. 1 3. Cerdon, WMarcion. 14. Apelles, Severus, arid Tatianus. 1 f. the Cataphrygians. 1 0. Fepuzums, Quintilians, and Arrotyrices. 17. the Quartidecima- ni, and Alogiani. 1 8. the Adamians, Elcefians, and Theodoci- ans. 1 cj.the Melchifedicians, Bardefanifts, *WNoetians. zc the Valefians, Cathari, Angelici, 4/jiApoftolici. r 1 . the Sabellians, Origeniana, and Qrigenilts, zz, the Samofatenians, and Photi- nians, The Contents". nians. lj. the Manichaean religion. 14. the Hierarchites, Me- lirians, and Arrians. 25. the Audians, Semi-Arrians, and Ma- cedonians. x6,the JEx'vxm, iEtians, and Apollinarifts. zy.tbe Antidicomarianites, Meflalians, and Metangifmonites. x8. the Hermians, Proclianites, and Patricians, a 9. the Afcites, Patta- lorinchites, Aquarii, and ColuthianL 3 o. the Floriani, i£tema- les, and Nudipedales. 3 1 . the Donatifts, Prifcillianifts, Rhetori- ans, and Feri. 32. /£* Theopafcites, Tritheits, Acjuei, Mcli- tonii, Orphei, Tertulli, Liberatores, and Nativitarii. 33. the Luciferians, Jovinianifts, and Arabicks. 34. the Collyridians, Paterniani, Tertullianifts, and Abelonites. 35-. the Pelagians, Prsedeftinati, and Timotheans. 36. the Neftorians, Eutychians, and their Spawn. The Contents of the Eighth Se&ion. OF the Opinions in Religion held the feventh C entity. 1. the opinions of the eighth Century. 3 . the tenets of the ninth and tenth Centuries* 4. the Opinions of the eleventh and twelfth Centuna*. 5T-0/ the Albigenfes, and other Setts in the twelfth Century. 6. the Setts of the thirteenth Century. 7. the Setts of the fourteenth Centu- ry. 8. O/^fWicklevites. 9. the Opinions of the fifteenth Century. I o. the Opinions of the fixteenth Century, to wit, of Luther and ethers. 1 1. Of Setts Jprung out of Lutheramfm. H.Of Protestants* 13.O/ the other Opinions held in this Century. 1 4. the chief heads cf Calvins Doctrine, l y. Of other Opinions held this age. I 6> Of di- vers other Opinions in this Age, and the caufesoftins variety, and con* fufwn in the Church. The Contents of the Ninth Se&ion. J I y He fir ft original of the Monsftical life. z. the firfl Eremites, or *■• Anchorites. "§.the manner or then Uvtng. 4. their ExceJJes in J^eligion. $. the preheminence of the Sociable life to the Solitary. 6. the firfl Monies after Anthony. 7 the t\ucs of St. Balil. 8. St. Hierom's ordir 9. St Au.h'n s erder 10. If St. Auijin /»« ftituted his Eremites to beg. 1 1. Of St. Aullirfs Leathern Gir- dle ufed at this day. 1 z. the it ft it ut tens and exercifes cf the firfl Monks. 13. why P K eli^wiis terfins cut their hair and beards. 14. TVi:ence came that c ft om of Jhavmg. 15. of the Primitive Kims. 16. of what account Mon%s ,-rc at tb;s day m the Roman Church. 17. How the Monk} ami Xuns of old were consecrated. 1 8. the Benedichne order, 19. of the vrt ceding from them, z o. of St. Bennetts rules The Contents! rvtes to his Monks- 21. the Beneditlines habit and diet. 21. fy& p-efcribed by the Council of Aix to the Monks. 23. the rites and fa* Jlitutions of the Monks of Caflinum. ^4. the manner of eleHing their i Abbots. 1 5. the Benedictine Nuns and their rule. 26. of the Latvs *nd Privileges of Monafteries. The Contents of the Tenth Se&lon. OF new Religious orders fprung out cf the Benedictines ; and firft of the Cluniaccnfes. 2. Of the Camaldulenfes, and Monkj cf the Shadctty Valley. 3. the Sylveilrini, Grandimontenfes, and C arthufians. 4. the Monks of St. Anthony of Vienna : the Ciftercians, Bernardines, and Humiliati. 5-. the Premonftraten- fes, and Gilbertines. 6. the Cruciferi, Hofpitalarii, Trinitari- ans, and Bethlemites. 7. the Johannites, or firft Religious Knights zn Chnftendom. 8. the Templars. 9. the Teutonici, or Mariani. 1 o. the Knights of St. Lazarus, Calatrava , and St. James. 1 1 . the orders of Mendicant Friers, and firft of the Auguftinians. 12. cf the Carmelites. 13. of the Dominicans. 14. of the Fran- cifcans. if. -of things chiefly r em ar fable in the Francifcans order. 1 6. of the Knights of the Holy Sepulchre, and Gladiatores. I J. of the Kriights of St. Mary, of Redemption , cf the Monte fians, of the trder of Vallis Scholarium, and Ganons Regular of St. Mark, 18. of St. Clara, St. Pauls Eremites, and Boni homines. 19. the fervants of St. Mary, Coeleftini, and Jefuati. 2^. the order of St. Bridget. 11. the order of £/. Catherine, and St. Juftina. 2i. the Eremites of St. Hierom, St. Saviour, Albati, Fratricelli> TurJupini, and Montolivetenfes. 2 3 . the Canons of St. George, the Mendicants of St. Hierom, the Canons of Lateran, the order of the HolyGhoft, of St, Ambrofe and Nemus, and of the Minimi of Jefu Maria. 24. the orders of Kl ll ghthood, from the year 1400, namely of the Annunciada, of St. Maurice, of the Golden fleece, of the Moon, of St. Michael, of St. Stephen, of the Holy Sprtt, &a ■ The Contents of the Eleventh Section. J ~\F Religious orders and Opinions from the year if OO, till this ^S day. 2. the order of Jefuics. 3. of their general rules. 4. of their other rules, f. of their rules for Provofts of heufes, [Rectors of Colleges^ &c. 6. of their rules for Travellers, Mmijters, admoni* tors, 6cc. J . of their privileges granted by Popes. 8. of other orders in the Church of j\ome. y. ^W Abbots are conftcrated at this time. 1 Ok Wherein The Contents; 10. Wlierein the Chrifiian orders of Knight-hood differ. 1 1. of & thcr orders of Kriight-hood befides the French. 1 2. of the orders of Knight-hood in Germany ', Hungaria, Bohemia, Poland, Sec. 13. the orders oftlx Knight-hood in Italy. J 4. of the Chrifiian Military orders in the Eaft. The Contents of the Twelfth Se&ion. TUe Opinions of the Anabaptifts, and wherein they agree with the old Hereticks. 1. The Tenets of the Brownifts. 3. of the Famiiifts. 4. the Adamites, and Antinomians. ?. the Religion of the Socinians. 6. of the Arminians tenets. 7. of the Church of Arnhem-, and the Millennaries^/w'ow;. %.ofmany other Setts at this day among ft us. 9. the Opinions of the Independents. I o. the tenets of the Presbyterians, where by way of a Catechifm, is delivered their Whole Dotlrine concerning the Mmiftry, Epifiopacy, Presbytery, Lay- hlderftap, Deacons, Civil Magiftratcs, the Election of Mimfters^ Or- dinntion, power of the Keys, Excommunication. 1 1 . Divers erroneous opinions which have been lately revived or hatched fince the fall of our Church-Government. The Contents of the Thirteenth Section. I 1 He DoBrine of the Church of Rome concerning the Scriptures. -*- 2. their tenets concerning Predeftination : the Image of God^ ori- ginaland aciual fin, and free will, 3. their Opinions concerning the Law of God, concerning Chrift, Faith Justification, and good works. 4. their tenets concerning Penance, Fafting, Prayers, and Alms. 5*. their opi- nions concerning the Sacraments, and Ceremonies ufed in thofe contro- verted. 6. what they believe concerning the Saints in Heaveti. 7. their DoHrine concerning the Church. 8 . what they hold concerning Monks , Magiftratcs , and Purgatory. 9. Wherein the outward Worfhip of the Church of Rome conf.fteth, and firft part of their Mafs. I o. their Dedication of Churches, and what obfervable thereupon. I I . their corf ecr at ion of Altars, &c. 1 1. The Degrees of Eccleftaftical perfons in the Church of Rome. Their facred orders, office of the Bijkop, and what colours held facred. 1 3 . WJierein the other parts of the Mafs ccnfifteth. 14. In what eye their outward worjhip doth cc I 5". Wherein conf.fteth the feventh part of their worfhip, aJid of their holy days. 1 6 . What be their other holy days which they obferve 9 canonical hoars , and procefftons. I 7. Wherein the eighth part of their worfhip confifteth, their Ornaments and Vtcnfils njed in Churches de- dicated to Chrift and the Saints^ their office performed to the dead. The The Contents The Contenfs of the Fourteenth Sedloa /jF the Eaftern Religions, andfrft of the Greeks, z. Of the Church ^~S dignities, and difcipline in the Greek Church at this day. 3. Of the other Nations frofejfing the Greek Religion, chiefly the MoP coyites, and Armenians. 4. Of the Monies, Nuns, and Eremites of Mofcovia. 5. Of the form of Service in their Churches. 6. Horn they adminiftcr the Sacraments. 7. The DoHrine and Ceremonies of the Ruffian Church at this day. 8. Of their Marriage and Funeral Ceremonies. 9. Of the profcjfion of the Armenians. I o. Of the other Greeks Sc&s, namely the Melchites, Georgians, and Mengre- lians. 11. Of the Neftorians, Indians, and Jacobites. 1 r. Of the Maronites Religions. 1 3 . Of the Gopthi. 1 4. Of the Abyffin Cbrijlians. J 5. Wherein the Proteft ants agree with, and dijfentfrom ether Chriftian Churches. The Contents of the Fifteenth Sedion. REligion is the ground of all Government, and Greatnefs. 2. By divers reafons it is proved that Religion, of all Commonwealths, and humane ficie ties, it the foundation. q.That Princes and Ma- giftrates ought to have a fecial care, in filling and preserving of Re- ligion. 4. That one Religion only is to he allowed in a Common-wealth publickjy. 5. In what rejpetl different Religions may bs tolerated in private. 6. A Chriftian Prince may not dijfemble his Religion. 7. Why God hleffeth the prof ejfors of falfe Religions, and pumf^.eth the con* temners thereof 8. Falfi Religions are grounded upon policy, and what ufi there is of Ceremonies in Religion. 9 . The mixture and divifion of Religions, and of Idolatry. I o. How the Gentile Religion m woifcip- ing of the Sun, fiems to be tnoft confonant to natural rctjon - y with divers obfervations concerning Sun-worfhip, and the knowledge the Gen* ' tiles bad of a Deity, and the Vnity thereof, with fame glimmering of the Trinity. 1 1. That the honour, maintenance, and advancement cf a Prieft-hoody is the main fupporter of Religion. 1 1. That tie Chriftian Religion is of all others the moft excellent, and to bepri - red for divers reafons Jbeing confidered in it J elf, and compared with Qth( s , with an exhortation to the practice of Religtm duties, which is true Chri/tianity, The The Religions of ASIA. The Contents of the Firft Se&ion. Of the Church Difcipline , Sacrifices, Ordination, Publicly place~l [Building firft ere Red for Divine Service^ and days of Divine fer" vice before Mofes. 2. Of the Church Government under Moles ; difference of the High Pri eft from other Priefts. 3. Of the Church Government from him till Solomon. 4. Of the Government after Solomon, titl the dfaifion of the Tribes. 5. Of Solomon's Temple, and the outward fflendon r f the Jews Religion. 6. Of the Office of the Levites, of the Prophets, Scribes, Pharifees, Na%a- rites, Rechabites, EJfenes, Sadduccs, and Samaritans. 7. Of the ancient obfervation of their Sabbath, of the obfervation of their paffover, of the feafts, of Pen tec ft, Tabernacles, new Moons ; of Trumpets^ and of expiation ; of their Sabbatical year, and their Jubilee. 8. Of their ancient Excommunications, how God inftm* Bed them of old, and of the maintenance allowed by the Jews to their Priefts and Levites. 9. Of the Government after the Jew: were carried captive into Babylon. 1 o. Of the Jewifto Church Go* vernment at this day, their prayers, Sabbaths, Feafts, Bool^ of the Law, paffover, what obfei-vable thereupon ; and whether to be per" mined (among Chriftiaqs) in the cxercife of their own Religion, and wherein not to be communicated with by Chriftians. 11. Of the Jewifh preparation for morning prayer, Pa ft in Auguft, Begin- ning of> their new year, Feaft of Reconciliation, Ceremonies in reading of the Law. 12. Their Church Officers, Fcaft of Dedica* tion, andofPxmxn, Fafts, Marriages, Divorcements, Circumcificn, Redemption cf the firft born, their duty toward the ficl^ 3 a?id cere- monies about the dead. w SECT. I. Qucft. ^BT "IT "T" A S there any Religion, Church Government of Dijcipline in the beginning qf $ the World? Anfw. Yes : For then was the word preach- ed , and Sacraments adminiftred. We read ASIA, ibQ of Sacrifices offered by Cain and Abel ; and Reltpats likewifc the diftindtion of clean and unclean Beaits. By Faith Abet ,iar Ufa facrificed Heb. 1 1. Noah's facrificc was pleafing to God, Gen. 8. This could not be will-worfhip, for fuch is no ways pleating to God ;. it was therefore according to his Word and Commandment. There was alfo excommunication ; for Adam and Eve for their diibbedicnce was excommunicated cur of Paradile, which was ii theq 2 r A View of the Religions of A S I A. Seel, il then the type of the Church ; and every foul not cirenmcifed the eighth day, was to be cut off from the people of God, Gen. 1 7. The word then being preached (for God preached to Adam in Pa- radife, and doubtlcii he preached to his children out of paradife) the Sacraments adminiftrcd , and excommunication cxercifed, licfa are the three main points of Church difciplinc ; it follows there was then a Church and Church Government. Q. Was there then any Ordination ? Ordinatkn A. Ycsdoubrlcfs ; for God is the God if order ; nor was it fit,' in the be- that he who mediated between God and the People, by preaching, gtnnwgof prayer and fnenhces, fhouid thruft himfelf into that office, with- toe world, out ordination ; therefore God ordained Adam, he fome of his Children as Cain and Abe! ; whereas Gen. 4. we do not read that Cmn and Abel did facririee, but only brought their Offerings* to wir, that Adam might offer them up to God for them : it argu- < th , that as yet they had not received ordination : and it's likely that ordination then was performed by yjH&Stnct or Impofition of hands, which cuiiomthc Jews retained in ordaining their Levites, s\um. 8. 10. and after them, the Chriitians in ordination of Mini- ftcrs, A£L 6. 6. 1 Tim. 5. 22. which ceremony the Gentiles ufed in Manumirlion of their fervants, and the Jews in ordination of their Syncdriori: or the Judges impofed their hands; fo Mcfcs and Jejhua laid their hands upon the 70 Elders; and Mofcs is com- manded by God to lay his hands upon Jcfloua the fonof Nun, Numb, 27. 18. Q. Was there then any publicly place of Sacrificing ? C'urches. A. Yes upon the fame ground, that God, who is the God of or- der, will have all things done in his Church with order, and de- cency ; the meeting alio together in one place to hear and pray and offer facriilce , did maintain amity amongft God's people. Befides we read, Gen. 25. 22. that Rebecca, when the children ftrugled in her womb, did not flay at home, but wenr, to wit, to thapublick place where God's woiihip was, to enquire of the Lord; and becaufe in this place God uied to fhew his prefence to his people, by fome outward fign, it was called God's prefence ; therefore Go?. 4. 16. Cain went out from the prefence of the Lord, that is, he was excommunicate out of the Church : but we mult not conceive, that as yet there were any material buildings for Gods iervicc ; for in the beginning men conceived it unfit to in- clude God within the narrow bounds of a material Temple, whom the Heaven of Heavens cannot contain ; therefore they worfhipped him in the open air, either upon hills, for they thought low pla- ces were unbefeeming the moit High God : hence they called eve- ry hill God's hill ; or elfc if they were necessitated to facririee on the fca fhore or in fome low plane they made their Altars fo much the higher; which from their altitude, they called Aitaria ; and e places of divine worlhip they named Temples from contempla- tion. The very Gentiles thought it unfit to confine the Sun their ef God to a narrow Temple, feeing the whole World was his Temple ; Seel. r. ^AVtev) of the Religions of A S I A. 5 Temple : and after they built Temples for the Deities they would have them for a long time to be #*&£-*£ or open roofed. Q^ pVtjy were the Groves and High places condemned in Scripture ? A. Bccaufe they were abufed both by Jews and Gentiles to fa- Graves and perflation, Idolatry, and all uncleannefs ; therefore God comrrlands fo^ places . thefn to be cut down, Exod. 44. 13. Deut. 7. 5. 12. 9. 8c 16. 21. condemned Jofiah deftroyed them, 2 Kings 23. 8. 14. Againft their idolatry in Scrips under green trees the prophet ifaiah complaineth, Chap. 57. 5. God we. by E^ekjel threatneth deftruction to the idolaters on the high hills, and under green trees, Chap. 6. 13. fuchare alfo reproved by Hofea y 4. 13. It's true that in the beginning the People of God had no o- ther Temples but hills and groves; Abraham facrificed upon an hill, Gen. 22. he planted a grove to call upon the name of the Lordj Gen. 1 2. 1 . Gideon is commanded to build an Altar upon the top of the rock, Jofh. 6. 26. Noiwithftrmding, when the places were a- . bufed to Idolatry, God would have them deftroyed, Levit. 26'. 30. JIoJ. 10. 8. Amos 7. 9. E^ek. 6. 3, &c. becaufe he would not have his people to give the leaft countenance to the Gentile idolatry; for fuppofe they had not upon thofe places erected any idols, yet they muft be deftroyed, becaufe fuch places were abufed to idola- try ; befides God had given them a Tabernacle and Temple in which he would be worihipped, and to which they fhould repair from all parts to call upon his name. This Temple alfo was built upon a hill; they fhould therefore have contented themfelves with the place that God afligned them, and not follow their own inven- tions, ,or the ways of the Gentiles, who afterward in imitation of the Jews built their Temples on hills, as may be feen by the Sama- ritans and others' Neither would God be worfhipped in groves, becaufe they were places fitter for pleafure and dalliance than de- votion ; they were dark and obfeure places, fitter for the prince and works of darknefs, than for the Gcd of light, or children of the day. Q. IVuen were buildings fir ft creeled for duvinc Service? A. About the building of Babel, as Latlantius and fome others Bmldiit£S think: for then Ninus erected ftatues to the memory of his father tirfteretied Jupiter Belus, and to his Mother Juno; thefe ftatues were placed p r aii-int *cver their Sepulchres and divine honours aiilgned them; and at/ervicf, ^ length inclofed within ftately buildings, which were their Tem- ples ; thefe they built within confecrated groves ; fuch was the Temple of Vulcan in Sicily, of Cybclc in the grove of Ida, of Jupi- piter Hammon in the grove of Dodone, of Apollo in the grove of Daphne, &c. thefe dark groves were fit to itrike a terror in the worfhippcrs, and to perpetrate their works of abomination; and becaufe they had continual lights burning in them, they were cal- led Luci a Lucendo, afterwards they became Afyla, Sanctuaries or places of refuge ; which fome diink were firft erected by Here » his children, to fecure themfelves from thoie that he had oppreifed. We read that Thefeus his Temple and Thebes built by Cadmus were Afyla or Sanctuaries; in imitation of whom Romulus made one, Aen, 8, B 2 Hunt 4 'A View of the Religion* of ASIA. Sect r. tm ingentem qucm i\omulus acer Afylum Jfc. Chriftians alio in the time oiBafii and Silvefter the rirft, made their Temples places of refuge; winch Ibincreafed, that Monaftc- rics and Billiops palaces became Sanctuaries ; but the exorb: thcie was limited by Juftinian, CharJcs the Great and other-Chri- itian princes who were content there might be Sanctuaries, bc- caufe God had appointed Cities of refuge 5 but the abufes they removed. Q. Was there any fct day then for Gods Worfkip? Set d.iy of d. Doubtlels there was, though we do not read which day of worflip, r ^ e w eek it was ; for though God blcifed and fanctiricd the Sab- bath day, becaufc of his own reft, and in that it was afterward to be the Jews Sabbath ; yet we read not that it was ever kept before Mrfcs his time. However it is likely this day was obferved before the law among the Hebrews, for Exod. 16. as much Manna was gathered on the iixth day as lerved for two daics. Q. Wbatfacrifices were nfed in the beginning ? Sacrifice'* A. Burnt offerings, Gen. 8. and 22. Peace offerings alio Gen. 31. 54. for upon the peace made between Jacob and Laban, Jacob of- fered facrifice. Firit fruits alio were offered, Gen. 4. 4. and Tithes, Gen. 14. 20. and 28. 22. The burnt facrifice called Gnolah from Gnalab to mount upward (becaufe it afcended all in fmoakj was burned to allies except the skin and entrails. In the peace ottering alfo which was exhibited for the fafety of the offerers, the fat was burned, becaufe it was the Lords ; the reft was divided between the Prieft and the people; the bread and the right tfiouldr- belon- ged to the Prieft to (hew that he ihould be a breaft to love, and a fhoulder tolupport the people in their troubles and burthens: For this caufe the High Pneft carried the names of the twelve Tribes on his breaft and Ihoulders. The firft fruits were an handful of the cares of corn as foon as they were ripe; thefe they offered to God, that by them the whole might be janclified. Tithes were payed before the law, by the light of nature; becaufc by that light men knew there was a God, to whom they- were bound in way of gra- titude to offer the tenth of their increafc, from whofc bounty they had all. They knew alio that the worfhip of God ar.d Reli- gion could not be maintained, nor the Prieft fultained, nor the poor relieved Without Tithes. 9 rthoir Q. W^" form of Church Government was there among the Jews vernment A - The fame that was before the flood, to wit, Praying, Sacri- fom tbebe- faing, preaching in publick places, and folemn days ; to which finning till Abraham added circumcifion. In every family the rirft-born was de- Prieft ; for .th is caufe the deftroying Aiigel fpared the firft-born of ftruMion, -the Hebrews in Egypt. V nder M> £V Whdt government had they under Mofes? Jcs Fiiejls jf m The lame that before, but that there was chofen by Mcfcs a among the Chief Prieft, who was to enter the Sandiuary once a jrear with Jews, his Ephod a to know die w;M of God, This was Aaron, whole lircv Eeft. r] A View of the Religions of ASIA. $ Breeches, Coat, Girdle, and Mitre were of Linen, when he en- tred into the Sanctuary ; the High Prieft had iiis fecond High Prieir, to ferve in hisabfence. There were afterward appointed by David four and twenty Orders of Priefts, every one of which Orders had a chief, or High Prieft , the Prieft-hood was entailed to the houfe of Levi, becaufe the Levites were chofen in ftead of the firft-born, becaufe they killed the worfhippers of the Golden Calf, and becaufe Phinehas killed ZJmri and Co/hi. The Priefts are fometimes called Levites, and fometimes they are diftindr. names ; for we read that Levitet. the Levites paid tithe of their tithes to the Priefts; their common "wig the charge was to pray, preach, facrifice, and look to the Sanctuary, l iws * in which they fcrved with covered heads and bare fcez ; their Of- fice was alio to debar lepers,and all other unclean Pcrfons from the Tabernacle for a certain time. Secondly to excommunicate great offenders, which was called cuting'off from the people of God, and ctToavvayuyeiv, to caft out of the Synagogue. Thirdly to ana- thematize obltmate and perverfe finners, who being excommunicate would not repent. Alexander the Copperiinith was anathematized by Paut, or delivered to Satan, i Tim. I. 20. zTim. 4. 14. The Office of the Levites alfo was to help the Priefts in gathering of tithes, and to carry water and wood for the Tabernacle. Q. Wherein did the high Prieft differ from other Priefts ? A. The high Prieft only had Power to enter into the Sanctuary; Difference he only wore a blew robe with bells, a golden Ephod, a breaft- Gfths high plate, a linen Mitre, a plate of gold on his head ; by the Crown Prieft fi om or plate was fignified Chrifts Kingly office, by the breaft-plate his other Prieftly, and by the bells his Prophetical office : the high Prieft Priefts, alfo was only anointed, after the order of Prieft-hood was fettled ; but before this, every Pried was anointed : fo he alfo wore about his paps a broidered girdle to fignifie that his heart fhould be girt and reftr ained from the love of earthly things. They that took iandtuary, were not to be fet at liberty till the death of the high Prieft ; to fignifie that by the death of our high Prieft Jefus Chrift, we are made free. The high Priefthood was tied to the line of Aaron s firft born, the other Priefts were of Aaroris other children ; the Levites were Levi's other Pofterity ; the high Prieft might mar- ry none but a maid ; other Priefts might marry a Widow, Lcvit. 21. The high Prieft might not mourn for the death of his Kin- dred ; other Priefts might mourn for their Father, Mother, Son, Daughter, Brother, and husbandlefs Sifter 5 in other things they agree ; for all Priefts muft be without blemifh, all muft be rcprc- fented to the Lord at the door of the Tabernacle, all muft be wafli- ed, all muft be confecrated by offering certain Sacrifices ; all muft have the blood of the Ram put on the tip of the right ear, the thumb of the right hand, and great toe of the right ioGt y Exod. Q. TVbat Church government was there after Mofcs ? • A. In the Defart Eleanor fuccecdcd his father Aaron, and (ubfH- £ tutcd under him Phinehas tolic chief of the Levites. After : I litcs entred the Land, the Tabernacle it B 3 chew J C r A View of the Religions of A S I A.' Seel U ■ then did Jofhtta divide the Land, and defigncd certain Cities of re- furc, which with fomc other Cities he afligncd to the Priefts and Levites. The Priefthood did not continue long in the houfe of Aarov, but after the death of £ leader, and three Priefts his Succcf- fors, this office devoiv ed to Eli, of the family of Ithamar ; who being carelefs, furfeced divers abufes to creep into the Ecclcfiaftical Government, till God raifed Samuel, who reformed both the State and Church, by appointing Schools of Prophets, and confiftories Levites. From Silo the Tabernacle was tranflatcd to Nob, from thence to Gibcon, when Nob was deftroyed by Joab, and at lalt it refted in Jerufatem. So that all this time there could be no 'cttlcd Church difciplinc among the Jews. The Ark alfo was of- tentimes removed, to wit, from Canaan to the Philifiincs, from iice to the Bcthfhemites ; afterwards it ftayed twenty years at i($rjdthjeharim ; after this it remained three months with Obed Edom, and at laft it was brought by David into Jerufilem. 'All 2/«; the Gibeonites,- with others, ap- pointed by David and Solomon, did help the Levites in their mi- niftration : the Priefts, and in their abfence, the Levites did au- miniftcr Juftice, both in Jerufalem, and in the Cities of Refuge, ' and ordered Lecledaftick affairs. There were alfo fomctimes Ex- twordinary Prophets, befides the ordinary. Its probable that the ordinary SecT.r. A View of the Religions of ASIA. 7 ordinary prophets were of the Tribe of Levi, becaufe theadmini- ftration and care of holy things belonged to them ; but extraordi- nary Prophets were of other Tribes : thefe mcdled not with facra- ments and Sacrifices, which was the Pricfts office, nor had they their calling by fucceifion, as the Pricfts ; nor was the gift of pro- phecy only tied to the Man, as the Priefthood was ; fof we read of Miriam, Hulda, and divers other women Prophets : and in the Primitive Church, though women muft not fpeak in the Church by Preaching, Praying, or exhorting in an ordinary way as the Minifters uie, yet they were not debarred to utter their extraordi- nary Prophecies, if fo be their heads were covered in (ign of mo- deity ; but otherwife the Apoftle will not have women to fpeak in the Church, becaufe they muft be in fubjection to their Husbands; and this punifhment is laid on them for being deceived in Eve, and hearkening to the counfel of Satan. For, if women did Preachy they might be fufpecled to fpeak by that Spirit that deluded Eve, Q. iVna t vs>ds the Ecclefiafiick^ Government after Solomon ? A. The renting of the ten.Tribes from the other two under Pycho- After Solo* boam, did much impair the beauty an/i magnilicence of the Eccle- m0 n. fiaftick ftate. Befides that, it was much defaced by Idolatry ; but reformed by He^ekias. Jojias, and Jehofaphat, who took away the high places. Under Atbalia it was almoft cxringuilhed, had not Jehojada the High Prieft anointed Joaflj, who again reformed Re- ligion. He being denied all aid from the Levites qui of their Treafure towards the repairing of the Temple, caufed a Cheft to be made into which money given in that kind fhould be pur, and imployed by the High Prieft, or by the chief of the inferiour Priefts, and the Kings Scribe or Secretary, towards the reparati- ons of the Temple, whereas before it was collected by the Le- vites. King V^iah would have burnt Incenfe on the Altar, but was prohibited by A^ariah the High Prieft, and eighty other Priefts. This ZJ^iah named alfo A^ariah, though a King, yet was juftly refilled by the Priefts for his pride, facrilege and am- bition, in medling with their function ; whereby he violated the Laws of politick government, which a King fhould maintain; for confufion muft arifc, where offices are not diftincl, but where men ere fuffcred to incroach upon each others function. 2. He had no calling to the Priefthood ; and no man taketh upon him this office but he that is called of God, as was Aaron. 3. He vio.'atcd the law of God, who confined the Priefthood to the houfe of Aaron, and Tribe of Levi, excluding from that all other Tribes. 4. He was injurious to Chrift, whole type the Priefthood was, in ottering Sacrifices and Incenfe, representing thereby our High Prieft Chrift • Jefus, who offered up himfelf a Sacrifice, ol a fweec fmelliug vour unto God. So Jchojada the High Prieft did well to depofe Athah'abj who was a ftranger, an Idolater and Uiurper; r . lawful for him io to do 3 being High Prieft, whole authority was great both in Civil and Ecclehattick affairs ; but this is no war- ( rant for any private man to attempt the like. £did<^ Jcboj.uU B 4 9 "A View of the Religions of ASIA. Sed. r; was bound ro fee the young King righted, both as he was Hign- Prieft, and as he was his Kinfman. HeXtk$eath. Under Zjdckiah, both the Church-government and Statw fell together in Judea. Q. In the mean while what Church-gcvernmcnt was there among the Ten Tribes ? Church-Go- A. The Kings of Tfrael out of policy, left the People fhould re - vernment turn again to Jerufa!em y and the two Tribes, defaced their Religi- 4mong the on with much Idolatrous worfhip, for executing of which they had Jen Tribes, their Priefts and inferiour Minifters anfwering to the Levites, but they fuffered no Priefts or Levites of the Order of Aaron to live a- mongft them.Yet they had their Prophets alfo and Prophets Children or Scholars : Their two chief Prophets extraordinary, were Eliab ?nd Elijha. They had alfo their Elders, who had power of Eccle- fiaftical Cenfures ; but both Elders and People were ruled by the • Prophets, who refided in the great Cities : at laft the ten Tribes loft both themfelves and Church-difcipline, when they were carri- ed away by the AJJjrians. When Salmanaffar carried away the Israelites into AJfyria, fome remainders of them ftayed behind in their own^Country ; but being overpreffed with multitudes of ftrangers fent thither to New-plant the Countrcy, the fmall num- ber of the Ephraimites left behind , were forced to comply with the New Inhabitants, in their Idolatrous religions ; now that the Ifiaelites were not quite driven out of their Native Country, may be feen in the Hiftory of Jcfias, z Chron.34. 6,7,33. an( ^ 2 Ci 35. 1 3. and 2 Kings 23. 19, 20. Q. Wherein did the outward fplcndor of the Jews Religion ccnfifl. Solomon'* A. In the Wealth and Magnificence of their Temple, which, for Temple^andzhe beauty, riches, and greatnefs thereof, was one of the Won the out- of the World ; for befides the abundance of Iron-work, there was roardifkn- ' m \t an incredible quantity of Brafs, Silver, and Golden Materials. dor of the ^hc great Altar, the Sea or Caldron, the Eafis, the two Pillar s Jews Kelt £ )re t j, c Temple, the twelve Oxen, the ten 1 avers, the Pots, the t m * Shovels, the Bafins, and other Utenfils of the Temple were all of Brafs, 1 Kfnisj, as for SilVer j Jofifhus tells us, lib. 8. arid 9. that there were in jhe Temple Ten thoufand Candlefticks 3 whe rnoft Seel:, r.' "A View of the Religions of AS I A. moft were Silver, Wine Tankards Eighty thoufand, Silver Phi- als Ten thoufand, Two hundred thoufand Silver Trumpets, For- ty thoufand Snuffers, or Pot-hooks, which he calls Mufical Inftru- ments ; befides incredible numbers of Silver Plates and Difhes, Sil- ver Tables, and the Doors of Silver. This we know, that David left Seven thoufand Talents of rehned Silver for the Temple,befides what Solomon added, i Chron.19. As for Gold, we read that the O- racle and Altar were overlaid with Gold, fo were the Cherubins , and the whole Houfe overlaid with Gold, and the very Floor alfo, rKjngs6. Befides the Golden Altar, Solomon made the Table whereon the Shew-bread was, of Gold ;theCandlefticks aifo, with the Flowers, and Lamps and Tongs, with the Bowls, Snuffers, Ba- fons, Spoons, Cenfers, and Hinges, all of pure Gold, i Kjngs 7. I need not ipeak of the Rich Woods,and Precious Stones in the Tem- ple. The Contriver of this Fabrick was God himfelf ; the Form of it was Four fquare • the Courts four; one for the Gentiles, ano- ther for the Ifraelites, the third for Women, and the fourth for the Priefts : the Gentiles might not enter into the Ifraelites Court ; for that was counted a Prophanation of the Temple; yet our Saviour, who was frequently converfant in the Court of the Gentiles, ac- counted that a part of his Fathers Houfe, and the Houfe of Prayer, and it was out of this Court that he Whipped the Buyers and Sel- lers ; this was called Solomons Porch, John 10. Acts 3. becaufe in that place Solomon flood when he dedicated the Temple, and ufed there to Pray, or becaufe it flood undemolilhed by the Chaldeans^ when the reft of the Temple was deflroyed. In the Priefts Court ftood the Altar of Burnt-offerings, and the Brafen-Sea. In the San- ctuary called the Oracle ("becaufe there God delivered his Oracles,) flood the Ark, the Cenfcr, Propitiatory, and Cherubins ; it had no Light, nor Window in it;, hither the High-Prieft only had ac- cefs 3 and that but once' a year, where he burned Incenfe, fo that he neither could fee, nor be feen. In the Holy Place, which was alfo without Windows, there burned Lights perpetually, to reprcfent the Celeftial Lights ; but in the Moft Holy there was no Light at all, to fhew, that all outward Light is but Darknefs, being compa- red with that Light which God Inhabited, and which no Man can approach unro. Within the Ark were the Two Tables of the Law, the Pot with Manna, and Aaron % Rod. The Tables and the Rod reprefented Chrifts Adlive and Paffive Obedience; the Golden Pot with Manna, his Two Natures. The Temple was built after the manner of the Tabernacle ; but that did far exceed this in liabili- ty, magnitude, glory, and continuance : In the Tabernacle were but Two Cherubins, in the Temple Four; in the Tabernacle there was but one Golden Candleftick, and one Brazen I aver, but in the Temple there were ten of each. vSo this Temple of Solon:, .is far exceeded the other built by Zgrobabel, wherein was wanting the Cloud, the Celeftial Fire, the Ark, and the Holy O) ! ; befides, in number of Prophets, Magnifick Structure, and Wealth, it was far inferior fo theiuft ; and yet, in rdpect of Chrift, the Sceciid did far io f A View of the Religions of A S I A. Se<5c. r. far exceed the Firft, who fupplied the wane of the Cloud, Fire, Oyl, Prophecy, Vrim and Ihummim. He being all thefe in a more ex- cellent manner. But we mult note, that though the Pot with Man- na, and Aaron s Rod were kept in Mofis his Ark ; yet in Solomons Ark were onely the Two Tables of the Law, i Kjvgs 8. 9. In the Womens Court flood the G.x^nphylicium, or Treafury , containing the Alms or Gifts that were Otfered. Q. Wijat elfe nuiy rve obferve of Solomon's Temple ? A. That this Temple was to the Jews as their Cathedral or Me- tropolitan Church ; the Synagogues which were not in Jcrufildm till after the Captivity, did refemblc our Parifh Churches ; in which the Scribes taught, as the Prieits in the Temple ; and as there was a High Prifft for the Temple, fo there was for the Synagogue a High Ruler, called Archifynngogus. In the Synagogues alio they had their diitincl: Courts, as in the Temple, and an Ark for the Book of the Law ; and the fame holinefs afcribed to the one as to the other, but that they could Sacrifice no where but in the Tem- ple upon the Brazen Altar in the Court of the Prieits ; whxh Altar was called Arieh or the Lien, becaufe, like a Lion, it devoured the Flelh of the Sacrifices. Upon the Golden Altar Incenle was Offer- ed ; Chrift was reprefented by both Altars; his Humanity and Paf- fion by the Brazen ; his Divinity, Refurreclion and Afcenfion by the Golden Altar, and the Inccnic thereof mounting toward Heaven. In the Court of the Pricft, called, the Holy Place, itood the Table of Shew-brcad, on which were Twelve Leaves, which reprefented the Twelve Tribes; upon each Loaf was a Difh of Frankincenfe, (hewing Chrift's Interceifion for his People. The Candleltick and Pincers or Snuffers, reprefented the Do&xine and Difcipline of the Church. Some divide the Temple but into three parts, excluding the Court of the Gentiles ; to wit, into the Outward Court of the Ifraelites, the Holy, or Court of the Prieits, and the Holieft of all, into which the High-Prieft entred once yearly wirh Blood, Inccnie and Smoak. It was death for any other to enter there, and even for the High-Prieft himfeif, if he entred above once in a year ; Pom- fey and HelioAorus took the boldnefs to enter thither, but the one never profpered after, and the other fell Mad ; fo dangerous a thing it is to. be too bold with Religion. The Brazcn-Lavcr and the Shew- bread in the Priefts-Court reprelented the two Sacraments of the Church, to wit, Baprifm and the Eucharift. The Women Viewed 'their Devotion in beftowing their Looking-glailes (which were not of Giafs, as ours arc, but of Poliihed BrafsJ upon the Bra- Sen Lavcr, Exod. 38. S. a Lcoking-glafs fheweth us the fpotsof our faces, but Baptifm wafheth away the fpots of our Souls. Two other Temples were built in oppofition to that of Jerufalcm^ name- ly, the Temple of Saw.iri.. I out on Chrift's Humanity; with this oyl of gladnefs Chrift was a- pointed above his Fellows, Q. Won i* r A View of the Religions of A S I A. Sect, ll Office of Q. Wast was the Office of the Levites ? the Levites. a. Belidcs that they helped the Pricfts in gathering of Tithes, fome of them did carry Wood and Water for the Tabernaclc,which they were bound to carry up and down with its UtenfiJs, to pitch and take it down whilcft it was moveable ; they were diftinguilhed according to Ltvfs three Sons, into the Gerfloonites, Cohathites, and Merarites ; the firft carried the Hangings and Coverings ; the fc- cond, the chief things of the Sanctuary ; the third had the Charge of the Wood-work. In David's time fome were Judges , fome Treasurers, fome Singers, and fome Porters, i Chron. 23.26. The Singers and Porters were divided into 24 Orders, 1 Chron. 25. and 26. The Elder Levites were to overfee and teach the Younger, who, from the Thirtieth year of their life, till the Fiftieth, did bear about the Tabernacle. Under them were the Gibeonites, or Kc- tbinims, whofe Office was to draw Water, and hew Wood for the HoufcofGod. Prophets. Q. What were the Prophets, Scribes and Pharifees ? A. Not only were they Called Prophets to whom God revealed himfclf and his purpofes in an extraordinary way, but thofe alfo that expounded the Scripture, they were alfo called Fathers, Do- ctors of the Law, Difputers, Wife Men and Rabbies, from their greatnefs in knowledge, Which title the Pharifees did appropriate to themfelves ; their Scholars were called Children, and Sons of Scribes. the Prophets. The name of Scribes was given to Scriveners, and publick Notaries; thefe were called Scribes of the People, Mat. 2. 4. and likewife to thofe that did Write and Expound the Law ; fuch a Scribe was Efdras, Efd. 7. 6. thefe were called Doctors ot Fbirifees. the Law. The Pharifees were fo called from feparation, and by the Greeks dtoeio-ySpoi that is, Separating ; for they feparated them- felves to a ftrict kind of Life, and to the Study of the Law^ having no commerce with other People, nor communicating with them in Dyet, Apparel, nor Cultoms. They held a fatal neccflity with the Stoicks; and Tranfaqimation with the Pythagoreans: hence they thought, that either the Soul of John Baptift, or of Eliot, or of Jeremy, had animated Chrift's Body. They preferred Traditions ro the Written Word, and placed moft of their holinefs in Wafh-«, ing, counting it a lefs fin to commit Fornication, than to eat with unwafiien hands; from their daily Wafhings they were named He- mcro Baptifis ; ihey always walhcd when they returned from the Marker, thinking themfelves polluted with the touch of other Peo- ple. They are noted, M.uth. 9. 1 r. for holding it unlawful to cat with Sinners; and Marl^y. 4. for their fuperltitious wafhing of Cups, Pors, Brazen Vcifcls and Tables ; and Luke 18. 12. for Fa- fting twice in the Week ; and Mitth. 23. 5. for their broad Phy- lacteries, which were fcrolls of Parchment, wherci'i the Law was Written ; fo called from KdXArites, to feparate ; for they feparated themfelves from wine and ftrong drink, from coming near the dead, and from the razor: fome were Nazarites for their life, as Sampfon, John Baptift, 8cc. others only for a time, to wit, thirty days ; as Abfolom, who cut his hair the thirtieth day of his vow : fuch a Ndz/urite was Paul, Acts 1 1 . 24. Nazareth was a village in Galilee where Chrift was conceived and bred, and therefore was called a Na^arite, Mattb. 2.23. and his Difciples Nazarites, Ads 24. 5. but indeed he was the only true Na^arite ; becaufe he was pure, holy, and feparate from tin- ners ; but he was no legal Na^arite, for he drunk wine, and went near the dead. Thefe Hereticks were alio called Nazarites, who' taught that with the Gofpel fhould be joyned the Law of Mofes, Atls 15.2. Of the Rechabites, fo called from t\echab their Father, Rechabites, we read Jer. 35. 2, 3, 4, &c. thefe neither drunk wine nor fowed feed, nor built houfes, nor planted vineyards, but like ftrangers lived all their days in Tents. The Effe?ies, lb called from their Effines* skill in curing of Dileafes, (for they were much given to the ftudy of Phyfick) in their opinions were Pythagoreans, afcribingall things to fate, offering no facrifices but of inanimate things, fhunning oaths, pleafures, and wine, and contenting themfelves with water only, and mean apparel ; their garments were white, and they had all things in common amongft them. They worfhipped towards the Eaft, obferved the Sabbath more ftrictly than others ; kept feven Pentecofts every year, to wit, every feventh week one, and gene- rally they abftained from marriage; yet fome did marry for procre- ation. They were fuperftitious in prefer ving the names of Angels; they were much given to filencc, with the Pythagoreans, chiefly at table : none were admitted into their Society without four years probation: There were fome of thefe EJfcnes contemplative only, 1 and lived in gardens, or remote villages, who contented themfelves with bread and lair: others were active, and gave themfelves to manual labours ; thefe lived in Cities, and fared better, and eat twice a day. Q. What were the Saddnces and Samaritans ? § idlucts* A. The Saddnces were fo called either from Tfcdck^ jufticc, becaufe rhcy woUld be accounted the only juft men in the world ; or from Sadcck^ihc Author of their Sect, who was the Scholar of Antigonus Socheus : Thefe rejected all Traditions and Scriptures, except the rive books of Mofcs; denied the Refurrection, pains or rewards af- ter this life, Angels and fpirits, fate likewile or deftiny, aicribir.g all to mans free-will. They held alio that the foul died, and peri- lled with the body. The Samaritans held with the Sadduccs, that there was no Scripture but the Pentateuch ; that there was no Re- Saman- iurrcdion, nor life eternal, nor any Traditions to be admitted: yet ***** they 14 ^ V\nv of fhe Religions of AS I Al Seel, rj they diffented from the Sadduces in acknowledging Angels ; in wor- ihipping oncly upon mount Geri^im, whereas the Sadduces worfhip- fied alio in Jcrufklem, and kept fair corrcfpondcncc with the other ews : whereas the Samaritans and Tews did fo hate and abhor each other, that there was no commerce between them, but did curfeand excommunicate each other. Of thefe Jewifli Seels, fee Jofcpbus, Pbilo, Drufius de tub. Sect. Munfter, Sigonius, Buxtorfius, and others. Q. How did they anciently obferve their Sabbath ? Jewfy their A. The day before was the preparation of the Sabbath, calicd ancient cb-r TA py>thanks; which they fblcmnly did, chiefly atEafter, by offering their firft fruits; at Pcntccoft by offering loaves ; at the feaft of Tabernacles, by facri- ficing in that they had now gathered in all their fruits. Thirdly, by theie feftivals the love and amity of God's people were the more preierved in rheif often meetings. Fourthly, and fo was their de- votion the oftner excrcifed in lacrifices, by which the Levites and poor were relieved. Fifthly, unity of Religion was alio by this rneans preserved. Sixthly, and their obedience alfo in this was tried. Seventhly, but chiefly Chrift, the promifed Median, Was in thefe feafts reprcfented; for every facrifice and oblation did lhadow forth his death and paflion, by whofe blood alone, and not by the blood of Goats and Rams, we have obtained eternal Redemption. Q. Wnat forts of Excommunication were u/ed among the %cvc>s ? -- ; _ A, At firft they excluded the delinquent cut of -their Synagogues, communi* ^°^ n 9' 22# ^ ut not c l inte out °f tnc Temple ; for he might itand in cations of r ^ e 8 are m r ' me °*~ Divine fcrvice ; this cenfure lafted thirty days /^ # ar.d more, if the party repented not; and if he died without re- pentance, he wanted the ceremonies of common burial, and a ftone was laid on his coffin, fignifying he deferved (toning. They had a higher. degree of excomunication, which S. Paul calls [«g/- ving over to Satan] I Cor. 5. 5. by the Greeks the party fo excom- municited was called cra^fp*, and fuch were not permitted to come near the Temple. Curies alfo were denounced againft them ; Hym.cn eus, Alexander, and the inceftuous perfon are thofc excommu- nicated. Their higheft degree was Maran-atha, that is, the Lord cometh, 1 Cor. 16. fignifying, that the Lord was coming with Vengeance againft fuch; thefe were totally fecluded from the peo- # pie of God, which is called a cutting off from the people, and a blotting or rafing of their names out of the book of life; anlwe- fing to thole three degrees the Greek Church had; their vVtarfar- 7€?. i.*AK&dfA/J6i. 3. cj,when he fmotc thofe of Egypt. The Firftlings of Clean Bcafts were Sacrificed, the Fat whereof was burned, but the Flefh was gi- ven to the Pricft. But the Firftlings of Men and Unclean Bcafts were redeemed for Five Silver Shekels of the Sanctuary, paid to the Priefts for each of them, Numb. 18. 15, 16. when they carried up their Firft-fruits to Jerufalem, they had a Pipe playing before them, and a Bull with gilded-Horns, and a Garland of Olive- branches on his head. As for their Tithes, the Husbandman, ac- cording to Sen ligcr's reckoning, out of 6000. Bufhcls in one year, paid for the Firft and Second Tithe, and Firft-fruits 1 1 2 1 Bufhels, which is above a fixth part of the whole, befidcs the Tithe of their Cattle, and Fruit of their Trees ; and fo ftrid: were the Pharifees in the payment of their Tithes, that they Tithed Mint, Anife, and Cummin, Matth. 23. 23. Out of the firft Tithe, paid to the Le- vites by the Husbandman, was paid a Tithe to the Prieft by the Le- \ ites. The Second Tithe was paid by the Husbandman, either in Kine or Money, as he pleafed. This Tithe was not fo great as the firft ; for if he paid 590. Bufhels for his firft Tithe, he paid but 531. for his fecond Tithe: but this fecond Tithe every third year was fpent by the Husbandman at home upon the Poor, and not in Jeru- falem on the Levites. This year was called the year of Tithes > Dent. 26. 12. And though at this day the Jews have no Lands, yet they pay carefully the Tenth of their lncrcafc. Q. iVbat Church-government had the Jews after they were carried captive into Babylon ? Church* A. They had no fc tied Government in Babylon, being then in Govern- Mifery and Captivity; yet they had fome Elders and Prophets, as ment in, may be feen in E^ck. 8. 1. After the Captivity, they reformed all and after things according to King David's Institution ; but the number of the Capti- Singers, Door-keepers, and other Officers, came far fhort of the for- vtty of Bd- mcr> -jfc s Government continued in fome mcafure till the time b) of Anticchus Epiphancs, who fold the Pontificate to Jafen, the Bro- ther of Onidi the High-Prieft : he, by degrees, brought in the Greek Government, and fo did the third Brother Menelaui ; at laft it was totally fubverted, in the eighth year of Antiochus, and again reftored by Mat tat hi as, and more fully by Judas, Jonathan, and his Brother Simon : in Jonathan the Prieithood was translated from the Family ofTfadtc to the pofterity of Joiarib, who came of Elea^ar. And the Government held cut in fome fort till Herodthc Firft overthrew ir, by thrufting out the lawful Priefts, and fubftituting at his plea- lure unworthy Men. The like was done by the Roman Gover- nors ; then were the Levites deprived of their Tithes by the Chief Priefts. The Singers were permitted by Agrippa the younger to wear a Linen Garment as well as the Priefts ^ they retained then feme Piiclts and Levites j they had alto Scribe.s and Lawyers, who Wrcifcd 1 Se&.n r A View of the Religions of A S I A. 2 J cxercifed Ecclcfiaftical Jurifdiction with the Elders of the People." They had alfo Synagogues of their profeffion abroad in Alexandria, Cilicia, and other places, Atts 6.9. and in Judea too, whither the People met to Pray, and hear the Law and Prophets Read. The Synagogues had their Rulers, Acls 13. 15. who did Interpret the Law ; they were alfo called Prophets, Scribes and Lawyers. But the Government of the Jewifh Church was much peftered by the Samaritans, Effenes, Sadduces and Pbarifees ; Ka^arenes, who re- jected the Books of MofeS ; Hemerobaptifts, who wafhcd themfelves daily ; and the Herodians, who held that Herod was Chrift. The Effenes contemned Marriage, and thought themfelves holier than other Men, therefore called ojr/a/, Saints ; they would have had all things equal. The Samaritans rejected all Scripture, except the Pentateuch, and were the Sworn Enemies of the Jews. The Pba- rifees were fo called from Separation ; for they feparatcd themfelves from other Men, accounting all prophane but themfelves : they pla- ced all Sanctimony in outward ihews. The Sadduces, fo called from Juftice, denied Providence, fubjected all things to our Will ; denied the Souls Immortality, Angels, and the Refurrection. The Scribes perverted all by their Sophiftical Gloffes on the Law. Of thefe things fee Sigonius, Petram, Jofephm, and others. Q. But what Church Government have the Jews at this day ? Jews,' A. In T{pme, Venice, Worms, Ment%, Frankford on the Moon, Frid- their hurg, Amfterdam, and in divers places of 'Poland, Bohemia, and elfe- Church- where they have their Synagogues, where they uie to Pray together, Gnern ~ and to hear the Law Read. Before they come thither they wafh m J*. nt , at themfelves, and fcrape their Shooes with an Iron faftencd in a wall l ^" before the Synagogue. They enter with great reverence, bowing themfelves towards the Ark, where their Law is kept ; and are tied to a Set-form of Prayer, which they muft Read in the^ Books ; they that cannot Read muft hearken diligently, a/id fay, Amen, though they underftand not what is Read ; for their Liturgy is the old Hebrew, which they generally underftand not. They utter divers brief Benedictions, and after them fome fhort Prayers ; and becaufe they cannot Sacrifice, being banifhed from Jerusalem, the place appointed for Sacrifice, therefore in ftead thereof they Read the Law concerning Sacrifices and Offerings ; and feme Expoliti- ons thereof out of the Thalmud, which they underftood not;. They Pray in particular for the rebuilding of Jcrufatem, and their return thither, which they daily expect, for which theyexpreis great joy and vociferation. Then they Read a long Prayer, collected our of the Pialms, with fome part out of the tirft Book of the Chroni- cles, c. 30. Then they conclude with Singing ihefe words of Oba- diah,\. 17. But upon Mount Sion (hall be deliverance, and there f be holinefs ; and the houfe of Jacob fhall pojfcfs their poffejfions, , And the houfe o/Efau /hall be ftubble, &C. And Saviours fkall come upon Mount Sion to judge the Mount of Efau, and the Kftigdcm f b/y the Lords. Other Songs alfo they Sing, much to this p. ml when they fjng or fay thefe words, [ Iicarl{cfi 3 O Jfrael % tbcl.erd C 3 to their' Prayers, hafteneth their Redemp- tion. O- Q. Wvat is the time and order of their Evening Prayer ? Their times A. About Five in the Afternoon the Door-keeper of the Syna- ef Prayer, gogue with a Hammer knocks at their Doors, warning them to re- pair to Evening Prayer. When they are come,they fit down,and be- gin their Service with thefe words of the 84 Pfalm [Bleffed are they that dwell in thy houfc7\ Then the Precentor, having laid or fung fome Pfalms, and half that holy Prayer called K^addefh , the whole Synagogue faith Eighteen Prayers, according to the num- ber of Bones in a Man's Back. And then the Precentor comes down from his Pulpit, and falls upon his Knees before the Ark, af- ter the example otjofhua^ Jofh. 7. 6. andlayeth his Left-hand un- der his Face, becaufe it is faid, Cant. 2.6. His left hand is under my head. This the People do likewife, and with their faces cover- ed, and towards the Ground, they fay the Sixth Pfalm. Having ended their Evening Prayer, and paufcd a while, they begin their Night Prayers, which they Ihould fay after Supper ; but bccaule it would be inconvenient to return late to the Synagogue, and ma- ny times they are Drunk after Supper, therefore before they de- parr, they fay fpme Prayers : but if any have a quarrel with his Neighbour, Se&.r. * A View of the Religions of ASIA. 23 Neighbour, he takes the Liturgy-book and (huts it, clapping his hand upon it, intimating hereby, that he would Pray no more, till his Neighbour were reconciled to him. Q. Why do the Jews, befide the Sabbath, keep holy the Monday and Thurfday ? A. Efdras appointed that the People fliould meet three times in Jew; hear a week to be taught the Law, becaufe in the Defart of Sur thePeo- the Law pie wand red three days without Water ; that is, fay they, without tf}ree ttm * the Law. And becaufe Mofes went up the fecond time to renew" ^ ,. e jjL* a piece of Tapeftry, on which divers Birds are figured ; becaufe Birds were Pictured upon the Ark of the Covenant. This Book is wrapt in Linen, which is covered with Silk, Velvet, or Tif- fue. The office of carrying the Law is fold to him that gives moir, and the Money is beflowed on the Poor. The two Staves are cal- led the Trees of Life. ' When the Precentor brings the Book out of the Ark into- the Pulpit, then they all Sing thefe words, Numb. 1 o. 35. Let God arife, and let his Enemies be fcattcred, &c. After fbme Anthems are Sung, one comes between theChafan, or Chief Singer, and him who bought the Office of carrying the Law, and kifles (not the Parchment, for that were too great prefumption) but the clothes in which it is wrapped ; then with a loud voice he blefleth God , who hath chofen them before all-others, and given them a Law. Then the Chief Singer Reads a Chapter, and the._Book is killed a- gain, with blefling of God for giving the true Law. Then it is c- levated on high, the whole Congregation fhouting, This is the Law that Mofes gave to Ifrael. The Women in the mean time being in a diftincl: Synagogue by themfelves, are not permitcd to kiis the Book, nor to be therewith the Men, to fliew what modelty ought to be there : but if he who carried the Book fliould by chance ftumble with it, a long Fall muft be injoyned • that fall being held Ominous, and a prelage of great Calamities. When the Book is wrapped up again within all its Coverings, young -md old kifs it, touching it only with their two fingers - and whileft it is carried back to the Ark, they all Sing again, Return, Lord, to the m thoufands of Ifrael, Numb. 10.36. So Prayers being ended, as they are going out of the Synagogue, they lay, The I ve my going out and comir.g in, from bt wth and for ever, P.al. 5. 9. j-^ Wfr - Q. H hat is the manner of obferving the S nfr of^ A. Becaufe Mofe s commanded the Ifrael ites tog ^ n g fifonna on the iixch day as might p $rf~ C 4 bxih. H ' T 'A Viey of the Religions of A S I A- Se#. r, fore alj that they cat and drink on the Sabbaili, is prepared and dre/Ied on the Friday: and if the Servants work be more than they * can perform before the Sabbath, their Mali they never fo great and rich, muft help them, that the Sabbatfi be not broken: yet they have three Feafts that day, one in the evening when they pej Reft, the fecond at noon, and the third in the evening when they conclude their Sabbath. All that day thek Tables re- main covered : If they do not wafli their heads, hands and feet ; if they pare not their nails, beginning at the fourth finger on the left- hand, which parings mult not be trod upon, but either burneu or buried ; if they change not their clothes; if the Men cut not their beards, and the Women if they kemb not their heads ; if they (harp not their knives, and make every thing clean in their houfes on the Friday, they cliecm the negleclof any of thefe circumftan- ces a violation of their Sabbath. Before the Sun go down, the Women kindle their Sabbatarian Lights, which is an ancient Cu- ftom, as may be feen in Perjiw, Satyr, 5. Hcrodisvenere dies, unHdaue fcnefl ra. Depofitcc finguem nebulam vomuerc lucerne . ■ Except we underftand here by Herod's days, Herod's Birth-day, which was carefully obferved by the Herodian Seel. Now the rcafon why the Women kindle the Lights, is, becaufe the firft Wo- man cxtinguifked the light and glory of Man by her difobediencc. They alfo ufe to haften their Sabbath, and to enlarge it, by adding a part of the Work-day, that the Souls in Purgatory may have the more liberty and refrefliing, who all that time cool and refreih them- felves in Water, for which caufe the Jews are forbid by the Rabbins 1 to draw all the Water out of any place, but to leave fome for refri- geration of thefe fcorched. Souls. They believe that a good and evil Angel ftand before their Synagogues, cbferving who Pray and Hear moll diligently. Thefe Angels wait upon fuch to their, Hou- fes, where finding all clean and neat, they depart joyfully, though the evil Angel be not concerned, but is forced to Ihew a feeming content. They do not put out their Lights all that day, nor mult they fnuff.them, left they fhould thereby break their Sabbath ; nor muit they that day catch a Flea, or kill a Loufe. If a Jew in his Journey be overtaken by the Sabbath, he muft ftay, though in the midit of a Field or Wood; though in danger of Thieves, Storms, or Hunger, he muft not budge. They begin their Feafting on the Sabbath with Conlecratcd Wine, and Two LoaVes of Bread, in Memory of the double portion of Manna they gathered for the .Sabbath : which day they think it not fufHciently obferved, except they eat and drink largely in the day time, and kifs their Wives of- ten in the Night. In their Synagogues they have Read to them Seven of their Chapters by feven feveral Men, who come in at one door, and go out at another. Theie Lectures are out of Mofis and the rr< I ffi 13. 27. and 1 5. 21. They Pray for the Souls of rhofe who ha; e violated the Sabbath; who, being in Hell, have fo much t :ir Pra) ers, as to turn from one fide to the other, 'Bur Se&. i." r A Vk-iV of tie Religions of A S I A. 2 5 But this Service lafteth not above the Sixth hour, which is our Noon ; for, by their Law, they muft neither Pray nor Faft beyond this hour. If any Dream of fuch things as they count ominous , fuch as the Burning of the Law, the Falling of their Houfes, or Teeth, they muft Faft till the Evening ; and fo they muft Faft the next day, as a punifhment for Failing on the Sabbath. After Din- ner the moft of their difcourfe is about their Ufe-Money, and o- rher Worldly Bufinefs. In the evening they repair to their Syna- gogues again, and thence to their third Feaft. They conclude their Sabbath with Singing, or Caterwawling rather, which they continue as long as they can, for eafe of the Defundr. Souls: And withal, they Pray that Ettas would haften his coming, even the next Sabbath if he pleafe, that he might give them notice of the Meifias his coming. Then the richer fort lighting a Torch, ta- king a Silver Box, full of Spices, with one hand, and a Cup of Wine in the other, they fay certain Blerlings to God for the Bene- fits of Light, Wine, Spices, and the Sabbath : and with fome ridi- culous Ceremonies they erfd the Sabbath, and begin their Week, Some wafh their Eyes and Face with that Confecrated Wjne,count- ing it Medicinable ; others fprinkle it about their Houfes, againft alf Charms and Witchcraft. They fmell to the Spices, that they may nqt faint when one of dieir Souls departeth, which it doth at the end of every Sabbarh, and rerarneth at the beginning of the fame; fo that every Sabbath-day they have two Souls: Befides, they think Hell-fire ftinks in the Week-days, but not in the Sab- bath ; therefore they fmell to the Spices when the Sabbath is end- ed. They pour out fome of their Confecrated Wine on the ground, to refrefli 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, fnuff their Candles, drefs their Meat themfelves, but have Chriftians to do fuch trivial things ; and then they brag, that they are the Lords of the World, and the Chriftians be their iervants. Q. How do the modern Jews keep their Pajfover ? A. The richer fort fpend Thirty days in Preparation, and buy- ^ Ql g ern ing of the pureft Wheat for their Unleavened Bread, with which j ews ^m •alfo they furnifh the poorer fort who cannot buy. The Firft-born jfc. '^p .only Fdi the Eve before. The Sabbath which immediately pre- their pJjfi- t e lerfi the PafTcover, is very holy among them. In this they have ur. long Sermons concerning the Pafleover, and ufe thereof ; this they call the Great Sabbath. They are very cautious in cleanfing their Houfes,and wafhing their Utenfils three days before Eafter ; being mere careful with the Pharifees, to wafh the out-fide of the Plat- ter, than to purge out the Rapine and Intemperance that is with- in. The Night before the Paffeover, they take great pains to find out ail the Leayene< -Bread that is in their Houfes. They fearch and fv/ecp every corner and Moufe-hole for crumbs with Wax- Candles ; if they find none, they purpofely fling down fome, that they might not fecm to have Prayed and Laboured in Tain : All the 26 A View of the Religions of A S I A. Se&. J, . the crumbs rhey jind, they lay up carefully againft the next day, and burn rhem. They arc very curious about the grinding, knesd- dng, and baking of the unleavened bread ; the Corn muft be ground three days before it be baked ; the A'i!!-ftone muft be anted from all former Meal, and fo muft the Chcft rhac holds it : The water that is ufed, muft be brought "in confev [fels, about tlpc going down of the Sun, covered. The Mafter of the Family mult draw the water himfelf. The form of their unleaven- ed Cake is round, and full of holes to let in air, left it fhould fwell. No othc: ingredient is permitted in the flour but water. About ten or eleven they dine, but lbberly, that they may with the better nppetite eat their unleavened bread in the : But firft they repair to their Synagogues, where t^ey fing and^pray ; only the women flay at home to oevcr the Tables, to hang the walls with Tapeftry, and to expofc their Cupboards of Platband a* riches to be fecn, to put them in mind of that wealth which was in the Temple when it was robbed and demolifhed. Each Mafter of the Family, if he be richj hath his Chair of State, wherein be fits like a Prince, to fhew that they are now redeemed from the bondage of Egypt : The poorer fort fit majeftically alio in their I Q. What is the manner cf 'eating tic Pafcb.il Lamb at home? tfjeir man- A. When it begins to grow dark, they run home from the Sy- tier of ear- nagogue ; a platter is uncovered, wherein arc three Cakes, the ingthePaf- uppermoft reprefenting the High Prieft, the middle the Lcvite, ckalLamb. an( [ £nc lowermoft the people oflfac'; in another difh is a roafted leg, of Lamb or Kid, with an hard Egg - y there is alfo a difh of . Pap, or thick ftutfj made of divers fruits, with wine fpiccd, and chiefly Cinnamon, reprefenting the r.raw and brick of Egypt : In another platter there are I erticc, Parfly, Ivy, Raddifh, and fuch like herbs, with another difn of vinegar, to reprefent the lowre herbs eaten heretofore with the Lamb. Every one hath his draught of wine. The middle Cake is broken into two pieces ; the one whereof the Mafter hides in a Napkin, to fhew how the Ifraelitcs fled with their dough unleavened out of Egypt. Then laying hold on the other piece of Cake, they ling, Such w.is the bread of afflicti- on cur Fathers eat in Egypt : Here we are now, the next yer.r we /halt be in Canaan. The platter with the Cakes is carried from the Ta- ble to the Children, that they might demand what that is, as we read Exod. 12. 26, 27. When the Cakes are fet down again, they fing a fong of their deliverance ; and drink another glals of wine, leaning like Princes in their Chairs. Then feme of the Cakes are eaten with thankfgiving, and fbme of the Herbs dipped in the Pap. And at lalt the third Cake is broken, and lbme more of the Herbs are eaten. Q. By thefe faff ages it feems that the Jews do not obferve the Their M> P< l jJ scvcr -> as the) are commanded by Mofcs. dem Cere- A. It's true ; for the 1110ft of their modern Ceremonies are Rab- mmes axe binical rather than Mofakal, They fay, that now they arc not Rabbink+U tied 5e&. T. r A Vtewjf the Religions of AS I A. 27 tied to the Rites of Mcfes, becaufe they are not in their own Land, but live amongft profane Gentiles, for fo they call Chriftians. But indeed, the true caufe why they keep not the old Paffeover is, becaufe Chrift our true PafTeover is facrificed for us, who hath put an end to all the old Ceremonies : and it- is obfervable, that thofe Jews who now live in Canaan, even in Jerufatcm, do ufe al- together the fame Rabbinical Rites, and do not facrifice at all, feeing Chrift the Lamb of God, who taketh away the fins of the world, is the only perfect and fatisfactory Sacrifice. O. What may we cbfcrve concerning the Jews at this day ? A. That they are a blind, hard hearted, ftirf-necked people ; obfervati T who, as the Apoftle faith, have always refifted the holy Ghoft, and ons concer- are given up to a reprobate fenfe : they will not yet part with the ning the veil of Aiojes which is over their eyes ; who after fo many mira- Jews at cles wrought by Chrift and his Apoftles, after the accomplifhing r &* ^y. of all prophecies and types in him, after the finifhing of the time . prefcribed by Daniel, of feventy weeks, after fixteen hundred years expectation of a Mefliah, fince the end of thofe feventy weeks, after fo many calamities which they have fuffered for their obftinacy and blafphemies againft the Son of God ; after fo many delufions by Ben. Co^bah, David, Mofes, and other falfe Prophets, who gave themfelves out to be the Meffiah, after fo many tefti- monies and confefTions of their own writers, that Chrift Jefus was the true Mefliah, yet they will not acknowledge it, but continue ftill in their obftinacy and cruelty againft Chrift and his members. They brag themfelves to be the feed of Abraham, and glory in {heir feal of Circumcifion given to him : but if they were of Abra- ham, they would do the works of Abraham, they would believe with Abraham, who faw the day of Chrift, and rejoyced. They can claim no fhare in the Covenant made with Abrajjam, becaufe they deny and nerfecute him who is the foundation of the Cove- nant : they conaemn Chriftians for making and honouring of the Image of Chrift and his Saints -, which is not fo much out of zeal againft Images, for they allow the Images of the Cherubins which were in the Tabernacle and Temple, but rather out of fpight a- ainft Chrift and his Saints. They count it Idolatry to honour hrift in his Picture or Image , and yet they confider not that themfelves are the greateft Idolaters in the World, in worshipping God according to their own fanfie, and not according to his word, which teachcth us, that he is to be worshipped in the unity of Ef- fence, and Trinity of peifons, which they deny ; thus they wor- ship, though not Images, yet their own imaginations : how ofi.cn have their Progenitors attempted ro rceftablifh their ancient go- vernment, but ftill in vain, and to their own deftru&ion ? witnefs what they fuffered under Vefuafian and Titus, what under Julian, when by his pcrmiffion they began to rebuild their Temple ; what under Hadrian, when they rebelled, and attempted to let up their earthly Monarchy ^ what under Trajan and Marcus AntmiuS% what under King tbiltrpi called Lcngus 3 in tnncc 7 when they poy- foncd 'I z9 r A View of the Religions of A S I A. Seel r; foned the Wells ; what (hall I fpeak of their barbarous cruelties, and inhumane favagenefs under Andrew their Captain, in the time of Trajan, when they murthered many thoufands of people, eat- ing their flefh, wearing their skins, and girding themfclvcs with their guts yet bleeding ? of thefe paflages we may read in Socmen, JDio, Marcellinus, Paulus JEmilius the French Hiftorian, and others. As they have ftill been the greateft enemies that ever Chriftianity had, fo do they continue their hatred againft us at this day - y but being kept under, they dare not do the mifchief they would : yet they curie us ftill, and hold, that the belt of Chriftians is no better chan the Serpent, whofe head deferred to be trod upon. They think they do God good fervice if they can cheat a Chriftian : and they make no confeience to forfwear themfclvcs, when they take an oath upon any of our Bibles, thinking they are bound to keep no oath but what they take upon their own Tomb, or Book of the Law, which is read in their Synagogues. Neither will they fwear willingly, but in the Hebrew tongue ; counting all other Lan- • guages profane, efpecially the Latin, which they hate, becaufe the Romans and Latin Church have been their greateft fubduers and conquerors. They call us Gentiles, Edomites and Devils, and Anathematife us daily. They will not call Mary the Mother of Chrift, but in dcrifion, The Mother of him that was hanged. They ere mercilefs Extortioners, and cunning in the Art of poyfoning. Their Religion confifteth moft in needlefs and ridiculous ceremo- nies,in Rabbinical fables, Cabbaliftical whimfeys,ThalmudicalTra- ditions, large Fringes and Phylacteries, and in a meer outfide ; whereas mercy and juftice, and weighty things of the Law are neg- lected and flighted. 1 Q. May Chriftian Princes, with a fafe confeience, permit Jews to. live in their Territories ? Jewsjvhe' ' A. Yes, conditionally that they communicate not in Religion,' tber to be nor marry together, nor be too familiar; and that%hefe Jews be o- fermitedto bedient to the Civil power, quiet, modeft, diftinguiftied by fome live among OUCW ard badge, and not to be admitted to any publick office or Cbtytians* c h ar g C . f or tnc y j iavc ^ ecn tolerated both by the Civil and Canon Law. 2. The Jews in the Old Teftament had leave to commerce with the Gentiles. 3. We ought to permit them, upon hope we may # convert fome of them to the knowledge and love of Chrift. 4. We ought by all means to commiferate their condition, becaufe to them fertaineth the adoption, and the glory, and the covenants, and the giving of the Law, and the fervice of God, and the promifes : whofe arc the Fathers, and of whom as concerning the flefo Chrift came, eke, f(cm. 9. 4, 5. we muft confider, that by their fall f ah at ion is come to the Gentiles ; and if the fall of them be the riches of the world, and the diminifhing of them the rioJjes of the Gentiles, how much more their f fitlnefs? Rom'. 11. 1 2. let us not then infult over their miferies, nor hoaft againft the branches ; for we are but wild Olives grafted upon ihem: and if God f pared not the natural branches, take heed left he *lfo fpare not thec 3 Rom. 1 1, For blindnefs a happened but in part upon Ifraelj Sect, ri A Vmv of the Religions of A SI A. ^9 Ifrael, until the fulnefs of the Gentiles do come in, Rom. 1 I. And then all Ifrael (hall be faved ; that is, molt of them, according to the Scripture-phrafe : For the Angel tells Daniel, that every one of this people fh all be deliver -ed, whofe names /hall be found in the book^ Dan. 12. i. So then all the Jews before the laft judgment fhall be faved, and fhall acknowledge Chrift the true Mcffiah ; yet not all without exception ; but all whofe names are written in the book of life; this reftri&ion fheweth, that fome will not be faved. 5. By fuffering the Jews to live amongft us, we fhall be the more indu- ced to acknowledge the goodnefs of God towards us Gentiles, in receiving us to mercy, when he caft off his own people. By this alfo we are taught to fear and tremble at Gods judgments; becaufe for unbelief they were broken off; wefland by faith; let us not be too high minded , but fear; for if we continue not in his goodnefs, we fhall alfo be cut off, Rom. 1 1 . Laftly, from the Jews we have our Scrip- tures ; they can be our witnefles to the Gentiles, that our Scrip- • tures are not devifed and compiled by us, but by our enemies : out of which Scripture, even to the great grief of the Jews, we can clearly prove, that Chrift is the true Mefliah ; therefore it is con- venient that we permit them to live amongft us. Q. May Chriftian Princes permit the Jews to exercife their own Religion > A. They may, if fo be they dilhonour not Chrift, nor traduce or Whether to moleft his Church : For they were better exercife their Religion, be permit- than turn Atheifts, principally feeing they worfhip the fame God ted amongft with us, though not in the fame manner; and read the fame Scrip- chn P tan ^ tures, though not in the fame fenfe. For this caufe the Primitive [Yeirwn Church, and the Imperial Laws fuffered them; and Chrift himfclf ^ e ij £ i im% permitted their Doctors to fit in the chair of Mofes, and to teach his Doctrine, and counfelled the people to obey the fame : befides, by permitting the Jews to ufe their Religion without moleftation, by ufing them courtcoufly, they may be the fooner enduced to em- brace Chrift; and indeed our cruelties, againft them and the wick- ednefs of our lives have been, and are ftill great obftacles to their converfion. But Chriftian Princes muft be careful that they be not fuffered to blafpheme Chrift, or abufe his Church : for they are • keepers of both Tables, and they do not carry the Sword in vain; they fhould alfo ufe all the gentle means they can to bring them to the knowledge and love of Chrift, by initructing them in the grounds of Chriftian Religion: but violence muft be avoided; for faith cometh by pcrfwafion, not by compulfion ; neither mult their Infants be forcibly baptized againft their Parents confent, but when they come to years of difcretion they fhould caufe them to be inftructcd in the Principles of Chriftianity; nor muft their Parents be fuffered to hinder them ; but whilit they are Infants, they muft not be baptized againft their Parents will, becauie that were fo take away their right of paternity, which Parents have over their Children, both by the Laws of God, of Nature, and of Nations; U'iidcSj [ h e Children of Jews, who are enemies of Chrjjfe can- not ( Wherein Chriftians are wA to communi- cate with Jews. 30 r A View of the Religions of A5>I Al Sect, r; not be comprehended within the Covenant, and therefore are not capable of the fignofthe Covenant till they be of years; and if then they embrace Chrift, they are included in the Covenant, and lb made capable of the fcal thereof. Beiides, the forced Baptiim of Jewiih Children, would be a great fcandal to Chriftian Religion, which would be traduced as a violent way to force Infants to re- ceive that of which they had no knowledge, nor could give their confent to ; and lo thefe Children, when they come to years of dis- cretion, might juftly repudiate that Religion, which was fore'd on them, when they had neither knowledge of it nor gave confent to it. Q. In what things muft not Chrift inns communicate with Jews? A. They mult not cat, nor drink, nor bathe, nor cohabit toge- ther, nor entertain friendfhip and familiarity, left by thefe means Chriftians fhould be infected with their errors and fupcrftition, or left they Ihould fecm to countenance their wicked opinions. 2. Chriftians muft not ferve Jews in any kind of fervice, for then they will brag that they are the Lords of the world, and Chrifti- ans their flaves : befides, it is unfeemly that the children of the free-born (for fo we are, being made free by Chrift,) fhould ferve thefonsofthe bond-woman; for they are true Ifraelites, and the fons of Abraham, who have the faith, and do the works of Abra- ham', who are Ifraelites not after the flcfli, but after the fpirit. 3 Chriftians muft not employ Jews for their Phyficians, for this were to ingage them : befides, we know out of Hiftories how dange- rous luch Pyficians have proved to Chriftians, who by reafon of their inveterate malice, make no confeience to poyfon them, but rather think they are bound to do fo. 4. Chriftians muft take heed how they traffick with Jews, left they be cheated by them, or lead they partake of the fins and fuperftition of the Jews, by felling them luch wares as they know they will abufe to their luperftitious worfhip. 5. Let not Chriftians borrow money of Jews, except they mean ro be undone by them; for they have ever been, and are to this day, unconfcionablc Extortioners. 6. Chriftians ought not to read their blafphcmous books, but to fupprefs and burn them ; for by them our bleficd Saviour in his peribn, offices, preaching and njpracles, is highly difhonoured, and his Church traduced : Therefore* «*- Pope Gregory the ninth, about the year of Chrift 1230. cauied the Thalmud, in which Chriftian Religion is fo much Waited, to be burned ; which was performed accordingly by the Chancellour of Par**; and about the year 1553. Pope Julius the third commanded that all the Jewifh blafphcmous Books, with both the Tbalmuds, fhould be lcarched out, and flung in the lire : and that their eftates fhould be confifcated, who did harbour or read, print or write luch wicked books, or bring them from foreign parts into Chriftian Jews fiend Territories. eight d.v i Q. How many days do the Jews ff end in their Ertfter folemnitics ? in their E.i- A. Eight: the two rlrft and the two laft are wheh y kept with great Jier jakm* Ceremony, the other four are but half holy d*. his time they nities. {jap Sect, r^ A View of the Religions of A SI A'. 3 1 fup plentifully, and drink ftrenuoufly, till it be midnight ; but they drink up four confecrated cups of Wine, two before fupper, and two at or after fupper : each of thefe cups is accompanied with a prayep, and the lafts with execrations againft Chriftians: at fup- per they eat the other half Cake ; and keep open all night their doors and gates, as being perfwaded, that then they are fafe and fecure from all danger; and that they are ready to entertairr Eliafi, whofe coming they expect then. During this time, they eat up the whole three Cakes mentioned before, and have divers difputations about what work is fit to be done that time, full of ridiculous fub- tildes. If during this time they find any leaven in their houfes, they touch it not, but cover it till they burn it. Now becaufe they are not certain which is the true fourteenth day of the Moon, when they begin their Eaiter, they keep the fecond day as folemnly as the firft ; and becaufe they know not the true feventh day, therefore left they Ihould miftake, they obferve alfo the eighth day; after which day they bring leaven into their houfes again. The men fail three times after, to expiate for their intemperance during the feaft: and for the fpace of thirty days, they neither marry nor bathe, nor cut their hair, becaufe t{abbi Akjbba loft by death all his Difciples, being eighty thoufand, between Eafter and Penteccft. Q. Hosv do they now obferve their Penteccft ? A. Peotecoft, fo called in the New Teftamcnt, from the fifty Tbeir Fen* days between Eaiter and that feaft ; in the old Law it is called the tecofl % feaft of Harveft, and of nrft-fruits, Exod. 23. 16. Becaufe then their Harveft began, and the time they offered the firft-fruits of ^\/0-- rhe Earth. The Jews are very exact in numbring each week and „ . \\T day from Eafter to Pentecoft, prayiag continually that God would bring them home again to Jeruftziem, that in their own Land they might offer to him their iirft-fruits, as Mofes commanded theiru' They keep two hoiy days at Pentecoft, becaufe they know not which is the true day. They produce their Law twice: and by five men they read fo much as concerneth that feftivity. They ftrow their Houfes, Synagogues, and Streets with Grafs, fill their Windows with green Boughs, and wear on their Heads green Garlands; to lhew that ail places about Mount Sinai were green, when they received the Law. They eat that day altogether white meats of milk, to fhew the whitenefs and fweetnefs of the Law. They make a Cake or Pye, having feven Cakes in one, to fignifie the ieven Heavens into which God aicended from Mount Sinai. Q. ; y '^ep the feaft of Tabernacles} A. This third great Feaft, which was kept anciently in Booths or 7l)eirfeafts Tents, made up cf green Boughs, in memory of the forty years of Tabema.- peregrination in the Defart, is now obferved by the Jews eight c ^ s > days together. The two firft and two laft are folemnly kept ; the four are but half feftivais. They firft repair to their Syna- gogues ; then after fame praying and llnging, they run home to their Tents, but do not flay there all night, as their Anceftors were wont to do. They ufe to take in one hand Boughs of Palm, Olive ; 3 2 A View of the Religions of ASIA. SecT. r; and Willow, and in the other a Pom-cicron ; then they blcfs God and,ihake the Boughs towards the four cardinal points of Heaven : then having placed the Law upon the Pulpit, they go round about it feven times in feven days, in memory of the walls of Jericho, encompaffed feven times. Then having fhaken the branches in their hands, they pray againft Chriltians. This feaft is kept about the middle of September; in which month they believe fhall be fought the great battle between Gog and Magog, in which Gog fhall be flain, and the Jews rcftored to their own Land. About night they go a- • broad in the Moon-light, believing that God doth reveal to them by the fhadows of the Moon who fhall live or die that year, for then they begin the computation of their year, the fhaking of the branches towards the four corners ' of the world, fignifies the de- ftrudtion of the four great Monarchies, (to wit) the Affyrian, Per- pan, Grecian, and Upman. They make great ufe of Citrons in this Ecaft, for they fend fixtcen men every year into Spain, to bring with them as many of thefe as they can : for by the Citrons, they fay, are reprefented juft men, who are as full of their good works, as this fruits is full of feeds. Q. How do they keep their new Moons ? Ttjeirnevr A. Their New Moons are but half holy days with them; for Moons* in the morning they go to their Synagogues, the reft of the day they fpend in eating, drinking and gaming. The day before the new Moon they ufe to faft ; when they firft fee her, they utter a benediction, and leap three times towards her, wifliing that their Enemies may come no nearer to hurt them, then they are able to come near and hurt her. The women have more right to keep this day holy than the men, becaufe they would not part with their Ear-rings and Jewels towards the making of the golden Calf; but willingly parted with them towards the building of the Temple. They give a ridiculous Reafon why facrifices were commanded e- very new Moon ; becaufe, fay they, the Moon murmured againft God in the beginning ; therefore he took her light from her, and appointed facrifices to expiate her crime. Q. Why do the Jews faft in the month of Auguft ? F fl * A - A ' -^ ecau ^ c tne y h°kl tne world was made in September, there- £ufi tn * *° re r ^ e y ma ^ e tnat month the beginning of their year ; and be- • * lieve, that about that time God will come to judge the world: for this caufe they faft and pray divers days before and baptize themfelves in Lakes and Rivers ; and where they are wanting, they make pits, which they fill with water; in thefe they dip them- felves over head and ears, thinking this a means to expiate their fins: they frequent their Synagogues and Church-yards, deiiring God to pardon them for the good Jews fake who are buried there; and in the fame they diftribute large Alms to the poor. In fome places there, they caufe Rams horns to be founded when they go to their Synagogues, to put the greater terror in them, when they confider their fins, and the horror of Gods judgments. Their ti- lting ceremonies being ended, they ihave and bathe themfelves, and begin their year with much mirth and jovialty, Q. fVba*\ Seel rf r A View of the Religion! of A S I A.' 3 I Q. Hflrtt folernnityufe they in beginning their new year ? A. Bccaufe they are commanded by Mofes , Lev. 23. 14. to Their So^ keep holy the firft day of the feventh month ; therefore they begin lemnities their Civil year from that day ; which after Evening prayer in their f? begin- Synagogues, they intimate with a cup of Wine, wifhingjgd each nin £ ™ e > other a good year. The younger fort repair to the chief Rabbi for ^ ew * eaTi his blefling, which he beftoweth on them by prayer and imposition of hands. Being returned home, they fall to eating, drinking, and making merry. On the Table is kt down a Rams head, to put them in mind of that Ram which on this day was facriliced in Jfaac's ftead ; and to fignifie, that they fhall be the head, and not the tail of Christians. They feed that night plentifully on Fifh and Fruit, to (hew that they will increafc and multiply in good Works, as the Fifh do in the Sea ; and that their Enemies fhn.ll be cut off from all help, as the Fruit is plucked off from the Tree. In the morning they go betimes to their Synagogues to Sing and Pray ;. the Law is' taken twice out of the Ark, and tome Leflbns read : af- ter which one foundeth a Rams-horn en the Pulpit ; if he founds clear, it's a good fign ; if otherwife, chey hold it ominous,and a fign of a bad year. This Horn-Trumpet is alio in memory of Ifaac's delivery by the Ram this day, as they hold. The reft of the day they fpend in good cheer and mirth. After 1) nnec they go to the Waters, there to drown their fins. If they fee any Fifh in the Wa- ter, they (hake their Clothes, that their fins falling upon thofe Fifties, may be carried away by them into the Sea, as of old they were by the Scape Goat into the Wildernefs.And at night they feaffc again, and io initiate the year with two days Mirth. Q. How do they prepare themfehesfer Morning-Prayer ? A. They hold it neceffary that every Jew, from the Fifteenth of their pre^ June till Pentccoli, (hould rife before day, bccaufe then the Nights P£* f [ 9n F*. are long ; but from Pentccoft till the Fifteenth of June, they may r ™l** rife after day: their rifing will be the more acceptable to God, if r *^ 7 they have weeped in the Night, for with fuch the Stars and Pla- nets do weep ; they mull let their tears fall down p heir cheeks, be- caufe then God is ready with his Bottle to receive them : thefe tears may ierve them for good ufe, becaufe when at any time the Enemies of Ifraelfend out Ecjufts to deftroythe Jews,God is ready with thefe Bottles to pour them out upon thefe Writings, and to blot out the Edict, that the Jews may receive no hurt thereby. They hold the morning the belt time to enter into the Houfe of God, bccaufe David faith, Thou wilt hear my voice betimes in the morning. In the Evening they fay, God commands all the Gates of Heaven to be fliut ; which arc guarded by certain Angels, who are iilent till after Midnight; then a great noifc is heard in Heaven, commanding the Gates to be opened : this noiic is heard^by 1 Cocks here below, who prefently upon this clap their wings antf Crow, that men thereby may awake: then the evil (pints who had leave to wander up and down in the night, whilit I €accs were (hut, lofe all power of doing hurt, Asic D / 34 ^ J/ i e,)V °f *fo Religions cf ASIAl Seel, r^ hear the Cock crow, they muft fay this Prayer, as they are taught by their Rabbins ; Blcffed be thou y O God i Lord of all the fVorld,who baft given Jkch imderftanding to the Cock. When they change their Shirts, the Walls and Bed-pofts muft not fee their Nakednefs, but they muft change within the Bed-clothes. They muft not in the Morning put on the left fhooe before the right ; but at night they fliould put oft' the left fhooe firft. As they are going out of their Chamber in the Morning, they muft with a fubmirlive mind .bow their head to the Ground, in remembrance of the Devaftationof the Temple at Jerufalem ; but no Man muft offer to fay his Prayers till firft he hath eafed himfclf at the Stool, and waflied his hands, becaufc upon them evil Spirits fit in the Night-time ; and his Face alio, becaufc it was made after the Image of God; but they muft be careful that rhe right-hand , with which they touch the Law, and Write the Name of God, may no ways be defiled. And when in private they are eafine of themfclves, they muft not then think of God, or of his Law, for that will fhorten their life, as their Ra- bins fay. Jf any Man touch his eye in the Morning with unwafh- ed hands, he fhall be blind ; if his Ears, deaf; if his noftrils, they fliall it II I be dropping; if his mouth, it fhall ftink ; if any part of his skin, it lhall be icabbed. They muft not prefume to Pray but in their Four-corner'd-Cloke, from which hangs certain Borders, Laces, or Phylacteries, which they call Zjirim ; they muft alfo have their Tepbillmued to their heads and Hands $ thefe are fcrowls or bundles of Prayers ; but of thefe and many more of their Su- perftitious Ceremonies, fee Buxtorfius in Synagoga Judaica. Q. How do they prepare them} elves for the Feafl of fyconcilU' tlon ? The Feaft A. The firft ten days after the beginning are Penitential , in of Recon- which they Faft and Pray. The ninth day every- Man, young and filiation, old, takes a Cock in his hand ; every Woman and Maid, a Hen. and Cere- After fome impertinent Sentences pronounced out of Scripture,cach monies onc whirls the Cock about the Priefts Head, faying, This Cock therein. ft^j] ^[ c f or me . r j ]Cn the Cock's throat is cut, his body flung to the ground, and at laft Roftcd : his guts are caft upon the top of the houfe, that the Ravens may carry them away and their fins to- , gether. They labour much for white Cocks, which they hold' to be pure from fin ; red Cocks they deteft, as being full of fin. The realon why they facrifice a Cock, is, becaufc the Hebrew word Gheber fignifieth a Man, and in the Thalmud a Cock ~, fo to them the dearth of a Cock is as much as the death of a Man. After this they go to the Church-yard, confefs their fins, and give to the poor the price \)f their Cocks, becaufe of old they ufed to give their Cocks to the poor. In the afternoon they dip themfclves again in Water, and prepare Light for their next days Service in the Syna- gogue, where, m the evening, they meet, and reconcile themfclves to each other, where hath been any offence : he that fecks to be re- conciled, is fufficiently Satisfied, though the other be obftinate ; and thinks himfclf acquitted , in fecking for that the other hath rern- led, Sect. T.~ r A View of the Religions of A S I A." 3 £ fed. If the party wronged die, he that did the wrong goeth to his Grave , and before Ten WitnefTes confeiTeth his fault: they confefs alio their fins to each other, in fome fecret place of the Church : they go two and two ; the one boweth his body, turning Jus face to the North ; whilft he is confeiTing , and bearing of his Breaft, receiveth Thirty nine Stripes on the back of his Fellow with a Leather Thong, whom he repays in the like manner. Having done, they return home,and make Merry with their roafted Cocks and Hens. Over their clothes they put on a white Shirt or Sur- plice, to (hew that now they are White, and pure from fin. Q. What other Ceremonies ufe they in the Feafi of Reconcilia- tion ? A, The ninth day, the Men in the Synagogues, the Women ar home, about Evening, light Wax-candles, over which they Pray, ftretching out their hands towards the Light ; which, if they burn clear, they take it for a good fign that their fins are pardoned, and that they frail be happy : if the Lights be dim, or the Wax melt, it's ominous. Then they Faft, go bare-footed, abftain from Oyl 3 Bathing, and Carnal Copulation : they fpend much of the Night in Singing and Praying, and moft of the next day : whilft the Prieft # extendeth his hands to'blefs them, they all lay their hands on their Faces, as not daring to look on thofe fanclified hands of the Prieft. At this time they Faft Forty eight hours together ; and fome have been obferved to ftand upright and Pray above Twenty four hours without intermiilion. Some Write, that they ufe at this time to bribe Satan, that he may not accufe them for their fins. Q. iVhat Ceremonies ufe they when they have J\ead over the Law ? A. They divide the Pentateuch into 5 z Sections, according to , the 52 Sabbaths of the year. The laft Leflbn, which falls out on ^ ,. .. that day that immediately follows the Feaft of Tabernacles, about L te [ a * r the 23d of September , is accompanied with Singing, and the Priejts • «^j ,. Dancing. All the Books are this day brought out of the Ark,with ien ■ Dancing about it : in the interim, whilft the Books are out of the Ark, a Candle burns within it, to fhew that the Law is a Light. In the Synagogue they fling Nuts, Pears, and other fruit to the Youth, who, in (crabling for the fame, fall oftentimes together by the cars. That day their Ecclefiaftick Offices arc propefedto fale, which oc- cafioneth much ltrife and malice among them. The Money railed on the Offices is for the repair of their Synagogues, and relief of the Poor. At laft they conclude all with good Chear and Wine at Supper, and are merry, if while the Law was carried about, he did not ftumble that carried it, for that is held very ominous. Q. What are thefe Church-Off.ce s which they Jell yearly ? ( A. Firft, the Office of Lighting the Candles. Secondly, of fur- £/ nifhing the Confecrated Wine , which is (pent in their. Sabbaths ffcerfitd #< and other Feftivals. Thirdly, the Office ot folding and unfolding mong (U the Book of the Law. Fourthly, of lifting up, and carrying a- Jcvrs, bout the faid Book. Fifthly, of touching the Sacred Staves on ' tvhich the Book of Parchment is tolled. Young Men arc gi'd D i i* \A Vtai of the Religions of A SI A. Se& ri of this Office, becaufe they think the touching of thefe Staves will prolong their life. Sixthly, the Office of Reading the Law. And Seventhly, of fupplying his place who is negligent in his office. Q. Why do they keep the Feaft of Dedication ? The Feafl A. They keep it memory o( Judas MacchabUi $>e&y. /.<-/, Gardens, by their Rabbi's. The Bridegroom wears about his neck a hair-cloth, the end of which the Rabbi puts on the Brid head, after the example of Rytb, who dclired to be covered with D 3 the 38 'A View of the Religions of ASIA. Se&.T°. the skirt of Boa% his Garmcnf. Then the Rabbi takes in his hand a Glafs full of Wine, over which he pronounceth a Blcfling, prai- : rhi ; Conjunction, and gives it to the Bride-man and his Spoufe that they may drink. Then he takes from the Bride- groom a Gold Ring, and asks of the Standersby if it be good, and worth the Money given for it, and lb puts it upon one of the Brides Fingers : then are the Marriage- writings Read openly. Then the Rabbi takes another Glafs of Wine, over which he Prayeth, and prefents it to the Married Couple to be tafted ; but the Bridegroom takes the Glafs and dafhes it againft the Wall, in Memory of the Dcftru&ion of Jcrufalem: and, for the famccaufe, in fome places, Afhes are put on the Bridegrooms head ; fo the Bride, in lign of Sorrow, puts on a Black Cloak, and the Bride-man a Black hood. They are Married in the open Air, that by looking up to Heaven, they may be put in Mind of Multiplying like the Stars. The other Ceremonies ufed before and after Marriage are not to our purpofe, as not being Ecclefiaftical. But we tnuft know, that beiides the Principal Wife, they have others that are fubordinate, which we may call Concubines, who have not the command of the Family, nor gifts or prefents from the Husband, as Rebecca had from Ifaac, nor Matrimonial Writings, as the chief Wife hath ; nor may their Children inherit, but receive Gifts only : thus Abraham dealt with the Sons of his Concubines, Gen. 25. Their cuftom alfo is fir* to be contracted, and after fome fpace of time to be Married ; which contract was confirmed either by Writing, or by a piece of Money, or by Copulation ; but this laft was punilhable. Their Marriages are accompanied with bleflings and praifes ; therefore if they arc Married within doors, that Houfe is called Bctb-HiHulim,ihe Houfe of Praifes. Q. Jrlcxv do they make their Bills of Divorce at this day ? yhe Bills A. After the fame manner that they did in the time of Chrift : tfViioice. when any Man is weary of his Wife, he Writes a Bill of Twelve lines only, neither more nor fewer ; this he delivers to his Wife be- fore three Witnefles, who fubferibe and feal the fame, whereby he gives her free power to go whither (lie will, -and to difpofe of her Self as flic pleafeth : but (lie mult not Marry again till after Ninety days, that it may be known whether (he be with Child or not: 'the Woman alfo nright give a Bill of Divorce to her Husband,of which pur Saviour fpeaketh, Marl^ ic. 12. and withal (hewcth, thatfuch Bills of Divorce were not commanded, but tolerated by Mofes for the h rdnefs of their hearts; and tells them plainly, that who- foever : y h ; s Wife, and Marries another, commits Adulte- ry, and (0 doth (he if (he Marries another, Matth. 5. 31. Peter Mar f yr en 1 Cor. 7. ic is miftaken, when he faith, that there is never any mention in Scripture, that the Woman gave a Bill of Divorce 10 her Husband ; but our Saviour tells us, that if the 3 her Husband, and Marry another, (he commits. altery : but the Man and Woman could not put away one ano- ther without a Bill of Divorce, and that before Wkncffcs. Q After Sect i. r A View of the Religions of ASIA. 39 Q. After what manner is the Wife feparated from her deceafcd Husband's Brother ? A. The Widow with five WitnefTes repairs :o the Chief Rabbi, Tne Sepa- who asks her certain queftions, as, Whether her Husband hath been ration of dead three Months ? Whether his Brother be a fingle Man ? Whe- ™ d m ft ther the Man prefent be her Husbands full Brother? What agey^ r* they are of? And whether they think thcmfelves fit for Procreati- ^J^^ on ? Then he asks of the Woman, if fhe be fafting ? for other- g rot f jer9 wife (lie muft not fpit in his Face. Then he asks of the Man, if the Woman prefent were his Brothers Wife? If he will Marry her, or fuffcr his Shooe to be pulled off? If he fay he will not Mar- ry, then a Shooe is brought, and put upon his right foot,being bare : then the Woman comes, faying, This my Brother-in-Law refufeth to raife up Seed to his Brother ; and fo bowing her felf, pulls off his Shooe, and (pits in his Face, faying, So (hall it be done to him that will not build up his Brothers Houfe : and thus they are parted. ^ _ Ttieir Cir- Q. What is the manner of Circumcifing their Children ? cumcifirn t A. The Child is firft wafhed , and laid in clean Linen ; for if and Rues he be foul, or defile himfelf while he is Circumcifed, the Mohel, the reofi or Circumcifer, is to fufpend or interrupt his Prayer, till he be wafhed again. In the morning of the Eighth day , the God-fa- ther feateth himfelf down in a feat placed near the Ark, and the Mohel near him. Twelve Wax-candles are brought in, to repre- fent the Twelve Tribes. Then two Cups of Red-Wine, the Cir- cumcifing-knife, with two Difhes, the one of Oil, the other of Sand. When the Child is brought to the door by the Women, the Congregation rifeth up, the God-father takes the Child and fits down in his feat. There is alfo a feat prepared for Eli ah, whofe coming they expect at the Circumcifion. The Child is then Na- med, and ufually by the Name of fome of his Anccftors ; fo that Luke i. 61. it was wondred at, that %acban fhould Name his Son John, feeing none of his Kindred was named with this Name. The Eighth day was fo ftricSHy obferved, that if it fell on the Sabbath, the Child was then Circumcifed : not fooner, left God fhould be thought to be tyed to the Sacrament ; and becauie the Child the •firft feven days after the Birth was held legally unclean, and yet re- maining in his Blood, Levit. 1 2. 2, 3. and 22. 27. nor later, left the Parents (hould be longer withheld from the comfort of the Sacra-' menu. The penalty of contempt or ncglccl of Circumcifion, was, a cutting off from the People, Gen. 17. 14. that is, by Excommu- nication, or bodily death of the Parents. Therefore God would / have killed Mofcs, for not Circumcifing his Son : or elfe by the death of the Son himfelf, when he comes to years of difcretion , if he be not Circumcifed either by himfelf, or by his Parents, or by the Judges. Q. How dcth the Mohel cut off the foreskin ? 4* He firft rubs it, that it may be the lels fenfiblc, then blcflcth Cod for the Covenant of Circumcifion j and withal cuts off the D 4 fore- 4 ° A Vtt*> of the T 1:0ns of ASIA. Seel:, i; fore-part of the skin, and flirigs ir into the land, in memory of it dromife, Gen. 32.1?. d of the fed : then be fpits Tome red Wine on .he wound, and wafheth it, and fome alio on the Childs face, it he taint • and takcth the bleeding -member in his mouth, ar.d lucks rhc blood from it, which he fpks into the up of Wine. Then he tears oft" the remaining skin with his fnarp-poin- • clouts dipt in 0)\ in the wound, and binclcth them. Then he bleffeth God again, and the God-father takes the other Cup of Wine, and prayeth for the Child. And the Iv;chel moiilneth the Childs lips with wine and his own blocd, and prayeth gain If the Child be lick on the eighth day, his Circumcifion i^ ed till he recover. If he die before the eighth day, he is circumciied at the grave, but with- out Prayers. Q. How do they redeem their firft horn ? fiw tkej A. When the Child is one and thirty days old, he is fet upon a red em Table by the Father, before the Prielt, with as much money as their firft two Dollars and a half. After fome queftions propounded by the fan, pricft to the Father and Mother, amongft others, Whether he efteems more of his Money, or of his Child ? he anfwers, of his Child. Then the Prieft takes the money, and layeth it on the Childs head, and pronounceth, that he being the firft born, and prefented before the Lord, is now redeemed. If before this time the Father dies, then the Mother fignifieth ' by a fcroll about the Childs neck, that he is the firft born, and not redeemed ; who when he comes of age, is bound to redeem himfelf. He is held to be of juft age when he is thirteen years old, for then the Parents ftand no more charged with his fins, but he muft himfelf bear his own burthen. C~>. TVaat duty is -performed to the fie k. ? Their duty A. The Rabbins are bound to vifit and comfort them, and prc- to the fic^. pare them for making their will, if they be rich. They exhort them to be conftant in their faith ; efpeciaily they muft believe that thei^- Meifias is yet to come : therefore they mult make both con- fctfion of their faith and of their fins. They pray that their death may be a lufficient expiation for their fins, and that they may have a fh:.re in Paradife, and in the life to come. Q. How do they ufc their de.idr Tceif cere- A. When the party dieth, his kindred tear off a little piece of monies a- their garments, became Jrcch tore his garments when he heard of hut the Jofspb's death. They mourn alfo feven days, becaufe Jcfepb did fo for his Father. All the water in the houfe they pour out into the ftreets. They cover his face, and bow his thumbs, that it re- fembleth the Hebrew Shaddai, that fo they may terrifie Satan frcm coining near the Corps. His other fingers are ftretched out, to fhew that now he holds the world no -longer, having forfaken it. They v. 'Ay with warm water, and anoint the head with ne, and the yolk of an egg ; and cloath him with the white fur- plice he were en the day of Reconciliation^ and then they coffin him. Sect. T.^ A View of the Religions of A SI A. 41 him. When the Corps is carried out of the houfe, they caft a fhell after him, fignifying that all forrow £hould be now caft out of that houfe. In the Church-yard a prayer or two is faid, then the Corps is buried ; the next of kin cafteth in the firft earth. In their return they caft grafs over their heads ; either to fignifie their frailty and mortality. For all flefh is grafs ; or elfe their hope of the Refur- re&ion. When they enter the Synagogue, they skip to and fro, and change their feat feven times, The Mourners go barefoot feven days ; abftain from wine and flefh, except on Sabbaths and Feftivals. They bathe not in thirty three days, nor pare their nails. They burn candles for feven days together, thinking that . • the departed fouls return to the place where they left the body, ■ and bewail the lofs thereof. They believe that no Jew can be partaker of the RefurredHon who is buried out of Canaan, except God through hollow paffages of the earth convey his body thi- ther ; grounding this conceit upon Jacob's defire to Jofepb, that he fliould bury him in Canaan, and not in Egypt. They borrowed divers Gentile cuftoms in their Funerals, as cutting or tearing their skin, hiring of women to fing, and minftrils to play ; alfo ftiaving, going bare-footed, and bare-headed, with duff, on their heads, wafhing, anointing, and embalming, befides beautifying of their Sepulchres, and adding of Epitaphs, &c. They ufed alfo burning of the dead, as may be feen in 1 Sam. 31. 12. and Amos 6. 10.. They bury apart by themfelves, and not with thofe of another Religion. Their common Epitaph is, Let bis foul be in the bundle of life, with the reft of the juft, Amen, Amen, Selah. Other vain opinions and ceremonies they have, but not to our purpofe.. Of which fee Munfter, Buxtorfius, Margarita, Galatin., HoJ]Jnian 3 Fa- gius ? D, Kjmcbj, Aben E%ra 3 &c. The $i Seel. 2; The Contents of the Second Sedtion. The Religions of the ancient Babylonians; of the making] worfhipping of 'Images , and bringing in Idolatry, 2. Of Hierapolis, and gods of the Syrians. 3. Of the Phoenician?:. 4. Of the ^Arabians. 5. Of the ancient Periians. 6. Of the Syrhians. 7. Of the Tartars, or Cathaians and Pagans. 8, The Religiojis of the Northern Countries near the Pole. Three ways whereby Satan deludes men byfalfe mira- cles. The fear of his Stratagems whence it proceeds ; his illufions many, our duty thereupon. 9. Of the Chinois. 10. Of the ancient Indian. 1 1 . Of Siam. 1 2. O/Tcgu. 1 3 O/Bcngala. 1 4 Of Ma- gor. 15.O/ Cambai. 1 6. Of Goa. 1 7. Of Malabar. Pagan I- dolatcrs believe the immortality of the foul. 18. O/Narfinga, and Bifnager. "19. Of Japan. 20. Of the Philippine I/lands. 11. Of Sumatra and Zeilan. 22. Of the ancient Egyptians, 23. Of the modern Egyptian Religions, SECT. II. Queft.'W' TF TT Hat kind of Religions, or YAther fuperftitious Ga- % l\ I vernment, was there among the ancient Babylo- W W nians. Babyloni- Anfw. They had their Priefts called Chaldeans ans, their and Magi, who were much addi&ed to Aftro- uncient KC* logy and Divination, and had their Schools for education of* the li&ion, " Youth in this knowledge. They worfhipped divers gods, or Idols rather; the two chief were Bekts, or Bel, or Baal, by whom they meant Jupiter ; the other was Aftaroth, or Aflarte, by which Juno was underh\ood. They were bound alfo, by their fuperftitious dis- cipline, to wor(hip the Sun ; and fo was the King to offer to hinv e- very day a white horfe richly furnifhed. They worfhipped alfo the Fire, under the name of Nego; and the Earth, by the name of Shaca. To this Goddcfs they kept a feaft for five days in Babylon, where, during that time, the Servants were Mafters, and the Mafters Servants. They worfhipped alfo Venus; for maintaining of whofe fervice, the women proftitutcd themfelves to ftrangers, and recei- ved much money thereby : to this purpofe they fate and cxpofed themfelves at the Temple of Venus, which they call Militia. Thei^ Pnelts ufed to have their ProcefTions, and to carry their Idols on rheir fhoulders, the people before and behind worfhipping. The Priefts alfo were ufed to lhave their heads and beards, and to ftand in their Temple with Axes, Scepters, and other weapons in tl hands, * SeA. 2. 'A view °f ^ Religions of A S I A. 43 hands, and Candles lighted before them. They held a Divine Providence, but denied the Creation. Ninus was the firft Idolater, who after the death of his Father Belrn ; fet up his Image, and caufed it to be adored with divine honours here at Babylon, and in the reft of his Dominions. Thus we fee that the making of Images, and the worfhipping of them, was the invention of the the ma\; Gentiles; for indeed they were men whom the Pagans affirmed to tug, wor- be gods ; and every one according to his merits and magnificence, flipping «f began after his death to be worfhipped by his friends; but at length, Images, by the perfwafion of evil fpirits, they efteemed thofe whofe memo- spring- ries they honoured to be lefTer gods : this opinion and idolatry was '"*/" Wo " fomented by the Poets ; and not only a prepofterous love, and a 1 % vain admiration of the worth and merits of dead men brought in idolatry, but likewife Deifideemonia, or a foolifli and prepofterous fear; primus in orbe Deos fecit timor ; for the Gentiles did fear their Religion would be in vain, if they did not fee that which they worfliipped ; they would therefore rather worihip ftocks and (tones, than an invifible Deity ; but it is ridiculous, faith Seneca^ Genu pofito fimulaclrra adorare & fufpicere ; fabros vero qui ilia fece- runt contemner e : to worlhip and admire the Image, and to flight the Image-maker; whereas the Artificer deferves more honour than the Art. Againft this madnefs the Prophet Ifaiah fpeaketh, Chap. 44. Men cut down trees, rinde them, burn a part of them, make ready their meat, and warm themfelves by the fire thereof ; but of the refidue he maketh a god, an Idol, and prayeth to it : but God hath Jhut their eyes from fight and their hearts from under fiavd'ng. - Divers ways they had in worihipping of their Idols, fometimes by bowing . the head, fometimes by bending the knee, fometimes by bowing or proftrating the whole body, and fometimes by kifling the Idol, or by kifling their own hand, if they could not reach to kifs the Idol : of this Joab fpeaketh, If my mouth hath kjjfed mine hand when I beheld the Sunfhining, or the Moon walking in her bright nefs y Job 31.26. But of the Babylonifh Idolatry, iee Diodorus, Phi- itfiratus, Eufebius, Ifidore, Scaliger. Q. How doth it appear that the Gentile Idols were dead men ? A. By their own teftimonies : for Hermes in Afclepio , as Apulei- jhe Gen- its records, confefTeth, that ^Efculapius, Grand-father to Afclepius, tile Idols /tnd that Mercury hit own Grand-father, why had Divine worfhip at were dcaJt Hermopolis in Egypt, were men whofe bodies were buried, the one in men. Libya,/-/-? other in Egypt,/'/: the town Hermopolis, fo called from hint, but under thefe names Spirits or Devils arc worflripped, which I did draw or inticc into their Statues. Plutarch witnefleth, that the Egyp- tian good Ojyrts was a man, who becaufe he diftinguifhed every Region in the Camp by their colours, in which Dogs, Oxen, and other beafts were painted; therefore after his death he was honoured under thefe fhapes. In Cyprian's book concerning the vanity of I- dols, Alexander is informed by Leo, the chief Egyptian Prieft,that their gods were no other than men. The Greek Poets in rehcariing genealogy and orT-fpring of their gods, do intimate, that they \v 44 A View of the Religions of Ail A. SeA. 2. were men. King Faunus in Italy, made his Grand-father Saturn a rod; and fo he did deific his father Picw, and his wife Fauna, who from her gift of prophecying was called Fitua, and afterward Bom deal When the Senate made an Ad: that none fhould be wor- shipped at jRotnc for gods, but fuch as rhe Senate did allow, did they not by this A& intimate e r gods were but men, and ■fubjeifr. to their approbation? Cicero in his books of the nature of gods, fheweth that all their Deiti. great and fmall, were but men; their Temples were their .Sepulchres, and their Religion but Superftition. Virgil by confe/Ting that the Trojan gods were fubdued by the Grecians, doth acknowledge they were but men. Sibylla, calls the Gentile gods viivav iix& xdnilvjav, that is, the Idols or Images of dead c : the whole itory of Jupiter, to wit, his birth, education, actions and death, do teftirie he is but a man; and if we look on his adulteries, inccfts with his own fi- tter Juno, and his daughter Minerva: if on his fodomy with Gany- medes, his ravifliing of Europa, and many others ; if on his impiety againlt his father Saturn, whom he drove out of his Kingdom, and forced to hide himielf in Italy, if, I fay, we confider thefe things, we muft needs fay that he was fo far from being a god, that he fcarce deferved the name of a man, but rather of a favage beaft, and indeed not unlike in'falacity to the Goat his Nurfe. Such another god was Saturn, a cruel murtherer of his own' children, and whofe chief delight was to have little children facrificed to him. What was Mercury but a Thief, Venus a Whore, Bacchus a Drunkard ? Vulcan was but a Smith, Apollo a Shepherd and Mafon, Mars a Souldier, Neptune a Mariner, Minerva a Spinifter or Weaver, Saturn a Husbandman, JEfculapius a Phyfician, &c. in a word, as thefe were men, fo they had no other Deity but what they had from men; therefore I will end with that witty faying, Si Dii, cur pUngitis? fi mortui, cur adoratts ? if thefe are gods, why do you bewail them? if men, why do you adore them ? But agalnft thefe deified men, the Fathers of the Church have written luflici- ently; chiefly Clemens, Auguftine, Rufebius, Tcrtullim, Cyprian, La&antius, Amobius, Na^ian^en, &c. who tells us, that there was no Religion at all among the Gentiles, feeing every kind of impu- rity, and impiety was patronized by their gods : and as Greg. AV %ian%cn faith in his third Oration againft Julian, kakIv f/)i ^ Ttpiov, xj fcayLois x} $v °f^ e Region* of A S I A. 47 ^. In this holy City (for ib Hierapolis fignifieth) was a magnifl- Hierapolis cent Temple, built by Deucalio?i • or as fome write, by Semiramis ; the Relfgi- or as others, by Bacchus. Queen Sttatonice repaired, or rebuil- m thereof. ded rather, this Temple, being decayed. Here men ufed to geld themfelves, and put on womens apparel ; fuch Priefts were called Gall. Here flood two Priapi or Phalli, and within the Quire (into which the chief Prieft only might enter,) ftood Jupiter's fta- tue, fupported with Bulls, Juno's with Lyons, having in one hand a Scepter, and a Diftaff in the other : In the Temple ftood Apollo, clothed and bearded, whofe Oracles were much confulted ; if the petition was liked, the Image would move forward ; if otherwife, backward. Here alfo ftood divers other Idols; 300. Priefts were maintained here; who did Minifterall in white, with their heads covered, and faenficed twice a day, with finging and mufical In- ftruments, if to Juno; but to Jupiter no mufkk. Their high Prieft was elected every year, whofe clothing was Purple, and a golden Mitre. Not far from the Temple was a deep Lake, in which were kept confecrated fifhes : in the midlt thereof ftood a ftone Al- tar, crowned continually with Garlands; on this odours did ftill burn. They had divers Feafts the greateft was that of the Fire ; where they fet divers trees, hung with divers forts of beafts for facririce, on fire, after they had carried about thefe fires, (in Procef- fion) to their Idols. Here the gelded Priefts wound each other, and divers young men at this featl gelded themfelves. Here was much confuted Mufick, Diforder, Fury and Prophecy ing. Into the Temple none might enter in thirty days, in whofe family any died, and then his head muft be fhaved. He that but lookt upon a dead Corps, was excluded the Temple a whole day. To touch a Dove was abomination, becaufe Semiramis was transformed into a Dove; and fo it was to touch Fifhes, becaufe of Derceto, the Mermaid and Mother of 5 emir ami?, half a Fifh, and half a Wo- man. To Hicrapolis were diners Pilgrimages ; each Pilgrim was tied to cut his hair on his head and brows; to facrifice a fheep, to kneel and pray upon the fleece thereof; to lay the head and feet of the fheep upon his own head, to crown himfelf ; to drink cold water only, and to fleep on the ground till his return. The young men were bound to confecrate their hair, then to cut it in the Temple, and to offer it in a Box of Gold or Silver, with their names infenbed thereof. Some other foolifh circumftances there were in their lupcrititious Church-difcipline, if I may lo call it: 01* which fee Luctan in his Syrian Goddefs; cut of whom I have this description. By this, and by what we are to ipeak of the - , . . Gentile Idolatry, we may admire the mqdneis of thole men, who t h ? e (jentiles being made, after rhc Image c f God, do nibjecr. and enflave chem- ^j^f a ijp felves to dead Images, to ienfelefs blocks and ftones; which have fafa cmm Eyes, and lee not ; ears, and hear not: then net without caufe a. arwuL did David lay, That trey who made the {■: unto them \ means ihoic that wcrllnppcd them; for not the Artiiicer, bu f . \Vorfhippcr makes the ldui : So the Peer : r A View of the Religions of A S I A.' Sect. 2^ Qiii fingit facros auro vcl marmore vultus y «• Kon facit illc Deos ; qui colit ifte facit. And it Is ftrange to fee how cold and (paring wc arc in the wor- ship of the true God, how zealous and cxpcnlivc they arc in the fcrvice of their falfe gods ; they can cut their fleih, and cry from morning to evening with Baal's Priefts ; they can part with their gold and filver, their jewels and ear-rings, to make them a golden Calf; yea, they can offer their Sons and Daughters to be burned in the fire to Moloch ; and yet there is no fin fo repugnant to God as Idolatry ; for it is repugnant to his entity, becaufe an Idol t$ nothing in the Worlds faith the Apoftlc : it is repugnant to his uni- ty, becaufe he is but one ; but falfc gods, or Idols, are many : it is repugnant to him as he is verity, becaufe Idols arc lying vanities : it is repugnant alfo to him as he is life, becaufe Idols are dead and fenfelels things : it is repugnant to his purity : for Idols arc called filthinefs, pollution, and abomination in Scripture : it is alfo re- pugnant to the love he carrieth to his Church ; for it caufeth jea- loufie in him, and . therefore he calleth Idolatry PVuoredom, and Idolaters Adulterers y and they that worfhip Idols arefaid to go a, whoring after other gods : it is likewife oppofite to Godsgoodnefs ; therefore Idolatry is particularly called fin, as if it were the only iin in the world: fo Exod. 32. 22. This people is prone to fin y that is, to Idolatry : fo Lam. 1.8. My people have committed a fin ; that is, Idolatry : and as it is moft repugnant to Gods nature, fo it is to almoft all his commandments. To the firlt ; becaufe it makes o- ther gods than he. To the fecond ; becaufe it makes graven I- mages, and worfhips them. To the third ; becaufe ir takes Gods name in vain, by giving it to the creature, even to ftocks and ftones. To the fifth ; becaufe it gives the honour due to Parents unto fenfelefs Idols; for the Idolater faith to the ftock^ thou art my father ; and to . the ftone y thou haft begotten me y Jer. 2. 27. To the fixth commandment; becaufe the J^olater is an horrible murthercr, in not fparing his own children. To the feventh ; for Idolatry is not only fpiritual adultery, but the caufe alfo of carnal pollution, and of unnatural luft ; for among the Indians they pra&ifcd Sodo- my in the fight of their Idols, as a part of that worflrip due to them. Laftly, it is againft the eighth commandment ; for the Ido- later is a facrilegious Thief, ftealing from God his due and giving it to his Idol, as the Prophet complaineth, Hof. 2. 8. There are three infeparable companions of Idolatry ; namely, Witchcraft, Covetoufncfs, and carnal Pollution. For the firft, the Apoftle, GaL 5. 20. joyneth Idolatry, and Witchcraft together. The Ephefians, as they were given to Idolatry, fo they were to Magical Arts : and as foon as they forfook their Idolatry, they foribok alfo their Witchcraft, and burned their Conjuring Books, Afts 19. 19. as Manajfeh reared up Altars for Baa/, fo he ufed inchantments, and dealt with familiar fpirits, and wizzards, z.Kjngs 11.6. Hence proceeded diabolical infpirations, and Enthufiafms, Oracles, and many other inchanting tricks. As for Covetoufnefs, it is no won- ' dcr Se&. 2] 'A View of the Religions of A S I A.' 47 der that it accompanies Idolatry ; for it is a kind of Idolatry^ and lo the Apoftle calls it : The covetous man worfhippeth his god Plutus, or Mammon, with as great devotion as any Idolater doth his Idol : he faith to the wedge^ thou art my hope, and to the gold, thou art my confidence ; he facririceth to his God the poor whom he oppreffeth, his own foul alfo and his body too, which he macerates with care, and deprives of things neceffary. King Aba% no fooner gave himfelf to Idolatry, but he prefently (hews his facrilegious covetoufnefs in robbing the houfe of the Lord of its wealth, 2. Chron. 28. As for carnal uncleannefs, how much that hath been pradlifed by Idolaters, is known to them that have read Hiftories ; for they did not think their daughters fit for marriage, till firft they had been proftituted before their Idols; and though adultery, fornication and fodomy were thought fins, yet thefe were held ver- tues,and a part of Religious worihip in the prefence of their gods ; and it is no marvel ; for their very gods were Inceftuous, Adulte- rers, and Sodomites ; and divers Strumpets after their death were defied, as Laelantiw inftanceth in Laurent I a, the Wife of Faufluhh\ who for her whoredoms among the Shepherds was called Lupa ,thac is a Whore. Such another was Leana among the Athenians ; fuch was Faula, Hercules his Whore, and Flora, who left her eftate to the Romans. In a word, Idolatry hath been the caufe of all fin and mifchief in the world; from whence proceed murthers, rapine, oppreflion, injuftice, intemperance, uncleannefs, forcery, avarice, &c. but from this, that meivforfook the living God, who is the punifher of vice, and reward of vertue ; and ferved falfe gods, who had been wicked men themfelvcs vuhileft they lived, and patroni- zed wickednefs when they -were dead. Q. Wloat Idolatrous Gods or Devils rather did the ancient Syrians tvorfhip ? A. Their chief God was Baal-\ebub, or Beel-%ebub, the Lord of Gods of the Flies, either becaufe his Temple was much infefted with Flies, Syrians, or elfc from the power he had in driving away Flies. He was a great god at Ek?on, and is called in the Gofpel, Prince of the Devils. Some take him for Jupiter, others for Priapus, others for Sumanus chief God of the Manes, which fome think to be Pluto. 2. BaM-Phegor or Peor, that is, the gaping or naked Lord, fo called from the naked pofture in which he was worshipped -, he was the God of the Moabites, His Temple is called Beth-peor, Deut. 3.29. fome take him for Priapus. 3. Baal or Bel> which fignifieth Lord, was a great God or Idol amongft the Babylonians, Sidonians, Sa- maritans, and Moabites, and fometimes among the Jews ; fome take him for Mars, others for Jupiter, who by the Phoenicians is called Baal Samcn, that is, Lord of Heaven, by which I think they meant the Sun. 4. Baal-berith, that is, Lord of the Covenant, Judg. 9. 4. by whom they meant Jupiter, whofe office was to con- firm Covenants, and to punilh the breakers thereof. Audiat hxege* nitor, qui feeder a fulmine fancit, Virg. JEn. 12. So Ari/hphwcs calls upon Jufiter to fend his Thunder upon Perjurers^ Zid \w xi&tv tlf 4 s ^ f* */ ^ Relcom of AS I A: Seel 2; *Jr &i tkV (^xopxwf. Therefore among the Romans, the Hcrauld of Facialis in making of Leagues, ufed as he was killing the Hog, by which they ufed to confirm their Covenants to call on Jupiter. 5 Dagcn from Dag a Fifh, becaufe from the navel downwards he was made in the form of a fifh, but upward like a man ; this was a great Idol among the Pbiliflines, and is thought to be the fame that Neptune or Triton. Others who derive the word from Da- gan, that is, corn, of which he is faid to be the inventer, make him all one with Saturn. 6. Aftarotb or Aft arte was Goddcfs of the Sidonians ; the word fignifieth a flock of fheep, orfhccp-rold *, this is thought to be all one with Juno, Venus, or Lucina, under which names and the form of a fheep, they worlhipped the Moon, as they did the Sun under the name of Jupiter, and form of a Ram. She is called alfo by the Greeks Jgw/a, from *f&fof Heaven, where her aboadis, 'Ar#t?x*> fr° m her Dominion over the Stars. 7. Adram- mclecb, that is the Kings cloak, or power. Anamelech, the Kings; Oracle or Anfwcr; thefe two Idols were worihipped at Sepbarvaim a town of the Ajjyrians, 2 Kings 17. thefe gods were alfo honoured in Samaria, and fo were Succoth Benotb, the Tabernacle of Daugh- ters, Nergal the light of the grave, Afhima a fault, Nibbas the fruit of virion, Tartak, that is, Chained. All which may be feen in the above named chapter of the Kings. 8. The Moabites worihip- ped ChemoJJ.\ the Ammonites -Mi lebem, zKjngs 23. Kifrocb was Senacberib's Idol, 2 Kjngs I 9. Rgmphan or Hcpbam is the fame that Hercules the god of Tyrus, from Rcphxim, that is Giants. Moloch or Molecb from Malacb to reign, was a great Idol among the Moa- bites, and Ammonites, and is thought to be the fame that Saturn, for their Images and facrifices were much alike; to whom the fu- perftitious Gentiles, and the Jews alfo offered their fons and daugh- ters to be burned. Tbamuf mentioned E%ek. S. 14. is by Hierorn ta- ken for Adonis, fo call'd from Adon, that is, Lord, by which they underftood the Sun, as likewiie by Hercules, many other Idol gods they worshipped : but thefe mentioned are the chief. Q. What kjfid of Dijcipiine was ufed ameng the Phoenicians ? Phcervci- A. By their execrable difciplinc they were bound to offer year- moiytbeir ly facrifices to Saturn, or the Devil rather, of young Infants : and Religion . in the Temple of Venus, to pra&ile not only Whoredom, bur>So- and Dijci- domy alfo ; the Phoenicians were bound to proftitute their daugh- fLne. ters to Venus before they married them. In the Temple of Venus were celebrated the annual Rites of Addius, with beatings and howlings, to whom they perform folcmn Obfequies. The next day they fay he is alive, and then they (have their heads. The Women that refuted to be ftiaved, were tied to proftitute them- felvcs to fkarigers for one day, and by this means money was n for Vows. The Sun alio is muc h worihipped among! : diem, whole Prieft is crowned witl is clothed with a long-fleeved garment down to the leer. \ hey were alio tied by their Difcipline to worlhip Aftarte in the (hape of a fheep, and Dagon in the form 0f a 'Mermaid, This Iddl was called Atcrga.a, and Dcrcctis -. ia honour Se£h 2." A View of the Religions ofASt A. 49 honour of which the Phoenicians abftained from fifh, yet her Priefts did eat of the fifh which they fet all day before her. She had al- fo offered to her fifties of gold and filvcr. Of thefe pafTages,/ee Eufebius in his Preparation, Diodorus Siculus, Lucian, Pliny, Athe- va:/;, and others. Q. What was the Religion and Difcipliiie of the old Arabians ? A. They worftiipped the Sun and Moon, Serpents, Trees, and Arabians, other fuch like Deities. The Nabathaans burned Frankinccnfe to their Rt- the Sun on his Altar. They do not bury their dead, but lay them, to" **& even their Kings, in Dunghils. Adultery is death among them, but Vtfci}ltn*» Inceft is no fin. ' They are Circumcifed after the example of Ifinar cU at Thirteen years of Age, Their Priells are cloathed with Li- nen : they wear Mitres and Sandals; they abhor'S wines flefh ; they pay the Tithes of their Frankincenfe to their god Sabis : V the Priefts are not to take it by weight, but by mea- fure. They are tied by their Difcipline not to gather Cin- namon, till firft they Sacrifice ; then rhey divide it with a Con- secrated Spear, and affign to the Sun his Portion. In Panchcea is a rich and ftately Temple, adorned with Statues , and the Priells houfes about it. The Priefts here rule all, both in Politick and Ecclefiaftick Affairs. They are bound to lpend their time in ring- ing Hymns, and rehearfing the Acts of their gods. It is not law- ful for them to go out of the facred bounds allotted them: if they do, they may be killed by Law. They hold Mice to be arranc enemies to their gods, therefore they kill them. Of this fubject fee Solinus, Athenceus, Diodorus, Boemus, and others. Q. What was the Religious Difcipline of the ancient Perflans ? Perfians, A. They had neither Temples, Altars, nor Images, holding their Anci- thefe improper for their gods : but on the tops of hills oftered Sa- ent Religi-' crifices to Heaven, and to the Sun, Moon, Fire, Earth, Water, and on. Winds. The Prieft ufeth neither Mufick, Veftments, nor Liba- ments, but only his Tiara or Head Attire, crowned with Myrtle. He Prayeth for all Perfians, chiefly for the King. He cuts his Sa- crifice into fmall pieces, and puts Herbs under. One of the Magi is bound to ftand by, and to fing a Hymn of the Genealogy of * their gods ; for without a Magus the Sacrifice is not lawful. Every Ivlan celebrates his own birth-day. To lye, and to be in debt, arc heinous crimes with them; fo it is to fpit, wafh, or pifs in a River, which with them are hallowed. The Magi may with their own hands kill any thing, except a Man, and a Dog. They leave no part of their Sacrifices for their gods, but divide it by the direction of their Magus amongft themfelves ; for they hold that God is fatis- fied with the Soul of the SacrificedBeaft.To blow the lire with their ^ breath, or to caft any dead thing into it, or dirt , was death. They Sacrificed chiefly to the Fire and Water; the Fire they cherifh with dry fticks without their barks, with tallow alio and oyl. When they Sacrifice to the Waters, they flay the Bcafts in a ditch, and lay the flefh on Myrtle, and Lawrcl, die Magi bum the lame, then they pray and fprinkle on the Earth, Oyl, Milk, and Honey. yo A View of the Religions of AS I A. Sett. 2. They nfed not to flay their Sacrifice with' a knife, but with a Mal- ic: or Club. The lifafi keep the Sacrifice ftill burning, and pray every day an hour betorc it. They adorod the Sun, whom they called Mithrx, at his rifing, and offered to him white Horfcs, whofe facrcd Chariot was drawn wirh white Steeds before the King when he went to Sacrifice. They had divers Fcftival days, the chief whereof was that of the Sun. The next was that they cal- led the Deft ruction of Vices, when they killed poyfonable crea- tures and Sacrificed. Of thefe Perfian Rites fee Herodotus, Athc- 7i•, Sophocles, Euripides, and other Poets. Pythagoras, as Plu- tarch and Laertiyt tcftific, taught, That the World was made by Cod. Thades, Empcdoc/es , Anaxagcras, and the other ancient Philofo- bhers, afcribe a Beginning to the World, fome from one Element, iome from another. The Platonifts always held the Creation of the World ; and the Ariftoteii.ms affirming, there is a Firft Mover , muft conclude, that the World which is moved, had a Beginning ; they fay alio, tJSit the World doth depend upon God; How then can it be Eternal ? feeing dependance and eternity arc incompati- ble. Ariftotle in his Book de Mundo, and in his Metaphyfickj , faith, That God is the Caufe and Author, not only of living creatures, but alfo of Nature it fclf, and of the World. Cicero, in his Books of the nature of the gods, confefleth, That every thing had a Beginni??g , and that Man was not created by chance, but by a Supreme Power. Se- t:eca, Macobius, Virgil, Ovid, and other Latin Poets, except Lucre- tius, affirm the fame Doctrine. The Stoickj alfo aflerted the Ori- ginal of the World, and fo did the Epicures, though thefe held a beginning fortuital, not providential , afcribing the original of things to chance, not to counfel. This fame Dodtrine of the Crea- tion is at this day believed by Turks, Arabians, Perfians, Armeni- ans, the moll barbarous People of both Indies, as we may fee in the progrefs of this Book : and the greateft Opponents to this Do- ctrine of the Worlds Creation, as Pliny, Lucretius, Galen , and o- thers, are forced fomctimes to doubt the trudi of their own Te- nents. Q. Were rf// Tartars of one Religion or Difcipline ? Tarars, A j^ , f QV t { iat ya ^. c ounCr y containeth feveral Nations, who that diver- werCa anc j f ome f t h cm Ycc arCj f feveral Religions. Some Chri- jitiesef fl.j ans? f omc Mahumctans, and others Pagans, among whom alfo are * ' divers Seers and Religions. lnSachion they have divers Monafte- ries of Idols ; to whom they crcaicate their children, and on Festi- val days Sacrifice Rams to their Idols, for their Childrcns prefer- vation, the flclli whereof they eat, but referve the bones as holy Reliques : the Priefts Fee is the Skin, with the Head, Feet, and Inwards, and fome part of the flefh alfo. Before the Corps of any Great Man be buried, they let a Table before it, furnifhed with all fort of Meats, with the Odour of which they think the departed Soul is refiefhed and heartned againft the burning of the Body. They caft into the fire with the Body, Pictures of his Men, Women,Hor- fcs,and other things,to fcrve him in the other World. In Tangotbxhey worihip Idols with many heads and hands; they have Monaftcries where the Monks are Walled up. In Succuir,thcy make Perfumes of Rhcubarb for their Idols, la Cain du they prollicutc their Wives, Si- fter* Sect. 2.' A T r iew of the Religions of A S I A. r j fters and Daughters to Strangers,as an honour due to their Idols. In Cathai and Mangi, the fick vow to offer their blood to their Idols if they recover; their Sorcerers alfo caufe them to offer to their Idols facrifices of Rams with black heads, which with fpiced drinks they eat up merrily, with ringing and dancing,and fling the broth of the facrince in the air. In fome Provinces of Catbal the Monks wear firings about them full of Nut-fhells, on which they are ftill pray- ing ; they worfhip ftill towards the north, bur keep their Church doors open towards the fouth. Of thefe fee Pan! us Venctus and Will, de Rubruauis, who both travelled in thefc Countries. Q, Of what Religion are the Northern Countries near the Pole ? A. In Nova %embla (as the Hollanders who travelled thither re- R e ijg; ons late) there is no Religion prefcribed by Law • but they worfhip f the a*t- rhe Sun fo long as he is with them, and in his abfence the Moon them cottm- and North Star. To thefe they offer yearly Sacrifices of Deer, tries rear which they burn except the head and feet ; they facriiice alfo for the Pole, their dead. The Samodyes which are fubjecfr. to the Mufcovite, are much addicled to witchcraft and idolatry -, among them each kin- dred have their Temple where they facriiice ; their Prieft is he that is eldeft, whofe ornaments are fmall ribs and teeth of fifties and wild bcafts hanging about them, with a white Garland on his head; in his divine fervice he doth not ling but howl, and that fo long till he become like a mad man, and then falls down as if he were dead, but rifeth again, ordereth five Deer to be facriticed, and then thrufts a fword halfway into his belly, ftill finging or howl- ing rather ; the fword he takes out again, heats it in the fire, and then thrufts it in at the Navel, and out at the Fundament ; then he lets two men ftanding by him, pull off his head and left fhoulder with a fmall line, by which they pull the head and flioul- der into a kettle of hot water, but he reviveth again, and cometii out whole as he was before ; with fuch jugling illufions do they deceive the people. But of thefe fee Richard Johnfons relation in Hakjuit. Tom. I. Q^. How many ways can Satan delude men by fuch falfc miracles? A. Three ways. i. By local motion, fuddenly removing one Three ways object from the eye, and fbbftituting in ftead tlicrcof another ; whereby thus arc we deceived in many fuppofed transformations ; as when Satan de- we think we fee Women transformed into Gats, or Hares, or any l»des men other creature ; the Woman is fuddenly conveyed away and the 4v M e Cat put in her place • fuch were thole tranfmu rations oiVhf- mr ' K ^ s * fes fellows into bcafts, and of Oiomcdes his company into birds. 2. By darkning the Medium or Air, that we cannot fee the object:, or by condeniing of it fo, that the object appeareth bigger than it is, or by altering of it fa, that the object appeareth quite other than it is ; as wc fee ltrange things through lomc glalfes ; or laft- ly, by working on and disturbing of the faray, which is no hard matter for Satan to do, being a fubtle fpirit of long experier and full of knowledge, 3. By working on the owward ienhtive E 3 organ, j4 A View of the Religions of A S I A. Seel.? J organ, cither by altering thefituation thereof; thus by elevating or depreiling the eye, we fee things double, and otherwife than they are ; or by difturbing thc'vinve fpirits, or by cafting a mift before the eye. By fuch tricks the Egyptian Sorcerers made the people believe they had done the fame Miracles that Mofcs did. And (b the Witch of Emfor deluded Saul, by prefenting to him the rcfem- blance of Samuel ; whereas it was not in the power of Satan to di- fturb the foul of any juft man, and to take it from that place of reft and happinefs, where it is under the immediate Protection of the Almighty ; yet many learned men are of another opinion, that Samuel did truly appear. God fo permitting that Saul might be convinced of his wickednefs, and defertion from God, by the fame Prophet, whofe counfel he had heretofore defpifed. Now though Satan deludes oftentimes with faifc miracles, yet I deny not, but that fometimes by God's pcrmiflion he doth grange wonders, by the help of natural caufes, as he can raife ftorms, lo he did againft Jab's Children ; he can carry his Witches in the Air, fo he did carry Chrift to the Pinacle of the Temple, and thence to an Hi eh Mountain; fo the Angel carried Habal^ul^-, he can alfo maKc beafts to fpeak, by guiding their tongues, fo the Angel made Ba- laam's Afs to utter certain words ; but he can do no miracle, that is, he can produce fuch effects as exceed the activity of natural cau- ses; fo he cannot raife the dead, or give them life again ; he can- not reftore fkht to the blind, where there is a total privation, nor can he transform men into beafts, being the body of a beaft is not capable of an humane foul ; nor can the foul of man animate a beafts body, there being no relation between the matter and form., nor is there any difpofition, appetite, or aptitude in that matter to receive fuch a form. This is only the work of God, who changed Lot's Wife into a Pillar of Salt, and Nebuchadnezzar into a beaft, Satan hath no power over cceleftial bodies, though he be Prince cfthe Air; he cannot create, nor do thofe things, which God Jhath referved for himfelf. Therefore when we hear of men trans- formed into beafts, or raifed from the dead , and fuch' like mi- racles as exceed the couife and activity of nature, we may be affured thefe are no true miracles, but Satamcal delufions, cfpe- cially if they be done to confirm errour, wickednefs and fupci*- ftition ; for the end of all true and divine miracles arc to cfta- blifh truth and holinefs. Therefore when we read of bringing down the Moon, of driving the Stars backward, and fuch like im- poffibilities believed among the Gentiles, we muft conclude they were meer delufions of Satan. Such were thofe wonders afcribed to Simon Magus, of making images to walk, of turning ftones in- fo bread, of bein£ transformed into a Sheep, Goat, and Serpent, of railing fouls from the dead, and fuch like fturf-j all thefe were meer jugling tricks and Satanical deceptions. Q. But why arc wefi afraid of Satan 'j Stratagems, feeing the moft •f them are but illufions ? A. This &S&.2. A View of the Religions of A S I A. SS A. This fear in us proceeds partly from the guilt of our own The fe.tr conscience; for Adams fin brought fear both on himfelfand on of Satan s his pofterity ; therefore after he had fallen, he confeffeth , that as Stratagems foon as he heard the voice of God in the Garden, he was- afraid .- ^r^V and fo wc his children do oftentimes fear, where no fear is, and ££™/ it are afrai'd fometimes at our own fhadows, or at the (baking of a p roceg{ f Jm leaf. Partly this iear proceeds from want of faith, which Chrift reproved in his Apofties; who when they faw Jefus walking in the night time. on the Sea, they were afraid, thinking they had feen a Spirit. Befides, the implacable hatred of Satan againft man- kind, his delight he taketh in affrighting and hurting us, either in our perfons, or in our eftates, that irreconcileable enmity which is berween the Serpent and the "Womans (eed, is a great caufe of this fear in us. Laftly, we arc naturally fearful in the dark, be- caufc our imagination worketh upon it i'elf, having no outward object to divert it ; hence Satan who is the Prince of dark nets, ufeth the opportunity of the night to hurt or to delude us ; thus he arTrighteth us in the dark in our houfes with ftrange apparitions, motions and founds ; whence fome houfes have been faid to be haunted with Spirits. So in the "night he arTrighteth travellers with Ignis fatuus, or jack in the candle, as we call it, which though it be a natural Meteor, yet Satan can move to and fro, purpofely to draw travellers into precipices or waters. So in the night time he arTrighteth planners at Sea, by infinuating himfclf into thofe fiery Meteors, which like candles, or balls of fire, run up and down the (hip ; thefe were deifi'd by the old Pagans ; if one lingle flame ap- peared, they called it Helena, and held it an ominous fign of de- itrucTion, as fhe was to Troy ; if there were two , they named them C aft or and Pollux, and placed their ftatues in their (hips, as we read Acl. 28. And Seamen ufe to tell us of many ftrange fights and apparitions they have feen in the Ocean. Satan alfo ufeth to affright men in Churches and Church-yards in the dark, by reprc- fenting to their Phantafie the fhape of dead men in their winding fheets ; in the night alfo ftrange voices and founds are heard near deep waters, or rivers, which are taken as prefages of fome fliortly to be drowned there ; the like I have heard my fclf, and have •found the event to fall out accordingly ; for one day travelling before day, with fome company, near the River Don by Aberden, we heard a great ncife, and voices call to us ; I was going to an- fwer, but was forbid by my company, who told me they were fpirits, which never are heard there, but before the death of fome body ; which fdl out too true ; for the next Jay, a gallant Gen- tleman was drowned with his horfc, offering to iwim over. It is ftrange what Plutarch writcth of the voice which from the ilioar called upon Tbatmu the Egyptian fhip-Mafter (who then had call Anchor at Pr.:xe.e) telling him that the great god Pan was dead. Though the Night mare, which is called Incubus and Succubus, be a natural dileafe, as Phyficians know ; yet Satan had oftentimes made ufe of this infirmity, to abufe the bodies of men and woinvn £ 4 in J 'ft r A Vh-w of the Religions of AS I A. Se&. 2] in their flecp. By all which we fee his malice againft mankind, and thecaufes of our fear; which hath wrought fo powerfully a- mong the ignorant Pagans, that they have planted their whole Re- ligion hi the worshipping of thele evil lpirits ; for their gods were none other, as Porphyry fheweth, lib. 2. dc abjl'men. & lib. 2. dc fieri ficio : For, faith he, Tbefi wielded Spirits delight in fhedding of blood, in filthy and ebfeene fpccchcs, exhorting men to lufi, vice, voickr cJ.ucfs, end flagitious actions, ckc. they per/wade men that the fu- preme God delighteth infuch impieties, &c. Q. Since the Stratagems and illufwns of Satan arefo many, what is cur duty in this c tfi ? Cm doty A. Our duty is, 1. To be affuredth at nothing can come to pafs, rebelling but by' the providence of our Heavenly Father, who hath numbred the many the hairs of our heads, and hath Satan in a chain, fo that without ftratagems pcrmifiton he could neither afflidt Joab in his perfon, children, nor andillufions catte ] j nor durfthe enter into the herd of fwine without leave from cj Satan. Q ir ifl. 2 L et us reme mbcr what Chrift hath promifed, to wit, that he will be with us, to the end of the world; and if he be with us, who can be againft us? Chrift came to deftroy the works of the Devil; to caft out the ftrong man, nnd to tread down Sa- tan under our feet; he hath promifed not to leave us Orphans; he his the good Shepherd that laid down his life for his fkeep, which he holdeth fo faft that no man (hall take them out of his hand ; his name is Emanuel, God with us. He was amongft his Apoftles, Luke 24. when they were aflembled together, and in great fear ; and fo he will be in the midft of two or three gathered together in his name. He is the watchman oflfraet, that neither (lumbers nor flceps ; therefore with David let us lie down and take our reft, for he will make us to live in fafety. . Though we walk through the valley of the fliadow of death, let us fear no evil, becaufe the Lord is with us. Let us not be moved ; becaufe he is at our right hand; he is our buckler, and our exceeding great reward, there- fore let us not fear. 3. Let us put on the whole Armour of God, chiefly the fhield of faith, that we may quench all the fiery Darts of the Devil, and let us fight againft Satan, as Chrift did with the fword of the fpirit, which is the word of God. Let us refift the Devil, and he will fiee from us. 4. We muft remembcr that God- doth fometimes permit Satan to buffet us as he did Paul, that he might try our patience, and obedience, that we may be the more watchful of our fclves againft that roaring Lyon, which comratfeth the earth to and fro, fecking whom he may devour ; that we may be the more earneft in prayer, that we may adhere the clofer to God, and that we may acknowledge his fatherly care and gocd- nefs, who will not fuffer us to be tempted above meafure, com- forting our fclves in this, that his grace is fuificient for us. 5. We muft remember that God hath given his Angels charge over us, to hold us up in their hands, left we daih our foot againft a ftone. Chrift was no fooner tempted by Satan, but the Angels came and mimitred to him. When Jacob was pcrfecutcd bvhis brother r God Seel. 2. r A View of the Religions of A SI A. J7 God fentu multitude of Angels to guard him. The Prophet Eli/ha was encompaflcd with fiery Chariots, or Angels in that fhape, from the Syrian Sonldiers. Let us not then fear, fo long as we know that the Angels of God are round about thofc that fear him, and delivercth them ; and that the fame Angels will be ready at our death to convey our fouls as they did Lazarus, into Abrahams bofom. 6. Let us fupport our felves againft Satan by the affurance of Chrift's death, and the remuTion of our fins; for blejfcd is the man whofc fins -arc forgiven him; therefore let us not be afraid, for there is no condemnation to them that are in Chrifl Jefiis. It is God that juftifietb who can condemn ? If Satan objects againft us, that fin hath abounded, kt us anfwer him in the Apoftles words, grate hath much more abounded. 7. Let us as our Saviour counfelleth us, watch and fray continually; our fpiritual enemies are many, vigi- lant, malicious and powerful ; nothing will give them advantage over us, but fecurity and neglect of prayer; vigilancy and prayer are Armour of proof againft alLtemptations ; with thefe S. Paul ar- med himfelf when he was buffeted by the Angel of Satan ; there- fore faith S. Hierom. Wnen thou wall^ji abroad, let prayers arm thee; when thou returneft home, let prayers meet thee: Egredientes domo ar- met oratio, rcgrcdientibus dc -plate a occurrat oratio. Laftly, let us take heed we do not countenance or approve, or have any com- merce with 'Necromancers, or fuch as take upon them to raife Spi- rits; for God oftentimes punifheth fuch vain curiofity; let us be- ware of too much retirednefs; for Satan is moft ready to tempt us when we are alone; fo he tempted Eve when (he was alone in the Garden, and aflaulted Chrift when he was alone in the Defart. Let us take hced'alfo of too much fadnefs and melancholy; for though M , , , this be a natural infirmity, yet Satan by it takes occafion to work - ns J eil J? mifchicf; as we fee in Saul, who is faid to have an evil fpirit, when he was in his melancholy fit; and we know that in the Gofpel mad men, Phreneticks, and Lunaticks are called Demon iacks, bc- caufe the Devil took occafion by their madnefs to advance his kingdom of darknefs. And let us chiefly endeavour to have a good conscience which is a continual feaft, to live an holy life, and to be juft in all our ways, and fo we fhall not need to fear Satan's, Stratagems or illufions; for the righteous man is bold as a Lyon. Q. Of what Religion wrre the Chi no is? A. They were always , and ftill are Idolaters ; except a few ChimU gained to Chriftianity by the Jcfults, and a few Tartars that are '*w / Mahumetans. That vaft Dominion is full of Temples and Mona- '^ WB « ftcries, replenifhed with multitudes of Idols, which their cunning Priefts feed with the fmoak of meats, but they eat the men: theta- felves. The Priefts here have fo much power over their gods, that ihey may beat and whip them when they do not anfwer their ex- pectation. They have one Idol with three heads, which they much reverence. Thefe reprcfent their three great Philofphers, Ccnfufms; Xequiam, and Tan\u. Thejr chief gods are the Suit, Moon, and Stars, They woilhip alfo the Dwil, not ont of love, but feat; thai 58 "A View of the Religions of AS 1 A. Scd. 2, that he may do them no hurt ; therefore they place his picture in the Fore-caftle of their (hips. They are Pythagoreans in the opi- nion of Tranfanimation; therefore fome of them will not kill any living thing. For this caufe in Quinfay in a walled Park belonging to a Monaftery, the Monks feed 4000. living creatures of divers kinds, out of their charity to the fouls of Noble men, wh.ch were entred into the bodies of thefe creatures. Their Monks arc (haven, arc bound to wear beads, to be prefent at burials, to maintain Ce- libate whilft they are Monks, to pray two hours together before day. Of thefe religious Orders there be four forts, diftinguifhcd by their colours, black, white, yellow, and ruifet. .Thefe have their Priors, Provincials, and General ; he is carried on mens fhoul- ders in an Ivory Chair, and is cloathed in filk. Their mainte- nance is not only the Kings allowance, but alfo the benevolence of devout people, which they procure by begging and praying for them. They have their Nuns alfo, and Hermits, and confecrated Hills, to which the people make divers Pilgrimages. There axe many Colleges for learning, which is of high efteem among them. Their Secular Priefts wear long hair and black cloth, their Regu- lates are (haven, but neither muft marry. They are bound" to ob- ferve all Feftival days , fuch as the New and full Moons, the Kings birth-day, but chiefly New-years-day, which is the firft day of the New Moon in February, fne people here are very Su- perftitious in obferving their birth-days, and in performing the Fu- neral Obfequies of their Parents, whom they adore, and bury in the fields, with all fqlemnity and exceflive charges. No man is ti- ed to any particular worlhip among them, but he may be of what Seel: he will. They have abundance of Hofpitals for the poor, and no beggars to be fcen among them. But for any knowledge of heavenly joys, or hell totments, they have very little or none at all. They are very much afraid when there isanyEclipfe of the - Sun or Moon, which they hold to be man and wife ; for then they think that thefe two gods are angry with them. Of their many fu- perftitious Ceremonies, and vain opinions in Divinity, fee the Dif- courfe of China, Boterus, Ortelius y MaffeM, Linfchoten> and the Jefuirs Epiftles. Q. What was the Religion of the aneicnt Indians ? Indians A ' ^hey worfhipped their own gods, till Bacchus and Alexander their and- Subdued them, and then the Grecian deities were honoured among thl Reiki- them ; chiefly Jupiter, Juno, Neptune, and Berccynthia : Hercules on. alfo they honoured in the form and bignefs of a Gyant. The River Ganges and their tailed trees were honoured as gods among them $ therefore it was death to cut down any of them. Dancing to their Idols was held a part of Divine worfhip ; but the Brack>nans among them worfhipped no Images, nor any living creature, were very remperatc in their diet, and gave themi'clves to contemplation of divine things. They abitain from wine and ftrong drink and wo- men, and lie on skins. Their Gym?iofophifts were Phiiofophers, who acemtomed their bodies to endure all hardnefs, and their eyes 1 Sec*. 2. r A Flew of the Religions of A S I A. J? eves to gaze on the Sun from morning to evening. Of the Indian Religion, fee Alexander ab Alexandro 3 Pliny, Boemw y &c. Q. What is the Religion of Siam ? v*. This Kingdom of the Eaft-Indies (except where the Moors inhabit, and fome Chriftians) is alfo idolatrous. But efpecially they worlhip the four Elements, and accordingly there be four different Seels. Each one defireth to be buried in that Element which he worftiippeth : hence fome are buried, fome burned, fome hanged in the air, and fome drowned in the water. They hold that God made all things; that the good are rewarded," and the wicked puniihed ; that each man hath two fpirits waiting on him, a good and a bad ; that the world (hall ftand 3 coo. years, and then (hall be burned into afties, whence fliall come forth two eggs, and out of them one man and one woman, who fliall again reple- nish the earth. Their religious Orders are fo ftrid:, that it's death, among them to fpeak to a woman. They feed on Rice only an$ herbs, which they beg from door to door. They muft not buy nor fell, nor take rents. They are tied to rife at midnight to pray to their Idols. They go ftill barefooted, and in poor clothes. Every King of this Country at his Coronation is bound to ered: a Tem- ple, with high Steeples, and multitudes of Idols. Their Priefts go in yellow, being a facred a colour, refembling the Suns light. They may not nourifli any female thing, not fo much as a Hen. He that drinks Wine is ftoned to death. See the difcourfe of China, Boterw, MaginuSy and others. Q. iVliat k the Religion cf Pegu ? A. The religious Ceremonies of this Kingdom confided in mul- Pegu, it* titudes of Temples, Images, and begging Preachers, who are Rsti£wi* ftill preaching and begging. Their Alms are brought to them in the Pulpits whilft they are preaching. The people when they en- ter into their Churches, at the door wafh their feet 3 and by lifting up their hands to their heads, falute the Preacher firft, and then the Sun. When any enters into that Order of Talipon, o^Prea- cher, he is firft carried in folemnity about the ftreets on horfe-backj with Pipes and Drums, then upon mens flioulders to his houfe, which is without the Town. They keep holy day every New Moon. They believe multitudes of Gods, and Worlds fuccced- ing each other; that this World hath been governed by four Gods already, who are gone, the fifth is not yet come, after whofe death rhe World /hall be burned. After this life they hold fome (hall live in carnal pleafurc, fome in torment, and others fhall be anni- hilated. They hold Tranfanimation, and are bound to faft thir- ty days every year. They know no women ; for whom they al- low Nunneries. The people drink the water wherein their Prea- chers wafh themfelves, counting it holy. They feed the Devil each morning with baskets of Rice, that he may not hurt them that day. When they are fick, they build him Altars, and pacific him with flowers, meat and mulick. Their Idols arc honoured with divers icltivals 3 in which wax lights are burned all night, and and liveth always t And again, 4fX*< $ ptpvxw AKri^eust iv A, Gentiles ; for they worfhipped fome immortal gods, as the iEchiopi- Sun, Moon, and the World; fome mortal, as Jupiter ■, Pan, Hercu- aI P °f A- les ; But fome of them who dwelt near and under the Line, did frica,/^e/> not worfhip, but curfe the Sun ftill when he rofe, becaufe his ex- anaent &*'. ceflive heat offended them. When their Queen went to Solomon, & m ' fhe being inftru&ed by him in the knowledge of the true God, up- on her return planted the Jcwifh Religion in her Country ; but die Eunuch of Queen Candace being baptized by Philips brought home * with him the Chriftian Faith, which hitherto they have retained. See Diodorw, Bcemus, Strabo, Sardus, Dam i anus a Goc^, Sec. Q. Wnat Religion do thefe Ethiopians , or Abifiyns profits ? A. Chriftianity ; yet Gentiliim is retained in fome parr of Pre- jjj^ fan. ftor-Jolm's ample Dominions. The Chriftians Circumcife borh gion at this Male and Female on the eighth day, in memory of Chnft's Circum- tby n cifion. The Males arc Baptized Forty days after, and the Fe- males Eighty. They abftain from certain Meats, and ufe fome Mofaical Ceremonies. They arc very rigid in their Failings ; thoy begin their Lent ten days before ours ; lome Friars eat no bread all the Lent, fome not in a whole year 5 but are contented with Herbs, without Salt or Oyl : They keep a Fail of three days af- F 4 ter i 7* r A Yipv of the Religions of Seel. $1 tcr Cdndfemafs, in memory of Nineveh's Repentance. Some Friars all that time eat nothing, and fomeNurfes give their children fuck but once a day. He that Marricth three Wives is Excommunica- ted. Queen Candace after her Conyerfion confecrated the two Magnificent Temples of the Sun, and Moon, to the Holy Ghoft and rhe Crofs. Afterward thefe two Temples were given to the Monkifh Knights of Sz. Anthonies Order, with two large Monafte- rics. The Abyffms in their Liturgy mention the three firft General Councils, but not that of Ch alee don, becaufe they are Eutychians, or Jacobites. Their Patriarch is only a Monk of St. Anthonies Or- der, and fo is the Patriarch of Alexandria, by whom the /Ethiopi- an is confecrated, and is in lubjection to the See of Alexandria. They obferve here both Saturday and Sunday with equal devoti- on. In the Eucharift the Prieft adminifters Leavened Bread, except on the Thurfday before Eafter ; for then it is unleavened, becaufe that day Chrift inftituted the Supper. And the E)eacpn gives the Wine in a Spoon. They receive all (landing, and in the Church only ; all that day after they mult not fpit till Sun-fet. They give .. the Eucharift to Infants immediately after Baptifm. They believe * Traduction of Souls. They are careful to confefs their fins to the Prieft, and ftill after a Conferlion receive the Eucharift. The Pa- triarch only excommunicates, and none but Murthcrets ufually. Infcriour Priefts and Monks labour for their Maintenance, but the Bifliops, Deans, and Prebends, have large Revenues and Benefices. They permit their Clergy to Marry once, and have Pictures in their Churches, but not Images. Betwixt Eafter and Whitfuntide, they cat flefh on Fridays! Every Epiphany day they Baptize themfelves in Lakes or Rivers. So do the Mufcovites in memory of Chrift's Baptifm the fame day. They ufe no Confirmation, nor Extreme Unction. See Damiantts a Goe^Aharc^ in his /Ethiopian Hiftory, and others. Q. What is the ^eligi 'on cf the lower Ethiopians? 5? ****? A. Thefe were not known to the Ancients, but they are found sms th*' ky Navigators to be, for the moft part, Gentiles, though divers Fzlvm ■^ 00YS ^ vc am °ng them; Yet fome of them worfhip but one God. They fupcrftitioufly obferve divers days of the Moon. They fcaft the dead with bread and boy led flefh. They punifti Witchcraft 3 Theft, and Adultery with death. They may Marry as many Wives as they pleafe, but the firft is the Chief, and the reft are her fervants. They pray to the Dead in White Garments. In Mono- rnotapa and fome other places thereabouts, the Jefuits have Con- verted divers to Chriftianity -, many whereof are fallen back again ro Gentilifm. See Eananuet Acofta of the Eaftern affairs, and Ba- ler us ', &c. . Q. iVoat is the J{etigion of Angola and Congo? Angola, its A j n /i n g i a j-^cy are a |] Heathens. In the midft of their Towns Religion, they worfhip Wooden Idols refembling Negroes, at whofe feet are heaps of Elephants Teeth, on which are fet up the Skulls of their Enemies killed in the Wars," They believe they are never ikk but when Sect. ?: AFRICA^iAMERICA. ff when their Idol is angry with them ; therefore they pleafe him by pouring an his feet the Wine of Palms. They ufe to walh and paint and new cloath their dead, and bury with him meat, drink, and fome of his goods, at whofe grave they fhed the blood of Goats. They are much addicted to divination by birds ; and their Priefts are in fuch efteem, that they think life and death, plenty and fa- mine are in their power. In the Kingdom of Congo they worfhip Congo, its fome monftrous creatures inftead of God. But they were convert- Religion, cd to Chriftianky by the Portuguese, Anno 1490. At the City of Ban^a , afterward called S. Saviours, was erected a Cathedral Church for the Bifhop,who was there received by the King in great magnificence. This Church had 28 Canon Residents. All their Idols of Beafts, Birds, Trees, and Herbs, with their Conjuring Characters were burned. Divers Religious perfons and Jefuirs were fent from Portugal thither to erect Schools and Colleges for Divinity and the Arts. See Purchas, Lopefa Maffeus, Oforius of the Acts of Emanuel. Q. iVhat Religion do the Northern 'Neighbours of Congo pro- A. In Loango under the Line, they worfhip Idols and are Cir- the Religi- cumcifed. Every Tradefman appeafeth his God with fuch things ons of its as belong to his Trade r the Husbandman with Corn, the Weaver Northern with Cloth, &c. At the deatl, of their Friends they kill Goats, to Neighbours the honour of their Idols, and make divers Feafts in memorial of the dead. They will rather die than touch any meat which is pro- hibited by their Priefts. At Kenga the Sea-port of Loango, there is an Idol kept by an old Woman, which is once" a year honoured with great folemnity and feafting. There is another Idol at Mo- rumba Thirty Leagues Northward, where Boys are Sworn to Serve this God, and are initiated with hard diet, ten days filence, abftinence from certain Meats, and a cut in their Shoulder, the blood of which is fprinkled at the Idols feet. Their Trials of life and death, are in the prefence of this Idol. At An^ichi they are Circumcifed, worfhip the Sun and Moon, and each Man his parti- cular Idol. In fome of thefe neighbouring Coutreys the People arc Man-eaters, and worfhip the Devil, to whom, \ oner facrifice, they continue from morning till night, u.. g Charming Vociferations , dancing and piping. See Loj?e%, Barros , and o- thers. Q. Of What Religion are the If amis about Africa ? A. In fome of them are Mahumetans, in fome Chriftians, but in African moft Heathens. Jn Socotera, an Ifland near the mouth of the Red- ijlandt Sea, whence we have our bcit Aloes, they are Jacobites, and are their Reli- govcrned by their Abuna or Prieft. They much reverence the gihs. Croft. They have Altars in their Churches, which they enter nor, l^ut ftand in the Porch. In Madaga/car, or the great Ifland of St. N \ Lawrence, there are many Mahumetans upon the Coaft, but more • Idolaters within the Land, who acknowledge one Creator, and . C^rcmncjicJ - 2 but ufe neither to pray nor keep holy %lay. Tuy pun : ill 74 A View of the Religions of Se& j America, the Religl en thereof Virginia, its Religi- on, punifli Adultery and Theft with death. In die Ifle of St. Thomas] under the Line, arc Chriftians and Moors. In divers Iflands arc! no People at all , in the Canaries arc Chriftians ; before they were Idolaters, and had many Wives, whom they firft proftituted to their! Magiftrates, and this uncivil civility they ufed to ftrangers inftead of Hofpitality. They bury the dead by fetting theinupright a- gainft a Wall, with a ftarf in their hand * and if he was a great Man, a Veffel of Milk by him. Madera is alfo pOfTcfTed by Chri- ftrans, and fo be the other Ifiands on this hither part of the African Coaft. See O, ttiim y Mercator, and other Geographers. Q What Religion was profejfed among the Americans ? A. Before the Spaniards came thither, they were all Pagans ; who as they were diftinguiflied into divers Nations, fo they worfhipped divers gods, after divers manners - y but they did generally acknowledge the Sun and Moon for the chief gods. In Cmada they worlhipped the Devil, before the French came thither, and in moft places there as yet they worfliiphim ; who, when he is of- fended with them, flings duft in their eyes. The Men Marry two or three Wives, who, after the death of their Husbands never Marry again, but go ftill after in Black, and befmear th cir Faces with Coal-duft and Greafe ; they dohrft cxpofe their Daughters to any that will lie with them, and then give them in Marriage. They believe that after death their Souls aicend into the Stars, and go down with them under the Horizon into a Paradife of Pleafure. They believe alfo that God ltuck a multitude of Arrows in the Beginning into the Ground, and of thefe fprung up Men and Wo- men. They have divers ridiculous opinions of God, as that he once drank much Tobacco, and then gave the Pipe to their Gover- nour, with a command that he fhould keep it carefully, and fo do- ing he ihould want nothing ; but he loft the Pipe, and fo fell into want and mifery. Such fenfelefs conceits have thefe people, who as they are lavage in their carriage, fo in their understanding they are little better than beafts. They ufc ro finfij the Devils prai- fes, to dance about fires, which they make to his honour, and leap over them. They bemoan the dead a great while, and bring Pre- fents to the Grave. Many of thefe ignorant Souls were Converted ro Chrift by the Induftry of the Jefuites, Anno 1637, and 1638. See Father Paul's Relation of New France, See alfo Chaplain and Jacjues Cartier, &c. Q. Wlmt is the Religion of Virginia ? A. Before the Englijb planted Chriftianity there, they worlhipped the Devi, and many Idols, as yet they do in many places there; They believe many gods, but one principally who made the reft; and that all creatures were made of Water, and the Xv'oman before the Man, who by the help of one of the gods, conceived and bore Children. They are all Anthropomorphites, giving to their gods the forms of Men, whom they worfhip with Praying, iinging, and offerings. They hold the Souls Immortality, rewards and punifh- ments after this life, the one in Heaven, the other in a burning pit towards Sed. 5: AFRICA and AMERICA, 7f towards the Weft. The Priefts are diftinguifhed from other Peo- ple by Garments of Skins, and their hair cut like a Comb on their Crowns. They carry their gods about with them, and ask Coun- fel of them. Much of their devotion confifterh in howling and dancing about fires, with Rattles, or Gourd, or Pumpion rindes in their hands, beating the ground with ftones, and offering of Tobac- co, Deer-fuet, and Blood on the Stone Altars. They undertake no matters of confequence without advice of their Priefts, the chief Whereof is adorned with Feathers and Weafels Tails, and his Face painted as ugly as the Devils. They bury their Kings (after their bodies are bfcrned and dryed) in white skins, within arches and mats, with their wealth at their feet, and by the Body is placed the Devil's Image. The Women exprefs their forrow with black paint, and yellings for Twenty four hours. None but the King and Prieft may enter thefe houfes, where the Images of Devils and their Kings are kept. Inftead of faying Grace at Meat, they fling the firft bit into the Fire ; and when they will appeafe a Storm, they caft Tobacco into the Water. Sometimes they facrifice chil- dren to the Devil. But of thefe paffages, fee Hackluity and Pur- chai out of him. Q. What is the Religion of Florida ? A. Their chief Deities are the Sun, and Moon, which they ho- v° ,?». nour with dances and fongs. Once a year they offer to the Sun ns & e "L l * a Harts Hide fluffed with Herbs, hanging Garlands of fruits a- on * bout his Horns, fo prefenting this gift towards the Eaft, they pray the Sun to make their Land produce the fame fruits again. But to their Kings, they ufe to facrifice their firft-born Males. Much cf their Devotion, like the reft of barbarous Savages, confifting in finging, dancing, howling , feafting, and cutting off their own skinr, Adultery in the Woman is punifhed with whipping. In fome parts of this Country the next of Kin is permitted to cut the AdulterefTes Throat, and the Woman to cut the Adulterers. In fome parts alfo of the Country they worfhip the Devil; who,whcn he appears and complains of Thirft,humane blood is flied to quench his thirft. When a King is buried, the Cup wherein he ufed to drink, is ftill fet upon his Grave,and round about the fame are ftuck many Arrows - y the People weep and faft three days together; the Neighbour Kings his Friends cut off half their hair. Women are hired, who for fix months howl for him three times a day. This honour the King and Prieft have, that they are buried in their hou- fes, and burned with their houfes and goods. See Bcn%p, Morga- res, HackJuit y Scc. Q. Of what Religion are the 'Nations by ?^/?-Virginia and Florida ? A. Few of them are yet known, but fuch as by Navigation are Religions found upon the Sea-coafts, and fome Iflands conquered by the Sj>a- of the Na~ niards, are worfhippers of the Sun , and Water : becaufe the dun tiont by by his heat, and the Water by its moifture produce all things ; K/;I-Vir- therefc;e when they eat, drink, or facrifice, they uic :o throw up Z™ lz **<* ln Honda. ?5 A Flew 'of the Religions of . SecT:. jl in the airj towards the Sun, fomc part of their Food. The Spa- niards took advantage of this Superftition, and made thefe People believe they were McfTengers fent thither to them from the Sun ; whereupon they lubmictcd, holding it impious to reject the Mef- fengers, which then, chief god had lent them. They wor/hip alio here Idols, and in Tome places the Devil/and obferve the fame Su- perftitious Ceu monies in the burial of their Dead,that their Neigh- bours do. See Hadjutt. Q. What vo# the Religion of New-Spain ? New- i a. They were grofs and bloody Idolaters before the Spaniards Spain, its brought them to the knowledge of Chrift , who requires of his Religion Oifciples no other Sacrifice bur that of a contrite heart ; he having flied his own blood, that we might fpare the fhedding of ours. Thefe wretched Americans acknowledge one chief God, yet they worshipped many : Principally the Sun, to whom they offered the heart of the Sacrifice ; even of Men : neither did they eat or drink, or fmell to a Flower, till they had calt up in the Air to the Sun fome portion " of r heir Meat and Drink, and fome leaves of their Flowers. At Mexico they worlhipped many Idols, but three prin- cipally; the firltwas called Vit^iUput^U, placed in an Azure co- loured Chair, with Snakes heads it each corner. On his head were rich Plumes of Feathers with Gold : in his left hand was a white , Target, in his right a S;aff ; at his fides he had four darts. Per- haps by this Image they reprefented die Nature of God ; by his blew Chair they might fignirie Heaven his Seat; by the Snakes leads, his Wifdom; by the .Feathers and Gold, his Glory; by his Target, Protection ; by the Staff, Direction ; and by the four Ar- rows, his Power, extending over the four parts of the World ; Eaft, Weft, South, and North ; or elfe, which is more likely, they reprefented the Sun by this Idol, whofe aboad is in the Azure Skic, and his Arrows or Beams are extended to the four quarters of the World : the feathers may fignihe his lightnefs ; and the Gold, his Glory ; his Target and Staff may lhew that the Suns heat is both defenlive and offenfive. Near to this Idol flood a Pillar of lefs work and beauty, on which was another Idol, called Thaloc ; per- haps by this they meant the Moon. They had a third Idol ftfalcm, but in fpirit and truth, &"'« 78 A View of the Religions of $e<5t. 3 J Quin damuf id fuperis de magna quod dare lance Kon pofflt mag?ii MeJfaLe.lippa propa^o ; Compofltum jus , fifque animo, fan ft of que receffut Mentis, & incodum gcncrofo peel us honeflo ! Hac cedo ut admoveam templis, & fane litabo. An honeft upright fincere and fandHfied heart, faith Perfius, is above all the Temples and Sacrifices in the World. Q. Whdt Priefts had they at Mexico, and what Sacrifices. Mexico, 4 Belides their Inferiour Priefts, they had one chief, whofc habit * ts ? r } e * s . was a Crown of rich Feathers on his head, Pendants of Gold, with and Sacri- g rcen ftones at his ears, and under his Lip an azure ftone ; his of- ****' fice was to receive the Body of the dead King at the Temple door, with a Mournful Song, to open the Breaft of the facriiiced man , to pull out his Heart, to offer it to the Sun, and then to fling it to the Idol, to which the Man was facrificed. The inferiour Priefts in the interim holding the legs, arms, and head of the Sacrificed wretch, whilft his heart was taken out. They ufed alfo to flay otf the skins of Men, and cloath fome therewith, who went about dan- cing, and forcing People to offer them Prefents, or elfe they would ftrike them over the face, with the bloody corner of the skin. The Priefts office alfo was to burn Incenfe before their Idols every morning, noon-tide, evening,and at midnight for therewith Trum- pets and Coronets, they founded a long time, which done, they burned the Incenfe in Centers with much reverence, and then they beat themfelves, and draw blood with fharp Bodkins. They did Preach alfo on fome Feftival days to the People. The Revenues of the Priefts were great ; the Temples in ftate, magnificence, and wealth, exceed ours. The Priefts were all anointed, and wore their hair long, for they never cut it. They did fometimes anoint themfelves with an Unguent made of venomous beafts,which made them without fear, and armed them v/ith cruelty. They painted their skins black. They wafhed the new-born Children, and let them blood in their cars ; they performed Marriages by asking the Baltics mutual confent, and tying together a corner of the Womans Veil, with a corner of the Man's Gown , and fo brought them to the Bridegrooms houfe, caufing the Bride to go leven times about the Hearth. They buried the dead either in their Gardens, or on Mountains ; fometimes they burned the Body ; and if he was a Great Man, they killed his Chaplain and his Officers to attend him, burying alfo Wealth with him, that he might not want in the other World. The Prieft ufed to attire himfelf; in thefe great Funerals, like a Devil with many Mouths, and Glafs-eyes, and with his Staff ftirred and mingled the allies. When the King died, the PrieitS were to fing his Elogies, and to frxrihee Two hundred Perfons to ferve him. Adultery was punifhed with death, and lo wasdilho- neity in their Nuns and Monks, of which there were two great Cloy Iters e * l j Fe J" va l was holy, and then were Men Sacrificed. At the firft appearance *^ / * of Green Corn, Children were Sacrificed, fo when the Corn was a Foot above the Ground, arid again when it was two Foot high , holy-days were kept, and Children Butchered. In fome of their Feafts they facrificed a Woman, and with her skin covered a Man, who danced about the Streets two days together. In one of their Feafts, Which the Mexicans kept in their Canoes upon the Lake, a Boy and Girl were drowned to keep company with the gods of the Lake. In May they kept the Fcaft of Vit^iliput^li, in which his Image made of Pafte, richly adorned, was carried by Maidens attired in White, on their fhoulders to the Court, and thence by the Young Men in the Stairs of the Temple, and thence to the top with' Mufick ; much adoration, vain ceremonies, and wicked facrificing of Men were ufed that day. In May alfo was kept the Fcaft of Pen- nance and Pardon, in which a Captive was facrificed. After much profane adoration, the People took up earth and cat it, defiring par- don for their fins, and bringing rich prefents to their Idol, and whip- ping themfelves on the fhoulders. Much Meat is prefented that day to the Idols, and then to the Priefts, who five days before had eat but one meal a day. The Merchants had their peculiar god , and fcftival day, in which they facrificed a Man, after they had gi- ven him for nine days divine honours. His heart they ottered a- bout Midnight to the Moon, perhaps becaufe (he is the Miftrefs of the Waters, on which Merchants ufe to Traffick, or becaufe they are more beholding to her Bight in the Night than others are. Con- cerning thefe Feftivals, their Schools and Seminaries, their belief of the Souls Immortality, of their Rewards and Punifliments, of their Nine fevcra. places appointed for them, fee Acofta, Gomara, and P. Martyr in his Decads. Q. What was the t\eiigiov o/Jucatan, and the parts adjoyhing ? Jucatan,i/x ^ j n J uca tan they were Circumcifed,and yet grofs Idolaters,but }Z l ™' > curious Workmen in Carving and adorning their Images. They had and Parts - n ^^ ^ ou f es l ma g es made like Bears, which they . worfhipped aapmrg* a$ thcij . Houfhold gods , with Singing and Incenfe. In hol- low Images, they caufed Boys to Anlwcr the Peoples Peti- tion^ Se but the Lords are permitted for ho- nours fake, firft to corrupt the Bride. The Adulterer is beaten, and the Adulterefs is divorced. He thatforcetha Virgin is a flave, except he pay her Dowrie. But if a flave force his Mailers daugh- ter, they are both buried alive. See Penifa P. Martyr, and Gomara, Q. VVlmt was the Religion of the Southern Americans ? A. They generally worflrip the Sun and Moon, with divers Idols, Southern and the Devil in divers lhapes ; they believe the Souls immortali- America, ty. Their Prieits are their Phyiicians, and therefore in great efteem, the religion and exceeding rich, for they have all the goods of him whom they thereof, cure. When they go to wars, they carry their gods with them, of whom they ask Counfcl of all affairs ; and then they keep Lent for two months. They punilh in fome places theft and murther with the lofs of Ears and Nofe; in other parrs with death. Thefe faults in the Nobility are punilhed with the lofs of their hair only. In fome places they hold it a part of their devotion, to offer their daughters to be deilowered by their Pricfts. When it thunders and lightens, they fay the Sun is angry with them. When there is en Eclipfe, they faft j the married Women fcratch their Faces, and pluck their hairs - y the maidens draw blood with fharp fifh-bones. When the Moon is Eclipfcd, they fay the Sun is angry with I When a Comet is feen, they beat drums, and hollow, thinking by this to drive it away. They ufe to coniult with, and invoeate the Devil. The Prieits learn Phyiick and Magick when they are young, being two years Unit up in Woods ; all that time they keep cfc Cells, fee no Women, nor cat rlefh. They are taught b Ra- fters in the night. The dead are buried either a: home, or being dried at the fire, are hanged up. The bones at lail arc burned, the skull prefented to the Wife, to be kept by her as a Reiick. la their Lent fafts they abftain from Worn- \L:rtjr 3 Gcmara, Linfchotcn, Cic~a, &c. Q. Of what f(cligion are, the people r/Paria, Guiana, an, i along Debaiba, or St. John ? C 4. Hctv> .82. A Vittv of the Religions of Sett. ;. /aria Gui- A. Hereabout they be very zealous in worfhipping of the Devil, pna, idols, to whom they facriiice men, and then cat them. When Dcbaiba, t h c j r god s arc angry, they macerate themfclves with fafting. Their their Kelt- p r [ c ft s are ftoned or burned, if they marry againit their Vow of t mu Chaftity. They believe rewards and punifhments after this life. The lpot in the Moon they hold to be a man imprik c for Inceftwith his -Sitter. They feed yearly the departed fouls with J\fai% and Wine. They held the fouls of great Men only, and fuch as were buried with them, immortal. Their great mens Fi .: Pomps are celebrated yearly with much lamentation, drinking, and beftial ceremonies, both men and women cafting afidc all mode He that will know more of this ftufr, let him read the forenamed Authors. * Q. WotU is the Religion of Brafil ? Brafil, its a. They acknowledge the immortality of the foul, an Rrfigicn. that there are rewards and punifhments after this life : For thev hope, that if they kill and facrifice many of their enemies, they fliall be carried beyond the Mountains into plcafant Gardens, there to dance and rejoyce with their fore-fathers. They ftand in much fear of the Devil, who is ftill vexing of them -> therefore they chief- ly worihip him ; and when they go abroad, they commonly carry- lire with them, as their defence againft the Devil, who they t is afraid of fine. They have their folemn feftivals, which they celebrate with dancing, howling, and catling. The Husband hath power to kill the adulterous Wife. Their marriages are without any Ceremonies. They bury their dead upright in a pit, with their goods. The Husband plays the Midwife to the Woman, wafli- cth, painteth, and nameth the Child by the name of fome wild beaft : they have fome knowledge of Noah's flood. Of thefe pafTages fee Maffeus, Lerius Stadius> &c. i Q. What Religion did the people p/Peru profefs ? FerB,!f! A. Their chief god was Wiracocha^ by whom they understood Religion, the maker of all things ; next to him they worfhipped the Sun, and the Thunder after him : the Images of thefe three they never touch- ed with their bare hands : they worfhipped alfo the Stars, Earth, nSea, Rainbow, Rivers, Fountains and Trees. They adored alio wild beafts,that they might not hurt them ; and in iign of their de- votion, when they travelled, they left in the crofs ways, and dan- gerous places, old fhcocs, feathers, and if they had nothing elfe, itones. They worfhipped the Sun, by pulling off the hairs from their Eye-brows : when they fear, they touch the Earth, and lock up to the Sun. They worfhipped alfo :he dead bodies of dieir Em- . ours, and indeed every thing they either arretted or feared. They have fome glirnring knowledge of the beginning of the world, of Noah's floe they believe the end of the world, which ftill ihcy fear when the Sun is eel pied, which they think to be the Moons husband: they held their Prieits in fuch efteem, that no great matter was undertaken by Prince or People without their advice. None ha to the Idols but they, add i,hcn only when they are 1 Seel. %. AFRICAN/AMERICA. 8f are clothed in white, and proftrate on the ground. In facrificing they abftain from Women ; and fome out of zeal would put out , their own eyes. They ufed to conlult with the Devil, to whom they facrificed men, and dedicated boys in their Temples for Sodomy. They had alio their Temples richly adorned with Gold and Silver, and their Monafteries for Priefts and Sorcerers. Their Nuns were fo ftridtly kept, that it was death to be deflowered : after fourteen years of age they were taken out of the Monaftery, either to ferve their. Idols (and fuch muft be Virgins ftill) or elfe to ferve as Wives and Concubines to the Ingua, or Emperor. They are ve- ry frequent and ftricft in their confcffions, and chearfully undertake what penance is enjoyned them. But the Ingua confeffeth only to the Sun : after conferfion they all wafli in baths, leaving their fins in the water. They ufed to facrifice Vegetables, Animals, and Men, chiefly Children, for the health or profperity of their Ingua, and for victory in War : In fome places they eat their men-facrifices, in o- thers they only dried and preferved them in filver CofEns ; they a- noint with blood the faces of their Idols, and doors of their Tem- ples, or rather flaughter-houfes. See Acofta, Cie\a, Gomara, eke. Q. Wtiat fejiival days did the Peruvians obfervc ? A. They had feafts and Sacrifices every month of the year, in p eruv j ans which were offered multitudes of fheep of different colours, which r ^,. r £ a t J they burned. The Ingua s Children were dedicated in thefe Feafts, v ^l daysi their ears were pierced, then they were wiped, and their faces a- nointed with blood,jn fign that they fhould be true Knights to their Ingua. In CuJ'co during this month and feaft, no ftranger might re- main ; but at the end thereof they were admitted, and had a inor- fel cf bread prefented to each man, that they fhould by eating there- of teftifie their fidelity to the Ingua. In the fecond month, which is our January (for in December, in which the Sun returns from Capricorn, was their firft monthj they flun£ the afhes cf their fa- cririces into the River, following the fame fix leagues, and pray- ing the River to carry that prefent to and America, we may conclude with Tcxtiillian y lih dt Uoiat. y^arry that every fin, by what name foever it be called, or of whatfocver^'^'V VI " quality ir is, may be comprehended in the fin of Idolatry, LiololatrU "• /wn ™ # criminc exfungitur, to ufe his own phrafc; that is, every fin ism.- up, and attains to its perfection and confummation in Idolatry: fo ' s hat as he fheweth. in that book, there is no tlicb martherer as rhc Idolater, who nor only deftroyeth the bodies of men and beafts to pleafe his Idol, but likewife murthereth his own foul: the inch Adulterer as he, who no: only goeth a whoring afte god*, but adulterates the truth; for every fa !le god is adultery ; there is no fuch rhicf as he, for not only much robbery and G 3- lion $6 r A View of the Religions of A F R I C h,&c. Seft.?; fieri is committed ro maintain falfe worfhip and Idolatry, as Arnobi- fl/inftanceth in the Romans, who to maintain the worfhip of their gods, did rob all other gods and nations, and with their trium- nt gold (Pcrfius calls it aurum ova turn) adorn their Images: But befUics this theft, the Idolater robs God of his right and honour, giving it to fuch as are not gods. I will not fpeak of the unclcan- nefs, drunkennefs, wantonnefs, and other fins which accompany this mafter-lin, which TertuUian calls Principal crimen generis hn- ', Jiimmus ficuli reatus y &c. chvoratcrium falutis : the main wick- ednefs of mankind, the chief guilt of the world, the ckvourer or deftroyer of mans happinefs and falvation; therefore he will not have any Chriftian to paint, or make graven Images to be worfhip- ped, affirming that it is flatly againft the law of God, and like- wife againft their vow in baptifm, to forfake the Devil and his An- gels : how do they forfake him, if they make him ? if they make it their trade to live by him, how have they renounced him ? can they deny with their tongue, what they confefs with their hand? deftroy that with their words, which they build up with tneir deeds ? confefs one God, and make many ? preach the true God, and yet make falfe gods ? If any fay that he worfhips none, though he makes them, TertuUian will anfwer him : That he who makes falfc gods, doth really worfhip them; not with incenfe and facririce, but with his wit, fweat, induftry and skill, which he impends on the making of rhem ; he is more than their Prieft - 9 for without him they could have no Prieft. How can a Chriftian put forth that hand to touch the Body of our Lord, by which he hath made a Body for the Devil? And as it is Idolatry, faith he, to carve or paint Idols, fo it is any ways to adorn them, to build houfes or temples for them, fo that all fuch Artificers are guilty of Idolatry ; fo are judicial Aftrologers,who call the Stars by the names of Idols, and take upon them to foretell future contingencies by them ; fo are School-mafters, who teach the Genealogies and Fables of thefe falfe gods ; this feverity indeed was needful in the beginning of the Gofpel, when Gcntilifm was to be fuppreffed, that way might be made for Chriftianity ; but now Pagan Idolatry being quite extin- guifhed among us, there is no danger in reading or teaching of Hea- then Authors. He condemneth aifo Merchants that bring home or v fell incenfe, or any thing elfc whereby Idols are worfhipped. So he will not have Chriftians to be prefent at the folemnities, fhows, or feftivals of Idols, nor to give any countenance to them, or to wink and connive at them, or to call them gods, or to fwear by them, for that is to take the name of the true God in vain ; nay, he will not permit Chriftians to light candles, or let up bayes in their ooors, which upon folemn days was an honour due to the Em- or, becaufe this ceremony had fome refemblance with Gentile Idolatry. The Sea.4: «7 THE Religions of EUROPE The Contents of the Fourth Seflion. The Religion of the Ancient Europeans. 2. The Roman chief Feftivals. 3. Their Gods. 4. Their Priefis. 5. Their Sacrifices. 6. Their Marriage-Kites. 7. Their Funeral Ceremonies. 8. The old Grecian Religion. 9. Their chief Gods. 10. Of Minerva, Diana^enus. n. How Juno, Ceres, and Vulcan were wor- floippedw 12. The Sun worfhipped under the names of^ Apollo,Phce- bus, Sol, Jupiter, Liber, Hercules, Mars, Mercurius, Pan, &c. 1 3. The Moonvporfhipped under divers names andjhapes. 1 4. The Earth and Fire, how worfhipped and named. 1 5. The Deity of the Sea, how worfhipped. 16. Death, how named and worfhipped. 1 7. The Grecian Sacrifices and Ceremonies. 1 3 . Their Priejh and Temples of old. w SECT. IV. Qucft.'Y TT m TFiat was the Religion of the ancient Europeans > Anfw. The fame Paganifm was profeffed among them, that was in the other parts of the World, Europe- and which is yet profeffed in Lapland, Finland, an5,Greeks and fomc parts of Norway, Lithuania, and Sarna- and Ro- gotia, whofe Religion is Idolatrous, whofe Knowledge is Magick , mans, and whofe A&ions are Barbarous. The chief gods that were wor- t j 3 -j r & e * (hipped in Europe, were the Sun, Moon, Stars ; Elements, Rivers, "£ lonS ' Fountains, Trees ; and indeed fo many great and fmail, that ac- cording to Varro's computation, they exceeded Thirty thoufand in number. If we fpeak of the Religions profeffed among the Greeks and Romans, we ihall fpeak in a manner of all ; becaufe they had almoit all Europe under their Dominion, and before their Conquer! the fame Idols were worfhipped by all, but under diiicrcnt Names. Numa taught the fipmayis to worlhip their gods, by offering Corn and Cakes befprinkled with Salt, and to erect Temples, but no I- Romans, mages, thinking it both abfurd and impofTible to reprefent that In- thei> o.'d comprchenfiblc power by outward iliapes and forms. But many Rtligon. years after T^;//?////* Prifats taught them according to the G)\vc.->n manner, to fct up Images to their gods. Then were the Veiial Nuns chofen, who were to continue (oThirty years ; the firft ten they wcro learners, the fecond ten years practitioners in tlieiroffi G 4 but 88 r JL View cfthe Religions Se<5h 4.|$e but the third ten years teachers of the Novices. If they committed Whoredom, they were burned or buried alive; if the facrcd fire nt out by their ncgled: ( whkh was held ominous ) they were Scourged. Then were the Prielts of Mars called Salii, inltituted at firft but Twelve, afterwards Twenty four. Thefc were cholen out of the Patricii, and they were in March to dance folemnly with their Targets called Ancilia, one of which fell down from Heaven. Thcfe Fcftival Dances were dedicated to Mars. They had their Augurcs, or Diviners. They had their Triumviri, called Epu/ones y who had the charge of the holy Feafts ; and other Triumviri, who had the charge of the Sybils Books. Arvales had the care of the Fields.- Feci ales of the Wars. All thcfe were Orders of Prieft- hood, ro which may be added Flamines, of which there were as many as there were of their greater gods. Jupiter $> Priefts were called Dia/es, the Priefts of Mars, Martiales, of Romulus, Qjtirina- les, eke. He that had the charge of thefe Priefts, of the Sacrifices, and of Feftivals, was called I{cx Sacrificulus, or the Kineof Priefts, becaufe anciently Kings did exercife the Priefts OfficeCfeut above them ail was the Pontifical College, which at firft confuted only of Eight, but Sylla enl.v g'd them to Fifteen ; thef: were to a/lift the Chief Pontifex or Pope, in whom alone was the Suprcam Power of all Religion, of Sacrifices, Holy-days, Priefts, Veftals, Vows, Funerals, Idols, Oaths, Ceremonies, and whatfoever concerning Re- ligion ; befides the care of the Wooden-bridge called Pons fubli- ?ee Akx. c * lis - ^ e na ^ more Privileges and Honours than the Kings them- )»b A!exdr'-^ vcs i J° r he might afcend the Capitol in his Litter, which was dro Pk- not lawful for others. And whatfoever Criminal fled to him , he Pit" was that day free from Punifhment ; neither was he bound to give. *y, Cicero, an account of any thing he did. Gellius, Q. What were the Reman Chief Feftivals ? Fenettella, yj t Saturnalia, to the honour of Saturn, about the Suns going in- Letus t ^ t0 Capricorn ; then the Servants were better than their Matters ; this Feaft they had from the Greeks. FcrU Latino-, to Jupiter ; this . , . .Feaft was kept upon the Hill Albanus, mid-way between Alba and f(V V fy me > by the Romans and Latins. Quinquatria was a Feaft of five ^ m ' days, to the honour of Minerva ; it was kept after the Ides of March y the firft day was for Sacrifice, the other three for Sword-players , and the laft for Luftration. Natailtia, to the Genius ; in which Feaft it was held abominable to fhed the blood of fome Beafts, and ominous, feeing thofe Birth-Feafts were wholly dedicated to Mirth and Joy. Vertumnaiia, were Feafts to Vertumnus the god of Mer- chandising ; it was kept in the Month of Oclobcr. Lupercalia in February, to the honour of Pan Lyc doqc1 ' ^/k* of the Earth, Ceres of Corn, Diana of Hunting, Mars thcrs. " °^ ^ ars J Mercury of Eloquence, F«/c^^ of Fire, y//W/o of Phyfick, Their chief ^ e P tUnc °* ^ ie ^- - Jtow of Husbandry, Saturn of Time, Genius gods. of Nativities, Orcaj of Hell, Bacchus of Wine, 7V#wj of Seeds, &/ the Sun, and But indeed under all thefe names ' they underftood tfa ; or his divers excels, and opera- i tions , they gave cl : % es, as Macrobius l/cweth. Befides i thefe, they w \y o;her Deities ofiefs note ; As,BeUona thegoddefs of W; of Victory, Nemefis of Revenge, Cup- do of Love, Gratia, or Charites of Thanks, Penates Man's tutelar Gods, L/zw the Houfhold gods, P^>c* the goddeiTes of Deftiny , Furi*y or Eun , of Punishments y Bertuna the goddefs of Providence. were called Dii mkjmm Genti- um : there were others whom they named i'« e l fGd cllis lu 4 c ^ * wi ^ ^r cak more ncrc ^ft c r, concerning the Sun ; I, Lattantius' cou ^ Pledge Homer, Hcfwd, Sophocles, Virgil, Ovid, and other Poets Cicero p/^ "> this purpofc ; but this work is already performed by Jnflin Mar- tarchyRofi- Wt Eufebius, Clemens, LaHantius, Plefsps, and others ; who likewife nut, and h avc inferred many verles out of the Sibyls. others. Q- What Pricfts had the Romans > A. Of thefe we have faid fomewhat already, but we will fry Jheir fomcthing more. Their ancienteft Priefts were Luperci, the Priefts Priejh, of Pari, LycAiis, Potitii, and Pinarii of Hercules. Of Divination by Chirping of Birds, Augur cs ; of Divining by Poultry, Pull ar it. They that had the care or Altars, and looked into the intrals of the Sacrifice, were called Arufpices, and Extifpices. Curiones were the Priefts that had care of each Curia or Ward in the City : for fymulus divided i{ome into 33 Wards, and afligned to each of them a Prieft, or Curio. Over thefe were Curio maximus, that is, an Archbifhop. The Priefts which Romulus ordain'd to the memory of Titus Tortus, King of the Sabines,were called Sodales Tatii. The Pricfts that went always covered with Threaden Caps, or Hoods, were called Flamincs quafi Filamines, whereof there were divers forts, as we have already fliewed. Of the Veflal Pricfteffes, and the Salii, as alio of the Feciales, Rgx Sacrificulus, and Pontifex maxi- ma*, we have faid. The Priefts that had the charge of the Sibyls Books, were at firft but two, called Duumviri ; then they were in- creafed to ten, Decemviri; at laft to fifteen, called Quindecemviri. Fauna, or Fatua, who for her loyalty to her Husband, was call'd Bona Dei, had her peculiar Priefteifcs. The Priefts of Cybclc, Mo- ther of the gods, were called Galli, whofe Chief, or Archbifhop was called Arcb:-gaffus' a xhere were alfo other Priefts called Triumviri, and Septemviri Epulonum, who had charge of the publick Feafts and Games. Befides thefe, every Idol had his Prieft • and thefe had their under-officers ,• or fervants, called C ami lit. The fervants of Flamen Dialis were called Flaminei. They had their Church-war- dens, called Editui; their Trumpeters and Sackbutters, called T«- bicines, and Tibicines ; Pop* were thofe that bound the Sacrifices ; CK thefe, ififtimarii that killed them. Their Criers that went before the fee^the p r i e ft s to injoyn the People to forbear working during the time of i"/" Sacrificing, were called Preci*. The Women that were hired to tbws " ^ ln S ^ ie ^ ra ^ lcs °f l ^ c Dead, were named Prtfc*. Their Giavc- Digelters, Vcjpilloncs. Q. H1jo$ SeA. 4 . o/EUROPE. 9? Q. V/^ at fort of Sacrifices did the ancient Romans ufe ? A. They ufed to offer a day before trie Solemn Sacrifice, a Pre- Romans, parative Sacrifice , called Hcftia Pr&cedanca. Their Succedanea their Sa- wcrc Sacrifices which fucceeded when the former were not fatis- crifices. factory. Weathers that were led to be Sacrificed with a Lamb on each iide of them, were called Ambigui : Bidentes were Ihecp facri- • ficcd, having two horns, and rwo eminent teeth. Ambervales were facrifices carried in their Proceilions about the Fields. Ambur ba- les were Proceuions and Sacrifices about the City. Heifers fa- criliced which had never been tamed, or put under the yoke, were called Ir.juges. The Prieft having brought the facrifices to the Al- tar, ufed to Pray, laying his hand on the Altar, Mufick in the mean time founding. ' Then he layeth on the head of the beaft Corn, or a Cake, with Salt and Frankincenfe ; this was called Immolatio , i from mola the Cake. Then followed Libatio, which was the tail- ing of the Wine, and bcfprinkling thereof upon the beafts head ; this done, the hairs between the horns of the beaft being pluckt out, were flung into the fire, this they called Libamina prima. Then the bcait was killed, the blood received in VefTcls,and in the Intrails fearched, at laft the beaft is cut in pieces, one piece was wrapped in Meal, and then burned on the Altar ; this was called Litare. After this they v/ent to Fcafting, Singing, and Dancing : Now every particular god had his facrifice ; white beafts were facrificed to their fupernal gods, black to the infernal, The Bull was the proper facrifice of Jupttr^ Neptune; Mars, Apollo, Luna, and the Heroes. The Ram was facrificed to Mars and the Heroes. Wine was offered to Ceres and Liber. The Goat to ALfculafms and Liber. Milk and Honey to Ceres. A Horfe to Sol and Mars. A Lamb to June and Faunus. A Dove to Venus. A Doe to Pan and Minerva. A Hind to Diana. A Hog to Syha- of thefe nus. A Cock to the Lares. A Sow to Cybele, and a Sow to Ceres, particulars A Hen to Jpfculapius, and a Child to Saturn, &c. But this laft was fee Servi- abolilhed by the P^vans. To each god alio they afTigned his par- us on Ar- ticular Bird. The Eagle to Jupiter. The Cock to the Sun. The gi!,RofuM f Magpie to Mars. The Raven to Apllo, &c. They had alio their dlex. ab peculiar Trees. Jupiter the Oak. Pallas the Olive. Venus the ^ ex x a Mirtlc. Pluto the Cyprefs. Bacchus the Vine, Hercules the Pop- 5, he Latm Jar. Apollo xhc Lawrci, &c. roets. Q. What Religious P^tes did the Romans ufe in their Marriages ? A. In their Marriages they ufed Prayers, in which they called Their Mar- upon the chief Wedding gods, to wit, Jupiter, Juno, Vcnm, Dia~^ a i e '^ ues va, and Pytho, or Suadela. Before they married, they confulted with their Aufpices ; who encouraged, or difcouraged them, ac- cording to the Birds they faw; the belt Aufpkium was cither two Crews, or two Turtles; thefc fgnificd long and true love ; but to ice one of thefe alone was ominous. After this light they went to their prayers, and in the Temple before the Altar, were married, firft facrificing a Hog to Juno, Cut I \alia cura, for fee had the d of marriages: The gall of the facrifices the Pi fiunr, c?4 -^ View of the Religions Seel:. 4. flung away, to (hew there, fhould be no gall in a married life. The) nnilt not marry upon unlucky days; fuch were the days after the Calends, Noties, and Ides; thefe were called dies atri y or black days ; fuch a day was that which was kept in memory of Remus, killed by his brother, called Lemuria or Rcmulia. Nei- ther muft they marry on Funeral-days, nor on Feftivals, nor when there was any Earth-quake, or Thunder, or ftormy weather, no fuch commotions muft be in marriages. The Bride was befbrink- See Scali- \ e( { w i t h water, to fignific her purity, and in the Entry or Porch, ger de re ^ e mu ^ touc h ^e ^ re an d ware r, placed to (hew (he muft pafs f? etlC £?' through all difficulties with her Husband. In the Wedding-cham- U Rod- ^ cr wcrc P* acec * ccrrrun deities, or rather Idols, to lhew what was »w, Servi- t0 ^ e done in that place; thefe were Virginenfis, Subjugus, Prema, whel Rio Partunda, Mdntwrn r, Venus and Priapus. Their other Rites, which in ^enecam, were rather politick than religious, I touch not, as not being to &c my Durpofe. Q. PVhat were their religious Rites in Funerals ; Then Fune- 4- The Corps was wont to be wafhed, anointed, crowned by ral Rites* the Prieft, and placed in the porch ofhis'houfe, with a Cyprefs tree before it. Every thing that was to be employed in the fune- ral was to be bought in the Temple of Venus Libitina, to (hew that the fame Deity which brought us into the world, carrieth us out of it. The eyes of the dead bodies were clofed upon the go- ir.g out of the breath, but opened again in the Funeral Pile, that by looking tb wards Heaven, they might fignifie the foul was gone thi- ther; which alfo they exprefs by the flying of the Eagle out of the O: thefe fame pile where the Emperors body was burned. The place for and other the burial was appointed by the Pontificcs and Augures. Before the cuftoms pile were wont to be facrificed Captives, to pacifie the infernal fee V'tfgiU ghofts : But this being held too cruel, Gladiators were appointed aRd Scrvi- to fig} lt . anc j f or want of thefe, Women were appointed to tear 3 him: t i, c j r checks • but this cuftom was forbid by the Law of the twelve Tables. The Priefts after the tire was burned, gathered the bones *R^ r *M an ^ a;nc' s tne Y uledTto keep feftivals in memory of the dead. Al- raldw^nd tars adoi h Cypreis boughs, and blue Laces, were wont to creeled to the Ghofts, and on them Frankincenfe, Wine, Oyl, Blood. Q. XVoi was the burying of the dead held an aft of Religion* ilef A. Beciufe it was held an act of juftice and mercy both to bury the deadpan the dead : of juftice, that earth fhoald be reftored to earth, and a&of jmtice duft to duft^ for what could bemorejuft, then to reftore to mo- . ther earth her chiidren,thatas fhe furnifhed them at firft with a ma- terial be a food, raiment, fuftentation, and all things needful, fo fhe might at Hit receive them again into her lap, and, arford m lodging till the Relurrcclion, whereof fome of the wifer Gen- t not igno&nt. It was alfo an aCt of mercy to hide the # dead Sed.4- ^/EUROPE, 9 y dead bodies in the earth, that thofe oiaans of fuch a divine foul misht not be torn by wild beafts and birds and buried in their . ■*. That difconfolate mother of Eurjalat in the Poet, is not fo much grieved for the murthering of her Son, as for that he fhould be made a prey to the birds and bcafts. Hen terra ignota, canibw data pr&da Latin* J£n. I. 9. Alitibufque faces. Jt was held among the Egyptians one of the greater!: puniihments that could be inflicted, to want the honour of burial: and with this punifhment Jebtiakim the ion of Jojiab is threatned, Jer. 22. 1 9. that he fhould be buried with the burial of an Afs, and caft forth beyond the pates of Jerufa ! em. And the Milefian Virgins were terriiied from hanging themfelves by the Law of their Senate, that fuch lelf-murderers fhould have their bodies dragged naked through the itreets in the fame rope wherewith they hanged them- felves. Me^cntius, in the Poet, doth not defire ALneas to fpare his life, but earneftly intreats to afford him burial. Nullum in cxde nefas, nee fie in pralia veni ; j£ 1 ZJnufn hoc per {fiqua eft viclis venia boftibus) cro Corpus bumo pari are tegf, ckc. So Turnus intreats for the fame favour from /Eneas, Si corpus fpo/ia- ri lumine mavis, I{edde meis, JEh. 1 2. The right of Sepulture hath been held 10 facred among ail civil Nations of the Gentiles, that the violation thercnf hath by their Laws been counted Sacrilege. Therefore they h\\ e afcribed to their geds the patronage of Fune- rals and Sepultures: for this canfe they called the law of interring, the law of their gods , vouoy Jhupbrvp. If cerates in Panatbcnalco fheweth that the right of Sepulture is not fo much humane as divine: Zx, a< vtr dv-d-f afrit tie Keipfyov $v<; V'zso *£ 'Ayvora, Atls 17. Their chief god was Jupiter, whom they call the Father and King of gods; fo Homer often. Him they acknowledged their Deliverer , their Counfelior, their Law-giver, and Defender of their Towns : hence^hefe Epithets of J E*4dta®', Bx\ziQ; N*/uci©-, Wki\x&, fAt\Tii7A> that is, a Councellor, often in Homer ; VTrctrQ- xfuWarj the chief Commander, or Ruler of the World; fo Virgil: Qui res hominumque Dcftmque /Eter?:is regit imperii':. But yet Homer is permitted to abufe the fupream God with the Ti- de of an adulterer, and of an impotent god, who was fubject to the Fates, and bound by the other gods till Thetis looicd him. He makes him alio falfe in his promifes to Agamemnon, a laugl ftock to Juno and Minerva, a flave to Love, fubjeCt to fleep, a makebate among the other gods. So that albeit both the Greeks and Romans worihipped the fame Jupiter, ye: the Romans being a wifcr people, fpake always reverently of him, as may be fcen in ■ le Prince of Pu \il triumphant, who in this refpect, as in many S e a. 4 , ./EUROPE. , 97 many other cafes is to be preferred before Homer, as I have (hewed elfewhere. Their next god was Apollo, or the Sun, whom they made the chief god of Shepherds: as they armed Jupiter with thun- der,., fo they did Apollo with his filver bow : therefore called *f >w- &to%Q-, by Homer. They made him the Author of Divination : Hence his Oracles were famous every where. They that died fud- denly, were faid to be killed by him : they made him alfo the god of Mufick and Phyfick. He Was called Alexicacus and Apotropaius, that is, a Deliverer from, or a turner away of evil. The myfte- ries of thefe things we have unfolded elfewhere, in Myftagogo Pee- tico. He had a rich Temple at Delphos, beautified with much gold, therefore called Pindarus t 7ro\v^V(Tov, and he from his golden bow, ^jujoto^Q: He invented" the Cythron, and Mercury the Harp : they were therefore worfhipped both upon one Altar. Apollo from his light and knowledge of all things, was called theJBilhop of Wreftlers. But this god was a notable poets and thief,for he ftole from Jupiter his Scepter : from Neptune his Trident '.then Inter* from Mars his Sword; from Venus her Girdle: from Vulcan his Tongs, prettrs, Q. Wiiat were their other chief gods whom they worfhipped? A. Saturn, a cruel god, who both devoured his own children, and could not be pacified but by the facrificing of Infants. In honour of him, they kept the feaft called *£*W, Satumals; and afterwards the Romans worlhipped him bare-headed; but the other gods with their heads covered. He was bound by Jupiter for his inju- ftice, and thruft down to Hell; and yet they hold his government moi]: happy, and under him the golden Age. He found out the ufe of the Sithe or Pruning hook, with which he is painted; and taught the Italians husbandry, for which he was highly honoured by them. From him, not only the Capitol was called Saturnius, but alfo the whole Country of Italy, Saturnia Tellus. Bacchus or Li- fer, by the Greeks called Lyceus, Dionyfius, Bromlus, was a great * j god amongft them, and worlhipped with Ceres upon the fame Al- m tar; therefore Pindarus calls him Tatps/^ A*.u«m£?£, the aiTef- for of Ceres. He was called NwxIiA/©-, from his Nigh t-fkrificcs; *y\oubpot?o<, from his beauty; and {/.veioiMWos, from his different lhapes; for fomctimes he was a goat, fomecimes a man, and fome- times a bull, to (hew the different dilpolicion of drunkards. They called him Jiyt-vw, becaufe twice born ; firft of StmeU, then of Jw piter, Iwwos^ayfv, ciowned with Ivy, and a multitude - H 9 8 A V\ov of the Religi Seel:. 4. v give him, as may be icen in the Creek Epigram- m:i ts or Bacchanals, were Co full of ditordcr, rior, im- i odefty, and msdnels, that the Senate ordered this Greek feaft wild not be ufed in t\ome or Italy. Mars for his hard armour and hard heart, and brazen face, was called by the Greeks, yJ*M.i&; and by Pin Jams , ^Aia'p^aTo*, carried in a brazen Chariot. Ho- tter calls him cjy,vra.Tov 3 the fwiftcft of all the gods. Yet was o- vcr-reaehed by Vulcan the flowed, to let us fee that ftrength is over- come many times by Policy; he was married to Venus; forloul- diery, and vencry arc fcldom fcparate. He is by Homer jo)ned With Miner:: a ; Arts and Arms do meet together; he was a great god among the Grecians, but greater among the Romans, to whom they dedicated Pricfts, Fcafts, and divers Temples, not only for being their tutelar god, but alfo becaufe he was Hamulus his Fa- ther; this mad god, for fo he is called by Homer, (jLaivbyfyQ-, was Of thefe wounded by Diomcdes; and he is termed their etMo^VaAA©- in- fee the conftant, mutable, falfc, and treacherous. A brave god! mifera- Greek and ^| e j s t j iat Country where this god domineers, whofe grcatelt ene* Lacine mics arc ?up:ter anji Minerva; that is, peaceable Princes, and wife oecs * Councellours. Q. What were Minerva, Diana, and Venus? A. Thefe were alfo Grecian deities. Minerva was the Athenian chief goddefs, from whom they were named Athenians. Her Fe- ftivals were called Panathcnat, and her chief Temple Parthenium ; for (he from her perpetual ccclibatc was ftiled irct?$iv@-. She hath the next place in Heaven, among the gods, to Jupiter, and wears his arms and target called Mgi${ to ftiew that King's (nould never be without wife and learned men, next to them. When (he came cut of Jupiter 's brain, (he made a noife brandifhing with her Spear, at which mortals were affrighted ; therefore fhe is called efr, f *€£?f*f> a I P alias; the wifdom of a Govcrnour being cxprefTcd either by his words or a&ions, keeps the people in awe, (he hqd her Palladi- j r ecks, lnu at Athens^ as well as at T-foy, and at E{pme had divers Temples neir gods, ca j: c d Mj ncrv i a , Diana the filter of Apollo was worlhippcd by the fhfrpeJ d G' e 'K s ^ the habit of a woman armed with a Bow and Arrows. So tainted " ^ lC w:!S a ^ cerwar ^ D Y tne ^{ornans, to whom they erected diycrs iplos, the chiefeft whereof was upon the hill Aventine. She is called by Pindtirm iww'w a horfe-dnver; for by her they under- ftood the Moon, to which they afligned horfes, to fignific her mo- tion, and anciently a golden Chariot drawn by white hindes; from her delight (he took in arrow\, (lie is called by the fame Poet toxiou&t, by which are meant her beams; (he was painted alio with a Toreh in her hand, as Hecate is always, to (hew that Ihe and Hecate was all one; and by this Torch was meant her light; (lie was alio the fame with Prq/erfi'ne, and is called Triformis from the Moon's three different fhapes; but fl.e was a cruel goddefs, v would not be fatisiied without humane facrifices ; in Arcadia ft\c was worshipped in the form of a Virgin, covered with a hindes skin, having a Torch in en? hand, two Serpents in the, other, *nd on her 1 SeA 4." '^EUROPE. 99 her flioulders her bow and quiver. Of thefe myfteries I have writ- ten fufficiently in Myft. Poet. Venus was worfhipped in armour by the Lacedemonians, becaufe fhe overcame Mars, her worfhip conii- Ited in Flowers and Frankincenfe. She was fometimes placed upon the lame Altar with Mercury, to (hew how well Beauty and Eloquence agree. She was had in honour more in Rome than in Greece, becaufe from her, as being the mother of /Eneas, the Romans deduced their Original ; therefore flie was honoured with many Temples at Rome-, (he was the chief deity that was worfhipped by the women : Harlots honoured her for gain ; honeft Virgins for Beauty ; Matrons for concord with their husbands ; Widows for new Husbands; and all for Fecundity : flie being See Vaufd* held the author of all thefe. She was painted in a Chariot drawn nias t Capst- fometimes with Doves, fometimes with white Swans; flie was la, Bocca-j crowned with Mirtle and Rofes; flie was begot of the Sea froth, tins, &c. All which expreis to us the qualities of love. Q. How were Juno, Ceres, anii Vulcan rvorfvipped by the Greeks? A. At Corinth, Juno was worfhipped in the habit of a Queen, with a Crown on her head, on which were carved the Graces and the hours, fitting in a throne of gold, and white Ivory ; having in one hand a Pomegranate, and in the other a Scepter with an Owl on the top thereof. By Juno they mean the Moon; therefore her Statue and Throne were of white materials. Hence Hcmer calls her xdjwKiVov having white arms. The Moon is Queen of the night, therefore flie hath her Crown, Throne, and Scepter; the Owl being a night bird, was fitly dedicated to her that was Lady of the night. She was the goddefs of riches and fecundity, and the fame with Lucina : therefore fhe hath the Promegranate, a Symbol of plenty ; as fhe is the Moon, the hours attend her; as the giver of riches, the Graces ; for bounty and good turns require thanks. In fome Grecian Temples her Image is drawn by Peacocks, to fliew that pride and wealth go together, and that rich people delight in gaudy and glorious apparel. At Argos fhe was worfhipped wiih Vine branches about her, rreading on a Lions skin rf in contempt of Bacchus, and Hercules, Jupiter s two baftards; the one glorying for finding the ufe of Wine, the other for killing the Lion. Juno was called tzkha perfection, becaufe fhe had the charge of marriage, in which mans perfection confilleth, and Juo-3-pov©- as being Jupiter s wife and lifter; hei facrifices in Greece were Hecatomb *a, aioo. bealts: at Upme, flie was honoured wirh divers Names, Temples and Sacrifices ; the Calends of every month were dedicated to her, and her iolemnities were kept in February. Ceres was worfhipped in a Chariot drawn by two Dragons, with Poppy heads in one hand, and a burning Torch in the other, with a fheaf of Corn on her head. What all thefe meant, we have fliewed elfcwhere. The fecrct or myftical facrifices of Ceres E'en- fina, were not to be divulged ; for no profane pcribn was to b-j a mittedto them; for the Prie it going before* uttererb i 1*,*$ %ko,S Z&i «fo/Tj©- a The RJmdn Pneits proclaiming the H * ico A View of the Religions Seer. 4. 'their tongue, Procul prxul cfte profani. The Arcadians did ib ho- nour Ow and Projcrpina, that in their Temples they kept fires perpetually burning. In her facrifices Hogs were offered, but no Wine. The Priefts of Ceres were called (Ahtaraj, that is, Bees, to (hew boh their diligence, purity and chaftity. She was wor- shipped alfo at Rome, where fhe had her Priefts and Temples, and great folemnities in Apnly called Ludi C 'creaks. In Vukaris Sacri- fices a Torch was lighted, and delivered from one to another, to fignifie, that the Torch of our life is imparted from the father to the Sec C*rt*- lb 1 by generation. He was worfhipped in the form of a lame man, ^"with a blue cap, to. (hew us the nature of the fire whereof he was ***?"«*' £°d- At Rome he was alfo worfhipped, but his Temple was built rSje' , "-ky Rpmulus without the City, becaufe Mars his corrival had his J@%L &,- ' Temple within the City, of which he was the tutelar god. ' Q. Did the Greeks and Romans worjhip thefc gods only ? A. Yes, innumerable more ; or rather the fame deities above na- med under other names : for Apollo, Phoebus, Sot, JEfculapius, Jupi- ter, Liber, Hercules, Mars, Mercurius, Pan, &x. are different names of one and the fame Sun, which was the chief god worfhipped a- mong the Gentiles. Luna, Hecate, Diana, Juno, Lucina, Venus, Ce- res, &c. do fignifie the Moon. Vefta, Ops, Cybele, Rljca, Ceres, Berccynthia, Magna Mater, Tei/us, Pales, Flora, Fauna, Bona Dea, Projerpina, ckc. do fignifie the Earth, and the benefits we receive thence. Neptune, Nereus, Glaucus, Proteus, Triton, Confus, Ocea- nus, &c. fignifie the Sea. Pluto, Plums, Profcrpina, Charon, Cerbe- rus, &c. arc but different names of one and the fame infernal deity. And as the fame god had different names, fo he had different forts of worfliip ; for the Sun, under the name of Apollo, was wotfhipped in the form of a beardlefs youth, with yellow hair, carrying in one hand a Cythron, in the other Arrows and his Bow. As Sol, he was honoured in a flaming (hip full of rich waters, carried about the world, by which light is imparted to all. As Phoebus, he was adored in a golden Chariot drawn by four horfes fwift and fiery, in one hand he holdeth a glittering Target, in the other a burning Torch, on his head a golden Crown bcict with twelve precious Stones. As JEfculapius, he is kt forth fitting in a Chair, irk the habit cf a grave man with a long beard, crowned withBayes, hol- ding in one hand a knobbed ftaff, and with the other leaning on a Serpents head. Sometimes he is defcribedwith two Cocks in his hand, and certain fruits and herbs in his lap, by which the pro- perties of Phyficians arc represented ; for the Sun is the great Phyfi- cian. As Jupiter, he was worfhipped fitting in a Throne, with a Scepter in one hand, and an Eagle in the other, by which was ex- prefled his power and dominion. As Bacchus or Liber y he was fet out like a raked youth, with horns en his head, a Crown of Ivy, fome'dmes of fig-leaves^ with the Tbjrfeu cr Vine-fpear in his hand, fitting in a Chariot drawn by Tygers, and Panthers. Which iignifie both the power, influence and raging heat of the Sun. A< Hei culrt t they honoured him clothed with a Lions Skin, Crown'd with Seft.4- ^/EUROPE. 101 with Poplar leaves, and the Club in his hand knocking down the Hydra, We have (hewed the meaning of thefe in My ft agog. Poetic. and that the Sun's courfes through the Twelve Signs were adum- brated by Hercules his twelve labours. As Mars, he was adored with a Helmet on his head, a Spear in one hand, and a Bow in the other. As Mercury, he was worshipped like a young man on a fquare (tone, having wings on his head, and on his ftcv, with a Sword in his hand killing many-eyed-^r£//i : by which was meant the Sun's perpetual vigour, in that he was refembled by a Youth ; the Wings fhewed his fwiftnefs, the Square-Hone the four feafons of the Year, or four Climates of the World. His killing of Argus fhewed the confounding of the Star light by the Sun's prefence. As But fit >he Pan he was exprefled and adored under the form of a Satyr, with Mytboh- a red face, long beard, horns on his head, a fpotted skin about him, £'/?', and having in one hand a Pipe, in the other a Shepherds ftaff; his beard w hat "^ and horns fignified his beams ; his fpeckled skin, the Heaven fpeck- ^ ave . ***** led with Stars ; the Pipe, the harmony of his motion ; and the ftarf, ** n 1n My .~ his power. Much more might be faid of this fubjedt. J a &' M Q. Vnder what names andfhapes did they worfhip the Mocn ? A. As Hecate (he was worfhipped under the (hape of a monfter with three heads, by which they fignified the Moon's threefold form (he afTumes, according to her accefs and recefs to and from the Sun. As Luna at her firft appearance, (he was honoured with white and : \f on,*wr golden garments, and a burning Torch, to (hew the increasing of mrjhipped* her light ; when £he was half full, with a Basket of Fruit, toihew how the fruits fill and grow with her : but when (he was at full , with a dark coloured garment, to fignifie the decreafing of her light. As Diana, (he was worfhipped in the habit of a woman, with a torch flaming in one hand, two fnakes in the other, a bow and ar- rows on her (houlders, fitting in a Chariot drawn with white Deer, all which fignified partly her light, and partly her motion. Her light is a help to hunters : therefore (lie was worfhipped in the habic of a hunter. As Juno (he was honoured in the ornaments of a Queen, fitting in a chariot of brafs, filver and gold, which fignified both her light, beauty and dominion over the night. As Lucina, (he was crowned with the herb Dic'tamnus, or Dittany, which is good for w*omen in labour: and a burning torch in her hand, to fhew the hot fits, and (harp pains of Child-bearing Women, upon which the Moon hath great power. As Venus, (he was refembled by a beauti- ful Woman naked, crowned with Roles, and rifingoutof the Sea, by which they fignified the light and beauty of die Moon, when !ho arifcth. As Ceres, (lie was reprefented by a Matron with a (heaf of Corn on her head, and a Lamp in her hand, to ihew, that from her proceeds both light and plenty. Q. lVbat names and worjfhip did clcy give to the Eirth and ' Fire ? A. They were called Vcfta\ and under that name worfhipped £ ar tb.md in the habit of a Virgin, fitting on the grcund, and crowned with j.> t l m wkite Garlands , whofc Temple was bu It round, ai d in It a per- »ea 9 Ceres, Bcrecynthia, Magna Mater, Cybelc, Ops y &c. She is called Vefta a Vcflicndo, becaufe fhe is clothed with herbs, grafs and trees : I{bea, from fi&v, to flow ; becaufe waters arc ftill flowing in and upon her. Ceres, or Geres, from Corn- bearing, and fnpporting all things. Bcrecynthia, from the Hill Be- Vecyntbus in Phrygia, where fhe was worihipped. The Great fa- ther, becaufe fhe generally nourifhes and maintains all earthly crea- tures. Cybele, from kvCQ-, a Cube, to fhew the liability of the Earth. Ops, from the help we have by her. Profcrpina dferpendoy from the creeping things within her, and from the herbs which creep out of her. Tellus, from Terra, the Earth, which was worfhipped in the habit of an old Woman, with Towers on her head, having in one hand a Scepter, in the other a Key ; clothed "n a garment em- broidered with herbs, flowers and trees and fitting in a Chariot drawn with Lions, to fhew, that the Earth fupporteth all Towers and Caftles, produceth all herbs and trees ; is rhe predominant E- lement in compounded bodies, Signified by the Crown, Key, and Scepter : the motion of her Chariot on four wheels, fignifieth the motion, not of the Earth, but of her Inhabitants in the four feafons of the year; the Lions, and all earthly creatures, though never fo ftrong and fierce, are fubjed: to the Laws of terreftrial nature. Of the manner how Ceres was painted and worfhipped we have faid al- ready. By Profcrpina, they meant the Earth, as fhe is fruitful, and chenfheth the feeds cart into her. For this caufe fhe is called Bona Dea, from the many good things fhe affords us; and Faunia a Fa- •veyido, from favouring and cherifhing us. Pomona, from the fruits ; and Flora, from the Flowers fhe produceth : and Pales, as fhe fur- nifheth fodder to the cattel: therefore fhe was held the goddefsof See the Shepherds, and her Feafts Palilia, were kept without fhedding of Mythology, blood ; then were the Cattel purified with Sulphur , Rofemary , Savin, and Bayes, and made to pafs through flames of Stubble and Hay. Q. Wtjat rpcrfkip had the Deity of the Sea ? Sea hw A. He was called Neptune,zrA worihipped in the form of anan- ivorftjpped. cient Man, with a Crown on his head, holding his Trident in one hand, and embracing his Wife Amphitrite with the other. Between his legs was a Dolphin. His Chariot drawn with Horfes. The Sea's fwift motion was rcprefentcd by the Dolphin and Horfes ; and its Dominion over all other waters, by the Crown and Scep- ter. He was called Confus, from Council ; to fhew, that Princes Counfels fhould be hid, as the caufe of the ebbing and flowing of the Sea is. He was called Kcptunus a Nubendo, from covering the Earth. Kerens, and his Wife Thetis, were Sea Deities, and indeed the Sea. 4; of E U R O P F: 105 the fame with Neptune $ fo was Oceanus, whofc Chariot was drawn by four Whales.- Proteus is alfo the fame, though thofe att held by moft to be different gods, yet in effect all is but one and^he fame deity ; fo were the Tritons and Nereids, though thefe, with the 57- renesy are thought by fome to be Monftrous Fifties. The Tritons Of all were counted Neptune's Trumpeters, to fhew the noife and roaring thefe we £ of the Sea. Old Glaucus is alfo the fame Sea god with the reft ; have if>o- who is defcribed and worfhipped in the form of an old Man, with ken ful- long hair and Beard dropping with water, his breaft befet with * y *' n Sea-oars, and below the Navel like a Fifh. Mybagw Q. What voorfhip and names did they give to Death ? oettco. A. Death was held a Deity, and worfhipped- under the name of Death him Pluto, or Tlutus, fitting in a dark Throne, with a black Ebony mrjhirped. Crown on his head, a Rod in one hand, to drive together the dead Bodies, and a Key in the other, to lock them in. At his feet was placed the Three-headed-Dog Cerberus, all which was, to fhew the condition of the Dead. The Cyprefs-tree flood always by him ; he was called 'dyknhct®-, from gathering, or driving people together. ■ peath is the great King of darknefs, who drives all Men, rich and poor, wile and fools, Kings and beggars into one place ; omnes eo- dem cogimur. Death is called Cerberus, that is, a devourcr of flefh : For it confumes all flefh. This is the black dog, as Seneca calls him, which is ftill barking at, and biting of Mortals ■> he is called Bellua centiceps by Horace, the Hundred -headed-Beaft ; for death hath a hundred ways to feize upon us : The fame death is expref- led by Charon to fome, by Acheron to others ; for to good Men who of thefe depart hence with a clear Confcience, deadi is comfortable ; but things fee to the Wicked, whom the furies of an evil Confcience do torment, more in Death is terrible and comfortlefs, expreffed by the word Ache- Myftag. ron. Poet. Q. TVbatv&ds the manner of Sacrificing in Greece ? A. None came near the Altar till they were firft purified,neither Greeks, inuft the Sacrifice be laid on the Altar, till it was alfo luftratcd or their fieri* purified with Meal and holy water, called yj-fv^. The ftandcrs-jfa/tf. by were befprinkled with this water, after a Fire-brand taken from the Altar had been quenched in it, and then fome holy flower or rnetl was caft on them. This done, the Prieft prayed, then the Victim was brought to the Altar, with the head upward, if it was dedicated to the iuperiour gods ; but if to the inreriour, with his head downward. The Fat, Heart, Spleen, and Liver,wcre offered to the 'gods ; the reft of the Beaft was eat up by the Priefts and Peo- ple, fpending the reft of the day in gormandizing and drunkchnefs. When the Greekj facrificcd to Vcjia, and the Romans to the Lircs, they left nothing of the Sacrifice ; hence Lari facrific ire (3 §vhv '£?t£, was to eat up all-* The poorer fort offered Jto k >V*T*, that is, Meat or Cakes, the fome with the Roman Mo/a, which, by the richer fort was mingled with Wine and Oyl. Thefe frugal iacrifi- ces are called by Pindarus mtoI Sua'a/, fupnlicating (acrificeSj totx- matin-, that there is more devotion in theie mean fecrifiees , tl%n H 4 oi x 1^4 ^ Vitw of the Religious Sect. 4. many rimes in thofe that are moft coftly ; for it is not the facrifice, ! but the ^aeart of the facrificer God requires. They ufed to try if their Victim would prove acceptable to their Gods, by putting" the Cake on the head between the Horns, which were in folemn feafts gilded ; if the beaft ftood quiet, it was fit to be facrificed ; if other- wife, it was rejected. In all facrificcs Vefta was firft invocated d? ? Esict{ «ex,«» to fhew both the antiquity and neceflity of fire in fa- crificing. Their cuftom alfo was to facrifice in the morning to the Gods, in the evening to the Heroes, or Demi-gods. The Greeks did not as the Romans, grind the Corn which they laid on the head of the Victim, but laid it on whole, Zh s ivpfaKov rns m&hM&i T&* $«?> faith Suidas, to fhew the manner of the ancient Feeding, before the grinding of Corn was invented. This whole Corn was called vaou. They were wont alfo after their facrifice and feaft, to burn the Tongue of the Beaft, and befprinkle it with Wine, as Homer iheweth , yXcooyat Si Iv k ccau f e t h e y u f e j ro ^ e drunk [*n * to Su&v , after they had facri- hnsu** ' ^ cec ** ^ e b urrun g °f Incenfe, or fuch like, before the Sacrifice, £ C ' were called Prothymata. Q. What Priefts and Temples had the Ancient Greeks ? yfa> ir A. As they had multiplicity of Gods, fo they had of Priefts anci- Friefts and em ty- The Priefts of Jupiter and Apollo were young Boys, beau- Temples. tifill and well-born. The Priefts of Cybele were gelded ; Ceres,Bo- na Dea, and Bacchus had their Women-Priefts. Bellona's Priefts ufed to facrifice with their own blood. The Athenian Priefts, cal- led Hierophanta y ufed to eat Hemlock, or Cicuta, to make thern impotent towards Women. No man was made a Prieft who had any blemifh in his body. Their Garment^ and Shooes were white, i{ they were the Priefts of Ceres. Purity was the chief thing they obferved outwardly. They that facrificed to the Infernal Gcds, wore .Black Garments, but Purple if thev were the Priefts of the Celcftial Seft.<: ./EUROPE. poj Celeftial Deities. They ufed alfo to wear Crowns or Myters, with Ribbands, or Laces. Their office was not only to Pray and Sacri- fice but alfo to purifie with Brimftone and Salt-water. Their Chief-Priefts , called Hierophanta , were the fame in Authori- ty with the Pontifices at fyme. The Athenian noble Virgins, called xcLvmefh from bearing on their fhoulders the k&hk, which was a basket or cheft of Gold, in which the firfl-fruits and other confe- crated things were carried in their Panathenaian pomps to the ho- nour of Minerva ; I fay thefe Virgins did much refemble the Ve- "ftal Nuns at Rome. The ir&&o\&) or vm^'o^i, was a Bifhop, of overfeer of the Sacred Myiteries : w^'o^O- was he that attended the Sacred Fire on the Altar ; they had their *jffWte*, Criers, or Preachers,and v&o Church-wardens, and other OfEcers.Now for their Temples. At Athens ,the Temple of Minerva was built in the higheft part of the City ; fo was Jupiter s Temple at B^ome built in the Capitol. The Temple of Mercy, called AJylum, which was a Sanctuary for Delinquents, was erected at Athens by the Sons of Hercules. Thefeus had erected one before, called The/cum y in imi- tation of which Romulus at Rome built fuch another. At iirlt the "Gentile Gods had no Temples at ail, but were worfhipped either on Hills or in Groves. Cecrops was the firft fas fome think ) who built a Temple in Athens, and Janus in Italy. Before that time they had no other Temples, but the Sepulchres and Monuments of the Dead. The Temples of the Celeftial Gods were built upon the ground, of the Infernal under. In the Country of Sparta, Ju- jiter had a Temple called eKorivcLe, from the darknefs thereof, be- ing obfeured with Groves. There was alfo ryv,$ U&v, the Chap- pel* of the Earth , and potqvy, the Chappel of the Dcftinies > the place where they had their Affcmblies and Sermons, called Cran " in her Bofom , and near to her tftands another Infant : To this ^ w ,°" Idol they offer the Richcft Sable Skins they have. They Sacrifice V * "*'££, Stags to her, with the blood whereof they anoint her face, eyes , n™'zxX and her other parts : The beafts*? ntrails are devoured raw by the other Hs Priefts. With this Idol they ufe to confult in their doubts and ftorians. dangers. Q. What Religion did the Scythians, Getcs, Thracians, Cymbri- ans, Goths, Lufitanians, and other Europeans profejs ? 4. The fame Gentilifm with the relr, adoring Idols of flocks Scythians, and (tones, in Stead of the true God, or rather they worshipped the Getts, Devil, as appears by their inhumane humane facrifices. The Scy- Thracians, • Sacrifice every hundred captive to Mars: So did the Cymbn- tctaniy thinking there was no other means to pacific that angry y" s>Gc i • butcherly god , but by murthering of men. Of the fame o- jT/jJL/ the old Germans, who Sacrificed men to Mercury. The * : is or Cymcrians by their women-Prieib ufed to murt and Sacrifice men. Thefe Hie dtf with brafs girdles, and in a white Surplice, ufed to cut the throats 1 •, to rip up their bowels, and by infpeclion to 1 .ent of the war, and withal to make druAs of their skins. The Goths d;d not think they pleafed the Devil fufficientty, except firft they had tormented the poor captive by hanging him upon 4 tree, and then by tearing bim n no See OUm Saxo, Qua- gmm, Jo- n.xnnes JHngmtti Aveminus 9 8>C. I'uhnanU , I'O'.Q' niansj/m- gtrians&c. Kill- gior.t. A View of the Religions Se£. fj him in pieces among brambles and thorns. Thcfc Goths or Getes believed that the dead went into a pleafant place where their God Tamolxiitivvlcd; to him they ufed ftill to fend a Meifenger cho- fen out among themfelvcs by lot , who in a Boat of five Oars went to fupplicatc for fuch things as they wanted. Their manner of fending him was thus ; They took him hand and foot,and flung him upon the points of (harp Pikes, if he fell down dead, they conclu- ded that the God was wellpleafcd with that meifenger; if other- wife, they rejected him as an unworthy meffenger; therefore they chofe another to whom they gave inftru&ions before he died, what he fhould fay to their God ; and fo having flain him upon their Pikes, committed the dead body in the boat to the mercy of the Sea. The Lithuanians ufed to burn their chief captives to their Gods. The Lujitanians ripped open the bowels of their captives in their divinations, and prelented their right hands, being cut off, to their Gods. The Sc/^z worshipped an Idol called Suantovitus,whoCc Prieft, the day before he facrificeth, makes clean the Chappcl, which none muft enter but he alone, and whilft he is in it, he muft not draw his breath, but hold his head out of the window, left with his mortal breath he fhould pollute the Idol. The next day the people watching without the Chappel door, view the Idols cup ; if they find any of the liquor which was put there waited, they conclude the next years fcarcity, but otherwife they hope for plenty; and {o they fill the cup again, and pray to the Idol for victory and plenty ; then pouring out old Wine at the Idols feet, and offering to him a great Cake, they fpend the reft of the day in gormandifing. It is held a fin and a diihonour to the Idol not to be drunk then. Every one payeth a piece of money to the Idols maintenance; to which alfo is paid the third part of all booties taken in the war. To this purpofe, the Idol maintained three hundred horfe, whom the Prieit payed,being the Idols trea- furer. In Lithuania, Ruffia, and the adjacent places, the Rufticks o.fer a yearly facrifice of'Calves, Hogs, Sows, Cocks, and Hens, about the end of October, when their fruits are all gathered in, to their Idol XJcmiennicl^-, they beat all thcie creatures to death, then offer them with prayers and thankfgiving ; which done, they fall to eating and drinking, flinging firft pieces of fiefh into every corner of the houfe. Q. Wont did ti>c Lithuanians, Polonians, Hungarians, Samoge- tians, and their Neighbours profefs ? A: Their chief God was the Sun. They worfhipped alfo the Fire, which they continually maintained by Priefts cholen for that purpofe. They afenbed alfo Divinity and worfhip to Trees, and the taller the Tree was, the more adoration it had. When Chri- ftia n to be preached among the Lithuanians, and were exhorted to cut their Trees, none wouly ftriking of the flint with iron, they fhew that as the hid fparks phv, and )f fire flie out by that union, fo children are propagated by the con- others. junction of male and female. Many parts alio of Mufcovia at this , iay continue in their Gentilifm. Q. What other gods did tie Gentiles vcorfoif, bepJ.es tbofi above tamed? A. It were tedious to mention all ; I will only name fome of God§ oft be rhem. JEolus was god of the Wind, Portumts god of Harbours, A- Gentiles, ronius god of Action, Angerona goddefs- of Squinzes, Laverna or Furina goddefs of Thieves, Aucula goddefs of maid-fervants, C.i 'ctidefs of hinges, Arift&us god of honey, Divert a goddefs of fweep- r\v,Fercnia goddefs of Woods, Dice goddefs of Law-iuits, Fidii rf Faith, Aruneus of diverting hurt from Ccrn, Hebe of youth, Mcditriva of Medicines, Mcnaof womens monthly flower* ies or Miagrus, the fame with Bcl^cbub the god of Flics, Limenti- nts of rhrefliolds, Pcitho foddefe of Eloquence, Aim of fpecch, P&> Of thefe nmia of money, Thalajfitis of marriage, Vacuna goddefs of leifure fee A* 3T idlcneis, Vitula goddefs of youthful wantonnefs, jofJe'tuHjan, .e, ValUmU of Vallies, Vittmus of life, Col- *j* Sjnri J"» r ifia of hills, Jugatinusof the tops of mountains. Wee ; ' A-ith any creature, action, pailion, or accident of mans lii lad not its peculiar d ' * How. Horn did they ranf^and arm tl A. Some of them they called Supernal, as Saturn, Jupiter, Apol- HmKanl^ ] o, Mercurius, Mars, Vulcan, Bacchus, Hercules, Cybele, Ventured and Jk- Minerva, Juno, Ceres, Diana, Ticm/s, t>on\Q they named infernal, as J 212 Oftbefe fee the Poets, and their Commenta- tors, Their Cbd± riots h>jw drawn. In Mjft. Poet. In what peculiar places wor {tripped. A View of the Religions Sect, ^, as Pluto, Charon, Cerberus, i\hadama?ithus, Minos, JEacus, Proferpi- na, Aledo, Tijiphone, Mcgcera, Chimera, Clotho, Lachejis, Atropos. Some were deities of the Sea, as Oceanus, Neptune, Triton,Glaucus, p.ilcmon, Proteus, Kerens, Caftor, Pollux, Phorbus, Melicerta, Am- phitrite, Thetis, Doris, Galat&a, and the other Sea-Nymphs, called Nereides. The Countrey gods, and of the "Woods, were Pan, Syl~ vanttSy Faunus, Pales the Satyres, Sec. There were three deities cal- led Graces, or Charities, to wit, Aiglia, Thalia, Euphrofyne. Three Fatal Sifters: called Farce ; to wit, Clotho, Lachefis, Atropos; Three furies, called Eumenidcs, to wit, AletTo, Meg&ra, Tijipbone. The chiefeit of their gods they did thus arm; namely, Saturn, with the Sithe. Jupiter with Thunder. Mars with the Sword. Apollo and Diana with Bows and Arrows. Mercury with his Caduceus, or Rod. Neptune with the Trident, or three-forked Scepter. Bacchus with the Thyrfus, or fpear woven about with Vine-leaves. Hercules with his Clave, or Club. Minerva with her Lance and AZgis, or Target, having on it Medufas head. Vulcan' with his Tongs, &c. Q. With what Creatures were their Chariots drawn ? A. Jupiter, Sol, Mars, and Neptune, had their Chariots drawn by Horfcs. Saturn by Dragons. Thetis, Triton, Leucothoe, by Dolphins. Bacchus by Lynces and Tygers. Diana by Stags. Luna, or the Moon, by Oxen. Oceania by Whales. Venus by Swans, Doves, and Sparrows. Cybele by Lions. Juno by Peacccks. Ceres by Serpents. Pluto by four black Horfes. Mercury, in {lead of a Cha- riot, had wings on his head and heels. The myftical meaning of thefe things we have opened. Q. In what peculiar places were feme gods peculiarly worfhipped"? A. Though Apollo was worfhipped in many places: as in the wood Gryn&um in Ionia-, on Phafelis, a hill in Lycia; in Tcnedos, an Me of the iEgean Seaj in Delos and Clatos, two of the Cyclad Iflands- on hill Cynthus in Cyrrha, a Town of Phocis : ats\hodes, on hill Sorafie ; on Pcrnaffus, and other places ; yet he was chiefly worfhipped at Delphi, a Town of Phocis. So Venus was honoured in Cyprw, and in Paphos, a Town of the fame Ifle • and in the Iile Amathus in the ALgcan Sea, on Hill Eryx ; and in Sicily, and elfe- x where ; yet her chief worlhip was at Paphos. So Juno was wor- ked at Samos, an Ifle of the Icarian Sea - at Argos and Mycenae, Towns of Acbaia, and in other places • yet fhe was principally honoured at Carthage in Africa. Minerva was worshipped in A- ntlms, a Hill of JEtofia ; in Pyreus, a Hill of Attica, and elfe- where ; yet fhe was chiefly honoured at Athens. Bacchus was wor- fhipped at Ny/k, a Town of Arabia; at Naxos, one of the Cyclades; but chiefly at Thebts in Boetia. Diana was wortfiipped at Delos, on Hiil Cynthm ; at Ephefu?, and elfewhere. Hercules was honoured ' at Cades ; at Tybur, a Town near Rome; at Tyrintba, near Argi ; at Thebis in Boetia, &c. Jupiter s worfhip was maintained at Rome, in Libya, on hill Ida in Crete, and elfewhere. Mars was adored at Thermodon'm S:\tlia, on Rjjodope, a hill in Thracia; among the* :s, and other Nation-:, Vulcan was chiefly honoured at Lemnos, Se&£ ^/EUROPE, vz| Quirinus at /^w*, Faunus in Latium, IJis in Egypt, ALfculapius in Epidaurus, a Town in Peloponnefus, Cybele in Phrygia, chiefly on the hills Jirf, Berecinthus and Dindymus. Fortune was honoured in yfr/- //kw and Prcencfte,*. Town of Italy, &c. Who would know more of thefe lee them confult with the Poets. Q. J^W ip?r? f£e Greek chief fcflivals ? A. The G/ e?4 were thefe : Anacaly pterin, kept by the Rufticks 9 reeJc ?? - to Ceres and Bacchus, upon the taking in of their fruits- but I find thel ^ ch ^f that the feaft of Profcrpinas wedding with Pluto , called Theo- Fe J tlvais » gamin, was called Anacaly pterin, and/fo was the third day of each marriage from *VaKaAt/V7o//*/, to difclofe or difcover, becaufe then the Bride, who before had been fhut up in her fathers houfe, came abroad to her husbands houfe; and io the Prefents that were given her by her Husband that day, were called Anacalypteria. 2. Anthe- fteria were Feafts kepr to Bacchus, fo called from Anthefterion, the month of February, in which they were kept. But fome will have this to be the month of November $ others of Auguft, which is moft likely, becaufe then grapes are ripe, and the Athenian children were crowned with Garlands of flowers. This feaft alfo was cal- led Dionyfin, 3. Alclis was a feaft at Athens, kept to Icarus, and Erigone. 4. Anthefphorin, kept to the honour of Proferfina, who was carried away by Pluto as fhe was gathering of flowers; ay$os is a flower.- It was called alfo Tbeogamia, a divine marriage. 5.*- 7rc6T«e/«, was an Athenian feaft kept four days; Emfmus mentions only three. 6. Afcolia, were Attick feafts kept to Bacchus, from i l ^ is f ea ^ was k e P r a- bout the midft of November. 10. fi&yLzsiyAJtf •> was theicourg.ng- feaft among the Lacedemonians, in which the prime youth were whipt in the prcienceof their friends at the altar of Diana. II. A/ajT/cfc, the feafts of Jupiter j they were called alio I fzoKut : Here they were not very jovial, but lad, and vkv 5 parrot of fowre coun- tenance. 12. «A*?n£oA/d, from \KxtU and (6o.kku, were Feafts kept to Diana in February^ called El a pi, eb oil on, wherein Stags were facrificed to Diana, i 3. Ephcftia at Thebes, were feafts" kept to the honour of Tyrejias the Prophet, who had been both man and woman; therefore that day they cloathed him firft in mans apparel, and then in a womans habit. 14. j^/ma/a from yipG ge : this was funds feaft kept in January, cailed Gainel.cn; and ihe ha- ving the charge of marriages, was called Gametia. 15. Hec:tomb$ to Juno i in which a hundred faenrices were oiiercd, and divers I lfcews ■ 114 ^ f '5f Religions Sech f. (hews or (ports exhibited ro the people: He that overcame yjt^x.* ajtis, a brazen Target, and a Myrtle gari; This feaftwas called alio i>pai* from Juno's name; and the month of/z/'y, in which this feaft was kept, is named fatrapjS*/*?. 16. ih&w'ott* Athenian feafts, in which certain holy Rcliques w carried about in a cheft called iAinj, by the Prieits called lie . ttoia were Lacedemonian feafts, kept to the honour of and his Boy H - whom he loll; therefore Lycander calls him To\t/Spmw, much lamented. 18. Hjp6ca*ftria were feafts to .A for avoiding the dangers that come by firing, from vtokoIhv, to kindle cr burn. 19. ttafei** was a feaft TxArgos, lb called from v< a Sow, becaufe by them then this bead was facririced ro I KdULWCt*, fo called from A^prrdf, a Torch, or Lamp: This feaft was kept to Bacchus} into whole Temple, in the t they ufed to carry burning Torches, and to place goblets full of Wine in all parts of the City. 21. yLi)*hx\9jtL were the feafts of I ?le, called Magna Mater, in which were exhibited divers fpecla- cles to the people in the month of April. 22. ^rayHTViet , was Apollo s feftival, who was called Metageltnius -, and the month in which it was kept was named i*My*Rr*k* which iomefay is Jt others July. 23. y.ovoSa-,tA> was a feaft among the J&gcans, in which it fcems they eat all oi one difh, or clfe but once a day, or elfc each man apart. Thele are called ytmorrot. 24. pwvyj*, the feaft oi Minerva, kept in the harbour of Athens, called Munichium, The month of was alio called ^Mwxim.i 5> *♦&*! were fober facrifices without Wine; therefore called «rtr«; at Athens thefc fa- crifices were performed to Venus XJrania ; likcwife to Mnemofyne y Aurora, Sol, Luna, the Mufes and the Nymphs, and even to Bac- chus hirnfclf. Sometimes they offered inftead of Wine ifJ\»p ^eAf- y-C'Tcv, water mingled with honey. 26. puxtmAi* were the night facrifices of Bacchus^ whence he was called fwctmA'©"- 27. imcitm* were A: afts, fo called from the great enp of the fame name, which being filled with Wine, beardlefsyouthsc* pttoorTH &rcjm'p«K •f ^Stftuw, with Athenstus, being to cut their long hair offered to Hercules. 1 S . O nea, the feftivals oiPriapus, who was called i^vtetrnf, from O/v/rKa Town of Pcloponnefus. 29. d%Q<$beio7 an Athenian feaft, in which the Noble youth carried «*%**, Vine branches into Mi- nerva's Temple. The feaft was inftituted when Thefeus returned mourning from Crete, upon the report of his Fathers death Aiganes 3 ?. trorttdfafatct) the chief Athenian feaft to the honour of Minora; celebrated ever)' fifth year. In this were divers (hews ; the youth then ufed to dance in armour, called *cpp/xH, from Pw- : inventer. The Image of Pallas was then carried in a Ship called P.mathcnalca, in which the fail called Pcplw, was fpread ; and on this was woven the Giant En ce ladus, flain by Pallas. In this Fcait they ufed to run with lamps or torches; and fo they did in the Feafts called Epheflia and Promothea ; He that overcame, had for his reward K&yxlf iKal^ the Olive fruit, that is, a pot of Oyl, whereof Pallas was the Inventer, and none but he, could by the Sedtf. EUROPE nj the Law carry any Oylout of the Attick Countrey. 31. ^va/i4tct t were Feafts dedicated to Apollo in the month nrua.vi\icuv, which fome take for Ocicber, others for ?*//>. This Feaft was fo called from . vvAva* from beans, or ether kind of legumina confecrated to Apollo 32. ffzigh an Athenian Feaft to Minerva; the month in which it was kept was called GKt&$oet*v, from bearing about in proce/Tion cjti&p or LiitJ)w, a Fan to make a fhadow from the Suns heat. The Fan was carried by Minerva s Prieft , accompanied with the Gentry of Athens out cf the Tower; from this they called Minerva, Scirada. The month of this feaft was thought to be March. 33. $afyriM> this feaft was dedicated to Apollo and Diana at Athens, in the month of April, which was called ^xpytKiap. In it the firft fruits of the earth were offered to thele gods, and boy led in the pot called Sdiyi.*.©'* 34. Sec/pa were feaits to Bacchus the god of Wine, who was therefore £so/?©-, and his Temple Ssoimv, commonly called ; this was an Athenian feaft. 35. .fcofefe, were feafts dedicated to all the gods together. This feaft by the JLatines is called dies pandiadaris, and communicarius. Theoxenia alfb were games exhibited to Apollo, who was called Theoxenius, and this itm iofrh common feait was at Delphi, confecrated peculiarly to Apollo. This feait was fo called *&£# 70 £vi£oh Tots £s*/V, becaufe all the gods were entertained at a feaft. C aft or and Pollux were the authors of this feaft; for when Hercules was deified, he committed Qf t fj e r e f ee to thefe Diofcuri the care of the Olympic^ games, but they devifed ^j/J \. this new feaft of Tbeoxeni.:. It was chiefly cbierved by the Atheni- then&us ans in honour of foreign gods; for among them $io) fyfixoi tz/ac^, RhidiginH* faith Hefychius, the foreign gods were worshipped. This feaft is GyraU.w y called by Pindar us ^ivieu T^rsihu, hofpitable tables, and the facri- tfrfychiM, fice §er/o-/^6^. 26. $na. was the. teaft of Bacchus, in whofe Temple TertuHan, three empty VefTels in the night-time were filled with wine, but Auftin t Plx" none knew how, for the doors were faft locked and guarded. Tbuia tarc ^y Ip *« alio was the firft Pneftefs of Bacchus, from which the reft are cal- ? 3 ?^-' Jr c led Thyaddt. 37. 7e*me/>ut were the feafts of Bacchus every third ? ? ■ ? . year, in Latine Triennalia and Triennia ; of which' Ovid, Celebrant ZufSfj^ repetita Triennia Bacchce. Some other feitivals rhe Greeks obferved, ^/r^ >an d but of lefs note, other's, ' in t\a jr., 116 Sea. 6~, The Contents of the Sixth Section. Of the two prevalent Religions 71079 in Europe. 2. Of Mahomet** £/7n? /'o 6* Difcip/es. 3. O/Vfo Mahometans opinions at this d.iy. 4. Mahomet, not the Ant ichr I ft. 5. Of their Seels, and how the Turks r.nd Verfmns differ. 6. Of the Mahometan Religious Or- ders. 7. Of their other Hypocritical Orders. %. Of their fccular Pr lefts. 9. 0/ ftta Mahumetan devotion, and parts thereof 1 c. Of their Ceremonies in their Pilgrimage to Mecca. 1 1. The I{ites of their Circumcijion. 12. Their F{ltcs about the Jtck. and dead. 13. The extent of Mahomctanifm, and the caufes thereof. 1 4. Mahomc- tanifm, of what continuance. jMahume- ubs, their Religion. SECT. VI WHat are the two prevalent Religions this day in Europe? A. Mahometanifm, and Chriftianity. The former was broached by Mahomet the Arabian, being afiiftcd by Sergius a Kcftorian Monk, with fome other Hereticks and Jews, about Six hundred years after Chrift ; for Mahomet was born under Mauritius the Emperour, anno Chrift i 59 i,and under Her aclius, anno 623. He was chofen General of the Sa- racen and Arabian Forces, and then became their Prophet, to whom he exhibited his impious doctrine and law, which he pretended was delivered to him by the Angel Gabriel. But his Book, called the Alcoran, was much altered after his death, and divers different copies thereof fprcad abroad, many of which were burned, and one retained, which fc now extant. This is divided into 1 24 Chapters, which are franghted with Fables, Lyes, Blafphemies, and a mcer hodge-podge of fooleries and impieties, without either Language or Order,as I have fhewed in the Caveat I gave to the Readers of the Alcoran ; yet to him that readeth this Book a thouiand times, is promifed a Woman in his paradife, whofe eye-brows (hall be as wide as the Rainbow. Such honour do they give to their ridicu- lous Book called Mufaph, that none muft touch it till he be waft- ed from top to toe; neither mult he handle it with his bare hands, but muft wrap them in clean linen. When in their Temples it is pubiickiy read, the Reader may not hold it' lower than his gir- dle ; and when lie hath ended his reading, he kifTeth the Book, and layeth it to his eyes. Q. What Law did Mahomet give to his Difciplcs ? fhejrlaw d. His Law he divides into Eight Commandments. The firft is to acknowledge only one God^ and only one Prophet, to wit , Mahomet, SttLanhe rut} and ochcrs. \3 Seel:/. -A View of the Religions, &C. 117 1 Mahomet. 2. The fecond is concerning the- duty of Children to their Parents. 3. Of the Love of Neighbours to each other. 4. Of their Times of Prayer in their Temples. 5. Of their year- ly Lent, which is carefully to be obferved of all for one Month , or Thirty days. 6. Of their Charity and Alms-deeds to the Poor and Indigent. 7. Of their Matrimony, which every Man is bound to embrace at 25 years of age. 8. Againft Murder. To the ob- ferver of thefe Commands he promifeth Paradife ; in which fhall be Silken Carpets, pleafant Rivers, fruitful Trees, beautiful Wo- men, Mufick, good Chear, and choice Wines, ftore of Gold and Silver Plate, with precious Stones, and fuch other conceits. But to thofe that fhall not obey this Law, Hell is prepared, with Seven Gates, in which they (hall eat and drink Fire, (hall be bound in Chains,and tormented with Scalding Waters. He prove :h the Re- furreclion by the Story of the Seven Sleepers, which jGept 360 years in a Cave. He prefcribes alfo divers Moral and judicial Precepts, as abftinence from Swines flefh, blood, and fuch as die -alone : alfo from Adultery and Falfe Witnefs. He fpeaks of their Fridays devotion ; of good Works ; of their Pilgrimage to Mecca; of Courtefie to each other ; of avoiding Covetoufnefs, Ufury, Op- pre/Tion, Lying, cafual Murther, Difputing about his Alcoran, or doubting thereof. Alfo of Prayer, Alms, Wafhing , Fading, and Pilgrimage. He urgcth alfo Repentance, forbiddeth Swearing y commends Friendship, will not have Men forced to Religion -, will not have Mercy or Pardon to be fhewed to Enemies. He urgcth Valour in Battel, promiflng Rewards to the courageous, and (hew- ing, that none can die til! his time come, and then is no avoiding thereof. Q. What other opinions do the Mahumetans hold at this day ? A. They hold a fatal neceflity, and judge of things according to ^* r ty** the fuccefs. They hold-it unlawful to drink Wine,to play at Chefs, iimf * Tables, Cards, or fuch like Recreations. Their Opinion is, thac to have Images in Churches is Idolatry. They believe that ail who die in their Wars, go immediately to Paradife, which makes them fight with fuch chearfulnefs. They think that every Man who lives a good life, (hall be faved, what Religion foevcr he profefleth ; therefore they fay, that Mofir, Cbrift, and Mahomet, fhall in the Refurreclion appear with three Banners , to which, all of thefe three profeiiions (hall make their repair. They hold that every one hath two Angels attending on him ; the one at his right hand, the other at his left. They eitccm good works meritorious of Hea- ven. They fay, that the Angel yrafhil, (hall in the laft day found his Trumpcr, at the found of which, ail living creatures ( Angds not excepted) fhall fuddenly die, and the Earth (hall fall into duit and fand - y but when the (aid Angel fonndeth his Trumpet the Se- cond time, the Souls of all that were dead fhall rife again .-"then fhall the Angel Michael weigh all Mens Souls in a pair of Scales. They fay there is a terrible Dragon in the Mouth of Hell ; and rhat - is an Iron-bndgCj over which the wicked are copycy^d, foae 1 3 iii'.Q . \ 1 1 8 A Viezv of the Religions Sect. 6. into evedafting Fire, and fome into the fire of Purgatory. They hold that the Sun at his rifing, and the Moon a: her hrft appearing uld be reverenced. They efteem Polygamy no fin. They hold it unlawful for any Man to go into their Temples not wafhed from head to foot; and if after waftiing, he pifs, go to ilool, or break Wind upward or downward, he muft walh again or ellc he offends God. They fay, that the Heaven is made of Smoak; that there are many Seas above it ; that the Moons light was impaired by a touch of the Angel Gabriel's Wing, as he was flying along,that the Devils fhould be laved by the Alcoran. Many other favourlcis and fenflefs opinions they have, as may be fcen in the Book called Scala, being an Expofition of the Alcoran, Dialogue- wife. Q. Was Mahomet that great Antichrift fpoken of by St. Paul, 2 Thef. 2. and by St. John in the Apocalypfe ? Mahomet, A. No ; For Mahomet was an Arabian, defcended from Jfmael tnt that and Hagar : but Antichrift (if we will believe the ancient Doctors Great An-'ui the Church ) fhall be a Jew, of the Tribe of Dan. z. Anti- thbriji fto* chrift fhall come in the end of the World, and as the Church anci- ken of by C ntly believed,immediately before Chriit's fecond coming; but Ma- Saint Pjuj, ] :omet j s come anc ] gone,above a thoufand years ago. 3. The Ancient and Sawr p at jj ers believed, that the Two Witnefles which (hall oppofe Anti- J chrift, and (hall be flain by him, are Henoch, and EH as ; but thefe are not yet come. 4. The Tradition of the Primitive Church was, that Antichrift fhould reign but Three years and a half, fuppo- fing that this period of time is meant by time and times, and half a time : but Mahomet we know reigned many more years. 5. An- tichrift will wholly oppofe himfelf a gainft Chrift, vilihe him, fet himfelf up in his ftead ; and to extol himielf above all that is cal- led God : but Mahomet doth fpeak honourably of Chrift, in cal- ling him the Word of God, the Spirit of God, the Servant of God, the Saviour of thofe that truft in him, the Son of a Virgin, begot without the help of Man, as may be leen in his Alcoran. 6. Our Writers, as Forbes, Cartwright, &c. hold, that Antichrift is defcri- bed, Hevel. 9. under the name of that Star which fell from Hea- ven, having the Key of the bottomlefs pit, and under the Name of Abaddon, ard Apollycn • but that Mahomet with his followers are kt out in that fame Chapter under the four Angels bound in the great River Euphrates. 7. The Apoftle, 2 Ihcf. z. faith, That Antichrift fhall fit in the Hem fie of God as God, and fhall exalt himfelf above all that is called God. But this cannot be meant of Mahomet, for he never fat in the Temple of God, whether by this word wc ur.der- ftand the Temple of Jerufalem, or the Church of Chrift ; for he, and his Difciples fcparated thcmfelves from the Church of Chrift ; and will have no Communion with Chriftians. 8. Antichrift is to come with ilgns and lying wonders, ard by thefe to raife his King- dom. But - came with the Sword, and by it fubducd the Neighbouring Nations, fo that neither he, nor his followers, did, or do pretend to any wonders. 9. Our Writers fay, that Anti- rift is not to be taken for a particular Perform but for a who.e Com- V/ * / £; 3 IT 7 Sea, 6. ^/EUROPE. «x£ Company or Society of People under one head ; but Mahomet was a particular Perfon. i o. Antichrift is to be deftroyed by the breath of the Lord's Mouth; but Mahomet died a natural death. By all thefe Reafons then it appears, that Mahomet cannot be that great Antichrift who is to come in the end of the World. Yet I de- ny not but he was an Antichrift in broaching a Doctrine repug- nant to Chrift's . Divinity. Such an Antichrift was Arm ; like^ wife in perfecuting Chrift in his Members, he may be called An- tichrift ; and fo might Nero, Domitian, Diodefian, and other Pcrfe- curors. Beiides, the number of the Bcaft 666 is found in Maho- met 's Name, and fo it is found in divers odier Names. If we confider the miferies, defolation and blood that have followed up- on the ipreading of Mahometanifm in the World, we may, with Pcrerius on Rgvel. 6. conclude, that Mahomet is lignified by death, which rideth on the Pale Horfe, followed by Hell or the Grave; po whom was given power over the fourth part of the Earth , to kill with the Sword, with Famine, &c. for he was the death both of Soul and Body to many Millions of People; upon whofe wars followed Deltrudiion, Famine, Pcftilence, and many other Mife- ries, in that part of the World, where he and his Succeffors have fpread their Doctrine and Conquefts. Q. Are all the Mahometans of one Profejfion ? A. No : for there be divers Sects amongft them ; but the two main Seels arc, that of the Arabians, followed by the Turks ; and of Hali by the Perfians. To this Hali Mahomet bequeathed both his Daughter and his Alcoran, which the Perfians believe is the true Copy,and that of the Turks to be falfe. This Hali fuccceded Mi- hornet , both in his Doctrine and Empire ; whofe Interpretation of the Law they embrace for the trueft. As the Saracen Caliphs of old, exercifed both the Kingly and Piicftly Office ; fo both are claim 'd by the Modem Perfian; for both were performed by Ma- homet and Hali. But to avoid trouble, the Perfian Sophi contents himfelf with the Secular Government, leaving the Spiritual to the Muflaed Dini, who is as the Mufty in Turkey. Thefe two S&Sts dif- fer in many points : for the Arabians make God the Author both of good andevil;but the Perfians of good only; the Pet funs acknow- ledge nothing Eternal but God ; the Turks fay that the Law is alio eternal ; the Perfians fay, that the blelfed Souls cannot fee God in his Eifencc, but in his Effects or Attributes ; the Turl^s teach, that he fhall be vifible in his Elfence. The Perfians will have Maho- met's Soul to be carried by the Angel Gabriel into God's prc- lence when he received his Alcoran. The Turks will have his Bo- dy carried thither alio. The Perfians Pray but three times a day, the Arabians five times ; other inferences they have ; but thcic are the chief Doctrinal differences : the main is about the true Al- coran, the true interpretation thereof, and the true Succefibr of Ma- SetBfrrhtj, hornet ; for they hold Enlmar, Qfmcn, and Hoyiar, whom the Turkf taakeri ' Worfhip, to hr.vc been Ufurpers, and Halt the only true Succeifor*^ Kt *> les * rnilchcr they yifit with as great devotion, as c * meray £* ..a- three, I 4 Q. Woa*?™*"?* 4 *2o /i Vttiv of the Religions Seel:. 6. Q. IVhat Religious Orders have the Mahometans ? Mahome- a. Mod of their Religious Orders are wicked and irreligious, tans, their For rhofe whom they call Imilier, and Religious Brothers of Love, n ! liou ' are worfe than Bcafts in their Lufts, fparing neither Women nor Orders. y,o\s . t ^ e ; r Habit is a Long Coat of a Violet Colour , without Seam, girt about with a Golden Girdle, at which hang Silver Cym- bals, which make a jangling found ; they walk with a Book in their hand , containing Love-Songs and Sonnets, in the Perfun- Tongue; thefe go about Sing ; ng, and receive Money for their Songs, and are always bare-headed, wearing long Hair, which they Curie. The Order of Calender profelfeth perpetual Virginity, and have their own peculiar Temples, or Chappels. They wear a (hort Coat mnde of Wool and Horfe-hair, without fleeves, they cut their Hair fhort, and wear on their heads Felt-hats, from which hangs tufts of Horfe-hair, about a hand-breadth. They wear Iron- Rings in their Ears, and about their Necks and Arms; they wear alfo in their Yard an Iron or Silver Ring of 3. lib. weight, where- by they are forced to live chaftly ; they go about Reading certain Rimes, or Ballads. The Order of Dervifes go about begging Alms in the Name of Halt, Son-in-law to their god Mihomet. They wear two Sheep-skins dried in the Sun, the one whereof they hang on their Back, the other on their Breaft ; the reft of their body is naked. They (have their whole body, go bare-headed, and burn their Temples with an hot Iron. In their Ears they wear Rings, in which are precious Stones, they bear in their hand a knotty Club. They are defperate Affaffinates, will Rob andMur- ther when they find occafion ; they eat of a certain Herb called After ad) or Matjlach, which makes them Mad ; then they cut and ilafh their Fiefh ; the Madder they are, the more they are Reve- renced. In Natotia, near the Sepulchre of a certain Saint of theirs, is a Convent of thefe Monks, being above Five hundred , where once a year there is kept a general Meeting of this Order, about Eight thoufand, over whom their Superior, called Ajf/imbaba, is Prefident. On the Friday after their Devotions they make them- felves drunk with Afterad'm Head of Wine ; then they fall to dan- cing in a round, about a Fire, Singing Ballads, which done, with a (harp knife they cut Flowers and Figures on their skins, for the Love of thofe Women they moft afied\ This Fcaft holdeth Se- ven days, which ended, with Banners difplayed, and Drums beat- ing, they depart all to their feveral Convents, begging Alms all the Wk way that they March. Their Fourth Order called Torlachs, are i<| L cloathed like the Dewifei, but that they wear alfo a Bears Skin in- stead of a Cloak, but they go bare-headed and fhaven ; they anoint their heads with Oyl againft Cold ; and burn their Temples a- gamftDeflu&ions. Their Life is beaftly and beggerly, living in ignorance and idlenefs ; they are begging in every corner, and are dangerous to meet with in Dcfart places, for they will rob and plunder ; they profefs Ynlmcflry like our Gypfies, who life to pick . iilly Womens Pockets as they are looking in their hands. They carry Seft.£ ^/EUROPE. 121 carry about with them an old Man, whom they worfhip as a Pro- phet; when they mean to have Money from any Rich Man, they re- ^c Mena- pair'to his houfe, and the old Man there Prophefieth fudden deftru- wno.Ntcbo- Ction againft that Houfe; which, to prevent, the Mafter of the^ A/c/J0 " Houfe defires the old Man's Prayers, and fo difmiffeth him and his ^''^J^ m train with Money, which they fpend wickedly ; for they are given r™^ n " to Sodomy and all Uncleannefs. 5 Q. Are there no other hypocritical Orders amongfl them ? A. Yes, many more. Some whereof go naked, except their Pri- vities, feeming no ways moved either with Summers heat, or Win- ters cold ; they can indure cutting and flaflnng of their rMi, as it were infenfibly, to have their patience the more admired. Some will be honoured for their Abftinence in eating and drinking fpa- ringly and feldom. Some profefs Poverty, and will enjoy no earthly things. Others again profefs perpetual Silence, and will not /peak, though urged with Injuries and Tortures. Some a- void all Converfation with Men. Others brag of Revelations, Vi- rions and Enthuiiafms. Some wear Feathers on their heads, to Ihew they are given to Contemplation. Some have Rings in their Ears, to note their fubjecStion and obedience in harkning to Spiritual Revelations. Some bear Chains about their Necks and Arms, to fhew they are bound up from the World ; fome by their mean Cloaths brag of their Poverty. Some, to (hew their love to hofpi- tality, carry Pitchers of clean Water , which they proffer to all that will drink, without taking any Reward. Some dwell at the Graves of the Dead, and live on what the People offers them. Some of them have feeret Commerce with Women, and then give out that they Conceive and bear Children without the help of Men , purpofcly to extenuate the miraculous Birth of Chrifl. Some are Antinomians, affirming, that there is no ufe of the Law, but that Men are faved by Grace. Some are for Traditions and Merits, by which Salvation is attained, and not by Grace. Thefe addict themfelvcs wholly to Meditation, Prayer, Fading, and other Spiri- tual exercifes; there be fome, who be accounted Hereticks , for they hold that every Man may be faved in his own Religion , and that Chrift's Law is as good as Mahomet's; therefore they make no fcrmple to enter into Chriftian Churches, to Sign themfelves with the Crofs,and befprinkle themfelves with Holy-water. Thefe Vo- See Geor- taries have their Saints, to whom they have recourfe in their giovitz, wants, and to whom they aflign particular Offices : fome have the Septemca- charges of Travellers, lbme of Children, fome of Child-bearing- ftrenfu, Women, fc mc of Secrets, and fuch like. They have alio their Mar- ^mbequim tyrs, Reliques, and Lying Miracles. and others. Q. tVf.hit Secular Priefts have they ? A. They have eight Orders, or. Degrees; 1. The JAophtt^ or their Pcpe, on whole judgment all depend, even the Great Turk. Tick Se- himfelf, both in Spiritual snd Secular Affoirs. 2. The Cadc'cfcher, cular who, under the Mopht^ is Judge of all Caufcs, both Civil and Ec- triejls. clcliaiiicai. 3. The Cadi, whole Office is to Teach the People, 4. AWev/f, ^ Their De wrion. !! W r A View of the Religions Se#. 6*. 4. Modecis, who have the Charge of Hofpitals. 5. Antiphi, who] publickly Read the Heads of Mahometan Superftition, holding in one hand a naked Sword, in the other a Scimiter. 6. Imani, who in their Temples have charge of the Ceremonies. 7. Meitfn, who on their Towers Sing and call the Pcopl' to Prayer. Q. Sopbij who are their Singing-Men in their Temples. The higher Orders are chofen by the Grand-Signior. The inferior by the People, who have a fmall Penfion from the Twl^ which being infuffici-, cut to maintain them, they are force to work and ufe Trades.There is required no more Learning in them, but to Read the Alcoran in Arabian, for they will not have it Tranflated. To ftrikc any of* thefe, is the lofs of a hand in a Turl^ but of life in a Chriftian. In fuch efteem they have their beggarly Priefts. Q. Wherein doth the Mahometans Devotion confifi chiefly } A. In their multitudes of Mofches, or Temples, the chief of which is Saint Sofhi in Conftantinople, built, or rather repaired by Jiiftiman. 2. In their Hofpitals, both for Poor and Strangers., 3. In their Monafteries and Schools. 4. In their Wafhings, where- of they hare three forts. One of all the Body. Another of the private parts only. The third of the hands, feet, face, and Organs of the Five Senfes. 5. In giving of Alms either in Money or in Meat; for their manner is to facrifice beafts, but not as the Jews upon Altars ; thefe beafts they cut in pieces and diftribute among the Poor. Their other facrifices, which either they offer, or pro- mife to offer when they are in danger,are fo divided, that thePriefts have one (hare, the Poor another ; the third they eat themfelves." 6. In making of Vows, which are altogether conditional ; for they pay them if they obtain what they defire, otherwife not. 7. In adorning their Temples with multitudes of Lamps burning with Oil, and with Tapeftry fpread on Mats, upon which they proftrate themfelves in Prayer. On the Walls are written in Golden Let- ters, There is but one God, and one Prophet Mahomet. 8. In Praying five times a day, and on Friday, which is their Sabbath ( becaufe Mahomet s Birth-day,) fix times, bowing themfelves to the ground, • twice as often as they Pray. Whofoever abfents bimfelf, chiefly oh Friday, and in their Lent, is punifhed with Difgrace, and a Pecu- niary Mulct. 9. In divers ridiculous Ceremonies acted by •their Priefts, as pulling off the Shooes, which all People are tied to do when they enter into the Temple ; in ftretching out the hands and joyning them together, in kiffingthe ground, in lifting up the head, in flopping of the Ears with the ringers, in Praying with their Faces to the South, becaufe Mecca is there, in wiping their eyes with their hands, in obferving a Lenten Faft for one Month in a year, changing the Month every - ir , fo that they Faft one whole year in Twelve ; and then th< J abftain from all Meat and Drink, till the Stars appear. In plucking off their hairs at the end of their *$ee Gtorei- F* 1 ^ anc * in Painting of their Nails with a Red colour. 10. In wtt^KtiOl- Pilgrimages to Mecca, in Circumcision of their Children, in Feaft- hs, Pur- ing at the Graves of the Dead, and in c:her fuch Fain Ceremo- XC; VACS, q. m Sea. 6,- ^/EUROPE. i*5 Q. What Ceremonies obferve they in their Pilgrimage to Mecca ? A. This Journey is undertaken and performed every year, and Their Pil- ic is held To neceffary, that he who doth not once in his life go this^ r " /7 ^ e W Pilgrimage, fliall be affuredly damned • whereas Paradife and re- M ecca » million of fins is procured to them that go it. The way is long and tedious to thofe of Greece, being fix Months journey, and dange- rous by reafon of Arabian Thieves , Mountains of Sand , with which divers were overwhelmed ; and want of Water in thofe fandy and Barren Defarts. Their chief care is to be reconciled to each other where there is any difference, befo^ they go • for if they leave not behind them all Grudges and Quarrels, their Pilgrimage will do them no good ; they begin their Journey from fiairoy about three weeks after their Eafter, called Bairam , being guarded with 200 Spahi on Dromedaries, and 200 Janizaries on Camels, with Eight pieces of Ordnance, a Rich Vefture for the Prophet, and a Green Velvet Covering, wrought with Gold, to cover his Tomb, which the Bajfa, delivers to the Captain of the Pilgrims. The Camels that carry thefe Vefturcs are covered with Cloth of Gold, and many fmall Bells; the night before their de- parture is kept with great Feafting and Triumphs. No Man may hinder his Wife from this Pilgrimage, and every Servant is made Free that goeth it. The Camel that carrieth the Box with the Al- coran, is covered with Cloth of Gold and Silk, the Box with Silk only during the Journey, but with Gold and Jewels at their entring into Mecca. Muficians alfo and Singers encompafs the Camel, and much vain Pomp is ufed in this Pilgrimage. They ufe divers ■ Wafhings by the way when they meet with Water. When they come to Mecca, the Houfe of Abraham, which they Fable was mi- raculoufly built, receiveth a new Covering and a new Gate ; the old Vefture is fold to Pilgrims, which hath a vertue in it to Pardon Sins ; after many idle Ceremonies performed, they go roundabout Abrahams Houfe feven times ; then they kifs a Black Stone, which they believe fell down thither from Heaven ; at firft it was White, but by the often kifling of Sinners, it is become black ; then they wafh themfelves in the Pond %iin%un, without the Gate five paces this Pond the Angel fhewed to Ha gar, when fhe wanted Water fo Jfmhel. Of this alfo they drink, and Pray for Pardon of their fins After five days abode at Mecca, they go to the Hill of Pardons, 1 5 Miles diftant, and there they leave all their iins behind them, after they have heard a Sermon, and Prayed, and offered Sacrifices. Up- on their return they muft not look back to the Hill, leaft their iins follow them. From hence they repair to Medina, where Maho-* mct\ Sepulchre is thought to be ; but by the way they run up a certain Hill, which they call the Mount of Health ; they run, that they may Sweat out all their fins. Thence they come pure to the Seducers Tomb, which notwithftanding they may not fee, being hanged about with a Silk Curtain, which by the Eunuchs, being 50 in number, to attend on the Tomb, and to light the Lamps,is taken down when the Pilgrims Captain preienteth the new enc; without, each V 124 4- ^ w °f the Religions Seel C. each man gives to the Emmchs hand kerchief s,Or fuch like, to touch the Tomb therewith; this they keep as a fpecial Relique. When they return to Egypt, the Captain prefenteth the Alcoran to the Baf- fa to kifs, and then it is laid up again 5 the Captain is Fcaltcd, See Verto- and prefented with a Garment of cloth of Gold. They ufed to cut man, Lani- in pieces the Camel with his Furniture which carried the Alcoran cent*, and anc J re ferve thelc pieces for holy Ruiques. The Alcoran alfo is ele- others. vatcd, that all might fee and adore it, which done, every one with joy returns to his own home. Q. W 7 ) j at Ceremonies uftthey about their Circumci/ion? Their tfr- a. They are circumcifed about eight years of age; the Child is cumcifion, carried on horfe back, with a Tullipant on his head to the Temple ' with a torch before him, on a fpear deckt with flowers, which is! left with the Prieft as his Fee, who firft nippeththc end of the skin of the Childs yard with pincers, to mortifie it, then with his Sailors' he nimbly cuts it ofr, prcfently a pewder is laid on to caie the pain,' and afterwards (air, The childs hands being loofed, looketh as hei is taught by the Prieft, towards Heaven, and lifting up the firft' finger of his right hand, faith thefe words: Gcd is one God, and 'Mahomet /} his Prophet. Then he is carried home in ftate after fome prayers and offerings at the Church. Sometimes the child is cir-i cumcifed at home; and receiveth his name, not then, but when he is born. They feait then commonly three days, which ended, the SeeGeorgi- -child is carried with Pomp to the Bath, and from thence home,, ovit^, and where he is prefented with divers gifts from his Parents Friends. others. Women are not circumcifed, but are tied to make profeflion of their Mahometan faith. Q. Wirnt I{ites do they obfervc about the ficl^ and dead} ,- . . A. Their Priefts and chief friends vilit them, exhort them to Re- ?"' .'^'pentance, and read Pfalms to them. When any dieth, the Prieft tick and compafleth the Corps with a firing of beads, made of Lignum A- diad * I° es 9 P ra yi n 8 God to have mercy on him ; then the Priefts carry it into the Garden, wafh it, and cover it with its own garments, with flowers alfo and perfumes, and his Turband is fet on his head. Women perform this office to the body of a Woman. This done, the body is carried to the Temple with the head forwards, and fet down at the Church-door, whilft the Priefts are performing their fervice ; then it is carried to the burial-place without the City : the Priefts that Pray for his foul, are paid for their pains, and feafted at home. Some part of their good chear is fet on the grave, for the foul to feed on, or for alms to the poor. They be- lieve there are two angels, who with angry looks, and flaming fire-brands, examine the dead party of his former life, whom they whip with fiery torches if he be wicked ; if good, they comfort him, and defend his body in the grave till the day of judgment; but the bodies of the wicked are knocked down nine fathoms un- der ground, and tormented by their angry angels, the one knock- ing him with an hammer, th: other tearing him widi an hook, till die laft day j againft this torment the Juries ufe to pray at the graves 1 « 5eA.6. ^EUROPE. 125- craves of the dead. The Women there do not accompany the klcad to the grave, but ftay at home weeping, and preparing good chear for the Pricfts and others of the departed mans friends. They believe that when the Corps hath been in the grave one iquarterof an hour ; that a new fpirit is put into it, is fet upon its knees, and is examined by the forefaid angels of his faith and See Menet- works. They believe alfo that it is a work of charity, and con- v'mo-, Bello- ducible to the lbul of the defunct, if the Birds, Beafts, or Ants be ntm, &c. fed with the meat which they fet on the graves of the dead. Q.Howfar hath this Mahometan Superftition got foot in? in the world} A. Though it be not fo far extended as Gentilifm , yet it hath Th^ r Sh» over-reached Chriitianity ; not in Europe , where Chriftianity ^-Verftithn vailcth, but in Africa where it hath thruft out the ancient Chriftian y w f? T Churches, and erected the half-Moon inftead o£*he Crofs, except JP rea< *> it be among the Abyjpns, and fome fmall places held by the SpanUrd or Portugal : But in Afia it hath got deeper footing, having over- run Arabia,Turky , Perjiafome part of the Mogul's country,and Tar- tar ia, only here and there fome fmall Congregations of Chriftians are to be found ; in America indeed it is not as yet known. Now thereafons why this fuperftition is not fo far fpread, are thefe. 1. The continual jars, frivolous debates, and needlefs digladiations about queftionsin Religion among Chriftians, which hath made the world doubt of the truth thereof, and takes away the end and fcope of Religion,which is to unite mens affections ; but the remedy is be- come the difeafe, and that which (hould cure us, woundeth us. 2. The wicked and fcandalous lives, both of Chriftian Laity and Clergy : for the Mahometans generally are more devout in their religious duties, and more juft in their dealings. 3. The Mahome- tans conquefts have in thofe parts propagated their Superftition. 4. • Their Religion is more pleafing to the fenie than Chriftianity ; for * men are more affected with feniitive pleafures, which Mahomet proffers in his Paradife, than with fpiritual, which are lefs known, and therefore lefsdefired. 5. The greatneis of the Turkjfh tyranny over Chriftians; the rewards and honours they give to thofe that will turn Mufulmcn, or Mahometans, are great inducements for weajc fpirits to embrace that Religion ; for a Chriftian Runnegado that will receive Circumcifion among them, is carried abou: the ftreets with great joy and folemnity, is prclented with many gifts, and made free from ail taxes; for which very caufe, many, both Greeks and Albanians, have received circumcifion. 6. The liberty which is permitted to multiply Wives, mult needs be pleafing to carnal-minded men. 7. They permit no man to difpute of their Alcoran; to call any p .jiigion in queftion; to fell the Alcoran to Strangers, or to tranflare it into other languages : Ic is death to offend in many of thefe ; which is thecauie of much qui- etnels and concord among them. 8. They inhibit the profeiiion of Philuiophy among them, and fo they keep the people in darkncls and ignorance, not fullering the light to appear and to detect: their crrours. 9, They tcacir, that all who live a ^ jed life fliall be laved, vvhatlbe- i26 ecaufe Jufticc is exercifed among them; without which, a State :>r Kingdom can no more itand, than a tree without a root, or an wufe without a foundation: they are alio ?ealous and devout in heir way; and great enemies to Idolatry, fo that they will permit no Images to be painted or carved among them; knowing that God is not offended fo much againft any iin as againft Idolatry, Which is fpiritual adultery, moftdeftructive of that matrimonial conjunction between God and us. 5, The Lord by the long conti- nuance 328 AVlt-w of the Religions Seel:. 7, nuance of Mahometanifm , will punifh the perfidioufnefs and wickednefs of the Greek Emperours , as likewife the multitude of Herelies and Schifms hatched in that Church. 6. This Seel of Mahometanifm is fo made up of Chriftianifm, Judaifm, and Genti- lifm, that it abates the edge of any of thefe Nations, from any ea- ger delire of its extirpation. The Contents of the Seventh Se&ion. The Chrijlian Religion propagated. 2. The decay thereof in the EaftS /^Mahometanifm. 3. P erf edition and Hercfie the two great Ene^ mics thereof. 4. Simon Magus the firfi Hereticl^ with his difciplcs* 5. Menander, Saturninus,rfWBafilides, Heretickj. 6. The Nicho- laitans and Gnofticks. 7. The Carpocratians. 8. Cerinthus, Ebion, and the Nazarites. 9. The Valentinians, Secundians, and Ptole- maians. ic. The Marcites,Colarbafii, and Hcracleonitcs. 1 1. The Ophites, Cainites, and Sethites. 1 2. The Archonticks and Afco- thyptse. 13. Cerdon and Marcion. 14. Apelles, Severus, am Tacianus. 15. The Cataphrygians. 16. Pepuzians, Quintilians, and Artotyrites. 17. The Quartidecimani, ltghn,by a. Open Perfecution and Herefie ; with the one he deftroyed n>bat En- the Bodies, with the other he poyfoned the Souls of Chriflians. ?s bat- Perfecution, with Saul, killed its Thou fands ; but Herefie, with David, Ten thoufand. Perfecution was the Arrow that did fly by day, but Herefie the Peftilence that raged in the darknefs. Perfe- ction was the Pruning-knife that lopped the branches of Religi- on, but Herefie the Ax laid to the Root of the Tree. Perfecution was the Dragon that drove the Woman into the Wildcrnefs, but Herelic the Beaft that fpake Blafphemies. Open Perfecution began in Kero a Tyrant, but Herefie in Simon a Witch. Open Perfecu- tion began about 66 years after ChrifYs Afcention , but Herefie immediately after Chrilt's departure, about the fixth year, in the beginning of Caligula's Reign. Perfecution is the wild Boar of the Foreh, but Herefie the little Fox that eatcth up the Grapes of the Lords Vineyard. Q. 4. Who was the fufi Heretic^ that ofpfed the Orthodox J\eli- gion, ar.A what were his Opinions ? A. Simon, called Magus, becaufe he was a Witch ; a Samaritan by Birth, and a Chriftian by ProfefTion ; he would have bought fies.name- tne Gifts of the Holy Ghoft for Money, A&s 8. 13. He denied //, Simon tric Trinity, and affirmed himjfelf to be the true God, He taught, tered. 'Zferetkkj and Here- Sea. 7- o/EUROPE, 131 that the World was made by the Angels, not by God. And that Chrift came not into the World, nor did he truly fufter. He de- nied alfo the RefurredHon of the Fleih, and permitted promiscu- ous Marriages. He likewife affirmed, that the true God was ne- ver known to the Patriarchs and Prophets. This Point was af- terward maintained by Menander, Qerinthus, "Nicholas, Saturninvs, and Bafilides, fucceeding Hereticks. Upon this Doctrine alfo the Tertullianifis and Anthropomorphites grounded their Herefie, in af- cribing a Humane Body to God. His denying of the Trinity, be- got afterwards the Sabellians, Samofatenians, Montanifts, Praxians, Photinians, and Prifcillianijh. His Herefie of the Creation of the World by Angels, begot the Marcionitcs, Mar.ichees, and the AngclicK Hereticks, who worfhipped Angels, In faying that Chrift came not, nor furlcred, he gave occafion to the Herefies of Valen- tinians, Cerdonians, Marcionites, Aphthardocites, Docites, Saircfatcni- ans, and Mahometans. Upon his -denial of the Refurredtion, Ba- filides, Valentinus, Carpocrates, Apelles, and the Hlerarchites, ground- ed their Hercfies. Befides, Epicurifm, Libcrtinifm, and Atheifm See Anftin 9 got vigour hereby. By permitting Licentioufnefs and promifcu- Trer.£W^ ous Copulation, he gave occafion to the Bafilidians, Gnoftickj, Ma- a °d Ept- chinees, Acatians, Eunomians, and Mahometans to live like Beafts, T^an'm and to flight Marriage. Befides thefe impious Opinions, he held "P° n | * . Magick and Idolatry lawful. He gave to the Angels barbarous ^^ J m Names. He flighted the Law of Mcfcs, as being not from God; % QC fo s and blafphemoufly denied the Holy Ghoft to be a Subftance, but a tntV wrote bare Virtue or Operation, and caufed his Difciple to worihip his againft Whore Helena, or Selene, for a Goddefs. Herefies, Q. 5. Why did Simon Magus and his Scholars, vp it J' many other Hereticks fincc him, befides Jews and Mahometans, deny the Tri- nity ? A. Partly the Malice of Satan , who hates and pcrfecutes the Trinity dt- Truth ; partly the Pride of Hereticks , who would feem wifer niei by Si- than the Church ; partly their Ignorance, becaufe by natural rea- rr.on Ma- fon they cannot comprehend this ineriable Myftery, and partly gus and Malice againit Chrift, whofe Divinity is denied by Jews and Ma- bis Schol- hometans, bred this Herefie, notwithstanding the Truth is plainly ^ ATS » w ^ fe*t down both in the Old and New Teftament, aflerted by all the j. 3 , ers , . Greek and Latin Fathers, confirmed by all General Councils, am - 5^ 1^! proved by all Orthodox Divines, that it is no more repugnant to l?etans . " natural reafon, for the Father, Son and Holy Ghoit to be one God, anct W J^ than for the Soul, Mind and Body to be one Man : but became this Doctrine is fufficiently proved by all Divines, both ancient and M modern, and all objections to the contrary anlweredand refufed, I will forbear to fet down what is fo plain and obvious, already handled by fo many Pens, and will only fhew that the Doctrine of the Trinity was not unknown even by the Light of Nature to the * Gentile Philofophers, Poets and Sybils : %orcaftes fpeaketh of djo Father, who having perfected all things, hath delivered t,jem tj tb§ Second Mind^ rbicb Mind, (faith he ) bath received from the Rtf K % k>- £* } 1 3 2 T A Vhw of the Religions Sect. 7] ^ton ! piwcr. Here is a plain tcftimony of the Firft and Se- cond IVrfbn. Concerning the Third, he faith , That the Divine J ove proceedeth from the Mind or Intellc'd ; What clfe is this Di- vine Love but the Holy Ghoft ? The Cb.1lda.1n Magi, which were Wieir Philofophers, acknowledged Three Beginnings, to wit, Orma- fes, Minis, and Ariminis, that is God, the Mind and Soul. Mcrctt- tins Trijmegiftm taught his ^Egyptians, that God, who n life and light, begot the World, who is the other Intellect, andMal^r of all things ; and together with him mother, who is the Fiery God, or Spirit ; here the Three Perfons are diftinctly named. He fheweth alio, that the fubtil intelletlaal Spirit, by the power of God, did move in the Chaos $ this i-s confonant to the words of Mojcs, the Sprit of God moved on the waters. Orpheus Sir.gcth the Praifes of the great God, and of his word which he firft uttered. Pythagoras and his Scholars were not ■ ignorant of this Myflery, when they placed all perfection in the number Of Three, and made Love the Original of all things. Z^eno the Stoick. confefleth, that h'tyQ; the Word, is God, and the Spirit of Jove. Socrates acknowledgeth God to be the Mind, or Intellect, that the EJJence of God is his Idea, which he begets by the knowledge of i .' rfelf, and by which he made V>, and his Fellow-Scholar Bafilides, about the Fifteenth year of Adrian the Emperour, and after Chrift the Hundreth. Saturninw was of Antioch, and infedted Syria with his Poyfon, as Bafilidcs did ALgypt. Satuminm held the fame impieties with Simon and Mp- nander, but differed from them in faying, that the World was made only by Seven Angels, and not by all, againft the Will and Know- ledge of God. He taught alfo that fome Men were naturally good, and fome naturally evil ; and that nothing muft be eat that hath life in it, which was the Doctrine afterward of the Manichees. And impioufly affirmed that fome of the ancient Holy Prophets fpake , and were fent by Satan. Bafilides alfo was a Simon ion Heretick , safiUJes. but differed from him, in holding, there were fo many Heavens as days in the year, to wit, 365. The Chief God he called 'ACgg£;s,but were called Gnoftickj from yvaffis, Know- ledge, which proud title they cave themfelvcs, as if their know- ledge had been tranfeendent above other Men. But their Know- ledge was fo whimfical, that neither they, or any elfe underiiood it; they babied much concerning their JEoncs, and of Jaldabaoth, whq made the Heavens, and all things we fee, of Water. They afcribed divers Sons to their Chief JEon> to wit, Ennoia, Barbe/otb, andPra- nicon, which they named Chrift. They held, that molt things were procreated of the Chaos , and the Abyffe of water and darknefs. They taught alfo, that in faithful Men were two Souls, one holy, of the Divine Subftance, the* other adventitious by Divine Infuffla- tion, common to Man and Beads. Thefe are the Souls that (in , and which pafs from Man to Beaft, after the opinion of Pythago- rosy they held alfc there were two Gods, a good and an evil ; as the Manichecs afterward did. They made Jefus and Chrift two diftindt Pcrfons, and that Chrift defcended in Jefus when he was Thirty years old, and then he wrought Miracles. On this Do- ctrine the Eutychians and Neftorians grounded their Herefies. They would have none to fuffer Martyrdom for Chrift, who they faid See Trent- CO nverfed en the Earth after his Refurreclion 1 8 Months. This Y Ui ? Tatul- pjereiie was much fpread in Afia and dEgypt about 129 years after ?o£ ■ 'Chrift, and in Spain it flourifhed after Chrift 386 years. Out of eo orety ^ gj n ^ t ^ e Valeniinians, Manicbecs, and Prifeillianifts fucked their Poyfon. Q. 8. Of tvhat Religion were the Carpocratians ? Carpwa- A. Carpocrates, by birch an Alexandrian in JEgypt, who flourilh- *^. ed about the year of Chrift 109. in the time of Antoninus P/w,and was contemporary with Saturninus ; this Carpoc/ates, I fay, taught, there were two oppofite Gcds ; that the Law and good Works were nccdlefs to thofe that had Faith ; that we could not avoid the rage of evil Spirits, but by doing evil, for that was the way to pleafe them, "therefore they gave thcmfelves over to Magick and a Li- bidinous life. They taught alfo, that Chrift was a meer Man, and See the that their Matter Carpocrates was the better Man ; hence fprung up Authors the Samofatenians and Anions. They faid alfo, tha: Chrift was above- na- begot as other Men, of fo\eph and Mary •> and that only his Soul med : E*/ir- aicended into Heaven. They held Pythagorean Tranfanimation , b\.u alio, b ut tfenied the Refurrection, and that this World was not made by l~l? ^ oc ^ k ,Jt by Satan. Becaufe their Difciples (hould not pubiilh "^drhits*" r ' 1cir a bominable Myftcrics, they put a mark by a Bodkin on their sight Ear. Carpocrates carried about with him his Punk Marcellina. Q. 9, What Se^ 7. ^/EUROPE, 13? Q. 9. What was the Religion of Cerinthus, Ebion, and the Nar ^ari/es ? A. Cerinthm being a Jew by Birth, and CircumcifeJ, caught, that Cennfbm. all Chriftians ought to be Circumcifed : He lived in the time of Si. John the Apoftlc, who would not enter into the fame Bath with that pernicious Heretick, he fpread his Herefie in Domiti art's time, about 61 years after thrift. He held the fame impious Tenets that Carpocrates, and taught, that it was Jefus who died and rofe again, but no: Chrift. He denied the Article of Life Eternal, and taught, that the Saints fhould enjoy in Jcrufalem carnal delights for ■ years ; the maintainers of this whinilie afterward were the Origenifts, Chlilafts, or Millenaries, and on this Mohamet founded his paradife. Elton was a Samaritan by birth, but he would be cfteemed a Jew. He lived alfb in Domltlans time. He denied Chrift's Divinity, and held the neceffity of the Ceremonial Law, with Cerinthus : and that the ufe*of rlefh was unlawful, becaufc all . flelh was bego: of impure generation. The EbicmheSyOi all the £ ' /0rt t:T ' New Teflament, admitted only St. Matthew's Gofpel, becaufe it was Written in Hebrew. The Eblonlte Herefie did not continue long under the Name of Eblcn, but under other Names, to wiir, Sampfet, and Elcefita. Againft thefe Hereticks, St. John, who li- ved in their time, wrote his Gofpel, to prove Chrift's Divinity; and rejected St. Paul's Epiftles, becaufe they refel the Ceremonial Law. As for the Na^arltes, or Na^arens, they were before Cerln- Nizarites. thus and Eblcn, about the end of Nero, 37 years after Chrift. They were the firft that retained Circumcifion with Baptifm, and the Ce- remonial Law with the Gofpel. They were led much with ; vate Revelations and Enthuuafms. They had more Gofpels than one ; to wit, the Gofpel of Eve, and that which they called the Gofpel of Perfecllon. They were much addidbed to Fables. No- See £;/'• ab's Wife they called Ourla, which fignifieth Fire in Chaidee ; the ****** > oftentimes fet the Ark on fire, which therefore was fo many tiir.es **& lHi * ' Rebuilt. They make her alfo the firft that imparted to Mankind Ali J Un > &c the knowledge of Angels. Q. 10. What was the Heretical Religion of the Valcntinians, Se- cundiaqs, and Ptolemaians ? A. The Va lent In Ian s, who, from their whimfical knowledge were VJmtini- palkdGnoftlcy, had,. for their Mailer, Valentlnus, an ^Egyptianf/oho ans. lived in the time of Antonlus Plus Emperour, about 1 1 o year after Chrift. He taught , that there were 30 /Eones, Ages, or \ who had their beginning from Profundity and Siiel t being the Male, this the Female. Of the Marriage or Co] thefe two, were begot Vnderfianding and Truth, who brought i\ Cth eight /Eones. Of the Vnderfianding and Truth, were begot I i and Life, which produced ten JEoties. The Word and Life brought forth Man and the Church, and of thefe were p:\ twelve J&mes ; thefe 8. 10. and 12. joyned " , made up the 30. the ialt of thefe 30 being ab Earth and Sea, Ou: of his imperfections were procn K 4 , ► that is, Speech. From thefe the Mar ■ cior.it es and Manichees borrowed their two Principles. They retained their .£oneso{ Valentinus, but redue'd them to four; to wit, Silence, Speech, imdrtwo unnamed • fo, in fteadcf the Chri- ftian Trinity, they held a Quatemity. They taught, that all Alcn, and every member in Man's Body, were fubject to , and governed by certain Letters and Characters. They Baptized not in the Name of the Father, Son, and Holy Ghoit ; but in the Name of the Father unknown, of Truth the Mother of all, and of him who defcended upon Jems. By Magical words they bragged, that they could turn the Sacramental Wine into Blood, and bring CoUrbaJi- down the Grace of God from Heaven into the Chalice. The Co- ans % larb/tfiansm Sccundians Pn!em£- ans, See Jren&M E piphaniM, Aufiin, with his Commen tator Da- nam, Sec, Sed.~. ./EUROPE. 137 l.vbnfians, (6 called from Colarbus, or Colarbaf?u the Author of that SccT, afcribed the life, actions and events of Man, and all Humane Affairs to the feven Planets, as Authors thereof. They held alfo but one Perfon in the Deity, called by different Names. They divide Jefus from Chrift, as the Neflorians afterward ; and taught, that Chrift was a Flower compacted and made up of 30 JEones. H^c/^w, Father of the Heracleonites, lived above 100 years after Heraclw- Chrill. Thefe divided the JEones into good and bad, and held nltes - two beginnings, to wit, Profundity and Silence. Profundity they held to be the molt ancient of all ; and that of this with Silence, all the other JEones were procreated. They faid, that Man confided j >ee *en*L of a Scul, Body, and feme Third Subftance ; they held it no fin to att * h ?\ deny Chrift, in danger of life, with the Mouth, if fo be the Heart "l™^ 1 ' believed in him. They ufed in their Prayers Superftitious and Ma- p £ ' ^ gical words, to drive away Devijs. And they thought, by anoint- J * ing their Dead with Walter, Oyr and Balfam, to free them from E- ternal Death. Q. 12. Of what Religion were the Ophites, Cainites, and Se- thitcs ? -, A. Thefe were called alfo Ophei, and Ophiomorphi, from o$/*,the O^ites* Serpent which they worfhipped. This Seel: began about the year of Chrift 132. They taught, that Chrift was the Serpent which deceived Eve ; and that he ? in the form of a Serpent entred the Virgins Womb. In the Eifcharift they ufed to produce a Serpent, by Inchanting words, out of his Hole, or rather Box, in which they carried him afeout ; neither did they think that the Sacramental Bread was Confecrated, till that Serpent had firft touched it, or tafted thereof $ they denied alfo the RefurrccTion of the Flefh, and Chrift's Incarnation. The Caini were fo called, becaufe they wor- Cain'ues. (hipped Cain as the Author of much goodnefs to Mankind, lb they worfhipped Efau, Core, Datban, Abiram, and Judas, who betrayed Chrift, faying, that he fore-knew what happinefs ffcould come to Mankind by Chrift's death, therefore he betrayed him. Some of this Seft were called avtitclkJ, that is, re lifters of God, for they oppofed him what they could in his Laws, therefore rejected the Law of Mofes as evil, and worfhipped the wicked Angels, whom they pleafed by their evil actions ; they taught alfo, that we were evil by nature, and that the Creator of the World was an Tin- ,. , known God, and envious to Cain, Efau, and Judas. The Scthites, Sitf)lUt * fo called from Seth,Ad.ims Son, whom they worfhipped, lived moft in Egypt. About the fame time that the Cainites flourilhcd. They thought that Setb was born of a Superior Virtue, which they cal- led Mother. She of the chief God brought forth Setb the Father of all the Elect : So they make Setb a part of the Divine Subftance, who came in place of Abel, who, by the envy of feme Angels, ftir- ring up Cain againft him, was flain. They prate alio, that by the cunning of leme Angels, fome of Cains Pofterity were prefer- red in the Ark, from the Flood which was fent by this great Mo- ther to punifh the Cainites for the Mimhering of Abel. Of this pofterity Sec the a- bove named Authors. Archon- i;S 'A View of the Religions Sect 7J £ ofterity of Cain proceed all wicked Men. They denied the Rc- iurrcction, and held, that the Angels had carnal commerce with Women, and of this copulation two Men were produced, the one Earthly, the other Heavenly, being an Hermaphrodite, who was created to God's Image, who, as they -blafphemou fly taught, is an Hermaphrodite, and fb Adam alfo. They made Chrift, who was born of the Virgin, to be no other than Seth. Q. 13. Wlmt Religion did the Archonticks jtrofefs, and the Af- cothyptae ? A. Thcfe were the lad of the Valentinian Hereticks, called Ar- chontici, from &ty}v, or af^ornvp, that is, Principalities ; thcfe rhey worfhipped as inferiour Gods, Father of the Angels, and cre- ators of :he world • of Photenia the Mother, wejre the angels be- got by thefe Arcbonte:. One Peter an Anchorite, and a Monk of Paleflina was author of this Seel:, in the rinoe of Conftantius the Son of Confl amine, about the year of Chrift 308. Thefe fpawned ]Afcottypt£. another SecT, which they called Afcothyptas, becaufe they brake in pieces all the Plate and veffels ufed in the Sacrament; for they rejected the Sacraments of the Church. They defpifed good works, and gave themfelves to all uncleannefs, and flighted the Old Tc- flament, and denied the Refurre&ion, and Sacraments, as is faid, thinking it unlawful to reprefent Spiritual and Heavenly things by corporeal and earthly. They thought than the Devil begot Cain and Abel of Eve; both thefe Sons were Reprobates. And that a man who hath knowledge and faith, may be faved, let his life be never fo vitions, and that the Devil was the Son of the Jewiih, but not of the Chriftian God. They alfo affixed to each Hea- ven or Sphear an angel, as the Peripatetickj did an Intelligence. Q. 1 4. What was the Religion of Cerdon and Marcion ? A. Cerdon lived about the time of Valentinus the Heretick, un- der Antoninus Pius Emperour, 1 1 o years after Chrift ; he taught that there were two contrary Gods; the one a God of mercy and pity, the other of juftice and feverity, whom he called evil, cru- el, and the maker of the world. The former God he called good, and the Father of Chrift, and Author of the Gofpel ,• but Mofes Law they rejected and the Old Teftament, as proceeding from the other God, to wit, of juftice. The Cerdonians alfo denied trie Refurre&ion of the flefli and Humanity of Chrift; affirming sUimn* that he was born of a Virgin, nor fuffered but in fhew. Marriott, by birth a Paphlagonian near the Euxin Sea, was Cerdon s Scholar, whofe opinions he preferred to the Orthodox Religion out of fpleen, becaufe his Father Bifhop Marcion excommunicated him for Whoredom, and becaufe he could not without true repentance be received again in the Church ; therefore he profefled and main- tained Cerdon? Hcrelies at Upmcjn the time of M. Antoninus Philofo- jtbus, 133 years after Chrift, but he refined fome points, and added ro them feme of his own phanfics. With Cerdon he held two con- trary god% and denied Chriils incarnation of the Virgin, and refore blotted his Genealogy out of the Gofpel^ affirming his bo- dy II I See Auftitti TIteodoret, I/idorHt, Cerdon. u. r/EUROPE. 139 ' ly to be from Heaven, not from the Virgin. He denied that this jvorld by reafon of the Ataxie and Diforder in it, could be the ,vork of the good God. He rejected the Old Teftament and the • Law, as repugnant to the Gofpel ; which is fa Ife ; for there is no 'epugnancy. He denied the Refurre&ion, and taught that Chrift by defcending into Hell, delivered from thence the fouls of Cain, Efau, the Sodomites, and other reprobates, tranflating them into Heaven. He condemned the eating of flefii, and the married life - and renewed baptifm upon every grievous fal.l into fin. If any of See £;i- the Catechumeni died, fome in their name were baptized by the phantin, Marcionites. They alfo baptized, and admimftred the Eucharijl Eufebins y in prefence of the Catechumeni, againft the cuilom of the Church. Auftin, They permitted Wpmen alfo to baptize. They condemned all 'p^^reU Wars as unlawful, and held tranfanimation with the Pythagoreans. &c * Q. 1 5. Wlmt was the Religion o/Apelles,Severus, and Tatianus? A. Apelles whofe Scholars were called Apellitje, was Mxrcions, Difciple, and a Syrian by birth. He flouriihed under Commodus Alettes. the Emperour, about 1 5 o years after Chrift. He taught that there was but one chief God, to whom was fubordinate a fiery God i who appeared to Mcfes in the buft, who made the world, and gave the Law to the Ifraelites, and was their God. He gave to Chrift a body compaclecrof the Starry, and Elementary fub- ftance, and appeared in the fliape only of man. This body when he afcended, he left behind him, every part thereof returning to rheir former principles; and that Chrifts fpirit is only in Heaven. He rejected the Law and Prophets, and denied the RefurredHon. Severus, author of the Severians, was contemporary with Apelles Severuim under Commodus, 156 years after Chrift. He ufed the company of one Philumeni a Strumpet and Witch. He taught his difciples to abftain from Wine, as being poyfon, begot of Satan, in the form of a Serpent, with the Earth. The world he faid was made by certain powers of Angels, which he called by divers barbarous names, He hated Women and Marriage, denied the Refurredtion, the Old Teftament, and Prophets, ufing inftead of them, certain Apocryphal Books. Tatianus, a bad Scholar of a good Mafter, Tnly in cheefe offering ; therefore they were called Artotyrita, from phaniw, t^Q- bread, and rucjt cheefe. tl^}" 9 Qu. 18. Wimt was the Religion of the Teffarefcae Decacita?, orTfxodom, Quartadecimani, and of the Allogiani? J. 1 he former of thefe were fo called from obferving Eafler on :he fourteenth day of the Moon in March, after the manner of the n . . Jews, and they made St. John the author of that cuftom, which j™j was oblerved by the Orential Churches, till Pope ViHor excommu- c m nicated them as Schifmatick, in diffenting from the cuftom of the Wcftern Church. This controverfie fell out about the 165 year of Chrift, Sevcrm then being Emperour, and from the firft Origi- nal thereof continued 200 years. This Herefie was condemned by the council of Nice, and ordered that Eafler fhould be kept after the manner of the Wcftern Church, which derived their cuftom from Saint Peter. Thefe Hereticks alfo denied repentance to thole that fell after baptifm ; which was the Novatian Herefie. Alogia- Ahgiaii. ni fo called from a the privative, and XoyQ- the word,, "becaufe they denied Chrift to be the word, and confequently they denied his Divinity, as Ebion and, Cerinthus had done before, Samofatenw, Arrius, and trte Maohmetans afterward. Thefe Alogiani rejected Saint Johns Gofpel and his Apocalypfe, as not written by him, but by Cerinthus, which is ridiculous ; for Cerinthus denied Chrift'' 's Divi- nity ' } which Saint John afferteth, in writ 'nig, that the Word was God. Thefe Hereticks were named alfo Berilliani from Berillus a Bifhop in Arabia, who taught that Chrift was a man, and then became, Sec Epiphd- the Word of God. The firft broacher of this Herefie is thought to niM,Auflin. be Artemon a profane man, who lived about the time of Scverus V^ ore ^ Emperour 167 years after Chrift, from him they were called Ar- 'J** ™* &c * temonita. Q. 19. What was the Religion of the Adamians, and Elcefians, and Thcodotians ? A. The Adamians.OY Ackmitcs, fo called cither from one Adam their Adamians* author, or from Adam the firft man, whofe nakednefs they imitate, fprung upfhortly after the Gnofticks, and were called Prodiciani from oneP rodicus, whom they followed. Of this Seel: there be many extant at fhis day. They held it unlawful for men or women to wear clothes in their congregation and affemblies, feeing their meetings were the only Paradife on earth, where they were to have life Eter- nal, and not in Heaven; as Adam then in his Paradife, fo Chriftians in theirs fhould be naked, and not cloathed wirh the badges of their fin and fhame. They rejected marriages as diabolical ; therefore they ufed promifcuous copulation in the dark; they rejected alfo all prayers to God, as needlefs, feeing he knew without us what . we wanted. The Elcefei, fo called from Elcefa, an impoltor ; Ekefiu «nd Samjtfei from a fpotted kind of Serpent, which they reprefen- tcd in their changeable difppfitions, were much addicted to judici- al Aftrology and Sooth-faying, They held two Priefts, one below made of the Virgin, a ©etr man, and one r.bovc $ they confound Chrift «4 : Thedictms. Of thcfe Jferetkks fee Icrtul- /wff, Enfe- him, Epi- phaniuSy Anftinjhe- odoret, Sec, Melchife- decians, Bardefa- mfts. Kostianf, Seff the Authors already named. Valcfians. Catbar't, A View of the Religions Seel:, f, Chrift with the Holy Ghoft, and fomtimes they call him ChriftY Sifter, but in a mafculine name, to both which Perfons they give longitude, latitude, and locality. To water they afcribe a Divini- ty, and fo they did to two Whores, Mar thus and Martbana, the dull of whofe fecc and fpittle they worfhipped as holy rcliquesj They had a certain Apocrypha Book, the reading whereof procu- red remirlion of fins ; and they held it no fin to deny Chrift in timei of Perfccution. This Herefie began to fprcad, about 210 years after Chrift, under Gordian the Emperor. See Origen, who writ a-J gainft it. The Tbeodocians'Co called from one Theodocus, or TheodniM on, who lived under Scverus Emperor, 170 years after Chrift. He" was a Bi^mtian by birth, and a Tanner by profeflion, whoij taught that in times of perfccution we may deny Chrift, and in fd doing, we deny not God, becaufe Chrift was mccrly man, and that he was begotten of the feed of man. He alfo added to, and took from the writings of the Evangelifts what he pleafcd/ Q. 20. Pi bat was the Religion of tbe Melchifedecians, Bardefa*" nifts, andNoeuans? A. The former were called Melchifedecians 'for believing that MelcbifedecJ^was not a man, but a Divine power fuperior to Chrift, whom they held to be a meer man. One Tbeodocus "Scholar to the former Theodocus the Tanner, was another of this Sect, who lived under S events about 174 years after Chrift. The Bardefanifts were fo called from one Bardefanes, a Syrian, who lived under Vcrus the Emperour, 144 years after Chrift. He taught that all things, even God himfelf were fubjecl to Fate, or a Stoical neceflity, {o that he took away all liberty, both from God and man; and than vertue and vke depended on the Stars. He renewed alfo the whim- fiesofthe ALones, by which he overthrew Chrifts Divinity, and denied the Refurredlion of the flefh. The Noetians, fo called from Noetus, born in Smyrna, taught that there was but one Perfon in the Trinity which was both mortal and immortal, in Heaven God, and impatible; on earth Man, and patiblc. So they made a Tri- nity, not of Perfons, but of Names and Functions. Noetus alfo taught, that he was Mofcs, and that his brother was Aaron. This Heretick was buried with the burial of an Afs, and his City Smyr- na was overthrown eight years after he had broached his Herelie. He lived about 140 years after Chrift, under M. Antonius i and L. Venn Emperours. Q. 21. Of what Religion were tbe Valefians, tbe Cathari, Ange- lic i and Apoftolici ? A. The Valefians, fo called from one Valens, an Arabian, who out of the doctrine of the Grwftickj or Tatians condemned Marriage and Procreation. Therefore his Scholars after the example of Ori- gen, gelded themfelves, thinking none can enter into Heaven but Eunuchs. Where* the Eunuch, Cbrifl fpeakj of \ be fuch, as by con- tinence fubdue the lufls of the flejh ; This Herefie lpringing under Julianus philippus Emperour, about the year of Chrift 216. The Cathari *#tv#£?/, fo called by themfelves^ as if they were purer than Sea. 7. °f EUROPE. 14? than other men, derived moft of their Tenets from Kcvatm, hence they were named Novatians. This Novatus lived under Deem the Emperor, after Chrift 220 years. He was an African born. This Herefie lafted till the Time of Arcadiw, to wit, 1 48 years • they denied repentance to thofe who fell after Baprifm, they bragged much of their Sanctity and good works. They condemned fecond Marriages as adulterous. They ufed rebaptization, as the Dona- tes did afterward. They rejected alio Oyl or Chrifm in Baprifm. The Angelici were alfo called from worshipping of Angels ,- it feems Angelici. this Hereiie was begun in the Apoftles time, who condemneth it; but had its growth fhortly after the Mclchifedecians i about the year pf Chrift 180. The Apoftolici were fo called from imitating the AptfQtici* holincfs of the Apoftles, thefe were the fpawn of the Encratites, a- bout the year of Chrift 145. They rejected all married people as uncapnble of heaven, and held that the Apoftles perpetually ab- stained from marriage. They had all things in common, holding thofe unfit for Heaven, who had any thing peculiar to themfelves. They denied repentance and reconciliation to thofe that fell after Baptifm. In fteadof the Evangelifts, they ufed Apocrypha books, See the as the Gofpel, according to the Egyptians; the ads of Andrew and Authors Thomas. Thefe Hereticks were called alio Apotatlit* by the La- above oa- rines, and by the Greeks 'AiroraKTiMh from renouncing of the me "* world. Q. 22. What was the Religion of the Sabellians, Origenians, an t d Origenifts. A. The Sabellians were indeed all one in opinion with the Koeti- t*s t but this name grew more famous than the other; for 'Sabellim in African by birth, was a better Scholar than Noetus. Sabellianifm Sabel&ans< .xrgan to be known about the year of Chrift 224, under the Perfe- ction of Valerian. They held there was but one Perfon in the Trinity :. whence it followeth that the Father fufFered; therefore hey were named PatripaJJiani. This one Perfon or t>V<>s*'<77?, fay hey, is called by divers names, as occafion ferves. The Origcnians were fo called from one Origcvcs a Monk, who lived in Egypt, and On^enim. wasDifciple to Antony. Thefe condemned marriage, extolled concu- binate, and yet were enemies to propagation, committing the fin of 1. They alfo reject fuch books of the old and new Teftamenr, as feem to favour marriage. The Origenifts or Adamant ians were Origenijlt* ib called from the famous Origen, who for his conftancy in times of perfecution, and for his inexhaufted labours, was named Ada- mantius. His errors began to fpread about the year of Chrift 247, under Attrelian the Emperour, and continued above 334 years. They were condemned firft in the council of Alexayidria 200 years after his death ; and again in the fifth general council ofConftanti- nople under Juflinian the firft; they held ^tam^ukticlv, or a revolu- tion of fouls from their cftate and condition after death, into the bodies again, to converfe in the world ; and lo denying the perpe- tuity ol our future cftate either in Heaven or Hell, by confequence they denied the Rcfurre&ion of the flelh, They held alfo that the punilhmcnt 144 See Eufe- bun, Epi- pb.wiiu, Auftin, Jheochretj fee. Samofate- nuns. 'A View of the Religion's Sect. 7] punifhment of the Devils and Reprobates ihould laft only 100a years, and then ftiould be faved. They taught that Chrift and the holy Ghoft do no more fee the Father, than we fee the Angels y that the Son is coeflential to the Father, but not cocternal ; becaufey fay they, the Father created him, as he did alfo the holy Spirit.' That the fouls were created long before this world, and for (inning in Heaven were fent down into their bodies, as into Prifons; They did alfo overthrow the whole hiftorical truth of Scriptures, by their allegories. Qu. 23. What was the Religion of the Samofatenians, and Photi- nians ? A. Paulus' Samofatenus was fo called from Samofata, where he was born, near Euphrates. His Scholars were called Pauliniam and Samofatenians, and afterward Photinians, Lucians and Marcel" Hans, from thefe new teachers. Their belief was, that Chrift was meerly man, and had no being till his Incarnation. This He- refie was taught 60 years before Samofatenus, by Artemon, and was propagated afterward by Photinus, Lucian, and Marceilus, Arrius^ and Mahomet. They held that the God-head dwelt not in Chrift bo- dily, but as in the Prophets of old, by grace and efficacy, and thai he was only the external, not the internal word of God. There- fore they did not baptize in his name ; for which caufe the Coun4 cil otNice rejected their baptifm as none, and ordered they (hould be rebaptized, who were baptized by them. This Herefie unde^ the name of Samofatenus brake out about 232 years after Chrift j and hath continued in the Eaftern parts ever fince. The Photini- ans, fo called from Photinus, born in the lefTer Galatia, held the fame Herefie with Samofatenus, and began to propagate it about the year of Chrift 323 at Syrmium, where he was Bifliop , und Conflantim the Emperor ; and before him , Marceilus his Matter, under Conftantine the Great, publickly taught it, aifirming alfo, that the Trinity was the extention of the Divinity, which is dilated in- to three, and contracted again into one, like wax being contracted, may be dilated by heat. This Herefie was much fpread und Valens the Arrian Emperor, 343 years after Chrift. Q. 24. iVhat was the Manichean Religion ? Manicheci. A. Manes, a Perfian by birth, and a Servant by conditiori, w Father of the Manichean Sect ; which was the fink of almoft the former Herefies, for from the Marcionites diey derived th opinion of two Principles, or Gods ; one good, the other ba With the Encratites they condemned the eating of Flefh, Egg; and Milk ; they held alfo with the Anthropomorphites, that G had Members, and that he was fubftantially in every thing, thou never fo bafe, as dung and dirt, but was feparated from them Chrift's coming, and by the Elect, Manicheans eating of the fruii of the Earth, whofe interlines had in them a cleanfing and fepa ting vertue. They condemned alfo the ufe of Wine, as being t gall of the Princes of darknefs. With Marcion alfo they reject the Old Teftarrientj and emulated the New, by excluding Chrift Ccneaiogi Photinians. See the forenamed Authors. f. fEUROPE; 14 j Genealogies, and faid, that he who gave the Law, was hot the r:ue God. They babied aJfo, that there was a great combat be- tween the Prince of darkncfs, and of light ; in which, they who held for God, were taken captives, for whofe redemption God la- bOureth ftill. With the Ophites, they held, that Chrift was the Serpent which deceived our Firft Parents ; and, with divers of the precedent Hereticks, not only did they deny Chrift's Divinity, bun his Humanity alfo ; affirming, that he feigned himfelf to fuffer, die, and rife again ; and that it was the Devil who truly was crucifi- ed. With Valentimis, they taught, that Chrift's Body was fixed to the Stars, and that he redeemed only our Souls, not our Bodies ; With the former Hereticks, they denied the Refurre&ion, and with Pythagoras, held Tranfanimation. With Mont anus, Manes held 5 that he was the true Paraclet, or comforter, which Chrift promifed to fend. With the Gentiles they worlhipped the Sun, Moon, and fome Idols ; with Anaxagoras, they held, the Sun and Moon to be; Ships ; and told, that one Shacla made Adam and Eve. They made no fcruple to fwear by the creatures ; they gave to every Man two contrary Souls, which ftill ftruggle in him. With the Poets they held, that the Heaven was fupported by the fhoulders of one whom they called haturanius. They make the Soul of Man, and of a Tree, the fame in effence, as being both of them a part of God ; With the former Hereticks alfo they condemned Marriage, and per- r . r r . mitted promifcuous copulation ; and that not for procreation, but °i tniJ t j for pleafure. They rejected Baptifm as necdlefs, and condemned c ™; Af *^ Alms-giving, or Works of Charity - they make our will to .'fin na- ^Jl^l^ tural, and not acquired by our h\\ ; as for fin they make it a fub- -^J Q ^ oret ftance, communicated from Parents to Children ; and not a quality, an dAnftiii, or afledlign. Thefe wicked opinions raged in the world 340 years w } 10 had after Manes was excoriated alive for Poyfoning the Perfian King's been him-s Son ; thefe Hereticks were three Se&s ; to wit, M.inichees, Catba- fetfi'Ma* rifts, or Puritans ; and Mac art i, or blefled. t.iclte. Q. 25. Woat waf the Religion of the Hierachites, Mclitians, and Arrians ? A. The Hierachites, fo called from Hieracha, an Egyptian, and fiierachl* a Monk, who lived fhortly after Origcn, under GaUienus, 234 years ^j. after Chrift, taught, that parried People could not enjoy Heaven ; nor Infants, becaufc they cannot Merit; they admitted none in their Church, but thofe that lived fingle. They denied that- Pa- radifc in which Man was Created, had any earthly or vifible be- ing. They held Mekhifcdeck. to be the Holy Gholt, and denied the Refurredtion. The Meletians ( fo called from Mdctius , a Meletiant: Theban Bifhop in /Egypt-, who, becaufe he was depofed for offering to Idols, in Spleen he taught the Kovatian Herefie, ia denying par- don of tins to thole that fdl, though they Repented ) rejected all from their Communion , who, in time of Perfecution, fell from Chrift, though they afterward Repented. They uied Phar'ffaical walhings, and divers Judaical Ceremonies^ and in their Humiliati- ons, to appeafe God'9 Anger with dancing, tinging,- and gwgting L " lLT.ili xj[6 Arrtans, See F.p'u Authn, En febiw, R^fintu, Socrates, and Thto- (to r rt y in their Hi- ftorics. Audum, r A View of the Religions Seel. 7. Semiarri* ans. Afaeedmi- ans. See Socra tes, Soc- men, Theo- doict, JJi- dere, Au- fiin, Epi- phamusy fcc. Brians* fnir.il bells. This Hcrclie began under Conftantine die Emperour r.S6 years after Chrift. The Arrians fo called from An ins a Ly- bi/tnhy birth, and a Presbyter of Alexandria by Profefiion, were called alfo Exoucmtii, for laying that Chrift was Vc «* orrwf, crea- ted cf nothing. This Hercfic brake our under Conftantine 290 years after Chrift, and over-run a great part of the Chriftian world. . They held Chrift to be a creature; and that he had % mans body* but no humane foul, the divinity fupplying the room thereof; They held alio the Holy Ghoft a creature, proceeding from a crea^ ture, to wit, Chrift. The Arrians in their Ooxologies gave glory not to the Father, and to the Son, and to the Holy Ghoft, but to the i-' -:her, by the Son, in the JJoly Ghoft, They rebaptized the Or the* dox Chriftian and baptized only the upper parts to the Kave/,ihmk+ ing the iaferiour parts unworthy of baptifm. Q. z6.W r oat was the Religion of the Audians, Semiarrians, and Macedonians ? A. The Audiani fo called from Aud&us a Syrian, who appeared under Valcntinian the Emperour 338 years after Chrift, were na- med afterwards Anthropomorphyta, for afcribing to God a humane body : thefc, as afterward the Donatifts, foriook the Orthodox Church, becaufe fome wicked men were in it. They hclddark- nefs, fire and water eternal, and the Original of all things. They admitted to the Sacrament aH Sorts of Chriftians, even fuch as were profane and impenitent. The Semiarrians were thofe who neither would have Chrift to be o^oZq-iov, of the fame individual, effence with the Father, as the Orthodox Church held; nor yer ciJ.oiiiis, Encratitcs, and lielcefaites. The Coluthi- coluthiani. mi were fo cailc J from Coluthus Presbyter of Alexandria, and co- etancous with Arritu, under Qovftantine, 290 years after Chrift. Their opinion was, that God could not be the author of punifh- See P men:, becaufe it is evil ; whereas Amos the Prophet fhews the con-J?cv, A/fa, trary, that there is no evil in the City, which the Lord hath not done, Thcodoret^ Amos 3. 6. and in Efay, the Lord for meth the Light and Darlqicfs, IfidQfe&Z* making peace, and creating evil, Ifa. 45-7. Q. 31. 'muU were the I{c!igious Tenets of the Floriani, iEterna- les, and Nudipedales ? A. The Floriani were fo called from Vlorinus, or Florianus, a I{p- Fhriant, man Presbyter, who lived under Commodus the Emperour, 153 years after Chrift. Thefe Hereticks were fpawned by the Valcnti- nians, whofe Doctrines, concerning the JEones 7 and other of their Tenets they maintained, and withal, that God made evil and fin ; whereas Mofes tells us, that all things which he made were very good, They retained alfo the Jewifh manner of keeping Eafter, and their other Ceremonies. Alternates, from the opinion of the World's Eter- JEternalesi nity -, for they held there fhould be no change after the Rcfurreoanon, but that the World fhould continue as it is now. This Herefie in Phil after and Auflin, hath neither Name, nor Author. The Nudipeda- Nudipeda- les were thofe, who placed all Religion in going Bare-foot; becaufe leu Mofes and Jofhua are commanded to pull orf their fhooes,and Ifaiah See Fhila- to walk bare-foot ; whereas thefe were extraordinary, and peculiar Pre- ft er ->A*M n > cepts and Signs of particular things, net enjoyned to be imitated. * c * Q. 32. VVhat was the Religion of the Donatifts, Prifcillianilis, the Rhetorians, and the Feri ? A. The Donatifts, fo called from Donatus a Numidia??, who, be- j} Qntt *iq s ^ caufe Cecilian was preferred before him to the Bifhoprick of Car- thage, accufed him, and all the Bilhops that Ordained him, to be Traditores, that is, fuch as had delivered the Bibles to be burned by Idolaters, under the Perfccution of Maximinus : though this Accu- fadon was found falfe, yet Donatus perfiftcd obstinate, andfeparated himfelf, and his Congregation, from all others, accounting that no Church, where any fpot or infirmity was to be found; and that fuch a pure Church was onely to be found among the Donatifts^r.d yet they would have no Man to be forced , or "urged to a godly life, but muft be left to himfelf, which was to open a Gap to all im- purity, they did alfo flight the magistracy, and would not fuMer them to puniih Hereticks. They held the efficacy of the Sacraments to depend upon the dignity of the Minifter, and not on the Spirit of God ; they rebapnzed alfo the Orthodox Chriftians, as if their bapriim had not been baptifm. They held it no fin to kill them- felves, rather than to fall into the hands of the Magistrate; and.i'j they made no fcr iple to kill others that were not of the' when they found any advantage. They ufed certain Magical pu- L 3 rifications, lyo '* A View of the Religions Se Gratian the Emperour, fpread his Hcrefic firft in Spain, 348 years after Chrift. From thence, like a canker, it run through all the Weft: his Hcrefie was made up of former Hcrefies; for with the Manichecs he held that the world was made by an evil God. "With the Sabeiiians he confounded the perfons of the Trinity; with the Origeniftsy he taught that mens fouls were made before their bodies in fome receptacle of Heaven ; and with the Manichecs, that they were parcels of the Divine Eflbnce. With Aftrologers they held that all humane events depend on the Stars; and with the Stoicksy that we fin neccffarily., and coaclively. With the Gnofticks they condemned marriage ; with the Encratites, the eating of flefti; with the Altaians they allowed lying, and perjury in matters of Religion ; and with the Gnoftickj they rejected the Rhetcrians anc * cnt Prophets, as fanatical and ignorant of the will of God. 'The Rhetor ians fo called from one Pjietorius, held the fame Tenet, which the Mahometans do at this day, namely that every man fhall be faved by the Religion he profefleth, and that therefore no Reli- Feri. gion fhould be forced, but mdomt£. a rj u ]r Crv# The Abelenit* were fo called from Abel, Adams Son ; thefe taught that Abel was married, but had no carnal commerce with his Wife, becaufe there is no mention made of his chillren, as there is of Cains and Setb's. For this caufe thefe Abelites did mar- ry Wives, but not ufe them as Wives for propagation, for fear of Original fin, whereof they would not be authors ; therefore they condemned copulation, as a work of the flefh, and altogether Sa- tanical. 'But for the confervation of their Sect, they ufed to adopt other mens Children. This Herefie fprung up under Arcadius the Of which Emperor, 370 years after Chrift, in the Territories of Hippo, where fee. Auftin, Saint Auftin was Bifhop. This Herefie lafted not long. Q 36. IVnat Tenets in Religion held the Pelagians, Praedeftinati, and Timotheans ? "Pelagians, A. The Pelagians were fo called from Pelagius a Britain by birth, and a Monk at %pme, afterward a Presbyter, under Tbeodo- Jius the younger, 382 years after Chrift. They were named alfo Calcfllani from Caleflius one of Pelagius his Scholars. Thefe taught that death was not the wages of fin, but that Adam ihould have died, though he had not finned. That Adams fin was hurtful onely to himfelf, and not to his pofterity; that concupifcence was no fin, - that Infants did not draw original fins from their Parents,that Infants might be faved without baptifm, that they fhould have life eternal,, but out of the Kingdom of God; that man after the fall had free- will to do good, and afcribed no more to grace, but that by it we had our nature, and that by our good works we obtain grace ; they rejected the Doctrine of predeftination, perhaps becaufe the Here- ?r&dejt'i- ticks called Praedeftinati, made Predeflination a cloak, for all wicked- frtu ' nejs, fecurity and defperation ; for they taught that the Predeftinate, might fin fecurely, for he could not be damned; and that fuch.as were not Predeftinate, fhould never be faved, though their life were never fo holy. This Herefie was not long before Pelagianifm y Ttrmthe* and is- the fame with that of the Libertines. The Timotheans, fo called from Timotheus jElurtis; (that is, the Cat, from his bad conditions) fprung up under ^fworhe Greek Emperour, 447 years er Chrift. Thefe taught that tht two natures of Chrift were lb mixed in the Virgins Womb, that they ceafed to be what they were before, and became a third fubitance made up of both, as a mixed , e a.~. ./EUROPE. if? ! body is made up of the Elements, which lofe their names Of the 7V- ind forms in the mixtion. Thcfe Hcrcticks afterward loft the not he am \ime of Timothcans from Timotheus their Author, Bifhop of Alex- ^ ce ? et ' indria, and were called Monothclites, 'and Monophyftcs, from afcri- Lombard^ bing onely one will, and one nature to (Thrift. Of the Pelagians ^'J u ** ce Auftin, and the other Fathers who have written againft them. ^j m ^ s K Q. 37. What was the Religions of the Neftorians, Eutychians, md ofthofe Seels vohich fprung oat of them ? A. The Neftorians were fo called from Keflorfas Patriarch of Jhtftorians, Conftantinople, who broached his Herefie under Theodcfms the younger, 400 years after Chrift. He caught that in Chrift were two diftincl: perfons, to wit, the Son of God, and the Son of Mary ; that the Son of God in Chrift's Baptifm defcended into the Son ci'Mary, and dwelt there, as a lodger doth in a houfe • there- fore he will not call the Virgin Mary dzoToKov the Mother of God, but %ei{'oToKov 3 the Mother of Chrift. Befides he made the huma- nity of Chrift equal with his Divinity, and fo confounded their properties and operations. This Hercfie was but the fpawn of ibme former Herelies, chiefly of Manicbeifm, and Arrianifm. It was condemned in the Council otEphefw under TJicodnJius the youn- ger, in which Cyril Bifhop of Alexandria was Prefident, and the author Neftorius was depofed and banifhed, where his blafphe- mous tongue was eat our with Worms, and his body with Core and his fediuous complices fwallowed up By the Earth. The Eu- Eutychians tychians fo named from Eutychcs, Archimandrite, or Abbot of Con- and their flantinople, who lived in the latter end of Theodofius the younger, [pawn, held opinions quite conrrary to Neflorius, to wit, that Chrift be- fore the Union, had two diftincl: natures, but after the Union onely one, to wit, the Divinity which Swallowed up the Huma- nity, and Co they confounded the property of the two hatures, affirming that the Divine nature fufiercd and died ; and that God the Word, did not take from the Virgin humane nature. This Herehe was firfi condemned in a Provincial Synod at Covftantino- fle ; then it was fet up again by Diofcurus Bifho'p of Alexandria, in the theevilh Council of Ephefus, called Awre*/t>;, and at laft con- demned by the General Council of Chakedon, under Marcian the Emperour. From the Eutychians fprung up the Acephali, or head- lefs Hereticks, fo called, becaufe they had neither Bilhop, Prieft, nor Sacrament amongft them; thefe held that in Chrift were two natures, which notwithstanding they confounded, as they did alfo the Properties, faying that the humanity loft it (elf and properties, being 1 wallowed up by the divinity, as a drop of Vinegar is'loft in the Sea. Scverus Bilhop of Alexandria was author of this Sect, under Anaflafms Emperour, 462 years after Chrift. They were called alfo Theodofians, from Theodofius their chief Patron, and Bilhop of Alexandria. 2. The Monophyjitcs were all one with 'the Eutychians. differing onely in name. 3. The Agnoeta, focal- led from dyvAa., ignorance, becaufe they held that Chrift's Divini- ty, which with them onely remained after the Union, was igno^ ■ If 4 ^ Y*w °f the Regions, &c. Sect 7 rant of the day of Judgment:, and where Lazarus after his dead was laid. Thi* Herefie was revived. by Tbeodofius Bifhop 01 t Alexandria, under Mauritius the Emperour, 572 years after Cb rift. 4. The Jacobites fo callcd«from Jacobus the Syrian, held the lame opinions that the Eutycbiuus ; and fcorfed the Chriftians with the name of Me 'elites, bcenufe they followed the Emperour in their Faith. Thefe under Pbocas the Emperour drew all Syria img their Herefie, 575 years after Cjtfift. "5. The Armenians fo nan* from Armenia, infe&ed with *fnat Herefie, held that Chrift t not a humane body from the Virgin, but tiwKit was Jmmort from the flrft minute of its conception ; henc*e they were call $§&[ToKtt.T$d.i and cmvoKa/T^dLi ; they again in fcorn called theO* thodox Chriitians Manicbeans and Phatitafiafts ; thefe held a Qua tcrnity of Perfons, and that the Divinity fuftered; and kept the Eafter after the Jewiih manner. They iprung up under Pbocas i Emperour, 577 years after Chrift. 6. The Monotbelitcs in words held there were two natures in Chrift, but in effect denyed them, by giving him one Will onely. All thefe branches of Eutycbianifm were condemned by the fifth General Council held at Conftantino- 1 pic under Jufiinian, -the firft who confirmed the Council of Cbalce- don, to which thefe flxxetvcpLiVoi-, or doubting Hereticks (for fo they call themfelves) would not fubferibe. At laft fprung up M hornet anifm, 589 years after Chrift. Of which we have lpoke already. Of all thefe fee Ifidore, Tbeodoret, Evagrius, Nicepboru^ Socrates, Socmen, and others. •- The a. 8. \ if? The Contents of the Eighth Section. )f the opinions in Religion held the feventh Century, 2 The opinions ' of the eighth Century. 3. The Tenets of the ninth and tenth Centu- ries. 4. The opinions of the eleventh and twelfth Centuries. 5. of the Albigenies and other Setts in the twelfth Century. 6. The : Setts of the thirteenth Century. 7. The Setts of the fourteenth i Century. 8. Of the Wicklevites. 9. The opinions of the fifteenth Century. 10. The opinions of the fixteenth Century , to wit, of : Luther and others. II. Of Setts fprung out of Luther anifm. 1 2. Of Prot eft ants. 13. Of the other opinions held this Century. 14. The chief heads of Calvin' s Dottrine. 15. Of other opinions held this age. 16. Of divers other opinions in this age^ a\d the caufes of this variety and confufion in the Church. SECT, VIII. 1 4 w Qucft.T TF *¥ Here as we have had a view of the different He- refies in Chrift ian Religion, the firft 600 years after Chrift ; now let us know what were the chief, opinions and authors thereof in the feventh Cen- tury. Anfw. The Heicita profefTed a Monaftical life, Heretk\s I but withal taught that the fervice of God confifted in holy dances ofthefe- and ringing with the Nuns, after the example of Mofes ifed Miri- vent ^ Cen * am, Exod. 1 5. upon the overthrow of Pharoah in the RgdSea. Gnofi- tiir y* machi were haters and defpifers of all learning, or Book-know- ledge ; teaching that God required nothing from us, but a good life. Of this we have too many in this age. But Chrift tells us that life Eternal confifts in knowledge : And God complaineth by the Pro- phet^ that his people perift^for want of knowledge ; So Chrift fheweth that dcftruttion fell on Jerufalem. hccaufc [he lyicw not her day ; and the Lord complained that his people had lefs knowledge than rl:e Ox or the Afs. Therefore God hath given lips to the Prieft, to preferve kjiowledge, and Chrift by his own knowledge hath jufti fed many, faith the Prophet. 'Fhe Armenii taught that the holy Ghoft pro- ceeded ontly from the Father, and not from the Son. That Chrift rofe from the dead on the Sabbath day ; whereas the Scripture tells ns plainly, that he arofe the third dead. They obferved alfo the Jew- ilh facrifices. The^ ufed firft to baptize the Crofs, then to wor- fhip it. They taught it was not man that linned, but Satan by tempting him: and that man had not propagated by carnal Copu- lation, if he had not finned. They denied Original fin, and held that all who died before Chrift, were damned for Adam's fin. They 1)6 A View of the Religions Se&.M They afcribed no efficacy to the Sacraments, and yet held baptifr] abfolutely necefTary. They placed the Children of unbaptized I fants, if they were of faithful Parents, in earthly Paradife; ii unfaithful, in Hell. They never baptized without adminiftrill the Eucharifi. They held haptifm without chrifm ineffectual, thejl ufed rebaptization. They permitted the husband to diffolve M; trimony when he pleafed, and denyed prayers for the dead, aHI the eternity of hell fire. And that the fouls wore not in blils till the Refurreclion. And taught that then there fhould be no womAft at all, but that they fhould be converted into men. Cha^ln^.i were fo called from Chains, which in their language fignifieth the Crofs : for they taught that the Crofs was onely to be worfhipped; therefore they were named Staurolitrx, or Crofs- worfhippers. They profeffed alfo Ncflorianlfm. The Thnetopjyhita held that the fouls died with the bodies. Theocat.ignoft,e were fuch as reprehendei' j fome of God's -actions and words. Ethnophrones were PaganifinSI Chriftians, who with Christianity taught Gentile fuperftition. ThcfcrJ See Varna- Lampe tlans fo called from Lampetius, their author taught thaw I fcen Nice- there fhould be no diftinclion of garments among religious men,!, 1 tkorw, . They condemned al(b all vows. Tke M.ironitcs fo named from! Sanderus, one Maron, held with Eutychcs, Diofcoru^ and the Acepbali, thacK Barenius, Chriil had but one nature and will ; thefe were afterward recon-J &c. ciled to the Church of Rome. Qu. 2. What opinions were held in Religion within, the eighth Cen- • tury? Heretic^ A. The Agony cilia held that it was fuperftition in prayer tc of the bow the knees, or proftrate the body : therefore they ufed to pra} eighth Cen- ftanding. The Ico?2oc!.ifl'\ or Iconomachi taught that it was Idola- turjr. ' try to have Images in Temples. The Aldebertins, fo called frc Aldebertus a French-man their author, believed that he had holy Reliques brought to him by an Angel, from the fartheft part of the world. They equalled him with the Apoftles ; and rejeclcd Pilgrimages to Rome j they held that his hairs and nails were as well to be worihipped, as the reliques of St. Peter ; they believed that he knew their fins, and could forgive them without confeffi- on. The Albanevfes held that all Oaths were unlawful, that there was no original fin, nor any efficacy in the Sacraments, nor ufcofextream unction, nor of confe/Tion ; nor of excommunicati- on ; that the Sacraments loft their efficacy, if given by wicked See Sande- Priefts ; that there was no free-will; fome write that they held rtKy Baro- tranfanimation, and the eternity of the world and that God did not mm x Gual- fore-fee evil. That there fhould be no Relurredlion, nor general turn*, &c. Judgment, nor Hell. Q. 3. What were the opinions held in the ninth and tenth Centu- ries ? • Heretkhs ^' c ^ u ^ l/s Bifhop oflaurinum, condemned Pilgrimages, Ima- ofthe ninth -S cs j Invocation of Saints, and taught that baj tif n without the figi.i and tenth of the crofs, was no bnprifm. One Godefcnhus, whom fome lay Centuries* was a Fre:xh-:nan h:id the Hereiieofthe Pr* lefh'nati, and thai Go4 •ft. 8. j/EUROPE, 157 iod would not have all men to be faved; and confequently that ft died not for all. Ph otitis a Grecian denyed the ProcefTion of holy Ghoftfrom the Son, and held that there was no reward the good or bad, till the general Judgment that there was no utory ; he condemned fecond marriages, and prayers for the ead; he held it no fin to hurt an enemy, even with lying and :ry. Fornication with him was no fin, hediflblved marriages It plcafure. He maintained ufury, faenkge, and rebaptization ; caught that Children were not to be baptized till the eighth Jay. He gave the Euchariftto Infants; the cup to the Laity; denied cam Unction ; and adminiftred the Sacrament in Leavened jBread. Johannes Scotns a benedi&ine Monk, and Scholar of Bede See the a- 'not Duns Scotus fubtilis) held that in the Eucharift was only the bove named figure of Chrifts body. Bertramus a Presbyter taught, that the bo- Authors. of Chrift which is in the Eucharift, was not the fame who was born of the Virgin. The fame opinions were maintained by fome in the tenth Century. Qu. 4. TVbat. were the opinions of the eleventh and twelfth Ce?itu- ries ? A. Bcrengarius Archdeacon of Anjcit, taught rhat Chrifts body Herttk\s was not corporally, but figuratively in the Sacrament : Horibert *be e ^ v .^ k and Lifoius in France, taught Manicheifm. The Simoniackj held <™ dtw>e }j t ' i it lawful to buy and k\\ Church preferments. The I{eordinantcs f Centurtes ' would admit no Sinpniack Priefts till they were reordained. Ac n a new Seel of Kicolaitans brake out, teaching the neceflity of promifcuous Copulation. Sabellianifm brake out alio this age. In the twelfth Century, Marjiiius of Padua taught that the Pope * was notChrift's fucceffor : that he was fubjecl to the Emperor : that there was no dinerence between Bifiiops and Priefts, and thar Church-men fkould not enjoy temporal e Mates. The Bongomillii, whofe author was one Bafil s a Phyficiaa, renewed the Herefiesof '.r, the Anttrromcrphltcs, and the M.inicbees. They rejected the Book of Mo/cs, made God with a humane fhapc, taught that the world was made by evil angels, and that Michael the Arch-An- gel was incarnate. They condemned Image- worfhin, and defpifed thecrofs, becaufe Chriit died on it. They held the Churches baptifm to be the baptifm of John, but their own to be the true baptifm of Chrift: they flighted the Church-Liturgy, and taught there was no other RefurrecLion, but from lin by repentance: they held alio that men might didemble in Religion. At Antwerp one Taudcnius, or Ta??che!i/;i:s, being a Lay-man, undertook a Re- formation, teaching that men wen by faith oncly ; that there was no difference I (fa and Lay-men; that the Eucharift was of no uie, and that promiicuous copulation v lawful. The Pet , fo called from Peter dc Bftufeof nrpi held that baj ; and likuwile Churches were ufelefs, that erodes fhould be broken, that Chriit was not really in the Eucharift, and that prayers for the dead were fruitlefs. One Peter AbaiUrd. taught that God*vas of a coo pounded ic8 A Vmv of the Religious Sec1:.£; pounded Eflcnce, that he was not the Author of all goodnefs; that he was not only eternal; that the angels helped him to create the ' world; that power was the property of the Father, wildom of the Son, goodnefs of the Holy Spirit. He denyed that Chrift took bur fleih to fave finners, or that the fear of God was in him ; he faid that the Holy Ghoft was the foul of the world, that man had no free-will; that all things, even God himfelf, were fubjecttd neccflity, that the Saints do not fee God, that in the life to come there fhould be no fear of God, and that we are in matters of faith to be directed by our reafon. His chief Difciple was Arnol- dtts Brixicnfis, who denied alfo temporalities to the Clergy. Gil- bert Porretanus Bifliop of Poytires, taught that the Divine EfTence ; was not God, that the Proprieties and Perfons in the Trinity were not the fame; that the Divinity was not incarnate in the Son. He rejected alio merits, and lefsned the efficacy of baptifm. The Hen- ricians fo called from one Henry ofTholoufe a Monk, and fomen- ted by Henry, the Emperour, taught the lame Doctrines that Peter de Brim did, and withal that the Church-mufick was a mocking of God. The Patareni taught alfo the fame things. The Afofto- lici fo named from faying they were Apoftles immediately fent from God, defpifed marriage, all meats made of 'Milk; the baptizing of Infants, Purgatory, prayers for the dead, invocation of Saints, and all Oaths. They held themfelves to be the onely true Church. One Eudon gave himfelf out to be the Judge of the quick and dead. The Adamites ftarted up again in Bohemia, The Waldenfes fo called from Waldo of Lions, who having diftributed his wealth, profeffed poverty; he rejected Images, prayers to Saints, Holy-days, Chur- ches, Oyl in Baptifm, Confirmation, the Ave Mary, auricular confeflion, indulgences, purgatory, prayers for the dead, obe- dience to the Prelates, diftin&ion of Biihop and Prieft, Church-ca- nons, merit, Religious orders , extream und-ion, miracles, ex- orcifms, Church-mufick, Canonical-hours, and divers other Te- nets of the Church of Rome. They held that Lay-men might Preach, and confecratcd the Bread, and that all ground was alike holy. They rejected all prayers, except the Lords-prayer, and held that the Eucharift confecrated on the Friday, had more efficacy See Baro- t h an on anY other day. That Priefts and Deacons falling into fin, inus, < Gene ' loft their Power in confecrating, and Magiftrates in governing, if brard,San- t | ie y ^^ yj^ ^ Clergy fhould poflefs no temporalties, that Gvaltenu tne Church failed in Pope Syhefters time. They rejected the &c# ' Apoftles Creed, and all Oaths ; but permitted promifcuous copu- lation ; ami taught that no man ought to fuffer death by the fen- tence of any Judge. Q. 5 . What were the Albigenfes, and what other Seels were there in this twelfth Century. Albigenfes, /}, Thefe not long after the Waldenfes, fwarmed in the Pro- and their v ince of Tholoufe, and were overthrown by Simon Earl of Morit- cpwons. ftfrat' thefe taught that they were not bound to make profeflion of their faith j »they denyed Purgatory, Prayers for the Dead, the real Seas. ^/EUROPE, iy 9 real Prcfence" private confeflion, images, bells in Churches, .and condemned the eating of flefh, eggs and milk". The Romifh Writers affirm that they held two Gods ; that our bodies were made by 6atan, that the Scriptures were erroneous, all Oaths unlawful, and Baptifm needlefs.- They rejected the old Teftarnent and Marriage, and Prayers in the Church ; they held there were two Chrift's, a good born in an unknown Land, and a bad born in Bethlehem of Judea ; that had God had two Wives, of which he begot Sons and Daughters ; and more fuch fluff", as may be feen in the above-na- med Authors. The Correrii held the PetrobruJJan Tenets, and withal that the Virgin Mary was an Angel; that Chrifts body was not glorified in Heaven, but did putrefie as other dead bodies, and fo fhould remain after the day of judgment. They taught alio that the fouls fhOuld not be glorified till the Refurredtion. Joacbimus Abbas taught that in the Trinity, the Effence generated the EC- fence, which opinion was condemned in the general council of Lateran, under Innocent the third : not long after ftarted up Petrm 9fhannes, who maintained the errour of Joachimus, and withal See Bora taught that the reafonabie foul was not the form of man ; that the w/w » &**" Apoftles preached the Gofpel after the literal, not after the fpiri- ^rus, Bel- tual fenfe; that grace was not conferred in baptifm; that Ch rift's larmin ->p c ~ i fide was pierced with a Lance v/hilft he was yet alive, which is di- §"' ^ _ WeHly againfl the words of Saint John; therefore this opinion was t jj 0rs condemned in the Council of Vienna ; he held al(o Rome to be Ba- above a*- bylon, and the Pope to be Antiehriit med. Q. 6. Wnat opinions in Religion were profejfed in the thirteenth Century ? A. Almarkus a Doctor in Paris, taught that if Adam had not Meretk^s finned, there had been no procreation, nor diftinclicn of Sex. oftbetbir- This was condemned in the Council of Lateran, under Innocent teentb the thit'd. He held that the Saints do no ways fee God in himfelf, Ceutioy. but in his creatures. He denyed the Refurre&ion, Paradife, and Hell, alfo the real prefence, invocation of Saints, Images and Al- tars. He faid that in the Divine mind might be created Ideas. He transformed the mind of a contemplative man, into the Ef- fence of God ; and taught that charity made fin to be no fin. David Dinantius taught that the firft matter was God, which mm to make God apart, and the mcaneft fart of all his creatures. Gulic'.mm defantto amore, taught that no Monkj ought to live by alms,, bat by their own labours, and that voluntary poverty was unlawful! the fame doclrine was taught by Defnhritis Longobardm, affirming it a pernicious opinion that men thou Id leave all for Chrift. /?*>•- mundus Lull i us taught that in God were d liferent Eilenccs, th; the Father was before the Son ; that the holy Gholt was conceu of the Father and the Soft, whereas the Doclrive of the Chw eh if that he proceeds from the Father and the Son ; not by way ofGcnerathn or Conception, but of Eternal and Spiritual, dileth'cn; he alfo taught that it was injufticc to punijh any man for opinions in Reli- gion or Herefic. Tho Wjifpers taught that whipping of riim- Jlivcs j£o d Vti» of the Religion} Sect. PJ felves with rods full of knots and (harp pricks did more expiate and abolifh tin, than confe*fTion; that this their voluntary whipping was before Martyrdom, which was inflicted by outward force :> that now there was no ufc of the Gofpel, nor of the Baptifm of4 Water, fith the Bnptifm of Blood was better; that holy water was ncedlels ; that no man could be faved who did not fcourge himfclf. They alio held perjury lawful. The Fraticel/i whole author was one Hcrmannus Italits, held community of Wives law- ful, which Doctrine they put in practifc, at their meetings to pray* then putting out their lights, they uled promifcuous copulation: and the children born of fuch commixrion, they pur to (death. They taught that all things amongft Chriftians fhould be in common; that Magiftracy did not coniift with Chriftianity, and that the Saints did not fee God till the day of Judgment. Gerardus Sagarellus of Parma, whofe difciples were named Pfeudo-apoftoli, that is, falle Apoftles, becaufe they bragged that they did imitate the Apoftles' poverty, therefore they would not take or keep money, or relervc See the any thing for the next day ; he taught that to make vows, or to above na- fvvear at all, was unlawful; that marriages might be dirToivcd med Au- by fuch as wouM embrace their Religion ; and that they were thors. the only Chriftians; they were enemies to Tythes, and to Churches, which for prayer they accounted no better than Hogs- Styes. ■ Q. i.WIiat were the opinions in Religion of the fourteenth Cen- tury} Heretlc\s A. The Bcguardi who p'rofefled a Monaftical life, taught tha: of the four- we might attain to as much perfection and beatitude in this lifej teentb Cen- as in Heaven ; that all intellectual natures were bleffed in them- wry. felves, not in God ; that it was a fin to kifs a Woman, but not to lie with her; becaufe nature inclined to this, but not to that. That perfect and fpiritual men were freed from obedience to fupe- riors, from fading, praying, and good works, and that fuch meri could not fin, nor increafe in grace, being perfect already. They would have no reverence to be ufed in the Eucharift, nor at all to receive it, for that did argue imperfection. The Bcguin* profeifed the fame ' Tenets, and withal, were againft vows and voluntary poverty. The Beguini taught that wealth confided not with Evan- gelical perfection, and therefore blamed Pope John 22, for per mitring the Francifcans to- have corn in their barns, and wine in their cellars. They held that the ftate of Minorites was more per- fect than that of Bifhops ; that they were not bound lO give an ac- count of their faith when they were demanded by the Inquifitors; and chat the Pope had no power to difpenfe with Vows. The Lol- hards, fo called from Walter "Lolbard their author, held that Lucfc fer was injurioufly thruft out of Heaven; that Michael and the bleffed Angels fhould be punilhed eternally; that Lucifer fhould be faved; that the bleffed Virgin loft her Virginity after Chrift's birth; and that God did neither fee, nor would punifh fins committed under ground $ thereiore they gave rhemfelves to all uncleannefs in the' ' Se&.-8. ' of EUR OPE. *?s their vaults and caves. Rjchardus Armacanus taught that voluntary poverty was unlawful; and that Priefts could blefs, and confer orders ass well as Bifhops. One Janovefiw taught that in the year 1360 on Wlritfuuday, Antichrift would come, who fhould pervert all Cbriftians, and fhould mark them in their hands and Fore-heads, and then Ihould be damned eternally : and that all Jews, Saracens % and Infidels, who were feduced by Antichrift, fhould after his de- (trudion be. converted to Chrift, but not the Christians that fell off from Chrift. The Tnrelupini taught that we fhould not be afhamed « ^ ^ of thofe Members we have from nature; and fo, like the Cynicks 3 b oven ^ m ^ they gave themfelves openly to all uncleanneis ; they held alfo ^ffor/. , that we were not to pray with our voice, but with the heart only. Q. 8. VPhat were the Tenets of the Wicklevites, who lived in this Century ? A. They were fo called from John Wickjiffzn Englijhman, and wickliff j." taught that the fubftance of bread and wine remained in the Sacra- opinions* ment ; that neither Prieft nor Bifhop, remaining in any mortal (in, could confecrate, or ordain; that the Mafs had no ground in Scripture; that outward confeflion was needlefs where there was true contrition; that a wicked Pope had no power over the faith- ful ; that Clergy-men fhould have no poiTerlion ; that none fhould be excommunicate by the Church, but he who is firft excommuni- cate by God ; that the Prelate who excommunicates a Clerk ap- pealing to the King, is a Traitor; and fo he is that being excom- municate, refufeth to hear, or to preach ; that Deacons and Priefts may Preach without authority of the .Bifhop; that the King mighu invade the Churches Revenues ; that the people may punifh their Kings; that the Laity may detain or take away their Tythes; that fpecial prayers for any man were of more force than general ; that religious orders were unlawful, and that fuch fhould labour with their hands ; that it was a fin in Confiantine^ and others, to enrich the Church; that the Church of fyme was Satans Synagogue; they rejected the Popes election by Cardinals Indulgences, decretal Epiftles, the Popes excommunications, >and his Supremacy ; they held alfo that Auflin, Bennett and Bernard were damned for inftitu- ting religious orders ; that God ought to obey the Devil ; that he who gives alms to Monafteries fhould be excommunicate : that they are Simoniackj who pray for their Parents, or Benefactors i that Bifhops referved to themfelves the power of ordination, confir- mation, and confecration for lucres fake : that Univeriities, De- See Phn* grees and Scholars of Learning, were hurtful to the Church. m**&M > Thefe, and fuch like Tenets of PVickJiff, are fet down' in the ^-^Tjw Council of Qonjlance, where they were condemned. Other Opi- . ?* ™" nions are fathered upon him: to Wit, that man had no free-will: ^J 1 ^ 1 " that the fins of the Predeftinate were venial, but of the Reprobate, Q^"rd all mortal 5 that the Saints were not to be invocated, nor their re- Sell t mnint\ liques kent, nor the crofs to be worfhipped, nor Images to be pla- patreolm^ ced in Churches: they rejected alfo Vovvs, Canonical-hours, Gregory de Cluirch-Mufick, Fafting, Baptizing of Infants, Benedictions, Chriim VakntU, M and And other s 16*2 'A View of the Rdigiom Sect. S. and Epifcopacy. He held alfo that the brother and fitter might marry, that every creature may be called God, becaufc its per* n is in God. Opinions Q 9- Wb*t opinions were taught in the fifteenth Century ? arJ Here' A. Jfilm Hm of Bohemia publickly maintained the Doctrine of tdus and iVic^if, and withal taught that St. Peter was never 1 of the Church, that the Church is only of the Predcftinares Century. cnat Saint P.;///, when he was a Pcrlccutor, was not a member of John ttiu Satan: that the Divinity and the Humanity, made up one Chrifr, where its the pcrfcn.il union confijled indeed, not between the two N4- .' the Perfin of the J Vord and the Humane Nature : That the Pope was fubjedfc to Cafar : that the Pope was not Head of the Church, nor Vicar ofChrift, nor Succeflbr of Peter: that Bifhops were murthercrs, in delivering over to the iccular power fuch as did not obey them ; that Canonical obedience was a hu- mane invention; that Priefts, though excommunicate, ought to Preach : that Excommunication, Sufpenfions, and Interdicts, were invented to maintain the Clergies pride. Thefc, and fuch like points did he defend, for which he was condemned in the Council of Hierm of Qonflancc. Thefe fame "opinions were maintained by Hicrcm of Prague Prague, for which he was alio by the fame Council condemned hA^tes, rnc next }" ear * One Pick^rd of Flanders renewed in Bohemia the Herefie of the Adamites. The llufftes divided themfelves into three Sects, to wit, the Pragenfes, the Thaborites, fo called from mount Thabor, where Chrifr. was transfigured, which name, %ifca y their Captain gave them, calling the Caftle where they ufcd to meet, Thabor, as if they had feen there Chrift's Transfiguration: The-third Seel: were called Orphans after Zifia's death, as having loll their Father and Patron : all thefe ufed barbarous cruelty a- gainft Priefts, Monks, Churches, Images, Reliques, and fuch as piofeffed the Pvoman Catholick Religion the Mofcovites or Ruffians tell off to the Greek Religion, and held that the Pope was not the chief Paftor of the Church; that the Roman Church was not head of the red'. They rejected alfo the Latine Fathers, the definitions, canons, and decrees of the general councils, and ufed leavened bread in their Eucharift. One Pfffuich a Hollander^ taught that the Angels were net created ; that the Soul pcrifhed with the body ; that there was no Hell ; that the matter of the Elements were coc- rernafwith God. - He Dlafphemed Chrift as a Seducer, and not the Son of God. He held that Mofes never faw God, nor received his Law from him; that the Scriptures were but Fables; that the Gofpel was falfe; and filth like blafphcmous fluff did lx fpue out, for Xvhich he wot burned. a d Q: r °- Woat options did the Sixteenth Century hold ? bovenatr.e ^ Martin Luther, an Auguftin Friar, taught that Indulgences Cplnicnt cf vvcre un ^ aw ^ 1 ^ > **** l ^ c Ep&les to the Hclrcws, the Epiitle of * the iixtenh l amcs -i tne fecond of Peter, the two laft of John, the Epiftle of Century. Jude, and the Apocalypfe, were not canonical. He -oppofed the Luther bit invocation of Saint*, Image- worihip, Fyee-will, the Popes Supre- W, macy, Se&. Si /EUROPE. i£j macy, Excommunication, temporal pofleflions of the Clergy ^ me* rits of Works,, poffibility of fulfilling the Law, the Monaftical life, coelibate, canonical obedience, diftindlion of Meats, Tran- fubfranriation, Communion under one kind, the Mafs, auricular Confcifion, Abfolution, Purgatory, extream Unction, and five of the Sacraments. He held alfo that general Councils might erre; that Antichrift was not a particular perfon; ihat Faith only juftified ; that a faithful man may be affured of his lalvation ; that to the faithful, fin is not imputed; that the firft motions are fin$ that Sacraments did not confer grace. Divers other opinions arc fathe- red upon him by his adverfaries, as may be feen in the above-named Authors. The Anabaptifts, fo called from Re-baptizing, had for Anabap* their Author one Nicholas Storks who pretended familiarity with *$*• God by an Angel, promifing him a Kingdom, if he would reform the Church, and deftroy the Princes that (hould hinder him. His Scholar Muncer.ro.i(ed an army of 4000 Bores and Tradefmen in Sucvia and Franccnia to maintain his Matters dreams; but they Were overthrown by Count Mansfield. John of Ley den, a Taylor, renewed the fame dreams, and made himfelf King of ' Munfter of the Atinbaptifts, whofe Viceroy was Kjiipher doling \-. but this phanrafti- cal Monarchy was foon deftroy ed, the Town taken. after ir months Siege, where the King and his Viceroy, with their chief Officers, were put to death. ■ Their Tenets were that Chrift was hot the Son of Mary, nor true God; that we were righteous not Oftbefe fee by faith in Chrift,. but. by our own merits, and furferings. They the above- : reied.ed original fin, Baptifm of Infants, communion with other named Ait* Churches Magiftracy among Chriftians, Oaths, and punifhments f ^ 9r * *"£ ^ of Malefactors. They refufed to fwear allegeance to Princes; ond^fi&h held that Chrift ian may have many Wires, and that he may put ^ or ^ anw { „ away his Wife if (he -be of another Religion, and marry. another. f"J^ er > That no man muft poffefs any thing in proper, that re-baptiza- S '™l tion may be ufed ; that before the day of Judgment, the godly aiTotb/r:. (hould enjoy a Monarchy here on Earth; that man had free-will in fpititual things ; and that any man may Preachy and give the Sacraments. Q. 1 1 . Wnat arc the Anabaptifl: of Moravia ? . A. Thefe at firft called themfelves Apoitolical, becanfe they Anaba- did imitate the Apoftles in going bare-foot, and in waihingfcne nfis of , anothers feet, in ^having alfo all things in common amonglt them. Mora-ui?., But though this cuftom be now left, yet at this day in Moravia they have a common Steward, who doth diftribure equally things neceflary to all. They will admit none into their Society, but fuch as have fomc trade, and by their handy-work can get their livings. As they have a common Steward for their temporals, fo they have a common Father for their fpirituals, who inltruels them in their Religion- and prayerh with them every morning before they go abroad to work. Thele publick prayers, are to them inftcad of Sermons. They have a general Governour or Head of their Church, whom none knoweth bur themfelves ; for M 2 they dm Ray- rnundm de orkine J/£ref. Setts [prung out Luther*- nijm. 164 A VitvJ of the Religions 5e<£. 8. they' are bound not to reveal him. They communicate twice iff the year; the men and women Jit promifcuou fly together. O »• the fords day they walk two and two through ilu Towns and Vilrn - lages, being clothed in black, and having ftaves in their hands. They arc much given to hlence; at table for a quarter of an hour before they eat, they lit and meditate, covering their faces with rheir hands : the like devotion they (hew after meat. All the while their Govcrnour Hands by, to obferve their gefture, that if any thing be unbefeeming, he may tell them of it. When they come to any place, they difcourfe of the laft Judgment, of the eternal pains of Hell, of the cruelty of Devils, tormenting mens bodies and fouls* that (b they may. affright limple people into their Reli- gion ; then they comfort them by fliewing them a way to efcapo all thofe torments, if they will be but re-baptized, and embraco Of thefe fee their Religion. They obi'erve no feftival days, nor will they ad- Florimun- mitofany difputations. Q. 1 2. What Seels arefprung out of Lutheranifm ? A. Befides the Anabaptifts already mentioned, there be Adiapbo- rifts, of which Melancihon is thought to be Author; thefe hold the cuftoms and conftitutions of the Church of I^ome to be things indif- ferent, and that they may be profeffed, or not pr,ofefTed, without fcruplc. 2. Vbiquitarics. Thefe hold that Chrift's Humanity as well as his Divinity,, is every where; even in Hell. Brentiusis thought to be Father of this opinion. But if Chrift's humanity be everywhere, then vpc muft deny the Articles of his- t\efeirrcction, Afi cenfwn, and coming again to Judge the quicksand the dead, for what needs there fuch mot ions ^ if he be everywhere. 3. Majorifts, (b cal- led from one George Major, one of Luther's difciples, who taught that no man, (nay not Infants) can be faved without good works. But its ridiculous to expett good workj from Infants who have not as yet the ufe of re.nfon, nor organs fit for oj?eratio?i. 4. Ofiandrifts, fa called from Andrew OJiandcr a Lutheran^ who taught rhat Chrift's body in the Sacrament furTeied, was corruptible and died again, direclly againft Scripture, faying that Chrift being rifenfrom the dead, dieth no more, death hath no more dominion over him. He taught alfo that we are not juftified by faith or works, but by the EfTential righteoufntfs of Chrift dwelling in us. But the Effential right couft tiefjtf Chrift is the Hightecufncfs of ins Divinity, which is not commwr'* cable, nor fep arable from him. 5. Augufiinians in- Bohemia, thefe taught that none went to Heaven or to Hell, till Ac laft Judgment : whereas Chrift tells the contrary to the good thief, This day thou (halt be with me in Paradife, andajfirmcth that the Soul of Lazarus was carried by Angels into Abraham'* bofom, and Dives into Hell. Wnerefore did Chrift afcendto Heaven, but that we might be where he is. They mal^c a'fo dormice or fwallows of mens fouls, faying, that they fleep till the refurrecli- cn; if St. Stephen when he was dying ha+ikiiown this Doctrine, he would have called upon the Lord J ejus to receive his fpirit. The ftory alio of Lazarus and Dives doth overthrow this conceit. They fay &q that Chrift's humane nature is not as yet afcended into Heaven, which i Se6.8. c/EUROP E. i6y which dircFt!)' overthroweth our Creed in that article ; as Hkcwife t Scriptures, and withal the hop and Comfort of a Chriftian. 6. Stanca- rians fo called from one Francis Stancarus a Mantu.v?, who taught: that Chrift juftifieth us, and is our Mediator only according to his humane nature; whereas our redemption is the work of the whole perfon, and not of one Nature alone. 7. Adamites (o called from one Adam author of the Seel; they ufe.to be naked in their Stoves and conventicles, after the example of Adam and Eve in Paradife. And therefore when they marry, they (land under a Tree naked, having only leaves of Trees upon their privities ; they are admit- ted as" brethren and fillers, who can without luft look upon each ethers nakednefs; but if they cannot, they are rejected. %. Sabba- th a ians, fo called becaufe they reject the obfervation of the Lords tlay, as not being commanded in Scripture, and keep holy the Sabbath day only, becaufe God himfelf refted on that day, and commanded it to be kept. But they forget that Chrift came to de- jfroy the Ceremonial Law, whereof the Sabbath, in refptl of the fe- lenth day, was a branch ; and therefore Chrift himfelf brake it, wlxn k: commanded the fick. win whom he cured, to carry home his bed on that very day. 9. Clancuiarii were thofe who- profefTcd no Religion with their mouth, thinking it fuflkient to have it in their heart. They avoid all Churches and publick meeting to ferve God; thin- king their private houfes to be better than Temples, whereas they fiould remember, that private -prayers cannot be fo effectual as publick, her .; it enough to believe with the heart, except we alfo confefs • vith the mouth ; for he that is afhamed to confefs Chrifl before men, Jhall not be confeffed by Chrift before Ins Father, and his only Angels, 10. Davidiflce, fo called from one David George a Hollander ; ne gave himfelf out to be the Meffah, fent by the holy Spirit, to rc- ltore the houfe of Ifrael, that the Scriptures were imperfect, and that he was fent to bring the true Law and Doctrine, that the foul was pure from fin, and that the body only finned ; whereas in- deed they both concur in the at} of finning, and therefore are both pin i- — Jhablc, efpecially the Soul which is the chief Agent, the Body is but the ru vent. He taught alfo that a man may have many Wives to re- plenish fpiritual Paradife, that it was no fin to deny Chrift with nic mouth, fo long as they believed on him in their heart. He re- jected alfo the books of Mofes. 11. Mcnnonifls, fo called from one Mennon a Frleflandcr. They deny Chrift to be born of ft! a&rming that he- brought his fle.1i from Heaven; he called himfelf fudge of man and Angels. 12. Dei ft, e and Tn't/eift.v, who ghc there wcrothrec diftindl Godsdirrering in degrees. One George Paul of Cracovia is held to be the Author of this Seel. 13. Antitrinitarians. , Thefe begins the fpawn of the old Arrians and Samofatcnians, deny the Trinity of Perfons, and the two natures [ hrift, their author was Michael Servctm a Spaniard, who vv:3 burned ; \z Geneva. 14. Antimarians, who denyed Mary's Virf in: - ry, affirming Hie had othiT children fcefides Chriir, becaufe there is mention made of ChraVs brcihren in the Gofpelj tlin n the old He- M 3 A V'inv of the Religions . Seel. 8. refie San- derM, Ge- ebrard* Gualieruty &c. Calvin's Dofhine. r A View of the Religions Seha/us alfo, but he denyed original fin, and the Holy Gholts proceliion from the Son; and that Chrift did not inftitute the Lent fait, nor was any man tied to keep it. Q. 14. Hl)atvc>erc the chief Heads o/Calvin'j Doftrine? A. That in this life our faith is not without fome doubtings and incrudelity ; that the Scriptures are fufficient without traditions, •that an implicite faith is no faith; That the Books of Tabid*, Judith, part of Heft er, The Wifdom of 'Solomon , Ecclefiafticw, Baruch, The Uiftory of Bell and the Dragon, and the Books of Macchabees arc no parts of the Canonical Scripture ; ~that the Hebrew Text of the old Teftament is only Authentical, and fo the Greek^oi the new Tefta- ftament ; that the Scripture in Fundamentals is clear of it felf, and is a fufficient Judge of controversies ; that the Elect have fa- ving faith only, which can never totally and finally be loft ; that prcdeftination to life or death, depends not on mans forefeen me- rits or demerits, but on Gods free- will and pleafure ; that no fin comes to pafs without the will of God ; that the Son of God re- ceived not his EfTence of the Father, nor is he God of God, but God of himfelf ; that Chrift, in rcfpecl'of his humanity, was igno- rant of fome things that the Virgin Mary was obnoxious to divers fins and infirmities; that Chrift is oir Mediator in refpeel: erf" both natures; that Chrift was in the ftate of damnation when he fuffercd for us, but did not continue in it; that Chrift by his fuftefing me- rited nothing for himfelf: that he defcended not truly into Hell, but by fuffering the pains of Hell on the crofs ; that' there is no Limbw Patrum, nor Purgatory; that our Prayers avail not to the dead ; that the torments of the evil angels were deferred till the day of Judgment; that Chrift came not out of the grave whilft it was (hut ; that the true Church of God confifteth only of the Elect, and that it is not vifible to men ; that the Church may erre; that St. Peter was not Bifhop of Upme, nor the Pope his Succeffor, but that he is Antichrift; that the Church and Magiftrate, cannot make Laws to bind the confeience; that ccelibate and the monaftical life is unlawful, and confequently the vows of chaftity, poverty, and obedience; that man hath not free-will to goodnefs; that concu- pifcence or the firft motions, before the will confents, are fins; that all fins are mortal, and none in themlelves venial ; that in this life our fins are ftill inherent in us, though they be not impu- ted to us; that we are juftified by faith without works, and that faith is never without charity : that the beft of our works defcrve damnation ; that here we may be aftured of our juftification and faivation; that the Church-Liturgy ought not to be read in I.atine, but in the vulgar tongue.- that faith is a more excellent vcrtuc than charity; that there is no merit in us: that in this life we cannot fofiibly fulfill the Law : that to invocate the Saints, to worfhip mages and Reliques, or the crofs, is Idolatry : that ufury is not altogether unlawful : that Lent and other fet Fafts are not to be kept: SeA. 8. pUROP E. *fo kept: that there'be only two Sacraments, Baptifm, and the Lords Supper: and that the Sacraments cannot julVifie or confer grace: that the Baptifm of water is not of abfolute neceffity, nor depends the efficacy of it from the intention of the Minifter, nor ought it to .be adminiftred by private Men or Women, in private houfes. That Chrift is not corporally in the Eucharift : that in the want of Bread and Wine, other materials may be ufed, and that wine alone, without water, is to be ufed,- tnat there is no Tranfubftantiation, Difiane. nor ought to be any adoration of the Bread, that the Cup fhould See Cat- be adminiftred to all, that extream unction was only tempprarywn's w« in the Church : that the Clergy -ought taroarry. He rejected aHo** 1 ^ the Church Hierarchy, and ceremonies, and «rorcifms, penance, S: Z a > and confirmation, Orders, Matrimony, and extream Unction a "* °' *** from being Sacraments. ■ fJbwed Q. 1 5. Wliat other opinions in Religion were held this age? Cahtfs A. Servetw a Spaniard, who was burned at Geneva taught with j-ensts, *he Sabellians, that there was but one Perfcn in Gcd, and that there was in Chrift but one nature, with Eutyches ; he denyed ihe Holy Ghoft, and Baptifm to Infants, which he would have to J)e deferred till the thirteenth year of their age. Hebeld alfothat God was Effential in every creature. Brentim a Lutheran taught rhat Chrift's body, after its Afcenfion, is every where, whence fprung up the Vbiquitaries. Caftcllio a School-Mafter in Geneva^ "held that the Canticles was not Scripture, but a Love-ballad be- tween Solomon and one of his Concubines. One Prftellus taught that men of all S^dts, and ProfeiFions fhould be faved by Chrift. * Ofiander held that we were juftifiedfiot by faith,butby the Effential righteoufnefs of Gcd;, which he faid was the formal caufe of our juiiification, One Stancarus a Mantuan, taught that Chrift jufti- fied us, not as he was God, but as he was man. Amfdorphius wrote a Book to prove that good works were pernicious to falvatt- on. One George Major taught that Infants could not be juftified for want of good works. John Agricola affirmed that the Law was altogether needlefs, and that-Chnftians were not tied to the ob- fervations thereof. Hence fprung up the Antinomians. One Stcun- bergerus in Moravia, denyed the Trinity, the Divinity of Chrift, the Holy Ghoft, and Virginity of Mary ; he rejected alio Baptifm and the Lords day, affirming we had no command in Scripture to keep that, but the Sabbath only. One Okjnm taught that Polyga- my, or multiplicity of Wives was lawful : One Valcnthws Gcntilj's of Naples, denyed the Trinity, and rejected the Creed of Athana- fws. One Paulus of Cracovia in Poland, denyed alfo the Trinity and Unity of Eflencc, and taught that neither the Second nor Third Perfon were God; that Satan was created evil; that mans intel- lect is eternal ; that one free-will was a paflive power moved ne- ceffarily by the appetite; that God was the Author of fin, and that the will of man in nnging was conformable to the will of God ; that it was not adultery to lie with another mans Wife; that we itoufl believe nothing, but what is evident to ienfe or rcafon ; that I/O A View of the Religions Sect. 8. than the fame body which dicth, riferli nor again; that rhe foul periihed with the body; that there fhould be no care had of burial; that feparatcd fouls could not furTcr corporeal fire. And thar God being a Spirit, fhould not be invocatcd by our mouth, but by our - heart. One Swsnkfeldm taught that the Scripture was not the Word of God, nor that our faith depended on it, but it rather on our faith. That Chrift brought his body with him from Heaven. That Chrift's humanity became God after his- afcenfion ; that every man was endowed with the fame eifential vermes of juftice, wif- dom, &c. which were in God. That the power and efficacy of Gods word preached, was the very Son' of God. In Moravia there ftarted up fome prcfeffors called Kudipcdales, becaufe they were bare-footed ; thefe, in imitation of the Apoftlcs, forefook hou- Gf theft fa *~ es ' ^ anc ^ s 5 Du ^ ne ^ s j an d children, and lived together in common Jatrel'lM, av °iding, the fociety of other people. Another Sedt fprung up, Genebr'ard which called themfelves Free-Men ; teaching that they were freed Raymun- ' from obedience to Magiitrates, from Taxes, Tythes, and other dm \ San- duties; that after Baptifm they could not fin. That they were derm final- not only like God, but already deified. And that it was lawful term, and among themfelves (but no where elfe) to have Women in com- cthers. m0 n. Qu. 1 6. TVere there no other opinions held in this Century ? Chrift' an A. Yes, many mora: fo vain and luxurious are the wits of men, Religion in finding out many inventions, and fhaping to themfelves, forms, pejlcred ' and Ideas of Religions, every one efteeming his own the beft, and with drier- as much in love with his own imaginations, as Narcijfus was with fjty ofopi- his fhadow in the water, or Deucalicn with his own j^'ilure.' mons. Some reject Scriptures, others admit no other writings but Scrip- tures. Some fay the Devils fhall be faved, others that they fh: 11 be damned, others that there are no Devils at all. Some hold that it is lawful to diffemble in Religion, others the contrary. Some fay that Antichrift is come, fome fay not; others that he is a par- ticular man, others that he is nor a man, but the Devil ; and others, that by Antichrift is meant a fuccelTIon of men; fome will have him to be Nero, fome Caligula, fome Mahomet, fome the Pope, fome Luther, fome the Tur^ fome of the Tribe of Dan ; andfo each man according to his fancy will make an Antichrift:. Some only will obferve the Lords day, fome only the Sabbath, fome' both, and fome neither. Some will have all things in common, fome not. Some will have Chrift's body only in Heaven, fome- every where, fome in the Bread, others with the Bread, others about the Bread, others under the Bread, and others that Chrift's Body is the Bread, or the Bread his Body. And others again, that his Body is transformed into his Divinity: Some will have the Eucharift adminiftred in both kinds, fome in one, fome not at all. Some will have Chrift defcend to Hell in refpecl of his Soul, fome only in his Power, fome in his Divinity, fome in his Body, fome not at all : fome by Hell, underftand the place of the damned, fome Limbus Patrwn, others the wrath of God, others the grave. Soma Se&8. of EUROPE. y 7 i Some will make Chrift two Perfohs, fome give him but one Nature and one Will ; ' fome affirming "him to be only God > fome only man, fome made up of both, fome altogether deny him : fome will have his Body come from Heaven, fome from the Virgin, fome from the Elements; fqpae will have our foul? Mortal, fome Immortal, fome bring it into the body by infufion, fome by traduction > fome will have the foul created before the world, fome after: fome will have them created altogether, ci- thers feverally : fome will have them corporeal, fome incorporeal : fome of trie fubftance of God, fome of the fubftance of the body .- So infinitely are mens conceits diftraHed with variety of opinions, whereas there is but one Truth, which every man aimsctt, but few attain it ; eve- ry man thi?ikj he hath it, and yet few enjoy it. The maincaufes of thefediftraclions are pride, felf-Iove, ambition, contempt of Church • and Scripture, the Humor of Contradiction, the Spirit of Faclion, the defires of Innovation, the want of preferment in high Spirits, Anger, Envy, the .benefa that arifeth to fome by filhing in trou- bled waters : the malignant eye that fome have on the Churches profperity, the greedy appetite others have to Quails, and the Flefh-pots . of Egypt, rather than to Manna, though fent from • Heaven: the want of contempt of Authority, Difcipline, and order in the Church, which like Bulwarks, Walls, or Hedges, keep out the wild Boars of the Foreft from rooting up the Lords Vineyard, and the little Foxes from eating up the Grapes thereof. Therefore wife Govemours, were forced to authorile Bifhops, Moderators, or Superintendents (call them what you wilf) lor regulating, curbing, and punilhing fuch luxurious wits, as distur- bed the peace of the Church, and confequently of the State, by their fantaflical inventions, knowing that too much liberty was no lefs dangerous than Tyranny, to much mercy as pernicious as cruelty: and a general permiflion in a Kingdom or State, no lefs hazardous to the publick tranquility^ than a general reftridioru The ■J7* Sect. 9. The Confgnts of the Ninth Section. The firfl Origin at of theManaflical Life. 2. The fir ft Eremites ox Anchorites. 3. The wanner of their living. 4. Their Excejfes in Religion. 5. The p> cheminence of the Sociable life to the Solitary. 6. Thefirft Monkj after Anthony. 7. The pities of St. Bafil. 8. St. Hierom'j order. 9. St. AuftinV order. 1 o. If St. Auftin inftituted his Eremites to beg. n. Of St. AufHn'j Leathern Girdle ufed at this day. 12. The lnfiituiions and e$ercifes of the firfl Monies. 13. H r i:y Religious ferfons cut'their Hair and. Beards. 14. Whence came that cuftom of Shaving. 1 5 . Of the primitive Nuns. 1 6. Of what ac- count Monks' are at this day in the Roman Church. 17. How the Monks and Nuns of old were confecrated. 18. The Benedictine or- der. 1 9. Of the orders -proceeding from them. 20. Of St. Bennett rules to the Monks. 21. The Benedictines Habit and Diet. 22. Rules preferred by the Council o/Aix to the Monkj. 23. The Rites and Inftitutions of the Monkj of Cafllnum, 24. The manner of eletling their Abbots. 25. The Benediftine Nuns and their Rules,. 2,6. pf the Laws and Privileges of Monafteries. Eremtest er Anch> rites. Quell H SECT. IX. Aving taken a view of the Opinions in Chrijlian Religion for 1600 years ;it remains that we now take notice of the ftricleft obfervers thereof: there- fore tell us who they were that feparated them- felves from other Chriftians 9 not £0 VWch in opinion, as in place a>fd flriflnefs of living ? and rf hat was the firfl original of this feparation ? A. When the Chriftian Religion in the beginning was oppofed by perfecutors, many holy men and women to avoid the fury of* their perfecutors, retired into defart places, where they gave them- felves to fading, prayer, and meditation in the Scriptures. Thefe were called Eremites from the Defart where they lived and Motia- chi from their fingle or folitary life ; And Anchorites from living a part by thcmfelves. Such were Paul the Eremite, Anthony, Hila- rion, Bafil, Hierom, and others. Afcerward the Eremites growing weary of the Defarts, and Pcrfecution at an end, betook them- into Towns and Cities, where they lived together, and had all things in common within one building which they called Mo- naftery, Covcnt, or Cloyfler. Thefe Monks were called $-ic#.TT& taX Worlhippers, aVxiTetx Exercifers or Wreftlers in Chriitianity ; Clerici alfo, as being the Lords inheritance; and Philofophers from their ftudy and contemplation of Divine and Humane things. ^ Thefe Sect. $. and from the Roman, phrafe Virgines Veftafes; now, becaufe thefe holy men and women lived at firft in caves and fubterraneal holes, they were named Mandrita ; for Mandra lignifies caves or holes -> ana Irogloditce, from thefe Ethiopians in Arabia near the Red Sea, who* live i on Serpents flefh and Roots, whofe skins were hardned with- the nights cold, and tanned with the Suns heat. They were fo called cLtto ffi T^cSyAuv, from their caves where they dwelt. Q. 2. H^jo were the firft Eremites, or Anchorites? A. If we take Eremites for fuch as have lived in Defarts for X while, to avoid perfecution ; then we may fay that Eliah, John Baptift, and Chrift himfelf were Eremites. For they were forced fometimes to live an Eremitical or folitary life in defarts. But if by Eremites we underftand fuch as wholly addicted themfelves to an Eremitical or folitary life, from the world and worldly affairs, that they might the more freely give themfelves to failing, prayer, and contemplation, then the firft Eremite we read of, fincc Chrift, was Paul, the Theban : who having loft in the Perfecution under Decius, both his Parents, and fearing to be betrayed by his Sift§rs Husband, betook himfelf to a cave at the foot of a Rocky Hill, about the year of Chrift 260, and there continued all his life, to wit, from fifteen years of age till he died, which was the one hundredth and thirteenth year of his life. All which time he faw no body but Antoninus, who being ninety years old, by divine in- ftinci came to Paul on tlfe day he died. This Antoninus inftituted SeeHierem* this Eremitical life in Egypt. Being twenty years old, he fold his *" the ^ Eftate, and beftowed it on the poor; then in remote places he li- he ufed Oyi to repair his decayed llrength: from 64 till 8o y A^A^r ^ e aD ^ a ^ nc< ^ ^ rom bread. . That he might not be idle, he made him nafnis\n" ^ as ^ ets °^ bulrufhes, and ufed fo lie on the ground. Thus did the life of l ^ e P r W^ ve Eremites ipend their time; Not in chambering and Anthony jfwtntunnefs, forfeiting, and drunkennefs ; but in temper. ance,fobriety, that Book continence, hunger, thirft, heat and cold, reading, graying, prca- be genu- ching, and fafting, ?20t placing Religion in facing, but in fuffering-, iae. not in good words, but in good workj ; not in talkjng of Scripture, but in walking by Scripture. Q. 4. Wherein did fomc Eremites exceed in their Religious, or rather, fuperftitious kind of Living ? jtheir t*-o A. As Jealoufie is too much Love ; fo is Superftition too much great ri- Religion ; but too much of one thing (as we fay) is good for nothing ; gonr, Jsje quid nimis fhould be in all our actions. God will have mercy, and not facrifice : He will fay, Who required thefe things at your, hands > Such kind of bodily exercife, as the Apoftle faith, availeth little ; It is not a torn skin, nor a mace Aed body, nor a pinched belly that God requires, but a broken and contrite fpirit ; a. renting of the heart, and not of the garment ^ and therefore the ex- cels of Eremitical penance is i$i\o$fi he hath denied the Faith, end is worfe than an Ivf.dcL They that willingly deprive Sea. 9. o/EUROP B: 17? deprive themfelves of the means of doing good ro their neighbours, tranfrrefs the Law of God which commands us to love our neigh- bours as our J "elves. Thefe fubfequent examples will (hew how far fome men have exceeded the bounds of Chriftianity, and out-run Religion, by too much fuperftitious devotions and excefllve pen- nance. One Afepefima lived 60 years together in a Clofet, all which time he never was feen of any, nor did he fpeak to any. The like is recorded of one Didymus, who had lived ninety years by himfelf. One Batthaus an Eremite of Ccelofyria, faded fo long, till worms crawled out of his teeth. One Martinus tied his leg with an Iron Chain to a great Stone, that he might not remove thence. One Alai never tailed bread in eighty years together. John Sormany the Egyptian ftood praying within the Cliff of a cer- tain Rock three years together, fo long, till his legs and feet, with' continual (landing fwelled with putrified matter, which at lad broke the skin and run out. One Dominicm an Eremit wore continually next his skin, an Iron coat of Male* and almoft every day ufed to fcourgc himfelf with whips in both hands. Some have killed themfelves with hunger, fome with third, fome with expoling themfelves to exce(five heat, have been ftifled; others by extremity of cold, have bin frozen to death; as if God took delight in felf-murther, which in him CO afTedl were cruelty, and in any to acl, were.- the greateft impiety. Some again not con- tent with ordinary ways of Eremitifm, have fpent their days within hollow-pillars, • whence they were named* S^AV*, neither admitting the fpeech nor fight of any man or woman. O curat ho- minuml O quantum eft in rebus inane 1 what need all this toil I Chrift (kith, that his Teak, is eafie, and his Burthen light ; but thefe They thai men laid heavy burthens on themfelves, which God nev$* requi-witf read red; he made man Animal politicum, a fociable creature, therefore the fuper- faid, It was not good for man to be atqne. Wo to him that is alone, ftitious fof* faith Solcmcn. Befides no place, though never fo remote and {6li-ft™i s °f tary, can privilege a man . from (in. Lot was righteous among x ?J* men the wicked Sodomites, and yet in the folitary cave committed In- 4 °j eM jf ceft with his two Daughters ; what place could be more retired "^^"/J than Paradife, and more (ccure than Heaven; yet Adlhri fell in ihemhohin Paradife, and the Angels fell in Heaven. "'• Socmen') Q. 5. Whether is the folitary life in a Defart, or the fociable life in Theodora, a Ccvent to be preferred? Socrates, A. 1. The fociable life, becaufe the end of our creation was Nkephorut not to live apart, like wild beads, but together, like men. 2. Be- Evagriw, caufc wc are bound to help each other, by Counfel, Indruction, & c -. Admonition, Exhortation, rob.vir one anothers burthens, to com- Sociable fort the comforokfs, to fupport the weak, to cloath the naked, to W'^ feed the faunj as the Orator laid, we arc not born for our tl3€ ! oinar ^ felves, but our Parents, Country :rA Friends, challenge a (hare in : us, 3. Becaufe he that livi . :., he fins againfl his creation, and humane fociery, fo he if, in that he debars himfelf of thole comforts and aid, both fpirkuol and corporal whichi tr'6 jf FiiW of the Religions Sect 9; which he hath in i fociablc life. 4. Bccaufc God is more prefcm with many, than with one. Therefore his Churchy which he promt- Teth to be with til! the end of the world, and on which he hath beflowec the Spirit of Truth , to conduct her into all Truth, and which he hath built upon the fyc^, fo that Hell gates Jhall not prevail again ft her • his Church I fay, is a congregation, and conflLtcth not of one, but bJ many ; and Chiift hath promtfed that where two or 'three are ga- thered together in his name, he will be in the midft of them. 5. Bc- raufeGodis bertcr praifed and more honoured of many together, than by one alone; therefore David will praifc G*d, and declare his name in the great Congregation. Chriit will .have our light tofhine before men, that they feeing our good workj, may glorifie our Father which is in Heaven, This cannot be done by him that lives amongft wild beafh in a Defarr. How can he honour God by the exercife of Juftice, Mercy, Charity, Humility, and other vertues, chiefly of hii patience, in futfering injuries, and of his obedience to fuperi- ors ? How (hall he find out his own infirmities and failings, feeing felf love h in every man, and no man can fo well pry into himfelf as another; and, the heart of man is deceitful above all things ? 6. And laftly, no marl can be fc fecure from danger of enemies, as when he is in company; and therefore Satan is more ready to af- fault man by temptations, when he is alone, than when he is in the company andfociety of others. So he fet not upon Chrift when he was in Jerufalem, but when he was led by the Spirit into the Defart, therefore, wo- to. him that is alone, for when he falls, there is not af:- cond to help him up, As then in the body natural, God did not le- parate one membe" from another, but united ..them all in one, bulk, under one head, to be animated by one heart or foul, that rhey might help each other, lb hath he dene in the body Politick cf Mankind. Monkfwta Q: ^' ^ J0 were f ^ e fi r ^ Monkj after Anthony ? wen the ' A - T ne Tkabcnnepi, fo called from Thabejvia, an Inland in the fjr/r. Province of Thebais. In this, one Pachomius an Eremite, about the time of Conftantius, Conftantines^ Son, aflembkd divers Monks together, and by-the advice of an Angel (To goeth the fto'ry) pre- ferred them thefe rules ; to wit, that they fhould live together in one Houfe, diftinguilhed into divers Cells, and in each. Cell fhould remain three Monks, but Ihould all eat in one HalL Nq I manmuft be forbid to eatorfaft; they muft fleep not lying on. beds, but fitting in their chairs : they mult wear Goat skins, 1 yJiidj . they muft never put off but when they communicate; then they mult come only with their hood, with which their heads rault be See Sozo- covered when they eat, that they may not be lecn to eat ; far in wen Nice' easing they muft neither caft their eyes off from the Table, no: phorut mu ft tncv fpeak. No ftranger muft be admitted without three and Vin- years trial. They muft pray twelve times in the day time, likewife centiw in -in the evening, and in the night, a Pfalm preceeding each prayer, his, Sp£c The Monks were divided into 24 Orders, according co cfae nambej ##. of the Greek letters. Oil. 74 Sea. 9 : «/europe. 177 Qu. 7. Wart were the Religious rules that Saint BzCiljrrefcrJbedto hit Monk/ ? A. Saint Bajif, Presbyter of Cafarea in Cappadocia, being mole- Monks 0/ fled by Eufebius, Bifhop there, to avoid trouble and difturbing of Saint Bafil the Church, retired to a Monaftery in Pontuf, where he preached and their to the Monks of that place ; and departing thence, travelled about rules* the country of Pontw, and perfwaded the Eremites, who lived a- £art in caves and cells of the Defarts, to unite themfelvcs in Mo- nafteries, and withal prefcribed to them thefe 95 fubfequent rules, which were embraced by moft of the Eaftcrn Monks. The Rules were thefe. 1. To love God with all their heart, foul and ftrength, and their neighbours as themfelves. 2. To ground this Love of God upon his power, glory, and excellency, as he is in himfelf ; and on his goodnefs, mercy, and bouncy towards us. 3. That the love of our neighbour be grounded on the command and will of God, and on his love toward us his enemies ; for if God hath fo highly loved us that were his enemies, (hall not we, when he commands us, love our neighbours ? 4. That they fhould not live any longer afunder, but together, becaufe of the mutual helps, comforts, inftruciions, exercife ofvertue, efficacy of prayers, ie- curity from dangers v/hich are in the fociable, not in the folitary life. 5. That they fhould forfake the delights and vanities of the world, and with the Apoftle, to crucifie it, and to be crucified to it. 6. That they fhould difpenfe their wealth to the poor and indigent: 7. That none be admitted into their Fraternity without probation, 8. That Infants be alfo admitted, but not without the confent of their Parents. 9. That they fludy to be continent, and fober in their diet and behaviour. 1 o. Is fet down the meafure of their eating and drinking, and fimplicity of food. 1 1. That there be no affecta- tion or contention for fuperiority of place at the Table, but that all things be done there with order and decency. 1 2. That their apparel be plain, fimple, and homely ; and that they were a gir- dle, after the example of John Baptift, and the Apoftles. 1 3. That they walk not after their own fenfe and pleafure, but as they are directed by God's word. 14. That they be obedient to their Supe- riors, but chiefly to God. 1 5. That they fhould ferve God with the fame affection as David did, when he'faid, As the Hart brayeth for the fivers cf water, fo doth inyfcul after thee, O God. 16. That he who is their Govcrnour, fhould confider whole MinifteV he is ^ and that he fhould be as tender of his charge, as a Nurfe over her child. 17. That he reprove at rirft gently, and in the ipirit of meek- nefsj but that he efteem of the obftinatc as Heathens and Publi- cans. 18. That he fuffcr not the leaft offence to go unreproved, feeing the leaft is a breach of God's Law. 19. That repentance be in fincerity. 20. That it be accompanied with good works. 21 . And with conieflion. 22. That if a man relapfe Into fin, he may nib more fincerity in his repentance than before ; for it ieems the du- eafe was not perfectly cured. 23. Let him that rcproveth be a$ * Father, 01 a Phyiician; and he who is reproved, as a Son; and a 178 A l r inv of the Religions Sect. 9. Patient. 24. That no man defend or excufe himfelf in his evil cour- . 2 5., Thar among them all things be in common. 26. That men ofEitates beftow on their kindred what is their due, and the re- mainder on the poor. 27. That none return to their Parents hoi exc t.o inltruct them, and by their Superiors leave, 28. Thar none give way, through idlenefs, for their minds to waver, or wander up and down. 29. That to avoid idle and finiul dreams in the night, lei every one be diligent in meditating on the Law nnd the Wo«d of God by day. 30. That with the fame ailcdion which Chrift (hewed in wafting of his Difciples feet, fhould the ltrong and whole fcrye the rick and infirm. 3 r . That they fbonld ! another, as Chrift hath loved us. 32. That their fpcech be not idle, but feafbned with fait, and edifying. 33. That they fhould abftain from upbraiding or defaming words. 34. That they who either defame, or patiently hear their brother defamed, be excommuni- cated. 3 5. That they give not place or fcope to anger. 36. Thar they fct their affe'dions on Heavenly, not on Earthly things. 37. That they neither forrow nor rejoyce, but when they fee God honoured or diihonoured. 38. That they take heed of worldly cares, and too much fecurity. 39. That whatever they do, may be dame to the glory of God. 40. That they beware of pride. 41. That by a mean eitcem of themfelves, they may learn humility. 42. That every one be obedient to another, as fervants are to their Mafters, or as Chrift VQai obedient to his Father. 43. That no man give occafwn of fcandat or offence to his brother; that every one do his duty with chea^fulncfs, without grudging ; that reconciliation may be made where there is any difference. 44. That they judge not, left they be judged. 45. That they be truly zealous againft fin. 46.* That no man do his own will, nor undertake any thing without leave, feeing Chrift came not to do his own will, but the will of him that fent him. 47. They that be thankful to God, who bath made them partakers with the Saints in light. 48. That they inftruct no vices in their duties. 49. That they debar not any man from entring into their Convent upon trial; and withal, that th«y give them no offence. 5 c. That in their Fa- ding they ufe moderation and devotion. 51. That no man fcorn to 4 wear an old garment when it is given him. <;2. That every man obferve the hour appointed for eating. 53. That they give their alms with due confederation, and according ro the difcretion of the Superiour. 54. That a younger Brother, inftrudtim> his elder, do it with reverence ; and that no man difturb the Orders fettled in the Monaftery. 55. That great care be had of the Utenfils belong- ing to the Monaftery. 56. If any be neceffarily detained from pub- lick prayer and fingine, that then he pray and praife God in his heart. 57. That they be reverent in their prayers, and not futier their minds to wander, feeing the eyes of God are upon them. 58. That the Steward, and other Officers of the Convent, be prudent and faithful in their difpenfation. 59. That there be diveriity of rewards, according to the diverfity of works. 60. That he who returns to God by repentance, mult weep, and be lorry for his former 5e<5*. 9. ^/EUROPE. 179 former life, and hate his former actions. 61. That they fhould noc be difmayed who have noc wealth to give to the poor, feeing they have forfaken all for Chrift. 62. That they take heed of aftedted ig- norance, and confenting to other mens fins. 63. That they muft not be filent,or connive at their Brothers offences, but mull: reprove him, 64. That they fhould never be without compunction and care, by reafon of the remainders of fin in them, 65 , That they indeavour to be poor infpirit. which is to forfake all for the love of God. 66. That they perfevere in doing good till the end of their life. 67. That though in refpecl of themfelves, they muft not care what they eat} or I what they drink ; yet, that they may be helpful to otriers, they * muft labour with their hands. 68. That to think of meat and drink out of feafon is a fin. 69. That fack-tloath be worn for humiliati- on, other garments for neceility ; that in fpeaking, they be neither too loud nor too low. 70. That the Eucharift be received with fear, reverence, and faith, 71. They obferve when it is fit to fpeak, when to be filent. 72. 7 hat they have always the fear of God before them ; That they avoid the broad way, andftrive to enter in at the narrow gate. 73. That they beware of covetoufnefs, vain-glory, and vanity in apparel, to pleafe men. 74. That they abftain from all defilement of the flefh, and endeavour to be fur c in heart. 75. That they hate fin, and take delight in Gods Law. 76. That they try their Love to God, by their thankfulnefs to him, by obedience to his commands, and by denying themfelves, Their Love to their nbourj by fellow feeling and fympathy in his profperity and adver- fuy. j j. That they fhould imitate God and Chrift, in loving their enemies. yft.That they fhould be angry, but fn not; that they give place to anger, and not reft ft evil, but being pcrfecuted^ either tofuffer^ or fly. 79. That they ftrive for the peace of confeience ; and like new bom babes, receive the fincere mi Ik. of God's Word, without refi- tting. 80. That no man be puffed up with a conceit of his own Worth, nor brag thereof, or glory therein. Si. That they beg true wifdorn froni God, and acknowledge him the Author of all good. 82. That they may know what it is, to be holy, to be juft, not to caft pearls before Swine, and to be content with their daily bread. 83. That no Brother alone vifit a Sifter but in company, and that by permiflion, and for edification, to avoid offence. 84. That reproof be joyned with gentlcnefs; and that none rely on his own judgment. 85. That they bear one another s infirmities. 86. That they pray againft temptations. 87. That they do not fpeak, or adt any thing rafhly, but advifediy. 88. That in giving, they fhould chiefly have regard to thofe of the houfhold of faith; and that every one muft not be a difpenfer, but he only to whom that charge is committed. 89. That they labour not for faith, as fome do, without, md that they hide not their Talent in a Napkin. 90. They muft d'.itin- guifh between fury, which is always evil; and juft indignation a- gainft fin in their brother. 91. That Satan is not the caufe of Jin in any man, but as he contents to it ; therefore the more watchful flu every man be over hit own heart. 92. If any man, being in deb:, en- N a i^o AVitiv of the Religions Sty ter Into the Monastery, he ought to pay his debt, if lie be able 93. That when a Sifter confcHerh, the Prieft-Confeflbr do nothing but by order and decency, and in the preibnee of the Mother or Abbate&. 94. If Satan ft rive to hinder any good action, they mult not leave off their hojy purpofcand resolution. 95. be wife in his own eyes, nor tritji in his own ftrtngth, but in the Lo Thcfc Canons we may read more fully in Saint Bafil's Works. Huffinui tranflated them into Latine; And here wc may fee that fuch a Monailical life is not ro be condemned : for theft were not to be idle, but to work with their hands ; therefore . Monaiteries were called 'AfXtfTuez*) places of Excrci.'e, and the Monks 'Agkhtai, -Exercifes, which Jignificth not only the of their hands, but alio of their minds ; as Hofplnian observes out of BiidfW. Thefe Monks were tied to wear a white garment. Q. 8. Wimt Religious Qrder did Saint Hicrom erect ? 3, Hierom A. S. Hicrom, who was coetaneal with S. Bafil, being 1 at the Heathenifh lives of Chriftians in Ityme, betook bimlWf, with fome others,into Syria, where he lived in the Dctart for a umc» giving himfelf to ftudy, prayers, and meditation; afterward re- turning to Upme, was lb hated there by the Clergy whole vic< ftarply reproved; that he betook himielf again to his Monaftical life in Syria, where Paula a noble I{oman Matron, crc&ed four Monafteries, three for Women, and one for Men, in Bethlehem , near the {table where Chrift was born. In this Convent Saint Ilie- Jtfonts of rom lived many years with divers of his friends, fpending his time S. Hicrom. in devotion, writing, and meditating on the Bible, and educating alfo of divers noble youths, to whom he read Rhetorick, and the Sec Sabel- Poets : And thus he ended his days the 91 year of his life, .and'of turn, Poly- Chrift 421. The Monks of his Order arc called Hieronymianiy doYcyirgilyVjXiQfc garments are of a fwartor brown colour: Over their coat juromus, t hcy wcar«a pleated cloak divided ; they gird their coat with a lea- ajT y*\-c tncr girdle, and wear wooden fhoocs. There is alio an .Order ofS* H c ^^ ;c; "'" VJ °f Saint Hicrom, fee up by Charles Granellui a Fin cn- rom and" '*? Ws about the year of Chrift 1365. Thefe Hieromitcs flourUhed his And- mo ft i n ^ tA bj an ^ Spain, and have large revenues, cbte to Qr 9- Of what l\cligious Order is Saint Auguftine held to be Au- thor} A. Of thefe who arc called Canon Regulars, bearing Saint Augu- pine's name, and of the Eremites of Saint Auguftine. Which of thefe two Orders was firfr, inftitutcd by that great light and Doct- or of the Church, is not yet certain; wc iind that this holy man was at firft a 1 1 till he was 3 1 years of age, and proferTcd m&toriclLSLV'fyme&nd Mi Han; but by the perfwaiion of Simplicia- UWy and reading the life of Anthony the Alonk, he became a convert, and in a Garden with his Friend Alipius, as he was bewailing his former life, lie heard a voice accompanied with the Muiick of* Children, laying to him, Telle, lege, Telle, lege, that is, Take up looking about, and feeing no body a he rook this for a • ' Divine Huiiicus tSie Monk Minis of S, Arfin. S»ft.9. : c f EUROPE. jSx Divine admonition^ and Co taking up the Bible, the firft paflage he lighted on was this : [Not in fwrfeiting andDrunkcnnefs,not in Chant* xdbVantonnefs, but put you on the Lordjefus, &c] Upon this in feiolvingj to become a Chriftian, he went with All-pins to Mi.'/an, re they were both baptized with his Son, by Sain: Ambrqfc Bi- lhop there. A ficr this having fpent a few years in falling, prayer, and ftudy in the Holy Scripture, he was called to Hippo in Africa^ where he he was ar rirft Presli} ter, and then Bilhop. He built a Monaftcry ' within the C Uurch of Hippo; where he lived with other learned .men as in a C and from thence fent abroad divers Divines to be Clergy-men in Hippo, and Bifhops to other places. Now ens Saint Auftin was firft an Eremite, and lived in the DefaiTj before he erected a Coliegiate life in Hip'p, it is likely that the Ere- mites of his Order are more ancient than his Monks or Canons. But fome doubt, whether either of thefe Orders were inftituted by him, as divers other Orders who profefs to live after his Rule; as the Scopetini inftituted by Steven, and James of Sen'*, and confir- med by Gregory 1 1. about the year 1408. The Frifenarii called alio Enter an en] es ; thefe fprung up in the Territory of Lu:a in He trurin, which Eugcnius 4. ratified. The Order of Saint George m A/ga inftituted at Venice by Laurentiui Juftinianm, Anno 1 407. confirmed by Yopefobn 22. Thefe wear a Blue habit. The Dominican:* alfo, Brigidians, Jcfuati, Servants of the bleifed Vir- gin Mary, Hicomite:, Antoninus, "irinitaric:, Brothers of Saint Jolm of jerufalem, Cruciferi y brothers of Saint Peter the Confef- ior, Brothers of the Lord's Sepulchre, Eremites of Saiat Paul, with divers others. Tne habit of the Canons regular is a White Cloath Coat, open before, and down to their feet. This is girded to their body, and over it they wear a Linen Surplifs to their knees, and over that a fhort black cloak to their elbows, with a hood faltned to it; their crowns arc fliaven like other Friars ; and when they go abroad, they wear a broad hat, or a black corner'd cap. But Saint Auftin s Eremites wear a btack coat, with a hood of the fame co- lour; underneath there is a White little coat. Their Girdle is of Leather with a Buckle of Horn. After the example of thefe Mona- ftical Canons, there were Ecclefiaflical Canons erected, who initead of an Abbot, had the Bilhop for their Governour ; thefe were fcated near the Cathedral Church, which fometin.es was called Mmaftery % With him and corruptcdly Minftcr, thefe Canons, whilft they lived itrlcVly fccSabc J according to their rule, were named Regular ; but when they fell lieu*, off from their ftrid* way of living, and medled with worldly bufi- VirgiU nefs, they received a new name of Canons Secular, i olattcran ree- Crant koncd 4555 Monafteries of Canons in Europe. 700 in I creas *™ now are fcarce 60. Popes 36. Cardinals ?cc, of Canonized Saints ,f y 75 co. Q. 1 o. Did Saint Auftin inftitute his Eremites to ^ ' A. It is not likely, for S. Auftin never begged i but did j^nhof livebyhis learned and pious labours; Chrilt and his Apoftles did s. Auftij l:\e.dl.iy, and by begging j y/Paul laboured, woi ■• t N 3 1 82 r A View of the f Sec£t. who lived about 165 years u came. after Chrift; but this is rejected by Bellarmine. Others again will have rhe Fourth Council ofTokdo, about the year of Chrift 631, to enjoyn this (having o£ihe crown ; and in the Council of Aquif- gran, anno Chrifti 8 1 6,^ie Monks are enjoyned to (have in Eafter week. But (having of the Beard is not fo ancient • for it came in with the Doctrine of Tranfubftantiation, taught by Peter Lombard, Anno 1 160, and cftabliftied by Innocent 3. in the Council of Late- rm y in the year 1 200. The reafon of this (having was, left any hairs of the beard might touch the body or blood of Chrift ; or left any crum of the bread, or drop of the wine might fall upon, or flick to the beard. In the time of Epiphanius, about 400 years af- ter Chrift, it was not the cuftom among Moukj to cut their beards; for he inveighs againft the Monkj of Mesopotamia , for wearing long hair like Women, and cutting their beards, which alfo was the cuftom of the Meffalian Hereticks. But that this cuftom of cut- ting the beard was not generally received by the Clergy, appears in the French Story; for Francis the firft caufed the Church-men with' a great iumm of money to redeem their beards which he threarr.ol to cut : but indeed the cuftom of (having was ufed among the Gentile A V'iciv of the Religions Se&. Gentile Priefts ; for which reafon God would not have his Prieftj to fliave, that they might nor fcem to follow the waves of j ters. The Egyptian ping off all their hairs, did fignifie that the Priefts fhould be pure and clean, and free from all pollution. They ufed ni.o in Mourning and Funerals to cut their hairs ; fo Statin* faith, lib. 6. Thcb. Tcrgojuc & pctlore fufam Qxfa- ricm minuit, and to cut the hairs of the dead, which they laid 01 the Tomb, or caft into the lire, as a facritice to Pluto and Profcrpi na, as may be feen in Euripides and Homer: Of this cuitom keth Virgil, in the death of Queen Dido; Kcndum illi fiavum Proferpina vert ice crinem Abftulcrat, Stygioque caput damnavcrat Orco> c3j. Sic ait & dcxtra crinem fecat, &c. They ufed alfo to fpread their cut hair upon the Coffin, as Heli-' odor. 1. 6. fheweth '(Titte rdtrdx^ )y&n HKivn iv'itZ&t.i. And as they offered the hairs of the dead to Orcus ; fo they did of children to the Rivers , from whence they held all things had their Original, or elfe to Apo'h drtd Hercules , that is, the Sun; for by the heat of the Sun, and the tfr'fture of Water, hairs are procreated; But in their marriage Solemnities, they ufed to offer their hairs to Diana, or Juno, cui vincla jugalia cura; for Hie was held the Goddefs of Marriage. Childrens hair were cut with Ceremony in the Temples, and preferved in boxes or cafes oPGold and Silver. Sea-men in danger of fliipwrack ufed to cut their hairs, thinking thereby to appeafe the Angry Sea-gods. Among fome Gentiles the hairs were cut in fign of liberty ; among othsrs in token of fervitude: It was a punifhment to cut the hair'among the Germans, Tacitus dc mor. Ger. fheweth of the Women there, who for adultery, had their hair cut: Accifis crinibus nudatam donw ex- feilat maritm; Such alio as flood guilty of capital crimes were iha- ved ; as Kicolaus Damafcenm fheweth, ^ad Philoftratm in the life of Apolionius. But fometimes again gu* perfons wore long hair, and were forbid to (have; to be half fhaved was the badge of a flave; Frontes literati, & c ap ilium f emir a jl, (j pedes an>:u!ati\ faith Apulciui, I. 9. Slaves were ftigmatized on the fore-head, half [ha* ved, and had rings about their feet. David\ few ants xvcrefent back. by the Ammonites half Jkavcd. Sometimes (having was a note of ErTeminatcnefs ; fometimes of Craft; fometimes of Foolifhnefs; fometimes of Liberty ; and fometimes ('as is faid) of Slavery. But however it was ufed among the Gentiles, it is exprefly forbid to Lev.iy. the Jcw% and threatned as a punifhment. Yet among Chriftians 1ft. 7. 20. it is indifferently ufed; but among the Monks and Priefts it is ufed and 1 5. 3. as a m ark f diftinclion ; and to fhew, that as dead men were, fha- 7^.48.37. ve d among the Gentiles, fo that our Monks are dead to the world and as the Gentiles thought by catting their hair, to paciEe their angry God.-, fo the Monks, by laying afide all flefhly fuperflu: ftrivc to avoid God's wrath. This I fliould like well, if they k& 9. ^EUROPE. x8 7 ' is careful about the thing fignified, as they are about the Cign:SccNaJrr And as (having was fometimes a fign of Liberty, fo I wifh it were an Janxm, among them, who was as they pretend, they are free from the Po -- Y* y &U world, fo they were free alfo from the Devil, and the flefh, and Jfifpinja** from thofe fins that enflave them; for be that commit teth >fin, is ' f aius > befcrytnt *ffin; yea a fervant offervants, whatfoever badges of e - & bfifty he pretend. mnCi C * Q. 15- Were there any Religious Women y which we a*// Nuns, in the Primitive times of the Church ? A, Yea: For we read of Marcella, Sophronia, Principle, Paula, Km* in the Eufrochium, and others, who did profeis chaftity, and contempt Primitive. of the world, and an earaeft defire of Heavenly things. This re- timts » tired life they undertook of their own accord, and not by force ; for every^ one is not capable of perpetual Virginity, nor were they tied to it by vow: For the Apoftle faith, That if a Vir- gin, marry, /he finnetb not. Indeed fuch Virgins as had dedic^ ted themfelves to God and a fingle life, if afterward finding their own inability to perfevere, did marry, thefe marriages were thought fcandalous, yet lawful; For it is better to inarry than to hum; therefore they were not refcinded; and the parties lo marrying, were evil reported of for their inconftancy.; for this caufe penance was injoyned them. And afterward Jovinian made it capital for any man to marry, or to folicite a Nun, becaufe the Donatifts of his time derloured divers Nuns. Such married couples were Excommunicated by the Church, perpetually im- prifoned, or put to death, by the Civil Magiftrate, and the Marriage abfolutely difannulled as inceftuous. Before Conflan- iine's time, I do not read of any Monafteries or Nunneries erect- ed for Women, by reafon of frequent perfections, and the uncer- tain condition of Chriftians then : but after that peace was cita- bliflied in the Church, Houfes were built for Virgins, but yet with liberty to be elfcwTiere, for Euflochium the Virgin lived with her own Parents, and fo did the Virgin Demetrius ; and we find in Cyprian, Hierom, and Auflin, that fuch Virgins had liberty to go, abroad, to hear Sermons in the Church, *and to receive the Eucharift with the reft of God's people ; they were enjoyned to be modeft and frugal in their cloaths and diet; not to convcrfe with men; not to walk alone; not to bathe, except their hands and feet; to faft and pray often ; to be vailed ; to abftain from wine; to wafli the Saints feet*, not to be idle, but either to fing, pray, hear, or be working with the needle. And feeing hair was given to the Woman as an ornament and badge of diftindion, and for modefty ; therefore Nuns of old were not (haven, as now, but were prohibited by the Council of Gtngren, Can. 1 7. to (have at all. Yet in the Syrian and Egyptian Monafte- ries, Nuns at their admiffion ufed to offer their hairs to ; Abbatefie, becauie it was not Lawful for them to wafh or anoint tl 1 3 8 A View of the Religions Sect. 9 f * their heads therefore to keep their heads Tfliey that will read mire fully what the cleaner from filth and vermin, U written of the Primitive Kunt, let they cut their hair. It's hkclv they them read Bafil, Athanafjus, Cy- learned this cuftom from the Veitai prian, Hieroro, Aurtm, Sec. whs yirgins at Home, who ufed to cut lave written largely of this fubjetl. their hair, and offer it on the Tree Lotos, called Capllata, as Pliny I cth. Q. 1 6. In what account are Monks at this day in the Roman Church ? Mwl^s, in A. They are of that high efteem, that their very garmen* what ac- counted facred, , and that there is power in them to cure difeafes, count at to work miracles, to drive away evil fpirits, to further them Rome at towards Heaven, lb that fome Kings and Princes have dciired to ' tbk day. die in a Francifcan Hood. i. They count this the Jtate of perfedd ion^ the Angelical life, the life that Eliah and Saint Join Baptifl, Chrifi and his Apofiles did embrace, and a life meritorious of Hea- ven. 3. Whereas in the beginning Monks were altogether Lay- mcxij and not to meddle with any other employment but what was proper to their proferlicn, to wit, prayer, fading, virginity, po~ verty, and obedience : now they are admitted into, and privileged with all Ecclcfiaftick Dignities, from the Door-keeper, even to the Papacy. 4. The married life, amongft many of them, is ac- counted pollution, compared with the Monaftical ; Kotwithftan- ding the Apoftlc tells us that Marriage is honourable, and Chrifi ho- noured it himfelf with his prefence andfirft miracle ; and would be born of a Virgin, but after ihe was efpoufed to a husband. 5. Such is the refpeel: they give to this life, that they prefer it to all natural affection and duty between Parents and Children, to which not onely we arc tyed by nature, but alio by a fpecial command from God. Ilicrom commends Paula in her Epitaph for abando- ns Brother, Kindred, and her own Children, whofe tears flic ..erring this kind of life to them all; but this prepo- fierous zeal is condemned by the Council of Gangra, Can. 15.6; So likewife they prefer! * to the mutual duty and ftipulation that is between Mar. md ft ife, permitting, yea teaching, that they may forfake each other, and enter into a Monaitery ; which is to pit afundcr thofe whom God hath joyned together ; to defraud one another of due benevolence, and by this means decafion adultery. The Apollles counfel is, that the married couple Jhouldnjt defraud one another, except it he for a time, by confine, to gr:e thcmjclvcs to frayer, feeing-the man hath not power over his own be.iy, but the wo- man, and Jo the man hath power over tie woman. 7. They will not permit Monks and Nuns ever to Marry, though they have not the gift of continency, accounting all fuch Marriages Sacri- lege; whereas the firft Monks were ki't to their own freedom, and pot conftrained to ftay longer than their conveniences would permit : and in the Primitive times of the Church, marriages con- ,:toi af:cr the vow of continency made, were not dufolvcd, but hcid o. ^/EUROPE. j$ 9 held lawful ; onely the parties for tjieir inconftancy were enjoyned ice, and the man made incapable of Eccleliaftical employ- c : Neither * were their Monks forced to vow chaftity, feeing every one is not capable thereof, and much milchief hath proceed- ed from this conftrained vow : but men were left to their own lorn. Neither was it at that time counted a more hainous fin for a Monk to marry a Nun, than to keep a Concubine. See Eraf- S. The modern Monks are permitted to wear Rings ; to converfe mm, Poly J. in Kings and Princes Courts ; and fuch is the opinion they have V\wU Hf- of Monasteries^ that they think a man cannot fufficiently repent £"*«"» Ba ' him of his fins, or be truly mortified, except he be Jhut up in r , onJl< ? y ^ onvent. Q. 1 7. ' Hoxo were the Monkj and Kims of old confecrated? A. The Monks afrer prayers and exhortation made by the ffw confe- Prieft, is by the fame h*gned with the iign of the Crofs, and (ha- crated **• ved or polled rather ; then is his old garment taken off, and he is cUr.tlj. cloathed in a Monaftical habit, and with other holy men prefent, is made partaker of the Divine myfteries. The Nuns were confecrated either by the Biffcop or the Prieft, and by them cove- red with a Veil ; if the Abbatels prefumed to do this, flie was ex- communicated : Twenty rive years of age was then held a fit time for Virgins 10 be Veiled, but now they may at twelve, or before ; See Am- the days of the year for receiving their Veil, and Confccration, brofa Ter- wcre the Epiphany, Eafter-evc, and the feftival days of the Apo- fM % n > flics, except in cafe of death. The Virgin to be conlecrated, was** ie ™ m * prefented to the Bifliop in her Nuns habit; then before the Altar ^" //l » an F . ra "Z had it ratified bf the Pope. He gave them a white Garment to c ™ ,n . nls wear, with his own arms on the bread thereof; they were orde- . 1 [°c I " red to wear four Ribbands, to wit, two red, andnwo green. This" fejjj cltf ' order was erected under Pope Boniface the Fourth. The rule |/ 5 / 9 * to lie in their coats and hoods, and to wear conrie clonth; but now Of the Be- thc cafe is altered, and± So it was in Saint Bernard'/ time, who nediftiries complains againft the Monks luxury in apparel, wearing^ Non quod R$& utilius, fed quod fubtilius : Si Ik. garments to fl:ew their pride ^ hut net ^ ls h f ee ~ of death to keep them warm. Their fimple and courfe Der, as k y°( e y- 1? °C was prefcribed by Bennet, is changed into dainty fare; they new i! f • "^ • eat flelh and drink Wine plentifully ; of this Hugo dc Sancto Viclo- ^25"^? recomplar ^ Antoninu^ Q. 22. What Religious Ride; dldthe Second Council A. Scholaflica, Sifter to Bennet, erected the Order of Kims, tf- x uni Q r rer Bennet s Rule. They arc not permitted to be God-mothers in Sz.Bennet's Baptifm, nor to go abroad, except in cafe of great neccrlity, and Ordet -, and that with fome ancient Women. They mult give themfelves to their Singing, Prayer, and Meditation, and muft obferve the Canoni- Rules. cal hours. They muft not fpeak with any man, except in publick before wknefles. None muft be admitted into the Nunery wi:h- O z ' cut i I$6 'A View of the Religions Sect. 9. out one Years Probation at Icaft. If any be found Unchafte, afrcr three Whippings fhe is fed with bread and water for one whole year in priion. None muft wear filks ; they arc confecrared and I veiled by the Bifhop alone. When the Nun is cloa'thed with J her facred Veflmcnts, fhe approacheth to the Altar, holding in each hand burning Tapers; there flic kneelcth, and having heard the Gofpel read, the Bifhop praycth for her pcrfeverancc in patience, chaility, fobriety, obedience, and other virtues. The Abbatcfs ought to be a woman of Difcrction, Gravity, and Religion ; who fhould be careful and vigilant over her Charge ; who muft not luf- Of thefe fer any man to fpeak cither with her fclf, or with her Nuns, after things fee Sun-fet, tili the morning, and that before witneffes. She muft not Gregory, go abroad without the Bifhops leave, and upon urgent NecerTity, and the ap d mu ft leave in the interim a Deputy to look to her charge ; Councils, neither muft fhe go abroad without fume Nuns to accompany her. chiefly of 2^ y 0un g woman muft: be chofen Abbatefs, nor any under l:xty TwSyFoTo- y ears f a g C> No woman mult be fuffcrcd to come into the Monks {^uf C Convent, nor muft men be permitted to enter the Nunnery, except J! xt « °- the Pricft to officiate, who muft flay no longer than whileft he is notle of officiating. The Monaftcries of men and women muft be built a- p ar is un- part, to prevent fcandal and the Temptations of the Devil. The Ab- der Ludo- batefs muft not prefume to impofe hands a to ordain Pricfts, or to veil incus and the Virgins. Lotharius, Q. 26. Pf^at Laws were prefer ibed for Moiiafteries? &c. a. 1. That they fhould be built in fuch places, where all Con- Mnafte- veniencics may be had, that the Brothers may not have occafion to ries> and g a( j a broad. 2. That they may not, being once dedicated, be con- thetrLavps, vertc( j t0 Secular ules ; but if the Monks live diforderly, they may be thruft out, and Secular Canons be put in their place. So likewife the Houfes of Secular Canons may be converted into Mo- nafteries. 3. 1 hat in Synods or other publick Meetings, the Ab- bot otCaffmum take the place before all other Abbots, becaufe of the Antiquity, and Dignity of that Monaftcry, being the Mother of all other Monaftcries in the Weft. 4. 1 hey were exempted from all Civil Exactions, and Secular affairs, that they might the more freely ferve God. 5. Every Monaftcry was permitted to have an Advocate, who was a Lawyer, to maintain the Privi- leges, Lands, and Revenues of the Convent; for the cafe of the Monks, who were not to meddle with Secular Affairs ; but the Advocate was to do nothing without the confent of the Abbot, and his Monks, nor they without him in fccular bu/incfs. 6. Moft Mo- naftcries were Erccled not only to be houfes of Devotion, but alfo ools of good Learning ; in which the learned Languages and ral Sciences were profeffed. For this caufe Ofwa/d, King of the Angles, as BedaL 3. cap. 3. witneffeth in his Hiftory, gave large pcffciiions and Territories for building of Monaftcries, in which the vouth might be educated ; and fo Gregory the Great, employ- ers Monaftcries in England, for extirpating of the Pelagian Herehe. B ■ 13. Maidulfus Scotus the Philosopher, Erect- ed Soft. » ^EUROP E. 197 ed the Monaftery of Malmesbury, in which he fee up a School for the Greek and Ratine tongue, where he read the Arts himfelf, as BaUus Cent. 14. cap. 16. fheweth. For the fame end were the Mo- nafteries of Saint Dcnys in Paris, of Mil/an, of {{hemes, of Saint Ga!/, of Tours, of Trevers, and many more erected ; fo were the Canons houfes, near Cathedrals, built for this end, that Youth might there, as in Colleges and Schools, be taught and educated ; that from thence able Divines might be fent abroad to preach the Goipel. Therefore the Canons were enjoyned to maintain Profef- fors of Divinity, and to ; iHgn Prebendaries for their fuftinance. 7. Though in the beginning Monks were Lay-men, and lived not upon Tythes, but on their Lands and Rents, or on their own La- bours, yet afterward when they were admitted into the Priefthood, and permitted to preach, and Adminifter the Sacraments, they were inverted with Tythes, Oblations, firft Fruits, and other Ec- clefiaftical Duties. Pafchalis the Second, about the year ofChrift 1 100. ordained that no Monk fhould pay Tythes of their own La- bours. And afterward Pope Adrian, exempted from paying of Tythes, the Ciftertians, Saint Johns Knights of Jerufalem, and the Templers. S. Monafteries had the fame Privileges that Lords have over their VafTals ; namely, to demand Mortuaries, which was the chief horfe, or other beaft belonging to the party deceafed. 9. Great Men and Princes thought no prifon fo fure as a Monafte- ry ; therefore the Greek Emperours ufed to (hut up in Monafteries their rebellious Children, and potent Subjects whom they fufpecl:- ed, either of greatnefs or Ambition. So Ludovicus Pirn was (hut up in a Monaftery by his Son Ludovicus the fecond : Divers other examples are extant upon Record. 1 c Princes had fuch a Con- ceit of the Sanclity of Monafteries, that they thought they could not make fuificient fatisfaction to God for their fins, except they had for fome time fhut^ihemfelves up in Monafteries. 1 1 . The Benedict ine Monks by the Rule of their Founder, were not to eat fiefh, except Birds at Chriftmas and Eafter ; yet they may drink Wine, except in Lent: But Children, Aged, and Sick people were difpenfed to Eat Flclh. 12. When Children by their parents are (hut up in monafteries, though afterwards, when they come to Years of Difcretion, they ihould v defire to remove, yet they may not by the Laws of the Convent ; becaufe (Tay they) thofe who are once Dedicated to God, may not return 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, periifted therein. But this was not the Cuftom of the firft Mona- fteries, which left men to their own Liberty • and the Pope hath power to difpenfe with Monaftical Vows 3 fo he did, when he dilmifTed out of .the Monaftery Cafimir of Polonia, whom the Peo- ple chofe for their King ; in Memory whereof, the Poloyiians were enjoyned by Clement 2. to (have their Crowns like Monks, and the Knights at certain Feftivals to wear white Surplices, like frieftSj in time of DivincService. 13. Oi Monks and Lay-. O 3 v. 198 fraterni- ties* r A View of the Religions, &C. Secft. y. were inftituted Frate rnit: es. For mrny devour Seculars, not being able to ufe the Habit, or be fubicl 'o the rigid Rule of the Monks, were not withftanding willi .-of their Prayers and me- rit of their Order; fo that ar certain times ^he\ had their Meetings for relieving of the Poor, for Prayers and pubiiek fupphcations, in which they had their proceflions in SaccJoath, and their faces covered with Linen, whipping their nakt I backs in fign of Re- pentance. Of thefe Fraternities were divers ta nilics, to wit, of St. Sebafiian, St. I{ptch. St. Ann. St Anthony, St. Dominic, St- Martin of the Rofary, and divers others. Of thefe pafTages fee Brufcbius, jBaUus, Pol. Virgil, Surius in the Lives of the Saints, the Centuries QfM-igdeburgy Ifidor, and divers others. The Sed. io." l 99 The Contents of the Tenth Se&ion. Of New Religious Orders fprung cut of the Benedictines and firft of the Cluniacenfes.- 2. Of the Camaldulenfes and Monks of the Shady Valley. 3. Th* Sylveftrini, Grandimontenfes and Car- thufians. 4. TbcMonkj of Saint Anthony of Vienna, the Cifter- tUns, Bernardines, and Humiliati. 5. The Praemonftratenfes, and Gilberrines. 6. The Cruciferi, Hofpitalarii, Trinitarians, and Bethlcmires. 7. The Johannites, or firft Religious Kjiights in Chriftendom. 8. The Templars. 9. The Teutonici, or Mari- ani. 10. The Knights of S. Lazarus, Calatrava, andS. James. 1 1 . The Orders of the Mendicant Fryers, and firft of the Auguftini- ans. 12. Of the Carmelites. 13. Of the Dominicans, 14. Of the Francifcans. 1 5. Of things chiefly remarkable in the Francis- can Order, 16. Of the IQiights of the Hoi/ Sepulchre, and Gladi- atores. 17. Of the Knights of Saint lAsxy of Redemption, of the Montefians, cf the Order of Vallis Scholarium, and Canons Re- gular, of Saint Mark. 18. Of St. Clara, St. Paul'; Eremites, and Bonihomines. 1 9. The Servants of St. Mary, Celeftini, and Tefuati. 20. The O-dcr cf St. Bridget. 21. The Orders of St. Katherine, and S. Juftina. 22. The Eremites of S. Hierom, 5". Saviour, Albati, Fratricelli, Turlupini, and Montolivetenfes. 23. The Canons of S. George, the Mendicants of S. Hierom, the Cations cfLaiezzn, the Orders of the Holy Ghoft, and of S. Ambrofe andKcmus, and of the Minimi, 0/Jefu Maria. 24. The Order of IQiight-hood, from the Tear 1400. namely, of the Annunciada, of Saint Maurice, of the Golden Fleece, of the Moon, of S. Michael,, ofS. Stephen, of the Holy Spirit, &c. W SECT. X. Qucft. I.^T 'W ^THat New Religious Orders did there fpring up in the Weft, upon the Decay of the Benedi&ines, and what were the Cluniacenfes. A. After the Benediflines had flourifhed in the Weft about 400. Years, namely, from the time ofjuftinian, till Conradut the firft, about the 900. Year of Chrift ; out of this Root fprung up new branches, who being of- fended at the loofe lives of the Beneditlines, and that they had fal- len off from their Founder's Rule, refolved to retain the old Rule of Bennct, but to add feme new Statutes thereto, and to under- prop the old decaying houfe, with new pofts. The firft that be- gan this Reformation was Berne, who built a Monaftery near Chh n'uicum, over which, when he was dying, he placed one Odo to bs O ± Abbu* 2C0 A View of the Religions Sect, ic. Abbot thereof; which Odo, was the firft indeed, that revived B:n- nct's rule, and inforced it with new additions, and fo from the Mink* or place his Monks were called Cluniaccnfes and not Benedictines; Clmacen. ^ r | ie ; r ril i ct h c Abbot muft eat with his Brothers, and not always ***• with Strangers ; a revolting Monk may be received again above three times; fearing leaft the wandring Sheep fhould become a prey to the Wolf. They renewed the cuftom of dipping the con-r iecrated bread into the Cup; which was ufed in cale or nccertlty to Children and the fick; and afterward was. promifcuoully ufed by all at the Communion, till it was condemned by Pope Julius^ 340 years after Chrift: But this cuftom revived again Anno 5 So. and was condemned again by the third Synod of Bracara : At laft Anno 920. it was revived by theie Mpnks of Clumacum. When any is to be admitted into their Order, they arc brought to the Of them Monaftery, there they are clipped, fhaved, wafhed, and ftript of their ** e ?**" , ojd cloathes: and then being new cloathed, are admitted. Thcle vara, and Plonks at firft. ^ere very find - , but afterwards became more ' e /> loofe. Sabetikm Q* 2 * W r on the fecond, fourth and fixth, upon Bread, and Water only. Every one dreifetli his own Meat ; they eat apart, and but once a day. Yet on the chief J^cilivals of Cbnftmas, Eafter, \>Voirfuntide, Epiphany, Purification, the twelve Apojlies, John Baptift, Michael, Martin, and All Saints, they cat twice a day, and together at one Table, and then may talk toge- ther ; at other times, they muft keep JiJcncc. Every one hath his own cell, wherein they pray, read, meditate, and write books: but in thefe Cells they obicrvc the Canonical hours • but in their Martins and Vcfpcrs they keep in their Churches, and have Mafs on thefe days, wherein they cat twice. They are not fuffered to go abroad, except the Prior and Procurator, and that upon the affairs of the Convent. They are limited to enjoy a certain quanti- ty of Land, a certain number of flieep, Goats, and AfTes, which rhey muft not exceed. They muft admit no Women into their Churches, nor were they to have in one Convent above twelve Re- ligious Men, befides the Prior, and Eighteen Converts or Lay- Bro- thers, with a few fervants, who are not to come into the Quire where the Prior and his Brothers fit, but thefe are in a lower See SaU- Quire by themfclvcs. They never admit any again* into their ib- M, SwftuSi ciety, who once leaves them. Thefe were the ancient Hides, to Panuinins which, they were tyed, but infome things are fallen off now. The in his Monks of this Order have a meeting or chapter yearly at Carthujia, Chroni- about their own affairs; hither two Monks out of every Cioifter do cles, Qe- rC p a i r> where they ftay Fourteen Days : This Order was confir- "pjv I mcc * 7 P C A ' exanc ^ cr rne ^^d, Anno. 1178. they came in- ifi ? ' to England, Anno. 11 80, and feared themfelves at Witham, near Q. 4. Woat were the Monkj of St. Anthony of Vienna, the Cifter- tians, Bemardines, and Humiliati? Sr. Anthi- A- About the year of Chrift 105 Saint Anthonys Monks otVien- tq\ Monies nn, were fet up by Gaftho and Gerondus, two Noblemen of that tfVietm*. place, and were to live according to Saint Auftitis Rule ; of Monks, or which we have already laid. The Ciftcrtians began about the Ciftertians.'v&u 1098 by one I^bcrt Abbot of Molifmenia, who, as we have laid, taking Offence at the loofe lives of the Benediftines, by the perfwaiion of Steven Harding an Engliihman, forfook that fociety ; and being accompanied with one and twenty other Monks, came to Cijiertium in Burgundy, where they Erected their Convent. Here they relblved to Itick clofe to the Rule of Saint Bennet, and to cut off all the fuperduities of Apparel and Dyer, introduced by the loofe Monks of that Order. And becaufe they did not find that Saint Bennet ever poffeffed Churches, Altars, Oblations, lies, and Serulchers, or that he had Mills, Farms,, or that he ever fuffered Women to enter into his Convent, or that he buried there any, except his own Sifter j tLcre(cre they meant co abandon ail Sea. to: ^/EUROPE, 2o ? all thefe things and to profefs Poverty with Chrift. : They would not fuffer their Monks to Meddle with Husbandry, or any Secu- lar affairs ; and with Saint Bennct they ordered, that their Mona- ftery fliould confift but of twelve Monks and an Abbot. They muft keep filence, except it be to the Abbot or Prior. If any Monk run away from his Monaftery, he moft be forced back a- gain by the Bifhop. The Ciftertians muft be contented with two coats, and two hoods; they muft work with their hands, and obferve ftfi&ly their Fails; they muft falute ftrangers by bowing their head and body ; and in imitation of Chrift, muft wafh their feet. No Fugitive is to be received into the Convent, after the third time. The Abbots Table muft be furnifhed for ftrangers. This Order was confirmed by Pope Urban the fecond, Anno. 1 1 oo. and came into England Anno 1132. Their Colour was gray, whence in the beginning they were named Grifei. The Bernar- Mon\s, or dines, Co called from Saint Bernard, Abbot of Clarivallis, were ~; [? ™ < * r " the fame with the Ciftertians, but that, as we faid before, they iniS * wear a black coat over a white cloak: yet on Fcftivals they wear the Ciftertians habit, to fhew whence they came. The Bcnar dines and Ciftertians are not fubjedr. to Advocates or Biihops. And Pope Alexander the third, ordered, that if the Bifhop refufed to blefs the abbot, he might receive Benediction from hi* own Monks. The Humiliati arofe in Germany about the year of Chrift 1 164. in Mm\si *r the time of Frederick. Barbaroffa, who in his Wars againft Lombar- H^milutu dy, brought captive thence into Germany multitudes of men, with their wives and children ; thefe growing weary of their long exile; cloth thcmfelves in white, and approaching to the Emperor, fall°^ tne ^ down at his fecz, begging pardon for their Delinquency ; from °, j fS thispofture they were called Humiliati, the Empcrour being mo- ^ { J. y ved with their tears and habit, gave them leave to return home // n /^' into their countrey : who being returned, refolved to live a Mona- y Q [ attera ^ ftical life ; therefore they built Monafteries, in which they gave g^^ themfelves to Prayer, Fafting, Meditation, and making of Cloath. Tntbemi- Innocent the third, did firft ratifie this Order, and then their fuc- w , Crant- ceeding Popes. They wear a plain coat, a Scapular, and a white ^/';# , and cloak over it; they follow Bcnnct's rule in fome part. others. Q. 5 . What were the Prxmonftratenfes and Gilbertines ? AnfvQ. One Robert of Lorrain or Nobert, as others write, Arch- Bifliop of Magdeburg, to which Church he procured the Title of Primute of Germany from the Pope ; This Nobert I fay, being of- fended at the diflblut* Lives of the Monks, betook himfelfinto a Defert, in the Diocefs of Liege , with thirteen others. He went about Bare-footed in the midft of Winter, preaching Re- pentance, about the Year of Chrift 1119. Thefe Monks lived after the Rule of Saint Auftin, which they fay, was delivered to them in Golden Letters, from himfelf in a Vilion. They were named Premonftratenfes, from the place where they firft Mon\s, of the Religions Sc^LroJ .y to them. There habit is a white coat, with a Linen Surplice, I under a white Cloak. Calixtus the fecond confirmed this Or- der, and gave them the Title of Canons Regular exempt - y their Abbot by their Rule muft not wear a Mitre and Gloves, where- as other Abbots wear both, with Rings alio on their fingers, andftaves in their hands. All the Abbots of this Order, or their Deputies, arc to meet once a Year at Pr union fir at urn, to confult about the Affairs of their Order. If any out of Stubbornnefs refufe to come, a penalty may be inflidled on him, by the other Abbots , which neither Bifhop, nor Arch-Bifhop can take off, but the Pope alone. The Abbots alfo have power of Excom- munication and Abfolution, in reference to the Monks under their power : If Differences arife , they muft compofe them among themfelvcs , and not appeal to Secular Courrs. They muft not keep or feed Deer, Dogs, Hawks, Swine, pr any fuch thing as may bring fcandal upon their Order. If their Diocefan refufe to give them Ordination _, they may receive it of any other Bifhop ; they were excrrr.ad from the Bilhops Jurifdiftion. Thefe and many other Privileges Pope Innocent the third bellowed on them ; they had no Schools among them for Education of the Youth : They came into England about the Year 1145. an£ feated themfelves in Lincoln/hire. They had liberty from the Pope to have Nunneries clofe to their Mona- fteries. The Gilbertines were fo called from one Gilbert of Lin- See BaU- co inf] : We, who in the Year 1148. inftituted this Order, and E- W ' Ca ^ a rc( ^ c *d m a ft\° n ^ mc thirteen Monafterics ; to which he pre- ^*^\ an fcribed ftatutes collected out of the Rules of Auflin and Bcmiet. Sep? in y^- s Q rc j cr was coniirixied by Pope Eugc?iius the third. Gil" Mxtthsm Bert's chief Cloyfter was at Sempringham in Lincoln fair e, where he T* is was k° rn ' * n wmcn were 7 ° c - F r i ars an d 1 1 00. Nuns. Crant\in4 y Qj & ^V'bat were the Crucifcri, Hofpitalarij 3 Trinitarians, and Trithemms, Bcthlemites ? <>igibert y s A. Thefe Cruciferi, Crucigeri, or as we call them , Cruched Confirm*- Friers, came into England, Anno 1 244. and had their firft Mo- ror, &c. naftery at Colchefier - but were inftituted as the ftory goeth, by Mmksyor Cjrlacus Bifliop of Jcrufalem, in memory of the crofs which He- fructfert. i cnn found by his direction. Thefe were to carry a Crofs in their hand ftill when they went abroad; afterward in the year 121 5. rhey were reflorcd or confirmed by Pope Innocent the third, or ra- ther newly inftituted, becaufe the great commotion raifed in J^ome by the Albigenfes, was fuppreffed by the £royf ado's, or Army of Chriflians, whofe Badge on their Garments was a Crofs ; thefe were then going for Syria againft the Infidels. This Order was ratified by Pope Innocent the fourth, and Alexander the third. Mwh, or They wear a sky coloured habit by the appointment of Pope Pius Crucigm, the fecond. Poly dor takes the Crnciferi fov another Order, becaufe they wear a black cloak, and carry not in their hands, but on their JKi. ■ ntdia .crs of the Holy Ghofl had their beginning at Upmc^ about the hi. year Sea.io; i/EUROPE, 20J year 1201. and were confirmed by Pope Innocent the third; they had the fame rule and privileges that other Monks had before them. Their chief office was to take care of, and lodge the fick and poor, and to bury them when they were dead. The Trinitarians, M$n\i t vr or order of the Trinity, began, Anno 121 r. by John Matt a, and T rmt( * n ' Felix Anachoreta. Thcfe two were warned in a dream to repair ans * to Pope Innocent the third, to obtain of him a place for their or- der; he likewife being warned in a dream to entertain them ; con- firms their order, cloaths them both in white cloaks, with a red and sky-coloured Crofs wrought on the bread of the fame, and calls them Brothers of the Holy Trinity, and Monkj of the Redempti- ons of Captives: for their charge was to gather money for redeeming captive Chriftians from the Infidels. This Order came into E?ig- l and Anno 1357. Two parts of all their Revenues they were to re- ferve for their own Maintenance, the third was for the Captives: By their Rule three Clergy, and three Lay-Brothers may cohabit with one Procurator, who was not to be called by this name, bur. by the name Minifter : Their Garments muft be of white cloth ; they muft lie in woollen, and muft not put off their breeches when they go to bed. They may ride on Afles, but not on Horfe-back: They are to faft, as other Orders do, and to eat flefh' upon Sundays only, from Eafler till Advent Sunday, and from Chriftmas till Septuagcjima Sunday : LiKewife on the Nativi- ty, Epiphany, Afcenfion, and on the Affumption, and Purification of Mary, and on All-Saints days. They sire to labour with their Hands; to hold a Chapter or meeting every Sunday for regulating of their Convent : and a general Chapter is to be kept every year, on the Ociaves of Pentecofl. Their Minifter muft be chofen by common confent of the Brothers, he muft be a Prieft, every Con- vent muft have his Minifter; and over thefe muft be a great Mi- nifter. None muft be admitted into this Order till he be paft twenty years of age. They muft (have, but the Lay-Brothers may m™\s n permit their Beards to grow. At certain times of the Year, the Betble- Faithful that are Dead muft be abfolved in the Church-yard, mites, Their Rules concerning Love, Sobriety, Continency, and other See Bala* Chriftian Virtues, arc the fame that we have mentioned before in w, Poly- the Rules of Bafil', Auftin, Bennet, &c. The Bethlemites about the ^ or » s <*bel- year 1257. bad their firft refidence in Cambridge. They were ap- } CH1 > ™" parclled like the Dominicans or Predicants, but on their brealts l * tter ? n ?** they wore a red Star like a Comet, in memory of that Star, which G™brarl appeared, at Chrift's Nativity. MaXt ^ e a[ Q: 7. Who were the firfl Religious JQiights in Chriftendom} minjier&c. A. The Johannites, or Knight-Hofpitallers of Saint John Bap- Knicht), tift, who got leave of the Calypha of Egypt to build a Monaftery in Hofpitallers Jcrufalem, which they dedicated to the Virgin Mary: The firft j/Sf.John. Abbot and Monks of this Convent were fern thirher from Amalphia in Italy. The fame Amal phi tans built alio at Jcrufalem a Nunne- ry for inch Women as came on Pilgrimage thither. The lirft Ab- feitefs hereof was Saint jtgw 9 a noble Matron $ thcfe Monks of *c6 A View of the Religions Se& to. Jerufnlem for the greater Eafe of poor Pilgrims built an Hofpital, to receive them in, and withal 1 a Chappel, or Oratory to the Honour of Saint John Baptift; or as fome think, to John Eleemo- fynariw* fo called from his bounteous Alms to the poor; he in the time of Phocas, was Patriarch of Alexandria ; this Hofpital, was maintained by the Amalphitans. The HofpitaKers, Anno 1 099. when Jcrufaleyn was taken by the Chriftians, began to grow Rich, Potent, and in great Efteem, both with King Godefrid, and his *' SuccefTbr Baldwin , their Order was confirmed by Pope Honoring the fecond ; fo having obtained much Wealth, they bind them- felves by Vows to be Hofpitable to all the Latin Pilgrims, and to Defend with their Arms Chriftianity againft all Infidels. They fol- low the Rule of Saint Auftin, and inftcad of canonical Hours fay fo many Pater-Noflers: They go armed, having a Belt with a white Crofs : over which they wear a black Cloak with a white Crofs : Many of them in time of Peace wear a black Crofs; but in time of War a Red one : They have a Matter over them, whom they chufe themfelves. Their firft Mafter was Gerard-, the next Haymundus de Podio, a Florentine, chofen in the year 11 03. In every Province they have alfo a Prior. Every one that Enters into this Order vowcth to God, the Virgin Mary, and Saint John Bap- tift, Obedience, Poverty, and Chaftity 3 «they are tyed three times yearly, to wit, at &riftma$, Eafter, and iVbitfuntide, to receive the Eucharift ; they muft not ufe Merchandizing, nor be Ufurers, nor make Wills, nor make any their Heirs, or alienate any thing without confent of their Maftcrs; none born of Infidels, Jews, Sa- racens, Arabians, and Turks, muft be admitted into this Order; nor Murderers, nor Married men, nor Baftards, except they be of Earls or Princes: They muft have fpecial care of ftrangers, and of the fick, to lodge them ; they muft admit only fuch as are found and ftrong of Body, Nobly defcended, and at leaft Eighteen Years old. They are diftinguifhed into three Ranks; to wit, Priefts or Chaplains. 2. Serving-men. 3. Knights: Thcfe laft muft be of Noble Extraction. When Chriftian Princes fall at vari- ance, thefe Knights muft fide with neither, but ftand Neutrals, and endeavour to rcconeile them. Pope Hadrian the fourth ex- empiea tnem from paying of Tythcs to the Patriarch oijerufalcm, who claimed them as his due. Pope Alexander the third, for their brave Exploits againft the Infidels, cxempred them alfo from Tythcs, and the Jurifdi&ion of Bifhops. At length about the Year 1299. when the Weilern Princes by reafon of their Dome- ftick Wars, could Afford thcfe Knights no Help, they were for- ced by the Governour of Dam af cm called Capcapm, to quit all their Caftlcs, land, and Garrifons they had in Syria, and ' totally to abandon that Country, in the year 1 3.00 after almoft 300. years poflefiion; and fo having got a Fleet of Ships, they invade, and Knights take the Ifle of Rhodes from the Turfy, Anno 1308. and poffctfed tfofpitnl- it againft all Gppofition 214 years: From this they were called lets of t j[ ic Knichrs of Rhodes : And had eight fevcral Families, and 1 Rhodes* Pre Sed. to. pUROPE, 2*? Provinces of Europe to wit, in Gallia, Avernia, Vrancla', Itdlf y Arravon, England, Germany, and Caftile. Each of thefe provin- ces ha rh a Prior, thefe Priors choofe the great Matter ; they have alio their Marjhal, Hcfpitaller, Baily, Treafurer, and Chancellor ; thefe fend cut of their Provinces to the great Matter young men Nobly born, who gives them their Oath to be chatt, poor, and obedient, and to promote the Well-fare of Chriftcndom againft the Infidels ; and lo he is admitted Knight of the Order. Here they (lay five years, and have fifty ducats -yearly Penfion for their fervice; then they are fent home into their Country, and by the great Matter are fet over fome Hoiife. If in the election of the great Matter there be equal futfrages, one chief Knight is chofen for Umpire, who by his fufirage ends the controverfle. The great Matter in fpiritualities is only fubjccl to the Pope ^ in his temporaries, to fecular Princes. After thefe Knights had pofleffed Rjwdes 212 years, and had endured allege of fix months, for want of help from the weftern Princes, were forced to deliver up the Ifland to the Turk, Anno 1 523. From thence they failed to Candy, where they were, entertained a while by the Venetians ; at laft they refolved to feat their great Matter in Nice a, a Town under Charted Duke of Savoy, upon the Liguftick. Sea, in the Province between Marfei lies, and Genua,being a fit place todifcrv and fupprefs Pirates. But when Buda in Hungary was taken by me Turk, fearing leaft Solomon would affault Italy, they fortifie Nicea, and from thence remove to Syracufe in SJcily, which then with the Kingdom of fjaples belonged to Charles the Emperour; there they ttoutly defen- Knights of ded the Chriitian Coafts from Turks and Priates ; but Charles the Malta, Emperour perceiving they might do more good if they were feated See cranu in Malta, gives them that Ifland, which they accept Anno \^z<^X lw > Poi ) m promifing to defend Tripoli, to fupprefs the Pirates, and to ac- dorj^ico- knowledge the Kings of Spain and both Sicilies for their Protestors, . * e r*- to whom every year they fhould prefent a Falcon. This Ifland ! r . MC< ? J, ,n they ttoutly defended againft Solomon for five months, Anno 1565. ^j er ^fJ m who was forced to leave it. The great Matters revenue is ten i en f Volat* thoufand Ducats yearly, befides fome thoufands of Crowns out of ter ^ n /&„ the common Treafury, and the tenth of all goods taken at Sea. w #— They have for the moft part fix Gallies, every one being abl t contain five hundred men, and fixteen great Canons. . . ian Q. %.Wbat were the Templars? rfofpinian> A. About the year of Chrift 1 1 23. not long after the inftitution &c » of the Johannites or Hofpitallers, Hngo de Paganis, and Gaufrid de S. Aldcmaro, witli feven other prime Men vowed to fecure the High-ways, and to defend from Robbers all Pilgrims that came to vifit the Holy Sepulchre. And becaufe thefe had no Habitation, Baldwin King of Jerufalem, afligncd them a place in his own Pa- • lace near the Temple to dwell in ; whence they were called Tern- femflih. plarii : They lived after the manner of the Canon Regulars, pofTcf- fing nothing in Propriety, but were futtaincd by the bounty of the Patriarch, and Cluiitun Pilgrims, Thus they continued Nine Years, *2o8 A View of the Religions Sct!T. r n\ Years, till the Year 1 122. Then did Honor ius the fecond, Bifhop ofUpme, with the Patriarch, Erecft them into an Order, aligning a white Cloak to be worn by them; afterwards Pope Eugenius ad- ded a red Crofs: Thefe in a few Years by their valour, and eare of Pilgrims, grew mighty numerous, and rich; fo that fomctimes in publick Meetings, three Hundred Knights have been toger her, betides infinite numbers or Brothers ; they had above Nine thou- fand Manners in Chriflendom, whereas the Hofpitallers had but Nineteen. They had the fame Rule prefcribed them, that other] Monks had, to wit, Obedience, Poverty, Chaftity, Gravity, Piety, Charity, Patience, Vigilance, Fortitude, Devotion, and fuch like Virtues. When any of them were taken Prifoncrs by the Infidels, they were to be redeemed only with a Girdle and a Knife. They were exempted from the Bifliops jurifdiction by Pope Calixtus the fecond, in the Council of I$hemes y Anno 1 1 1 o. And from Tythes to Pope Alexander the third. It was excommunica- tion to lay violent Hands on any Templar. At laft this Order with their Pride and Luxury became fo odious,that having continu- See Mat- Ci \ two hundred years, they were utterly routed out of France by thMFarxjifcng philip the fair, and likewife out of their Kingdoms by the Antomnw, Jnftigation of Pope Cle?nent 5. In France they were put to death, Sbll™ 9 anc * t * icir States conrfifcatcd to the Pope and King. But in Gcrma- Pol Virgil n J l ^ eir ^ ves wcre fp areQl , an d their Eftatcs bellowed on the Hofpi- Pancems ' tallcrs, and the Teutonic!^ Knights of St. Mary. Some think they Crantnw werc P ut t0 d catn for worshipping Images covered with Mens skins, BaUw, for facrificing men, for burning a child begot of a Templar, and a Hofpiman, Nun ; with the fat of which Child they anointed their Image j P. Mmiili- and for divers other crimes, Tet doubtful whether true or fa'fe. w, &c. Q. 9. What were the Teutonici, or Mariani? Teutonic!?*, Anfw. Thcfc were a mixt Order of Johannites and Templars, or Afari- f or they both ufed Hofpitality to Pilgrims, and defended them in ant, and t j lc High ways from Robbers. They wcre called Teutonici from t?etr in- ^^ Q 0UnlT y y f or t ] icv wcrc Germans that undertook this Order, " a M n ' who living in Jerufalem, beftowed all their Wealth on the Mainte- nance of Pilgrims, and by the Patriarchs leave, afTigned to them our Ladies Chappel, from this Chappel of Saint Mary, they werc named Mariani. The chief promoters of this Order, were the Luhi^ers and Bremers, with Adolphm Earl of Holftein, who with a Fleet of Ships', afMed the Chriftians, befieging Ptolcmais, and provided Tents, with all NccefTarics for the lick and Maimed Souldicrs. This Order was erected before Accona or Ptolemats by the King oijerufaion, the Patriarch, divers Arch-Bilhops, Bilhops and Princes of ^G\rmany then ■ prcfent , and was confirmed by the Empcrour lienry the flxth, and Pope Caleftine the third, who afTigned them a white Cloak, with a black Crofs ; and added a white Target with a black Crofs alio, and gave them leave to wear their beards, and granted Indulgences, with other A&s of . ices, to thofc that fhould undertake or promote the Order; they I Power to bellow Knight-hood on iuch as defer ved, and are enjoy ned Sed. io." /EUROPE. 209 enjoined to follow the Rule of Saint Aufiin : But none muft be admitted into this Order, except he be a Teutonic 1 ^ born, and no- bly descended. Their charge was to be ready on all occasions, to oppofe the Enemies of the Crois ; and arc tied to fay two hundred Pater-Kofters, Creeds, and Ave Maries in twenty four hours. When the Holy Land was loft, thefe Knights came into Germany, on whom the Pope and Emperour Frederick^ the fecond, Anno r 226. be- ftowed the Country of PruJJia, conditionally that they fubdue the Infidels there ; which they did in the fpace of fifty three years, and fo got the full poffciTion thereof. Upon the River Vi(lula> where they had raifed a Fort againft the enemy, they built their chief City, and called it Mnrienburg : they fez up three great Ma- tters, the one in Germany, the fecond in Livonia, and the third in PruJJia; this was over the other two .- They aided the Polonians a- gainft the Lithuanians, much of whofe Country they lubdued ; Which caufed great Wars between thefe Teutctiickj tnA the Poloni- ans, after thatPo/W and Lithuania were unired under one Prince. After many bickrings, at laft the Pofonian forced the great Matter to fwear fealty to him, to admit into this Order as well Polonians as Germans, and make them capable of Offices, that what Land foever the Heutonicks obtain, they fhould held the fame in Fee of tlje King. This occalioned a War between Albert, Marquels of Brandenburg, and the Polander King Sigifmund, to whom for want of help from the Emperour, being then implayed in Wars againft France , and the Turl^ of Hungary, he was faign to fubmit, and to acknowledge the King for his Lord. Then he obtains Prufjia, bun changed his title from Matter to Duke of PruJJia, Anno 1393. Vcn- cejlaus King of the Romans and Bohemians, drove all the "Teutonic!^ Knights out of Bohemia, and feizedon their eftates. The Knights are thus inttalled. The Commcndator placeth him that is to be Knighted in the mid'it of the Knights ; then asketh everyone of them, if they find any exception againft him, either for his body, mind, or paren- tage, the fame is demanded of the Party re? be Knighted, and withal* if he be skilful in any ufeful Art, if in debt, if married, or if he have any bodily infirmity; if he hath, he muftTiot enter into that Order: then he is commanded to kneel, ar.q 1 by laying his Hand on the Gof- pcl, and Rule of the Ordfcr, to vow and promifeobedience, chaftity, poverty, care of the lick, and perpetual War with the Infidels ; which done, the Commendator promifeth to him iufficient bread and water, and courfe cloath for his life time ; then he rieth, and having kifTed the Matter, and each one of his Brothers, he ritteth down in the place appointed for him. Then the Maker, or Commend itor ex- horts the Brothers to obferve 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 faftned thirty pieces of Silver and a Gold Ring. Then he kneels before the Altar, and rifeth again behind the Orleitory, and lb are delivered to him a Sword, Target, Spurs, and a Clonk, which v'/ere all coniecrated 'before; i. >, o?mi)endator draweth his Sword, with which he P is 210 5ee Poi't- dir, Cratt* , Fitch . 7W- tiemius. P Fcucerw, Vrfpergen. ' -rs of S. L. ~.i- ria. OfCalatra- va. CfSaint pivcrs Or- ders of Orders of Knight- A View of the Religions Se<5h ic\ is girt, and with it ftrikes his Target twice, faying, Knight-hoqi .-, and with the fame Sword linking him cx>e in C<*- ™ ian . ftile, of the GoAfc» Fleece in "Burgundy, of Saint Maurice in ftivgr, ?. ra il /tt . . of Saint Stephen in Tufcany, and many more which are rather Secu- c £ p^'%, lar, than religious Knights. The Lift of which may be fern in our n ^ fafc' continuation of Sir Walter RaJeighV Hiftory. Appendix Q. 1 1 . What were the Order of Mendicant Friers > t0 putind ) A. Of thefe were four forts; namely, A ugi'ftinians, Carmelites, and in his Predicants, and Minorites. The Auguftinians were erected by Chronicle^ William Duke of Aquitania,- about the year 1150. from whom^/;i. they were named Guilehelmites, but afterwards Pope Innocent the Hofpinian,, fourth, understanding that there were many forts of Eremite: in ?"d others. divers parts of the world, living under different Titles and Rules, Fr *™ he invited them to live under, one Head, and to profefs one Rule, Mcnit - to wit, that of Saint Auftin. But this Pope dying in the interim, c ^ f : Alexander the fourth fucceeded, to whom Saint Auftin appeareth in ^wfrjf- a vifion, having a great hand, but fmali limbs ; by rhis he is war- an f/ ned to perfect the Union which Innocent began, which he did ac- Eremites of cordingly, and fo he unites them all in one Order, and calls them St. Auftin. by one Name, to wit, the Eremites of Saint Auftin, whoferu!e he commanded they fhould follow, and be fubjedt. to one General Prior , and fo difpenfed with their former Rules and Obfervations. Withal he enjoyns them to forfake the Defarrs, and to live in Ci- ties, that they might teach the people. To this end he gave them divers privileges- and fo did Honorivi the fourth, about the year i of Chrift 1290. They wear a black coat with a Hood of the fame colour, and under a white fhort coat, a leathern girdle with horn : buckles. They came into England, Anno 1 252. before Alexandras 1 vifion, and by their Sermons indeavoured ro advance King Richard ' the Third.; his Title againft the Heirs of King Edward. Thefe j Eremites did fpread fo fall through the World, that there were ; reckoned of this Order about loco Convents. Thefe*Monks have three Rules to which they are bound, given them by Saint Auftin % as they fay. The firft is, that they poflefs nothing in property^ 1 but have all things in common ; that they be not follicitous whac I they (hall eat or drink, or wherewith they fhall be cloathed; Than ! none be admitted without trial ; That none depart, or carry any thing out of the Monaftery, without the Superiours leave; Thar • no man maintain any point of Doctrine, without acquainting the Superiour with it; That fecret Faults be firft reproved, and if not repented of, punilhed.- In Perfecution"let them repair to :;_ Prapofitus. Their fecond Rule contains the Times and Manner of their Praying and Singing; their times of Working, reading and refrefhing; of their Obedience, Silence, and Behaviour, both at home and abroad, and how Contumacy muft be punilhed. The third Rule contains their duties more largely, as that they mult love God above all things, that they maintain Unity; that meat, drink, and cJoath, be distributed as need is 3 that all things be P 1 common, 2*2 'A View of the Religions Sec?. 10. common, that there be no: pride, contempt, or vain glory anion gft them; here they arc enjoyned to prayer, reverence, devotion, absti- nence; filence, contentments: to hear the word read at t be careful of the lick and infirm; to be modcit in Apparel, W andGeihire, in their Looks, when they chance to* lee a won to reprove immedefty in their Brothers, to receive no 1 Gifts without the Supcriours knowledge, to have their el; well kept from Moths, to beware of murmuring and repining; that to conceal any thing, fhall be counted theft, that they be not too nice in wafting their cloarJis ; That in licknefs the Phyiician be adyifed with ; That they may bathe fometimes ; That the lick want not any tiling needful for him ; That there be not ftrifc, en- vy, nor evil words among them ; That the Supcriour ufc not harfh words in reproving ; That he ihew good example to his Brothers in. holy Converfat:on ; That he be wife, humble, and careful of Mon\i of his charge; the duties here enjoyned may be the better S. Anjlin, performed, thefe Rules muft be read once every week ; which rules are followed, and obferved, not only by ail the Canon Re- Ser AU gulars, and the Eremites of Saint Auftiris order, but alfo by the pbonfiu Al~ Mendicants, except the Minors ; and likewife by the Dominic vares the Servants of our Lady, the Brigidians, Jefuatl, Canons Regu- Gue f rera, lar of St. George, Montclibetenfcs, Eremites of St. Hierom, Flyerony- and Hofoi'mites limply, Cruciferi, icopetini, Hofpitalarii, St. Antonii, Trini- ni^cuco.^ So vita, Feruerii, Ferieri, or of St. Jo)fn of Je>:tfalcm, Cruci- \ m ~,j C f cr ' 1 WIt ^ ^ JC ^ rnr > t ^ ie &* er * of St. Peter the confefibr de Magellan d Au Stfukfrfytf or Brothers of the Lords Sepulchre; The Fturs'of the ? r ' '1°' Valifcholarii,Viclorianl,Gubertini ; The Eremites of St. Paul, whom baklm ^ omc tn ^ n ^ ro DC a ^ onc w ^ tn tne Anguftinians; Fratres de Pocniten- Frank+Sa- tia,Corcnati ; The Knights of St. James de Spatha, and divers more, billicMyVo-who notwithltanding differ in tlieir habit, exercifes, and manner later r. -tins ^ qf living. BaUiu&c. Q. i z. What were the Carmelites ? M n\s or a. Thcfc were Eremites, whofe Habitation was in Caves and Carme- Rocks within the Hill Carmel, famous for the Prophets, Elias and lues. E'iijfoa. About the Year of Chrift 1 160. or as others 1 1 xi. Aimc- ricm Patriarch of Antioch, and the Popes Legate came thither, and gathered thefe difperfed Anchorites into onc body, and built them a Mona'ftery on the top of the Hill near the Well of EUas, by which Hood an ancient Chappcl of our Lady; Perhaps from this Cbnppel, the Carmelites were called the Virgins Brothers. The fame Almericm tranllated into Latine the Book concerning the inltitution of the firft Monks, written in Greek by John, Bifhopof Jcrufalem, for benefit of thefe Carmelites ; and placed over them a Latine Governour in the time of Pope Alexander the Third, who beqan his Popedom Anno 1 170. The Governours name was Berthol- dus Aauitanus'y fome think this Order was inftitntcd 40. years af- • ter, to wit, in the Papacy of Innocent the third : Their fecond Go- vernour was Brochard of Jerufnlem, who made them a rule, mirch after the Rule of Saint Bajil^ which in the year 1 19S. was abridg- s Ctl Sea. io. (/EUROPE. aij cd and confirmed by Albert, Patriarch of Jerufalem, who tycd them to failing, lilence, and canonical Hours ; and the Lay-*Bro- thers to Peter the Eremites Beades or Prayer, and to our Ladies Pfalrer. They were as yet tyed to no Vow, but that of obedience to their Superiours. They came into England about the year j 240. i\i.lph Vresburn was the firft Governour here, and Httnfrid Keckton the' firft Carmelite that read School Divinity in Cambridge, and was of that Order the firft Doctor of Divinity. This Order came into Lithuania, Anno 1427. Whilft they were in Syria, their Garment was a ftriped cloak of party colours, which they fay was ufed by the Prcphet Eliah ; but Pope Honorius the third, or as fome fay the fourth, took from them this Habit, as not befeeming or agree- able to Religion ; and inftead thereof gave them a white cloak, find a white hood, and under, a coat with a fcapulary of hair colour. The ufe of the white cloak was confirmed by Pope Ni- cholas the fourth. Whilft they ufed the former habit, they were highly efteemed by the Egyptians, and maintained by the Sultan; but when they began to wear the Popes new Liver}', he expelled , rhem out of Egypt* and burned down their Monaftery and ChappeL Honorius the fourth, exempted them from the Jurifdiction of Prin- ces and Bifhops. Gregory the ninth, forbad to injoy poiTe/Iions, or revenues, but to beg from door to door. Honorius the fourth will have them called inftead of Carmelites, Brothers of the Virgin Ma- ry : Alexander the fourth, allowed them Prifons to punifh their Apoftates, and John 23. took them into his immediate protection, and by a viiion was warned to keep them out of Purgatory. Many of the Carmelites fell off from their firft ftricfrnefs of Life, and gave f thefe themfelves to all riot and voluptuoufnefs; whereupon they were p a (fi^ cs divided into two Sects: the one were called Obferv.mtes m the other s ee BaU- Kon Obferv antes ; to undertake this Order is held meritorious, and m, Sabel- three years Indulgence is promiled to him that fhall at any time be. Mont** call them brothers of Saint Mary. In many of their Cloyftcrs they an- Eclig. have the Picture oijohn Baptift in their Habir, becaufe he is na- io.Scrept t med E'iah-, and they fay that Eliah did wear this Habit, they have * r,m * Bf ' M * charged now (I mean the Non Obferv antes;) their Hair-coloured 1 " $%*". coat into black. Mttolyd. Q. 13. Wimtvoerc the Dominicans? A. Thefe were fo called from Domini cm a Spaniard their firft M^k? * Author ; they fprung out of the Humiliati, and were inftitmed by Doma* Innocent the thud; Anno 1205. the chief end of their inftitr.tion cans, was to write, expound and preach the word oflSobYj whence they are named. Pr.cdicantes or PraMcatores. Dominica* "was by priersVrs* Pope Innocent the third, Anno 1207. imployed with twelve Ab- ,{ lCunt s % bots of the Order of Ciftertians, to preach down the Doctrines of the Albigcnfes. He by his preaching, fo inccnled the Princes a- gainft them, that they took arms, and killed above One hundred thouiand of them, puminicus with twelve more, accompanied by Fulco, BiHiop ol 'Toledo, went to t\ome, where he petitioiieth /) cent the thud, to con inn iiis order $ who was fomewhat P 3 till 214 ^ V* uw °f the Religions y &C Sect, ic. till he dreamed that he faw Dominicus fupporting with his fhouldcrs the £hurch of Lateran that was ready to fall down; hereupon he advifeth Dcminick. to pitch upon fome Rule, and he would ratiiie it; Dominick, returns prcfendy to his Difciples being fix teen toge- ther, acquaints them with the Popes Intention ; they all refolve to profefs the rule of Saint Auftin the preacher.- In the interim In- nocent dieth, Hon rm the third fucceeded; who confirmed their rule and inftitution. Dominick. added fome things to St. Auftiris rule. He divided his Monaftery into three parts, one for himfelf and con- templative Brothers, the other for contemplative Sifters, the third was for both Sexes, that were given to the active Life : Thefe were called Brothers and Sifters of Saint Domlnlck.\ or the Souldi- < ers of Jefus Chrift, for as Dominic!^ with the Spiritual, fo thefe with the corporal fword were to fubdue Hereticks. The D( nini- cans are tyed to reject all kind of Wealth, Money and P6fl iiicns, that their work of preaching may not be hindred. To hold every Year a general Chapter. To faft feven months together; namcly a from Holy Rood day in September, till Rafter ; and at all ether times on Friday to abftain from flefn, except in times ofSicknefs. To lie in Blankets, not in Sheets; nor on Feather-beds. To be filent, to wear a white coat, under a black cloak, which they fay ! was prefcribed by the Virgin Mary, to one Heginaldus in his fick- nefs. To have low built Monafteries anfwering to their poverty and humility : To be content with the Title of Friers Predicants. whereas before they were ftiled Friers of the blefled. Virgin Mary. To celebrate on every Saturday the Office of the Virgin Mary, ex- j cept in Lent, and on Feftival days. To difperle themfelves through all parts of the world, for preaching the Gofpel. To choofe them a General Mafter, whofe fubordinate Prelates (hould be called Priors but not Abbots. The firft that was elected Mafter General was Dominicus himfelf, Anno inc. who died the next year after. The Predicants do not promife to live according to their Rule, or to keep it (becaufe not to perform fuch a promife is a mortal fm) but only to obey according to the Rule ; Becaufe in this cafe Omiffwn or Tranfgrefjion obligeth not to fin, but to the Pu- wijhment, as they think. For DominicK j good Service againft the Albigenfes, he is made by Honorius the third, Mafter of the f acred Palace. And fo the Dominicans are ordinarily Mafter of this place. And becaufe a Dominican poyfoned Henry thefeiienth, Emperour, in i, the Eucharift, therefore the Pope inflicied this punijhment on the Or- der, that their Pr i eft s ftoould ever after in the Eucharift ufe their left Hand. Antoninm writes that Dominick* received a ftafffrom Peter, and a Book from Paul, with a Command to preach the Gofpel ry where; hereupon his Difciples difperfed themfelves into all parrs. Dominicli himfelf went to $c??ie, where by the conccflion of the Pope and Cardinals, he gathered together in one Convent all Nuns difperfed through divers places of the City, where they had the Church of St. Sabina afTigned them ; forty four of them met to- gether, and took upon them the profetfion and habit of Sr. Domi- nick, Sc & io. o/EUROPE. 2i) me^ The order of the Predicants increafed fo fart, that in the fame time. of Sabellicus, about the year of Chrift 1494. were reckoned 4143. Monafteries of Dominicans, in which were 1500. Matters of Divinity; befides divers Cloyfters of them in Armenia and JE- thiopia, and 1 5:. Convents of Dominican Nuns, in Divers parts of Europe. The caufe of this great incrcafe of Predicants, was panly the mortified life, humility,* and abftinence of Dominic^; for they write of him that he preferred bread and water to be the beft cheer; a hair-fhirt to the fineft Linen, a hard board to the fofteft Bed, Q r f . -- and a hard ftone to the eafieft Pillow. He did ufe to wear an Iron paffUgesfec chain, with which he beats himfelf every night, both for his own M at *Paris fins, and the fins of the world, for which alfo he did frequently AtiontmuJ weep, and pray whole nights together in Churches. He offered Vimentim himlelf twice as a ranfom, to redeem others: And partly the caufe in Spe was, his frequent vifion and miracles, (which whether true or falfe, Hi'l.Sahel- I leave for others to judge;) partly alfo by receiving Children and &¥** F/a- Infants* into their fociety before the years of probation ; befides r ^tim, the great refpecl which the Popes carried towards this order; for C ranf vu*> Gregory the ninth, canonifed Dominic^, An. 1233. They were fub-**™ *T jedt to no Ordinary, but to the Pope: They had many privileges c j** f vj granted them, as to preach in any mans Pulpit without asking leave Q om jnki of the Bifhop ; to make Noble-men and their Ladies confeft to Surim de them, and not to their Curates; to adminifter the Sacraments v j jt% sJifi. when they pleafed, to be exempt from all Ecclefiaftical cenfures ; Frank in and this priviledge they had from Pope Innccent the fourth, that no chrhn t '8cc* Dominican could change his Order, or enter into any other. Q. 1 4. What were the Francifcans > Francif- A. They are fo named from Francis an Italian Merchant, who cans , before his converfion was called John. He living a wicked and debauched life in his younger years, was at lait reclaimed by a vifi- on, as the Story goeth, of a Caftle full of Arms and CroiTes, with a voice telling him, that he was to be a fpiritual Souldier. After- ward as he was praying, he was warned by a Voice to repair the decayed Houfes of Chrift; which he did by ftealing money from his Father, and bellowing it on the Reparation of Churches j whereupon his Father beats him, puts him in prifon, and dellnhe- rits him he rcjoyceth ac this, ftript himfelf naked of all his Gar- ments, which he delivers to his Father, (hewing how willing he was to relinquish all for Chrift. % Within a (horc while he gathered many Difciples, to whom he prefcribeth this Rule, Annom$%. That they lhall be chaff, poor, and obedient to Chriit, to the Pope, and to their Superiors; That none b- 1 into their Order, till they be duly examined and proved; That the Clergy in their Divine Service follow the Order of the Church, and the Lay-Brothers fay 24. P . s for their M tens, &:c. That they fait from All Saints, till t they enter not into any houfc, till they lay, Pi and then they may eat of what is let before them ; That they med- dle not with money, nor "appropriate any thing .to tiiemieh P 4 that 3j6 A View of the Religions Sect. iq. that they help one .mother ; that Pennance be impofed on thofe who fin ; that they have their pubhck Meetings or Chapters, an J that they chuie their provinciaj Miftifters, and ihcfe muft chufe a General Minifter over the whole Fraternity ; that their preachevs be men of approved Gifts, and that they preach not abroad with- out leave from the Bifhnp; That they ufe Brotherly admonition and correction, that they give theinfehes to Prayer, modefty, temperance, and other vermes, and that they enter not into Nunne- ries, except luch as are authorized • that none go to convert Sara-, cens cv other Infidels, but fuch as are fent by the Provincial Mini- tyhomuH ftersj that they all remain conftant in the Carholick Faith, and tyiw more that none break this Rule, except he will incurr the curfe of God, r rid of the two blefled Apoftles, Peter and Paul. This Rule Francis ;<.Ut ftrcngthened by his will and Tcftament which he enjoyncth to be mm read re nd, as often as they, fhall read the rule. This rule and order Bonaven- was confirmed by Pope Innocent the third, but not till he was war- J.y e Jo • nec ^ ky vifions of a Palm-tree growing and fpreading uncjer him, iifcoj- am ^^ Q £ a p Qor man fupporting the decaying Lateran, and until he AmoVinus 1 '^ triC< ^ FrancIS n * s obedience, which he fhewed by wallowing in Sebaft. Jj:ne mu " e w ^ cn Swine, as the Pope advifed him. This order was. Frank,' afro confirmed again by Pope Honor i us the third, and by Pope Ni- Trirhemi- cbolaus the third in his Decretal Epiftles, which he enjoyned fliould us in be read in Schools. Francis would not have his Difciples to be Chroa. called Francifcans from his name, but Minor es, and fo he would Bakers, have the Superiours or Governours of his order to be called not Mac Paris, Matters, but Minifters, to put them in mind of their humble con- Vincenti- dition, and to follow Chrifts advice to his Difciples, rVuofoever will uSjCTc. be great among you, let him be your Servant. Minims, or Q. i 5. What things elfe are obfervable in the Francifcan Order ? &Mfs A ' 1 ' ^ ranc * divided his Difciples into three Clafles or Ranks ; Families r ^ e ** r ^ was °^ ^ ie ^ rier5 Minorites, whereof himfelf was one, Rules and anc * whofe life was moil rigid ; For they were neither to have Frivile - Granaries, nor two Coats. The fecond was of Ladies and poor 'ges. Friers Virgins, who from Saint Clara were named C tariffs; this Order Mwites. was not fo ftrid: as the former. The third was of Penitents infti- <" tuted for Married people, who defired to do Pennance;. thefe might enjoy propriety in their goods. The firft fort was for con- templation and action too ; namely, in preaching ; the fecond for contemplation only, the third for action, only. This third Order is not properly called Religious, hfecaufe they may continue in their married eftate, and enjoy propriety. Thefe are called Friers Pe- nites of Jefus Chrifl -, and Sacci from their fack-cioth which they wore; and Continentcs, not that they vowed continency, but be- caufe certain days every week, they abitain from carnal Copula- tion. The Women are called Siftem Penitents. The firft Order were not to permit any of the third Order to enter their Churches in time of interdict. This Order was condemned in England, Anno 1307. but is again advanced by Peter Tux bury a Francifcan Mini- fter, and allowed in the Chapter at London^ 2. Many families iprung Sea. io. ./EUROPE. 217 fprung out of this Minorir Order; namely, Obfervantes, Conventu- ales Minimi, Caputiani, Collettanei, who garnered or collected the moneys ; Amadeani, ^eformati de Evangclio, Cbiacinicum bar- ba de Fortiimcula, Paulini, Boftahii, Gaudentes, de Augnftinis with their open fhooes, and Servientes. 3. Francis himfelf wore a fhort Coat without any Artificial tincture: inftead of a girdle, be ufed a cord, and went bare-footed; hence after long alteration among his Difciples about their habit and fhoces, it was ordered, that they fhould wear Soles only, having no more upper Leather than to tye the fhooes. That they fhould travel either on foot, or upon AfTes. And whereas they could not agree about the form, mea- fure, and colour of their habit, (for Saint Francis in this determi- ned nothing, ) the matter is referred to Pope John 22. who leaves it to the Arbitrcment of their General and Provincial Minifters. At this day they wear a long coat with a large hood of gray, or hair colour, bare-footed, and girded with a cord. 4. Such Vertue hath been held in a Francifcan 'Garment, that divers Princes have defired to be buried in it, thinking thereby to be fafe Yrom the Devil. So we read of Francis the fecond Marquefs of Mantua, of Robert King of Sicily, and divers others, who have by their lali Will ordered that they might be Interred in a Seraphic!^ Habit. And yet we read that Francis himfelf died naked, becaufe he would be like Chrift, who hung Naked on the Crofs. 5. I read of divers Schifms - among the F ranci [cans about the form of their habit; one I find in the time of Crefcentius de Efeyo their iixih General Mini- fter, Anno 1245. Some among them bragging much of the Spirit, would not live after St. Francis rule, but after their own, account- ing themfelves the Saints. Thcfe defpifed a long habit, and would go in fhort cloaks. Another Schifm they made in the Pro- vince of Narbon, Anno 131 5. after the death of Pope Clement. 5. During the vacancy of the Popedom almoft two years. Thele Monks choofe their own Minifters and Governours, and flung away the habit of their Order as prophane, wearing fhort Garments, imprifoning and excommunicating the Obedient es. Pope John 22. condemned thcfe Minorites as Hereticks; and the Fratricelli ftar- ting up at that time condemned the fame Pope of Hercfie, for fay- ing Chrift and his Difciples had a common ftock among them, whereof judas bore the bag. Another Schifm they had about the year 13 5 2. Some petitioned the Pope for leave to Live after the Letters ,of Saint Francis his Rule; and not after the glofs, as they • all did. They obtain four places to refide in, and in each of them twelve Brothers.' But thefe aiming at liberty rejecting the rule of their Order, and wearing fhort undecent Garments, were fupprei- fed by Pope Innocent the fixth. Another Rupture was among them, during the Schifm o£ the Church, begun by Vrban the fixth, who fat at I{ome, antWlcmcns at Aviniun; for the Minorites of England, France, and Spain, chofe them one General; and thole of Italy, Germany, and Hungary another. Anno 1431. They divided themfelves into Couvcntftaics, and Ob/ovantcs ; thcfe defpifing the Conventual 2 1 S A View of the Religions Se£ Conventual Prelates, chofe their own Governours, cnlling the other? profane and impious. Thefe touch no Money, cat no fleih, and wear no fhooes: They multiplyed exceedingly in all parts, chiefly in Italy. They were confirmed by the Council oiConfrancc, and divers Popes. 6. Francis prohibited his Monks to meddle with Ec- clcfiaftical Preferments, to be called Lords or Mafters, to heap confefllons, to eat flefli, to wear rich apparel, and to dwell in fumptuous houfes, Bonaventure their eighth General, ordered that \ they fhould continue finding till the Epiphany, Glory to tUe O Lord, who was born cf a Virgin, &c. He taught them alfo to hort the people to falute the Virgin Mary at the ringing of the Bell, after the Completory ; in memory of the Angel taluting her that -1 hour. Pope Gregory the eleventh limited the power of the Mino- rites Protectors, that they fhould nor meddle with any, except he difobey the Pope and Church, Apoftatize from the Faith, and for- fake his rule. Honorius the third decreed, that no Minorite fhould \ ever forfake his order. The Minorites obtained this favour, that they might make Mafters of Divinity among themfclvcs; where-? of Alexander dc Ales was the firft. 7. The B s did incrcafe ' fo faft in all parts, that from the year izn. nil the year 1380. I being the fpace of 1*9. years, there were erected io lorn above 1500. Monasteries of this order'. Sabellicus rccordeth that \ in his time were Ninety thoufand Minorites. The caufe of this in- creafe was partly their diligence anclfeduiity in makjng Prcfclites, part- ly their privileges, and partly their pretended fancx try and mortifica- tion, but chiefly their incredible miracles and vifions of St. Francis, which are obtruded on the peoples belief-, as his five wounds, his ring of Chrift in his arms, his man/ion in Heaven next Chrift, and much otLcr fluff to this purpofe, with which their Legends are fraught. Pwerty, 8. There be three forts of poverty among the Mendicant Friers ; threefold, one is to have nothing, either in common or in propriety ; and this is the Francifcan poverty, which is the greater! of all : another is Of thefe which the Dominicans profefs; that is, to have nothing in proprie- th'mgs fee tv ? vec fomething in common, as books, cloaths, and food. The the Authors third is, and the leaft, to have fomethings both in common and in above na- propriety, but only fuch as neceflity requires, for food and rai- med. ment; and this is the poverty of the Carmelites and Augufiinians. Q. 16. What were the J^nights of the Holy Sepulchre, and the Gladiatores ? Knights of A. Thefe afcribc the original of their Order to St. James our the Holy} Lord's Brother, and Son of Alpkeus ; but it's more likely that this 'Sepulchre, Order began when Jerufalem was taken by Godfry of BuUoign '-, at this day, it is quite extinct. When Jerufalem was taken by the Soldan, thefe, Anno Chrifti 1300. with all the other religious Knights of Chriftendom were drivenlput of Syria ; yet the care ot the holy Sepukhre, which thefe Knifnts had charge of, was-com- mitted to the Francifcans by the Soldan, who of all the Chriftian profcillon fufered none to hay in Syria and Jerufalem, but the Ar- menians > Syn rp***> Greeks, and 'Francijcans^ the Pope al- • lows Sea. io. ofB U R O P E. 219 lows eight of this Order with a Chriftian Knight, who is their Guardian, to keep the Sepulchre. The manner of inftalling the Knights of the Sepulchre was this-.* The Knights after preparation, being brought within the Sepulchre, where Hy nines are lung, and Prayers faid, declares kneeling, that he is come to be made Knight of the moft Holy Sepulchre of our Lord, that he was nobly de- fended ,- and had means fuificient to maintain him ; withal pro- mifeth to hear Mafs daily, to expofe his life and eltate againfr the Infidels, to defend the Church of God and Minifters thereof, from their perfecutors, to avoid unjuft Wars, Duels, filthy Lucre, and fuch like, to maintain peace among Chriftians, to fhun oppreflion, perjury, rapine, blafphemy , and all other grievous fins. Then the Guardian laying his hand on the Knights head, bids him be a ftout, faithful, and a good Soldier of our Lord Jefus Chrift, and of * his holy Sepulchre. Upon this, he gives him a pair of Guilded Spurs, with a naked Sword, figning him three times with 'a Crofs, and bidding him in the Name of the Trinity, ufe the Sword to his own and the Churches defence, and to the confufion of the ene- mies thereof; then the Sword being fheathed, is girded to the Knight by the Guardian ; the Knight rifcth, and bending his knees and bowing his £ead over the Sepulchre, is by the Guardian ftruck on 'the Shoulder three times with the Sword, faying, I ordain thee Kjiight of the j Holy Sepulchre of our Lord Jefus Chriji, in the Name of the Father, Son, and Holy Ghofi. This he repeats three times, and creffeth him three times, then kiffeth him, and puts a Golden Chain about his Neck, with a double Red Crofs hanging at it ; at laft, the Knight having killed the Sepulchre, the Monks pre- fent fing Te Dev.m, and after a fhort Prayer, he is diiinifled. This order was by Pope Innocent the Eighth, Amio 14S5. made one with the Knights of Hlwdes. The order of Gladiators began in q, ,- Livonia much about the time that the Teutonickj began in Jerufa- ** r * /cm, Anno 1 204. They were called Gladiator es, from carrying on their Cloak two Red Swords acrofs. Albert Bifhop of RJga be- gan this Order, and allowed a third part of his Churches Re- venues towards the Maintenance thereof. Their Habit was White, on which were woven two bloody Swords in manner of a Crofs as is faid ; to fignifie their innocency, and war-fare againft the Pagans ; whom they converted to Christianity, not only in }\iga S ee Cran- the Metropolis, but in moft places of Livonia. Pope Innocent gave ts L tus {-• 7- them all the Lands they could fubdue there. .The rule thej pro- Flinctl f 1 ^* feffed was the fame with that of the Templars ; but by the Popes ^' 1 °*^ ,l " perfwafion, both the Crucifcri and Gladiators incorporated them- {/' J" £ lelves into the Teutonic^ Order. BaUuJ Q. 17. What were the Kjilghts of St. Mary of Redemption, 0/ Ct iif t j.Src. Montcfia, and the order of VAIIis Scholarium, and Canons Regular of St. Mark ? A. The Knights of St. Mary de Mercede, or of Redemption, be- o'SAUry. caufe dieir charge was to redeem captives, was inftiiuted by James OfRedemf* King of 4rragon l who in the year 121 2, iulxlucd the Lies #.:.'- • 220 A Jlcw if tie Religions Sect, to.' aires. This order began about the year 1232. and is confirmed by Gregory the Ninth. They wear a White Garment, with a Black CfMme- Crofs. They 'are of the CiflertUnacdev. The Knights of Mon- fia. tcf™* are f° ca ll c d from that place in the Kingdom of Valentin. They were inftituted much about the time of the former Knights of St. Mr,y by the Tame King James, end confirmed by th : Lime , c Pope Gregory the Ninth; the badge of this order is a Red Crofs, VfaScho- unc ^ are ° Ci fi e " : - Vis ' The order of Krt///j Scholarium, began larium. ^ nn0 I2I 7- W onc ^ u ' c]mus HjcbarJus, a Scholar cf Paris, who Monht, or w i^ Edward and Mpn&jfes profeflbrs cf Divinity, betook them- St.Maik's felves to the Defart in Chambany, where they fet up a new order, Canons Re- but after the rule of £t. Auftin. They borrowed alfo fomc things gular. of the Ciftertians, that the Prior fhould vifit ail the Churches of See pattv'h his order without exacting any temporalities , that they held a niv.s in his general Chapter every year ; that they wear no linen Shirts, nor Chronicle, }} ee p on Feathers-beds ; that none eat flefh, but fuch as are fick an< ^9 e ~ e \ and weak. The place "here they firft redded in was call'd Valtis \T v 1 Sc ^ ar2 ' um ' This order was confirmed by Pope Honorius the third. trr n°L ^ e orc ^ er or Congregation of St. Margs Canons Regular began in iiBaUus. Mantua, about the year 1231. Vo'hdir, Q* * **• Woat wns ^ je or ^ cr °f &■ Clara, St. Paul'j Eremites, and Jiofpinian, Boni homines ? and 0- A. Clara, was of the fame Town AJftfmm with Francis, and his thers; intimate acquaintance ; fhe was Daughter to OrtuLana, who un- DJuns of dertook Pilgrimages both to I{ome and to the holy Sepulchre • in Sr.Clara. ner child-hood fhe wore fack-cloth next her skin, and would never hear 'of Marriage. She ftole away from her Parents, cut off her • Hair, and could not be drawn away by any perforations from her intended courfe of life. About the year 121 5. at the Church of St. Damianus fhe inftituted the Order of Poor Ladies, called from her name Clariffj, and from the place the Nuns of St. Damian. 'Eremites 0} Near this Church in a Cottage (lie lived two and forty years, af- 5f.Paul in fli&ing her Body with Fafting, Watchings, and ail kind of hard- Hungary. ne f s Next her flefh fhe wore the brifly fide of a Hogs skin, lay •Monk*, or on ^^ b oarc j Sj we nt bare-footed. In Lent and other Fafting times, Bont Homu ^ u ^ Q ^y bread and water, fhe tailed Wine only upon Sun- pi. days ; her Rule was that of the Francifcans. Pope Innocent the bothin'his trnr d 5 or, as others fay, Honorius the third, confirmed this order. Hiftory, She could not be perfwaded by Pope Gregory the Ninth, to referve and in his any of her pofle/Tions, but forfook all for Chrilt, as fhe thought. Invenci- St. PWs Eremites in Hungary were inftituted in the year 1215. ons,Fran^ after the rule of St. Auftin by Eufcbius of Strigcnia, and was con- in his firmed by Gentilis the Pope's Legate, Anno 1308. Trjey came Chroni- i nzo En/Jand, and feated themfelves in Colchcfter, Anno 1310. The cles. BaU- or d er called Boni Homines, or BoniViri; that is, good men was us in his i n ftiru:ed by Edmund, Son to Richard Earl of Cornwall, who had ^.P,P C "\ been elccled Empeiour. Thefe did fellow St, Auftin s rule, and rhus in"hii wra: a ^ycolouiea Garment. Titles,/,/ him : I fay, Cceleftine returned again to his Erematical life, which s a foiif C ' ut " he could not long enjoy • for Pope Boniface put him in prilon up- £ n7J(? ^ on Jcaloufie, where he died. Thefe Monks came into England, Crant%jus 9 Anno 1 41 4. 'The lefuati began at Sentby Jcftn Columbanus, and L.^Mola- Francis Vincent, Anno 13165. they were called Jcfuati from ufing terr anw L, the name of Jefus often in their Mouths. Pope Vrban the fifth, 2 1 Polidor, approved them, and enjoyned them to wear a White Garment, a L y^Surius White cover tor their head, a leather girdle, and to go bare-footed, Tom.%. De ufing only wooden foles. Thefc^Monks were afterwards called ^ r * &m& Apojtolici. &c - Q. 20. Whafivoas the Order of Saint Bridget ? A. Bridget not that of Scotland^ who lived about the year, 530. Monbfvind but a Princefs of Sweden, Anno 1360, obtained a confirmation of tf Hn s f her Order ("which (he received immediately from Chrift, as (he ^.Bridget's faid) by PopeXVta» the fifth. Her Rule was according to that of Order. St. Bafil's. The Monks and Nuns may have their Convents conti- guous, and the fame Church, but the Brothers muff officiate be- low, the Sillers above. Both Sexes mult ufe gray cloaks and coats, with a red crofs thereon. They muft have nothing in pro- priety, touch no money, mi.it lie only upon itraw. The fathion, colour, and meaiure of their cloaths are letdown; on their Veil I they mult wear a white linen Crown, on which arc lowed pieces . of red cloatji, reprefenring blood, and fo placed that they may relemble the crofs. The Sifters are enjoyned how to officiate, and what prayers they fhaU life every day, to be lilent, to avoid conference with men, except it be at a window, upon urgent oc- . cafion,on Sun at K ftivals,and that only from nine till the vening. She that openeth not her Window at all, lhall have the greater reward in Heaven, Days of Fafting are prelcribed them ; none mult be admitted into the Order, without a years probation: 1 hen 222 A View cf the Religions Seclr, re. Then flie muft be examined and confederated by the Bifhop, who is to bring her into the Church with a Red Crofs carried before her, having the Crucifix on the one fide, and the Virgins Image on the other,to put her in mind of Patience, and Chaftity : two Tapers bur- ning mult be carried before the Crofs ; then the Bifhop coniecrates a Ring, and prayeth. She having tcftificd her conftant Reibluti- on to that kind of life, the Bifhop by putting the Ring on her fin- ger, Marricth her to Chrift, and prayeth; flie comes to the Altar and offers, then returns to her place again. Her new Cloaths are alfo confecratcd, and (he is called by the Pried to come bare-footed to the Altar, the, Bifhop prayeth again, and withal puts on her the coat of her profe/Tion, her fhooes, hood, and cloak, which he ti- c:h with a wooden button, in memory of Chrifts wooden Crofs, to which her mind fhould be faftned. Then her Veil was put on, the Bifhop at every action, and parcel of her cloathes prayeth, and at laft her Crown, the Bifhop praying that (he may be crowned with joy. She returns to her place, and is called again to the I Altar, where flic-falls on her face, the Bifhop with his Priefts read the Litany, abfolves her, and gives her the Eucbarift; her Coffin which during the time of the Mafs flood there, is carried by four Sifters, fpnnkling duft on it, into the Convent ; at the gate where- of {lands the Abbatefs with her Nuns, the Bifhop with two Tapers carried before him f and the Priefts finging, brings the new Nun, and recommends her to the care of the Abbatefs, which flie receives, lhuts the Gate, and brings her into the Chapter. The firft eight days (he is tyed to no Difcipline. At Table and in the Quire (he fitteth laft. The number of the Sifters is lixty, and no more. Thir- teen Priefts according to the number of the Apoftles, whereof Saint Paul was one- four Ev.ingetifts, or Preachers; reprefenting the four Dodlors of the Church, Ambrofe, Aujiin, Gregory, and Hie- rom ; and eight Lay-men. All thefe together make up the number of the thirteen Apoilles, and 72. Difciples. The Priefts Garments fhall be of courfe gray, on which (hall be worn a redCrofs, and in the mid'ft a round piece of white cloath, to refemble the Hoft which they daily offer. The four Evangelifts (hall carry on their Cloaks a white circle, to (hew the incomprehenfible Wifdom of the four Doctors which they reprefent. Within thefe circles Red pieces of cloath (hall be inferted like Tongues cloven, to (hew, their Learning and Eloquence. The Lay-brothers lhall wear on their cloaks a white Crofs, to (hew Chrifts innocency, with five pieces of red cloath, in memory of Chrifts five wounds. The num- ber of Brothers in the Convent, muft not exceed five and twenty, who are to be blefled by the Bifhop, after the fame manner that the Sifters were ; but inftead of a Ring, the Bifliop fhall hold the Prieft by the hand, and for a Vail, (halllay his hands on his head ; and inftead of a Crown, fhall ufe the fign of the Crofs. The Abba- tefs fhall be among the thirteen Priefts, as Mary was among the Apoftles ; flie fhall have for ConfefTor, him whom the Bifhop allow- ed. Confelfion muft be made at leaft three times yearly,* and every Seel, io, of E U R O P E. 22$ every day if need be, to fuch Priefts as the ConfefTor (hall chufe; the Pneft fhall be diligent in Preaching, Praying, and Fafting. Every Thurfday fhall be a Chapter held, wherein the Delinquent Sifters may be punifhed with Fafting, (landing without doors in the Church yard, whilft the other Sifters are within at Divine Ser- vice, and with proftrating her felf on the ground, till the Abbatefs take her up, and intercede for her Abfolution. If a Sifter poflefs any thing in propriety, and dieth before (he confeiTeth it, her Bo- dy is laved on a Bier at the Church door, where they alfo fay an Avc-Mary for her, and then is abiblved, and after Mafs is carried from the Quire to the Church door by the Sifters, where the Bro- thers receive her, and berry her. Neither the Abbatefs, nor any Sifter muft receive gifts or have any thing in proper. Everyone after the rlrft foundation, muft bring their yearly revenues to be imployed by the Abbatefs, but after the number of Sifters is filled, and a Revenue fettled,- they that came- after need bring nothing. If any die, her cloaths and allowance in dyet (hall be given to the j>cor, till another be choofen. Every year before the Fcaft of Alt Saints let there be an Audit of Expences kept; if any thing remain over and above the expences, let it be reierved for the next years expences, or beftowed on the poor, on whom alfo the Nuns old cloaths muft be conferred. Every Novice muft bring a Prefent or Alms gift to the Convent, but nothing that hath been got by op- preiTicn, cheating, dealing, or any other finiftrous means; fuch gifts muft be reftored again, and fo muft gifts doubtfully got be rejected; and if the Convent (land not in need of any prefent, let it be given zo the poor. In every Church muft be thirteen Altars, on each of which one Chalice, but on the high Altar two Chalices, two pair of Flaggons, fo many candlefticks, one crofs, three cen- fers, one for daily ufe., the other two for iblemn Feafts, a Cibary ■ for the Hoft; let there be no Gold nor Silver in the Convent, ex- cept where the Holy Reliqnes are kept; let every one have her | office or fervice-Book, and as many other Books as theynvili, for good Arts ; Let each Altar have two Altar-cloaths ; Let no Si- fters be admitted under eighteen, nor Prieft or Brother under five and twenty years of age; Let the Sifters imploy their time in de- votion, labouring with their hands and about their own affairs, af- ter the manner of Chrift and his Mother ;*Let Rich and Poor have ame mcafure of Meat and Drink; and let not any afflict their body too much; for not their own correction, but gods mercy muft fave them. Let trie Sillers confefs at the Lattcls of the win- dows, where they may be heard, but not feen ; but in receiving the Euchariftj they may be heard and feen. But they muft do no- thing without the leave of the Abbatels, and fome witneffes, except in rime ol cohfelfion. Priefts muft not enter the Nunnery, except to£; ony of death, and that with fome witneffes ; all the P. nd Brothers may enter to perform Fune- ral obfequies. The Bifhop of the Diocels muft be the Father and Vificor of the Mon; ..d Nunneries, the Prince of the Terri- tory 224 A Vmv of tie Religions Seel, r c. tory [hall be the Prorcclor, and the Pope the faithful Guardian ; without whofe will no Convent fliall be made. let there be a hole like a grave (till open in die Convent, that the Sillers may pray every day there with the Abbatcfs (taking up a little duft between her fingers) that God whq preferved Chrifts body from the Cor- ruption of the grave, who would alfo preferve both their bodies and fouls from the corruption of fin. Let there be a Bier or Coffin at the Church door with fome earth, that all commers'in, may re- See Anto- mcm ^ cr tnev aic ^"ft* and t0 duft ^all return : to the bbfervers of ninns Ba- * n * s ril * c thrift promifeth his aid, who revealed himfclf to Sr. Uus* Nan- F>ri?,ct y and councels her to convey it to the Pope to be confirmed. citrus, S° grtfh theftory, as it is fit down AyHofpinian, who tranjlated it Trithemiw out of the German into the Latine tongue : this Order came into Eng- Crant^jw, land, Anno 1 41 4. and was placed at Richmond. There be few of thefi &c. elfewherc, except in Sweden. Q. II. What was the Order ofS. Katherine, and of S. Juftina? St. Ksthe- A. Kjitherine born in Sena: in Tufiany, in her Childhood vowed rine of Se Virginity; and in a dream faw Dominicliw'nh a Lily in his handj »<*. and other Religious Founders, wifhing her to profefs fome of their Orders. 5he embraced that of Dominic^ in which fhe was fo ftricl:, that (he abhorred the.Smeli of Flefh, drunk only Water, and ufed no other cheer but Bread and raw Herbs. She lay upon boards in her cloaths. She girt her felf fo clofc with an Iron Chain, that it cut her skin ; fhe tiled to watch whole nights together, and fcarce flept half an hour in two days, in imitanon of S. Dominick. She ufed to chaftife her felf three times every day with that Iron Chain, for an hour and half at a time, fo that the blood run from hcrfhoul- • ders to her feet. One cliaftifement was for her fejf, the other for the dead, and the third for thofe that were alive in the World. Many ft range ftories are recorded of her, ds that Chrift appeared and Married himfclf to her with a RJng ; that he opened herjidc, took^ out Nunt of St. her old He art 5 and put a new one in ft cad of the firmer ; that he cloa- Kadie- thed her with a bloody coloured garment, drawn out of the wound in his rine, fide; fo that fhe never felt any cold afterwards: and divers other tales Monks of to this purpefi. Some fay this order began Anno 1372. others Anno St. Tufli- 1 45 5- The Nuns of this order wear a white garment, and over na. it a black Veil, with a he^d-covering of the fame colour. The or- der of St. Jufthia, was inftimted by Ludovicus Birbus, a Venetian, See Frank Anno 1409. after the ancient difcipline of Benedict. This rule was in Chron. enlarged by Eugenius the fourth, and confirmed by John 24. The Pol)d.Virg, Monks of this order are careful not to cat out of the Convent with /fofpinian, feculars, and to wafh the Feet of ftrangers. Antoninus, q 22> i^/i jnt ^crc the Eremites of Saint Hierom, of Saint Savi- Franc.M\- ou ^ t j jff Albati, Fratricclli, Turlupini, and Montolivetenfes ; lMy . ' A. St. Hierom 's Eremites in Spain, under St. Auftiris rule was in- . Eremites of fti rute d about the year 1 366. in Vrbinum a City oiVmbria in Italy ' le " in the time of Pope Gregory the ninth, and was confirmed b) Gre- gory die twelfth. Of this order there is in Italy five and twenty Con- vents. They differ in their habir, and other things, little c r no- thin£ Sed. ic of E V R O P E. 2 iy thing from the other Monjcs of St. Hierom. The Canons of St. Canons of XavUnt were i nib tuted alio in Italy, near Sena, in a place called •$'• Sari- Scopctum, whence they are named Scopetini. They follow St.^?/- our » .j Dili's rule. Their Author was one Francis ofBononia, Anno 1 366. in the time of Pope Urban the fifth, an4 were confirmed by his fuc- ceffor, Gregory the eleventh., Anno 1 370. They wear a white Cloak, with a white Hood above a white linen Gown. Alb at i were (6 Albati. called from the white linen they wore; thefe in the time of Pope Boniface the Ninth, Anno I399 5 came down from the ^/^w into £//c4, Flaminiaj Hetruria, Pi/a, and other places of Italy, having for their guide a Prieft cloarhed in white, and carrying in his hand the Crucifix : He pretended fo much Zeal in Religion, that he was held a Saint. Thefe People increafed to fucb a vaft bo- dy, that Boniface the Ninth grew Jealous, their Prieft aimed at the Popedom ; therefore fent out fomc armed men againft them, appre- hended their Prieft ■, 'and -put him to death ; upon which the whole muU titudc fled, every Man returning to his houfc. Thefe made profeili- on of Sorrow, weeping for the fins and calamities of thofe times ; they eat together in the High-ways, and flept all promif- cuouily together like beafts : they are by moft reckoned among the Hereticks, and not religious Orders, and fo are the Fratricelli, or Beghard'v, who would be counted the third Order of Fran- cifcans ; they were called Fratricelli, Brothers of the Cells and • //# Caves where they dwelt. Their Women were named Beghin# y Fratric *Wi and Begutta. Thefe fprung up Anno 1208. they went with their faces covered^ and their heads hanging down ; their lives were flagitious, and their opinions, heretical, as we have already fhewed among the Herefies ; therefore they are condemned by Boniface the eighth, Clement the fifth, and John the twenty fecond : yen Gregory the eleventh, and Eugenius the fourth, defended fuch of them, againft whofe life and faith, no juft exceptions could be taken : Gregory about the year 1378, Eugenius, Anno 1431. The Turlupini alfo, though they would have been thought a religi- r 4 . . ous order, were heretical in their Tenets , and therefore con- m * tn ' demned and burned, Anno 1372.. Montolivetenfcs, or Monks of Mount Olivet began 1407, when the Church was divided be- Monies of tween three Popes. In this diilracled time many of Sena betook Mount themfeives to the nex: Hill, whidwhey called Ivlount Olivet, Olivet. and cloathed thcmlclves in white, profeiiing St. Bennct's rule. g ce Fran p They were confirmed by Pope Gregory the twelfth. There were sahellicus others of the Tame name long before thefe, but Boniface the eighth, am j t hco* Anno 1300. put them down, and executed their Author at Vltcr- t i ier au- bium ; he only wore a linen cloath about his wait, the relt of his thors al- body naked. ready na« Q. 23; PVoat were the Canons of Sf. George, the Mendicants of W c & m St. Hierom j the Canons of Lateranc, a Sw Holy Ghoft, of St. Ambrofe ad Nemus, and of the Minimi of \ foria -' # A. The Canons Jugular of St.Gco,ge, called alfo^tf e Canon* Ke- inftituted "by Laurence Juftinian, Patriarch of Vcnice u Ann* 1*407. gvdar by Gabriel of Spclctum, Anno 1407^ They ufe the Ghft ^ ne ***« tnat ■ tne C> W0KS UpguUr do wear. The Brothers f OfS Am- ^ A m ^ ro f c ad^emus, were initituted at Milan ; and confirmed, brofe^ Anvo 1433. They wear dark coloured Cloaths, and profefs St. jjemus. Auxin's rule. The Minimi of Jefu Maria, were initituted by Monitor one Francis Paula y a Cicilian, Anno 1471. he made three rules; M'wimi of one lor the Brothers, another for the Sifters, and the third for Jefu Ma- both Sexes called Tartiarii. He would have the Brothers to be ria. called Minimi, and the Sifters Minims, to teach them humility. *>ee Sums They wcrc enjoyned ro keep the Ten Commandments, to obfervc ■ Tbnui-de tne Church Laws, to obey the Pope, and to preferve in their iir. ' SatiZf. Vows of Chaftity, Poverty, Obedience, and Falling. This was with other allowed by Julius the fecond, Innocent the eighth, Sixtus the fourth, Authors Alexander the fixth, and Leo the tenth. They abftain altogether ah\ ady from flefh, they wear only courfe linen, and wander up and down named. bare-headed, and bare-foot. Q. 24. Wl3.1t Orders pf K^ilght-hood were there erected in Citriften- dom after the year 1400? Knights of -A. The Knights of the Annunciation of Mary, by Amideus the tke Annun- fifth, Earl of Savoy, and firft Duke thereof, Anno. *his oatim* Order we have already fpoken. The Orde- of Mauritian Ki Of Saint was '.".fanned by Anradeus the feventh, Anno 1490. to the honour Maurice, of St. M^frice, whole R ing was delivered to Peter Earl of Savoy, that by him he might be conveyed to his iucceflbrs, as a Badge of Of the Got- inc * r R*ght rr -, and Soveraignty over that Conn trey. The Knights den Fleece, of die Golden Fieece were infticuted by Philip the good Duke of (y, and Father to Charles, whom the Swit^ers defeated and v. This Philip on his Wedding-day, wich Ifabel the King ' *>f Portugal** daughter, creeled this Order, Anno 1429. which he called by the name of the Golden Fleece, in memory of Jafon, and thofc other Worthies, who ventured their lives for that Gol- den ♦Icece, to encourage Chriftians to venture their lives like courageous Argpn,\utes > for the Defence and Honour of ti# Catho- lick Sect. 10; ofEUROP E. 227 lick Church. There were appointed thirty one Knights of this Order, the chief whereof was the Duke of that Dukedom. "Of The Jefuites, infteadwkhout leave $ whilft two fi Sea. it. ^/EUROPE, 231 two are in one Chamber, lee the door ftand open : Let no man mock another, Let no Man at Table put off his hat, except to his Superiour ; No talk with ftrangers, or commerce by lettens ' without leave ; Let no man report idle rumcurs, nor divulge a- broad 'What is dc#e at home. None without leave may write any thing of inftrudtion or confolation, nor meddle at all with fecular affairs; Every one ought to inftruct and exhort his Brother g^ to confefs ; Let none go abroad without leave, and he muft fhew the caufe of his going abroad, and what erleci: it took, when he doth return ; he mull alfo write down his name, and acquaint the Porter whither he goeth, and muft return before night. That when my travelled! he (hall lodge no where but in a Jefuits Col- lege, if there be any in that place ; and ihall be as obedient to the Superiour there, as to his own. Ler every one have thefe rules by kim, that he may read, or hear them read, once every month. But the Coadjutors muft read their rules every week. They have al- fo their constitutions, wherein is (hewed that the end of their So- ciety is to do good to their own fouls and the Souls of their Neigh- bours, and that therefore they are bound to travel to and fro in the World ; to confefs their fins to the Prieft every fixth Month, and then to receive; the body of Chwft ; to call off all inordi- nate affections of Kindred, Friends, and Worldly things, to de- ny thcmfelves, to take up the Crofs of Chrift, and to follow him ; to ftudy Humility, to aim at Perfection and all other Virtues, chiefly Charity ; to have a fpecial care of the inward man ; to imbrace Poverty with chearfulnefs, to give freely of their Spi- ritual things, as they have received freely ; to ftudy purity and chaftity ; and to be very vigilant over their fenfes, chiefly over the eyes and tongue. To be temperate, modeft, decent, and de- vout in all things, chiefly at table. To labour diligently for O- bedience, and to refufe nothing that the iuperiour ihall command. In confeilion to conceal nothing from the Ghoilly Father. To ftudy unity and conformity in judgments, and affections. To a- void Idlcnefs and fecular affairs. To be careful to preferve health, Of theft prf- and to avoid all excefs that may impair it, as too much watch- f"l es ) eet " e ing, falling, labouring, or any other outward pennance, and in J c f^V)^ ficknefs to be humble, patient and devout. To defirc the Supc- r ^ f ^^er riour once every year that he would enjoyn them fomc Pennance m Qne Roo l for their failings in the obfervation of their rules and conftitutions, at Lyons, which ought to be heard or read every Month. AnnQ\6o7. Q. 4. WJjat other Riilcs have they bcfides the" common Rules and Conftitutions ? A. They have Rules for every particular Officer amongft them, jefuitcs, As the Provincials Rule is to u(c diligence, fidelity, mild nets, their cm- bounty tempered with fevcrity in his government, touilter ir add jljlitut'nns nothing in the rules and cultoms of the Province, without the and rules confent of the General; in his abfence or fickneis, he may name/" Prqvin- (if the General do not) a Subprovincial $ he muft always have c ^ s ' with him four Counfcllors, with whom he may adviic in matters of Q 4 weight. \;2 A View of the Religions ■ Sect. ir. weight. He hath power to chufe divers Officers, fuch .is Mafters he Novices, the Govcrnours in fpiritur.l things, Confeffors, Preachers, and Readers, &c. He may difpenfc m divers things, and admit fuch as he thinks fit for probation ; and may ui.mifs alio in feme cafes, if the General hinder not : None mutt be ad- mitted', Who have forfaken the Society, or difmiflcd, without a new examination and probation ; he is to take care of the Ma- tters and Teachers in Schools and Colleges , what proficiency there is, what Books are Read, who are to ftndy Divinity, and the Learned Tongues ; that no Stage-plays be acted , out in latin, and inch as are modeft, £jc. He muft confer no degrees in Divinity or Philofophy wirhout the General's leave. The de- gree or title (5F Matter and Doctor, muft not be ufed among them. He may chufe Coadjutors in Spiritual and Temporal af- fairs. He mult look to the Edifices, Revenues, and Lands of the fociety within his Province ; to avoid Sutcs in Law, yet lb maintain their Rights by Law, if need be ; to look to all expen- fes and accounts, to avoid running in Debt, and to have a care of the Wardrobe, and all the Utenfils ; that If any Lands or goods be given to the fociety, the General be acquainted there- with, and fome fhare thereof be given to the poor o£that place, where the Goods or Lands arc. He is to-be obedient, faithfu.!, and reverent to his General ; to call Provincial Affemblies af fit times, and to help other Provinces when need requires. To fee that Mattes be had, and Sacraments adminiftred according to the cuftom of the fyman Church ; That Preachers and Confeifors do their duties ; That none be made ConfefTors, chiefly to Wo- men, but fuch as are well ftruck in years; That in time of In- fection he appoint fuch as may look to the fick ; That he de- part . nor out of his Province without the General's Jeare ; nor the Provoft or rector from his Houfe, or College without leave from the Provincial. That he be careful what Labourers he fends abroad into the Lord's Vineyard ; that he give them full in- ftructions ; that "they travel on foot rather than ri4e. He muft Ofthefe taf- v *'~ ir cvcr > r P* ace within his Province once a year, and firft the (Let fee Church, the place where the Eucharift is kept, the holy Oyl, mire fully the Relicks. Altars , Seats of the Confeffors, &c. then theperfons, ™ the fore* with whom he muft deal prudently : and laftly the Superiour of warned theHoufc or College. Book.? Q 5- IVuat Joules have they for the Provofls of Hmfcs, Rectors cf Colleges, Maflers of Novices and C 01 in fe Hours, &c. Jefuites, a. The Provoft is bound to obferve the common and particular mar rules ru \ c2 . as a if 0j a ]j cu ftoms approved by the General or Provincial, f.r Provofls. t0 b e care f u i of his Under-Officers, and ConfefTors; to impofe ordinary pennance, fuch as publick reproof, to eat under the table, ^0 kifs the feet of others, to pray in the refectory, to im- pofe fading, fife. He muft have a Book, in which he muft re- cord whatVoncerns the good of his Houfe. He muft fee rules' and confutations of theHoufc be duly obferved. 1 hat confc/Tions b 2 Sca.ir. ^EUROPE, 2? j be made at the appointed times. That Scholars and Coadjutors not formed, renew their Vows twice a year. That every other Friday he make an exhortation to obedience, pennance, patience, chanty, humility, and other vermes. That he carry himfelf fweet- ly and wifely to his inferiours, moderate in reproving and pu- niftiing ; to fend (if occafion be) one whom may beg alms from door to door, for the Hofpital, or who may accompany the Cate- rer, or who may preach in the ftreets. He muft -chiefly preferve • love and unity in his Houfe, and muft read all Letters, that arc ci- ther fent to, or from any under his charge, and muft fuffer none to have a Seal, without the Provincial's leave ; let there be no arms nor mufical inftruments, nor wanton of Books, nor idle recreations within his hpufe. The Provoft may, if need be, preach and hear confeiTions, but muft not fuffer Pricits of the Society to preach, and hear the Nuns confefiions, except upon extraordinary occafion. He muft take care that all fpiritual exercifes be duly performed, and divine fervice. every day. Let there be feven hours allotted for flecp, and eight hours between dinner and Tapper. Let the Table be bleifed, and thanks given according to the fyman Breviary. Let an hour be allowed for recreation after Dinner and Supper, and on Friday after evening collation half an hour, Let there be conferences touching cafes of Confcience held twice a week, at which all the Priefts frould be prefent. Let there be an account, taken every Month of what is received and expended in the Houfe. Special care muft be had of thpfe that labour in the Lord's Vine- yard, that they may not want. If any thing of moment is to be done in the Houfe, let the Provincial be acquainted therewith. Let no Man keep a Horfe, except upon urgent Occafion, and with the General's leave. Women muft not be permitted to enter into the houfe. Lands given by Will muft be fold for the ufe of the Society, but not without the General's leave. Let no Man walk abroad without a Companion ; let Travellers of the Society be entertained kindly, &c The Rectors of Colleges alfo have j^ e n u i es their Rules, wjhich are in a manner the fame with thole of the yy Reflors Provofts. Which Rules and Conftitutions, muft be read twice ofCoUetfJ or thrice a year in the Refectory. The Examiner alio of thoic and tbeEx- ■that defire admiflion, hath his Rules ; he muft be a man skilful aminer. and difcrect, who muft fignifie to his Superiour how he finds the party affected and qualified. If unfit, he muft be chearfully dif- miffed j if fit, he muft ask him if he be refolved to forfake the World ? and why ? and what induced him to be of this Society ; if he be in debt, or fubject to any Infirmity ; what is his /«ge, his Country, his Parents, and their condition; if he be bom in Marriage, of Chriftian Parents, or of Hereticks; if he be a Scho- lar, where ? and how long he hath ftudied ? if he will be a Coad- jutor,, and content with Martha's Lot ? then he muft be \ffell in- ilruclcd in the conftitutions fed Rules of the Society. .The Ma- Their Rules iter of the Novices by his Rules is tycd to be Courteous and Lo- for Mafter$ ying to his Ncyiccs, to help, comfort, and inftrucl them upon all of the' So- occasions: vuts. 2 34 ^ ^ 7; ' 0/" f A* Religims Sect, i r. * occafion? ; he bath power in fome cafes to enjoyn Pennance on them, and in fome cafes to abfolve them. He muft alfo be well excrcifed in Bafil's, Rules, Gregory's Morals, Amftrris Confcflions and Meditations, in Bernard, Bmaventure^ Caflian, Dorot!;:u$ his Homilies, C.efariw, Ephraim, Hug* and Rjchnrd de S.Vic} ore, Vm- bsrtus de Eruditions I{cUgicforum y Innocentiui of conteiiipr of the World, Tbtmis de Kempti of the Imitation of Chrift, and fuch like Books 5 for Hiftories, he muft read GregmeS Dialogues, Gregory Turonettfis of the GJory of confeflbrs, and Life of St. Martin, Etife- bku % his Ecclefiaftick Hiftory, Sulpitiw of Saint Martin's, life,, the felecl Lives of the Fathers, rhe Lives of Lippoman, and Jktw, Pet. Damianus, Pet. ChmUcenfu of Miracles, the Indian Letters and the Life of Ignatius. The Probationer for the firft three weeks is to be ufed as a Gueft : in which time he is to be inftructed in the rules and conftitutions of the houfe: Then muft be examined, and muft promife that in a Years fpace after his Entrance he (hall part with ali his eftate : If he be a Scholar, he muft read fome lectures j if no Scholar^ he fhall do fome handy-work. A General confeffion muft be alfo made- what he brings with him into the houfe muft be inventoried in a Book, where the Day and year of his Entrance, with his Country, muft be regiftred, and fubferibed with his own hand; he muft alfo perform fome fpiritual exercifes in his fecond probation, and he muft be tried how he can ferve for a Month ; and then for another Month, he muft be imploycd in Begging from Door to Door, to fhew how willing he is for the love of Chrift, to forfake all worldly hopes. And for a fourth experiment, he muft be excrcifed in fome bafe employ- ments, about the houfe. After this he fliall be imployed in teaching the Ignorant and Children the Doctrine of Chriitianity, and muft • be tired with mean Cloaths and Diet, and with moderate Pennance alfo : And muft be inftruclcd in the practice of Devotion and Mor- tification, and Modefty, and muft be made a chamber fellow to one by whom he may profit. He muft not ipeak with his kindred without leave and witnciTes, and therefore muft notrbe in any fuch office as hath relation to ftrangers, as Caterer, Porter, &c. The Novices ence a week muft have a day of Recreation, The Coad-^ jutors muft be taught the Rofary. After all this, the Novices muft* be asked if they are able to undergo the burthens of that fociety; if they be, let it be recorded, and then let them confefs to the Prieft. In the Morning after the ringing of the Bel!, they muft by their private Devotion, prepare themfe'ves for publick prayer. HaJf an hour is allowed them for dreffing up their Beds and Cham- bers, then they muft hear Mais, and Exhortations, which are made to them twice a week for ljalf an hour, the other half hour they fhall repeat and confer. Then the next day their Mafter fhall propdfc them ways to overcome Tentations and Difficulties, the reft of the time till Examination bAre dinner, fliall be imployed in fome Exercile. Having recreated themfelves an hour after Din- ner, at the ringing of the Bell, they fhall repair to their Chambers to Sea. it; ^/EUROPE. 23? roftudy; an hour after they (hall repeat fomething to their Matter, and twice a week they fhall ask one another the grounds of Chri- ftiani^'; they Kiuft be filent, except in times of Exercife and Re- creation: *before Supper they fhall pray, and fo before they go to their Coun- bed. After two years of Probation, they are examined again tou- f e ^ rs ching their Refolution and Conftancy in that Order, and then cer- *?*(f' tain "Rules of Modefty and Behaviour are prefcibed them. The , . c " ef ^ Rules for Councellors are; That they be fincere, judicious, faith- [^"l*/- • fuJ, intelligent, free from partiality, considerate and not rafh in tgs gjjjjt giving Sentence, to ufe few words, to fubmit to the judgments of a fore-na- the Superior, to divulge nothing without 'him, to maintain his Dig- mec j # nity, and with fubmirTion to give him their beft advife, &c. Q. 6. H^at fytles have they for Travellers, or Pilgrims, fir the Itfinifter, for the Admoniior, and other officers ? <*. A. Travellers muft cafe the wearifomnefs of their journey, with Their Rules Spiritual Fruits; every day when they begin their journey,- they for Travel- muft fay all the Letanies and other prayers ; their talk muft be of lers. heavenly things, that Ohrift may be their fellow-Traveller. They muft beg Alms for the love of Chrift, who was poor himfelf. Let them accuftom themfclves to Patience in bearing ail injuries ; let the ftronger follow the weaker, and not go before ; if any fall fick by the way, let one ftay with him, to look carefully to him, to e- difie in the Lord all fuch as give them entertainment. Let them in all places fhew good Examples of Holinefs and Modefty. If -they travel near any Houfe or College of the Society, they muft not beg of Strangers without Leave from the Superiour of that Houfe or College. Let none Travel without his Superiors Letter Patents. The Minifter or Controller of the Houfe, is bound by Their Mini- his Rules, to be aififtant to the Prcvoft or Hector, to be exact in fl er or Cmm all their Rules, conftitutions, and cuftoms of the Houfe, to vifit e- troullers very other day all the Offices arid Chambers in the Houfe or Col- Rules, lege. In the Spring and Autumn he muft acquaint the Superior that the Diet and Cloaths of the Society muft be changed. Let him be prefent with the Phyfician when he vifits the nek ; every day he muft know the Superiors Mind touching the Houlhold Af- fairs ; and muft acquaint him with what is fit to be done, and what is amifs. He muft fee that all things be in good order, and clean, that the Gates be fhut every night, to look to the windows, can- dles, fire, and linen. Let him fee there be no diforders or quar- relling ; he may fupply the Superiors place in his abience, and may have an under-Minifter. The Admonitor is tyed by his Rules, Admoninr to put the Superior in mind wherein he failcth in his Office. But bis Rules. this he, muft do with Reverence and Submiflion, and with Advice of the Councellors, and muft not acquaint others what is done in this cafe. If the Superior be Incorrigible after divers war- nings, he muft acquaint the higher powers, he muft have a Seal for thofe Letters which arc fent to the Superiour. The Jcfuitcs have alio Rules in writing of Letters. The Superior or Rc&or of Houfe or Coilcg r, is to write every week to th- Provincial, and lb is 236" A View of the Religions Sect, rr. is he that is fent abroad to Preach or Convert, of all matters of moment concerning their Society • the Provincials are to write once a Month to the General ; but the Superiors and Rectclrs of Houfcs and Colleges once in three Months ; The Provincials muft write once a Month to Provofts, Rectors, and thofe that are fent Abroad in MefTages ; the General fhall write to the Provincials once in two Months, but to Rectors once in fixth Months, except there be urgent occafion to write oftner : Left letters be loft or in^ tercepred, they muft be written divers times : and the Copies there- of, it they be to the General, muft be recorded in* a Book: fecrets muft be written in characters of myftical Terms. The Letters . written at fyme, by the General, /hall be read in the Houfes and Colleges, and there fafely laid up : He that hath the charge of Spi- ritual things, is tyed by his Rules, to be careful over the Souls committed to him, in admonishing, Inftructing, Exhorting, and ' Cve r-feerof Examining. The Over-feer of the Church, is by his Rules both the Church co acquaint the Provoft every Saturday of the next Fqafts and Fafts, bit Rkles % that warning may ba given on Sunday in tne Hcfeclory at Supper- time: He muft every Saturday fet down in writing, what Cere- monies are to be ufed the next week at the high Altar. He muft take care of the Mafles and Prayers be ufed for their deceafed Founders and Benefactors, as.alfo for the defunct of their Society. He muft fee that the Priefts be ihaved, and that they obferve their Rules. He muft furTer no Alms tp be given for hearing of Confef- fions, or faying Divine fervice. He muft have fpecial care of the Hoft, of the Holy Oyl, Croftes, Chalices, Reliqucs, &c. When theReliques are jo be (hewed, two Wax-candles muft be lighted. He muft look to the Fabrick of the Church, and muft admonifli the Superior to nominate Preachers for the next day. He muft take care of all the Church Moveables, and keep an Inventory of them. He muft aflb take care of the linen, handles, prayers, graves. When the holy linen groweth old and ufelefs, let it be burned, and the Afhes thereof caft into the Holy Pond or Lake. A Catalogue alfo muft be kept of all the Mattes that are to be celebrated by the Priefts, and the Prayers to be faid by thofe that are not Priefts, . . yearly, monthly, and weekly, befides extraordinary times. The h Lie ^ V1C ^ S arc tlc ^ by their rules, to be devout, holy and reverent in 1 efr ''the Excrcife of their Function ; to obferve all the fyman rites, uni- formity, and decency; to be expert in cafes ofconfeience, and di- ligent in hearing confefTions; but the Confeffor and Penitent muft not fee one another in time of confefTion; and there muft be an eye- witnefs prefent, though not an ear-witnefs, if the Penitent be a Wo- man. Confcflions muft be heard from the morning until noon. , The Priefts may exhort the fick to make their wills, but not to |?" c *£ % aflift tjiem in making thereof. Preachers are tyed by their Rules .w r ru m , ^ teac k found and who 1 Com Doctrine, tendjng not to curiofity, but Edification ; to be diligent in reading the Scripture, and Fathers, to be exemplary in their Converfation, to abftain from reproving Princes, Bifljopt, and Magiftrates in their Sermons, or any Religious Orders j Secl.ir,' {EUROPE, *tf Orders; ro forbear any Expreffions that may move Laughter, or. Contempt. Let them beware of Pride, Arrogance, vain Glory, or arfe&ed Eloquence; let their geftures be modeftand grave; let them chiefly commend the frequent ufe of confefTion, of the Eucha- rift, of Good Works of Obedience, of the Church Ceremonies, of Penance, Prayer, &c. and let not their Sermons be Extemporary, or exceed an Hour. They that are fent to preach abroad in remote places, are tied by their Rules to walk on foot, to live upon Alms to lodge in Hofpitals, to ask leave of the Ordinary to preach, to take notice of the mofl devout people in every place where they come. They ftall not only preach, but likewife confer, catechize, pray, adminifter the Sacramenrs, vifit the lick, refoive doubts of confeience, compofe differences, &c. They muft ftrive to make all men their friends, and to pray for their perfecutors, and bear their burthens patiently. Let them write every week ro their ftn * periors, what progreis they make in their preaching, and other fpiritual Exercifes; to preach to themfelves as well as to others ; and to do nothing but what they are enjoyned by their Superior. The Generals Proctor is tied by his Rules, to entertain no Suits in G Sne raU Law, if he can otherwife avoid them : to give an account of all his VroHor y Actions to the provoft General, to keep in Books all Accounts of kit Rules. Expences and Receivings; to keep a Lift of all Church Benefices united to their Colleges; to have a great care of all the Writings, Popes Bulls, Records, and other Papers committed to his charge, &c. The Protector of the Houfe is tied by his Rules, chiefly to have care of the Houfes, Records, and Money, how it is expen- ded; and. to give an account thereof to his Superiors. The Pro- tector of the College and Hdule of probation is tied by the fame rules to be careful of the Records and Moneys; to keep a good account of what is laid out and received; and to write down all in his Book. He that hath charge of the Readers at Table is bound Readers, by his rules, to take care that they have a loud, clear, and di- theirRules. ftinct voice; that they be perfect in what they read; that firft they read a Chapter in the Bible; except in chief Fefnvals, for then Homilies muft be read concerning the Day. Letters alio from the Indies are to be read yearly. In the beginning ofevery Month their Conftimtions and Common rules, with Ignatius his Epiftle of Obedience, muft be read. In the evening after the lefton, muft be read the Martyrology of the next day. Leviticus and the Canticles, with fome obfeure Chapters in the Prophets, arc not to be read at all Eufebim his Hiftory, Niccpkarus, Grcgorie's Dialogues, Ambrofe, Auftin, Bernard, with luch like books, (whereof the Catalogue is fet down in the rules} are to be read. The Superior is to appoint what is to be read every day. He that hath the overfecing of the fick, is tied by his rules to be careful of them, of their diet," Phyii- tian, and all things clfe that may concern them; that his fubftitute called by them Infirmarius, have all kind of phy Meal Drugs; that infirm.t- he acquaint the Superior with the ikkncfs and quality of it ; that nus. every eighth day the lick receive the Euchariit, that Prayers be made 2jS A View of the Religions See!Iani y whofe Garments are partly black and partly blew, Chalomeriani wear a white Crofs upon a white Cetiarii doak. Cellar ii, from their cells are fo called, and Brothers of mer- cy from vifiting the fick, and carrying the dead to the grave ; in the inddc they wear black linen, on the out fide a footy colour Clavigeru Garment. Clavigeri wear upon a black cowl two keys, intimating by this, that they have power to open and (hut Heaven. They make Cruciferi. Saint Peter the Author of their order. Crucifcri, thefe bow their bo- dies and their heads as they walk, go bare- foot, airti wear a white cloak girt with a rope, they carry always in their hands a little wooden Crofs. The Brothers of the Crofs wear a black cloak Forficiferi. without a hood and bear the Crofs before their breaft. Forfici- feri, fo called from wearing a pair of fheers on their cloak, by which they fhew that they clip oft" all carnal lulls, as it were with a pair of fheers. They wear a black cloak and hood, thefe we may call Sheer-Brothers. The Brothers of Helen, brag that they were inftituted by Helen, Conftantincs Mother, after fhe had found out the Crofs, they wear a white garment, and on it a yellow Crofs. Hofpitalarii, fo called from looking to Hofpitals, they wear black ; they differ from the former of this name, and fo do thz Cruciferi. The Brothers of Saint James wear a fandy coloured Of all their privileges fee the Popes Bull and Apoftoli- tal Let- ters, prin- ted ac Rome hy their Su- periors leave, in the Je- fuites Col- lege Anno 1568. Francif- cans fubdi- vided into divers Or- ders. Ob- fer-oartes. Ambrofia- ni. C Pharaoh'.* lean Kj'ne did devour the fat. So much the more happy will this Order be, when it is fed with Tythes and Colleges. There is an Order oijohannitcs differing from the former ; thefe wear a red garment to reprefentChriiYs blood, and on the breaft thereof is woven a Chalice, to fhew that in his Blood our fins are wafhed ; they alio hold a Book ftill in their hand . The order of the Vaiiey oijoj'afhat goeth in a Purple Garment; thefe appoint Judges to decide cpnrroveriies of marriage. The order of Jofcph was erected in honour of Marys fuppofed Husband; Thefe wear afh-coioured cloathes, and a white hood. The order of Lazarus or Magdaien wear a green Crofs upon a black cloak with a hood : there be two forts of them, fome contemplative, who are black within, and white without, uflng ordinary food, the others wear a brown or tawny colour, and are active, their food is only herbs and roots. The order of Nuns of Saint Mary de decern virtutibui, that is, Of the ten virtues, which coniiit only in repeating the Ave Mary ten times: They wear a black Veil, a white coat, a red Scapular, and an afh-coloured cloak. There be- two other orders of Saxnt Mary, the one wears a white coat, and a black cloak like Carmelites, the other are all white ;~there is alio the order of Mary$ Conception, The order called Reclufi, (hut themfelves up between two walls, or in narrow cells, whence they never go out fo long as' they live. The order of Sainc Riiffus, inftituted by him ; thefe go like the Canon Regulars, wearing a Scapular over a linen Surplefs, and black a coloured hood, There is an order fo free Nuns, who main- tain themfelves, and may marry! when they will. The order of Spe- cularii are fo called from their looking-glafTes which they always carry; their inward garment is black, their outward white; They Of which wear on their brcalt a black crofs. " Among the Romans it was ac- ^ ce &*• counted an ""Effeminate trick, for men to carry about a too.kjng-glafs, ^ ran ^- m therefore Otho * mocked by Juvenal, who f peaking of the Looklng-glafs, Jron * « calls it, Pathici grftamen Othoms. The order of the Stf'lati, /™'fa£ wore Stars on their cloathes^gdbme of them have black gowns ^.^^ and black . hoods, fome have cloaks without hoods. Some other ^^^ petty orders there are of fmall account. gnnd t Hof- Q. 9. How are the Abbots confecrated at this time? pin'mn y 8cc, A. If the Abbot be not a Monk, he is thus confecrated : On Abbots.hjw the confecration day, which is fome Feitival, or the Lords day, confecrayd, both the Bilhop, and the Abbot elect, confefs. and fart the day before. In the Church two Chappels are trimmed up, the big- ger for the Bifhop, the lefler for the Abbot. On the Altar of the greater Chappel, itands a Crois and four Candleiticks. At the foot of the Altar the ground is covered with Turky Carpets, or Tapeitry : there is alio in the Chappel a Tabic placed for the £iffro'p, on which is clean linen, two Candleiticks, Eafons with 242 A l r inv of the, Religions Sect, ir. Towels, the holy Water-tor, with the Afperfory^ the cenfer, Likevcite the Bilhops Mafs-Oniaments; there be alfo three chairs, one for the ticcl: Abbot, the other two for the two afiiftant Abbots. The Bilhop hath three Chaplains. In the lefler Chappel for the Abbot is an Altar with theCrofs and two Candlefticks, wirh the Pontifical and MifFal; There is alfo a Tr.ble covered clean linen, with Bafons, and two Candlefticks, and the Ring which is to be conlccratcd, f$c. The Bifhop having prayed at the Altar, afcendeth his Chair of State over againfl rhe Altar, with his Mitre on his head; the Elect Abbot fits in his ordinary c oathes, between two Mitred Abbots his afiiftants; then the Elect bowcth himfelf to the Bilhop, who rifeth, taketh off his Mytre, and (I ith feme prayers : after this the Bilhop without his Mytre bleflerh'the Elects new deaths, and bcfprinkles theai with Holy water, then he fits down, puts on his Mytre, and takes oft* the Elects fecular garment ; laying, The Lord take off from thee the old man, &e. And then cloaths him in a Monaftical Habit ; faying, The Lord t thee with the new mar^ Sec. This Cone, the Bilhop laying his Mytre, rifeth and prayeth, and lits down again. Then the Elect rifeth, and befeeching. him with bended knees, and his hand on his breaft, that he would receive him, the Bilhop rifeth and prayeth over him ; then the Elect being new made a iMonk, promifeth Canonical obedience to the Bifliop and his Succceflbrs, fidelity to the Convent, Continency and Renunciation to his own Eftate; with this the "Bilhop rcceiveth him into the Society of die Monks, and withal into the kifs of peace. After this the Elect Abbot goeth into his Chappel, where he is habited like a Prieft, and thence brought between :he two Abbots afllftaiits to the Bifhop, who uncovering their heads, bow to him, and the Elder of the two prelents him to the Bilhop, defiring he would ordain him Abbot of fuch a Monaftery, according to the Apoftolical Au- thority committed to him. Then the Popes Mandate is read ; the* Elect fwearcth upon the Gofpel, the Bilhop asketh if he will be faithful over the Flock committed to him, if he will reform his life, be fober, humble, chaff, and patient; if he will be fubject, obedient, and reverent to the Pope and his Succeliors, if he an- fwcreth J will, then the Bifhop prayeth that God will keep and ftrcngriien him ; if the Abbot be ,not exempted from Epifcopal Ju- rifdiction, lie is to promifc Obedience to the Diocefan and his Suc- ceflbrs. This done, The Elect fciflcth the Bifhops hand, who (tan- ding before the Altar makes confeflion, kiffeth the Gofpel and the Altar, which 'he doth alfo incenie, and fayeth Mais. After this the Elect goeth to his Chappel, where he is trimmed in the Abbots Ornaments; and is brought again before the Bifhopj to whom he bowcth himfelf, and then the Mufick begins : the Bifliop after this takes the Paftoral ftaff, blcffeth it, and prayeth for the Elect Abbot, who all the while is on his knees, then the Bifhop layeth both his hands on the Abbots head, prayeth, and givetli to him the Rule of the Order, whereof he is to be head, and with an Se^ it; ofE U R O P E. 243 «in Exhortation to be careful over them. After the Bifhop hath blef fed the Staff, he bcfprinkleth the Eledfc with Holy water, deli- vered! him the Staff, with an Exhortation to ufe it with difcre ■ t/on. . Then he blcffcth the Ring, and cafts Holy water on it, and puts it on the Ring finger of his right hand, and pray* eth for him; this done, the Abbot receiveth the kifs of peace 3 then retireth to his Chappel, thence returneth with his two afli- ftants, and prefenteth to the Bifhop two burning. Tapers, two Beads, two veflMs of Wine, and kiffeth Ms hand. Then Mafs is faid, the Sacrament adminiftrcd, and the Abbot is (blemn- ly bleffed, at length the ,Mytre is' bleffed, and wafhed with Ho- ly water, which the Bifhop puts on the head of the Abbot ; fay- ing, Lord we put on the bead of this thy Servant the Helmet of Salva- tion, that he having his head armed, may with the horns of both Heftaments appear terrible to the Adverfaries of the Truth, S:c. At laft the Gloves are bleffed and wafhed, and put on the Abbots fa™ J? hand, who with his Mytre on his head, is by the Bifhop brought fojfaZ*' to the Quire and fet in his Predeccffors chair; whence he rifeth, p 9n ii^ ca # blefleth the people prelent, and thanks the Bifhop. The reft of anc i Hofpi- the day is fpent in good cheer. The Confecration of the Abbatefa n ian out o£ and Nuns is much after this manner. . him, Q. 10. VVnerein do the Chriftian Orders of Kjiighthood differ from one another} A. In the times, Authors; Occafions, Habits, Ends, Orna- ments and Ceremonies of their inftitution. The rirft Order oi Knight-hood in France was that of the Genet, inftituted by jcnhhts of Charles Martel, in memory of the great Viclory he obtained the Genets againft Abdiramo, , fn whofe Camp were found good ftore of Gen- nets, which are Beafts like Spanifo Cats in bignefs with long and flcndcr Snowts, their. Furies (whereof good ftore were found in the Enemies Camp, and prefented to Charles Martel) do fmell like thofe of Civit Cats. From this beaft the order is fo called, confifting of fixtecn Knights only, who wore collars of Gold made of three chains, linked with red Rofes enamelled; at the end of this collar hung, a Golden Gennet. The order of the Crown fyyal, (inftituted by Charlemaigne, in favour of the Fw- Oftbe. fons, who had done him good fervice in his Wars againft the CroB7 * Sefnes or ancient Saxons) wore on their breafts a Crown Royal ^*" in embroydery of Gold, wherefore this was called L' Ordre de Id Coronne fyyal. The order of the Star inftituted by King Robert of Q r, ~. * France, Anno 1022. was compofed of thirty Knights, whereof the * ■ King was chief. Thofe wore cloaks of white Damask ; on the left fide of the breaft, was cmbroydered a Star wrought in Gold, with five pointed beams. Their Oath was to fay in ho- nour of the Virgin Mary, (whom they called Star of the Sea, and Lady of the Star) a Corona or Chaplet made up of rive tens of Aye Maries, and rive Pater Nofters, with an Anthem. The or- der of the Brooi* Flower, inftituted by Saint Lewis the French of the King,, did wear a collar compofed of broom husks, or codds, BroMk R % interlaced j?)ve r . 244 ' A View of the Religion Seel:, it. interlaced with flowers de Lys. King Lewis chofe this broom his emblem, adding thefe words, Ex alt At bunnies y intima- tinr; that God had exalted him for -his humility to the Royal Throne of Frame, in ftead of his Elder Brother, Philip of & 1"i tsNof this order wore caflbeks of white Damask. The Ofih: Ship E Hie Ship, inftituted alfo by Saint Ltite, for incouraging French Nobility to attempt the Seas with him againft the a collar interlaced with double V Jyii i .. i double crefecnts or half Moon declared hi? enterprifc was to light J ins, and to plant the Chriftian faith ; Th K ights were tied by their order to hear • mrs pamon, to defend th: Catholick Faith, C! Minifters thereof, and to protect Widows, Of ■ Mi- OrphanSj.and other afHi&ed people. The order of St. Michael was duel. inftituted by Lewis the eleventh, Son to Charles the feventh, in honour of Saint Michael the French tutelar Angel, who com- manded Aubert Bifhop of Auranches to erect a Church to him on that H:1I, which ever fince hath been called Mount Saint Mic frequented } early with Pilgrims from all parts of France : to whom aifo is dedicated - the nine and twentieth day of Septem- ber, in memory of this Angel who fought againft the Englifh at Orleans ; here upon Charles the feventh took for his Ori- fl.vr.b the Image of Saint Michael, which was always carry cd before the King when he went to Wars. They wear a collar of Gold made of Scallops faftned on imall chains, from which hangeth the Image of Michael treading on the Dragon. As often as any Knight miffeth the wearing of this collar, he is to caufe a Mafs to be faid, and to pay feven Sols and fix l peniers 1$urho&. All the Knights are bound on die Vigil of > Saint Michael to wait in their habits on the King from his Pa- lace to the Church. On Saint Michael's day, they arc to wait on the King in the fame ornaments to Mafs, and to offer each man a piece of Gold ; that day the King is to entertain them at his Table; The next day they offer (being cloathed in black) wax candles for the dead, for whom Mafs and Prayers are laid. Their oath is to maintain the dignity of the French Of the Holy Grown, and the Church. The order of the Holy Ghoft was Obojh inftituted by Henry the third of France Anno 1579. in memory of his Nativity, election to the Crown of Poland, and his coming to the Crown of Ftyice, all which happened upon Whit-Sunday, when the Holy Glmt defcended on the Apoftles. The Knights of this order wear a collar made of Flowers de luce of Gold, cor- nered with flames of fire interwoven with fome Letters, the firft whereof is II. the firft letter of Henry's name. From the collar hangs • the Image of a Dove in the rnid'ft of a Crofs like that of Malta, all befet with beams and four Flowers de luce. The King is chief of the order, whofe oath is to rAiintain the Catho- lick Religion^ and unity amongft his Subjects. \ The Knights are all Se^ ii. ^EUROPE. 24> all bourd to community every firft day of the year, and on the day of Pentecofi, and to fwcar their zeal to the Catholick Faith, and their fidelity to the King and his Succeifors. Th\ confifteth of the King, and one hundred Knighrs; an are four C^rJinals, five "Prelates, the ( ftcr of the Ceremonies, the High Treafure. Regifter. Alf the Kni^hr, are bound to wear the Cr tent. The feaft of this order is kept on the nril y, in whi the King is accompanied to the Church by f after Mafs are feaftcd by him a: the Palace. A: :g; they for the deceafed Knights were black, and the next d wax candles for their fouls, and then dine with the King ag: The order of Cirrifiian Charity was inftit the fime Hem 'Van for the benefit cf poor Captains and n )ldiers, : " _ ,ry. Rents and Hofpitils were by him aiiigr.^ The wear c their cloaks an anchored Crofs embroydereJ Thefe Knights of La\arus had their original ai %e ing expelled thence were by Saint Lewis brought from thence, $r $ a ; nt and entertained with great revenues, to the end they might /,, . ;;;ff look to the cure of leprous and other infected perfons; but when thefe Knights became idle, and married, their Rents were ca3 from them, and a part thereof given to the Knights of Saint John of Jerufalem. fiy Gregory the thirteenth Emamel Phi.* Dnke of Savoy was chofen great Matter of this order of Saint La- qanu s to whom he gave the command of all fpitles for topers: The order of the Virgin Mary in mount Carmel, confining o^oitheV'r* one hundred French Gentlemen, was inftituted by King Henry g in M a y „ the fourth of France, and confirmed by Pope Paul the fifth, Mounter- Anno 1607. T^ey are tied to keep a feaft every year the fix- me I. teenth of Mty, to the Virgin Mary of njpunc Catviet, to wear on their cloaks- a Crofs of tawny velvet, in the mid'fl whereof il.ai I be the Image of the Virgin Mary 3 .entowered with beams of Gold; about their necks they fhall wear an anchored Q of Gold, in the mid'fl whereof fhall be the Virgins Im mcllcd. They may -not marry above twice. They mint fight for the Catholick faith. The orders of Orleans was inftituted n r n »,„„.,. by Lewis 01 France Duke 01 Orleans, An. 1 393. it is i t&rck p ini ^ called alfo the Order of the Porcupine, becatfie there hangs the picture of the bcaft from three chains of Gold, which 1 took for his Device, to let John of Bqurgpgne his mortal •er. know, that he wanted not Arms and Courage to be him, for his wicked and bloody intentions. Gol i was inftituted by I d 3 •, CjQ \. lot?, Jirnamed the Good Duke; in the i hicld. bend of Pearls, whereon was written Al/on, which is as much as Allocs in French, that is, Let us *o our Country. He inftil of the T ' V, called alfo the order of Burhm, in h . Virgin Mary Ar.-o 137c, confiftirigof* fix ca\d twenty i iv .eTni- ■ R i j tie. 246 £ Vinv of the Religions Se&. ir. who were a Belt, in which was embroydercd the word Efpcrance in Capital Letters; it had a Buckle of Gold, at which hung a nifc like a Thiftle; on the Collar alio was embroydered the fame word Efpcrancc with Flowers de Luce of Gold, from which hung an Oval, wherein was the Image of the Virgin Mary, entowered with a Golden Sun, crowned with twelve Stars of Silver, and a Silver Creicent under her Feet; at the cvd of ffAnpu. the Oval was the head of a- Thiftle. The Order of Anjou, or of the Crefcent or half Moon, was inftitutcd by the good King j\ene, being Duke of Anjou, and King of Sicily: The Symbol of the Order was a Crefcent of Gold, whereon was engraven this word Lo{, which figniries Praife; this the Knights wore on their Cloaks or Gowns; there were of this order fix and thirty Cf Sukt Knights. The Order of St. Magdalen, was inftitutcd by 3 Magdalen. Chefnel> a Noble Gentleman of France, An 1 614. out of a Godly Zeal to reclaim the French from their Quarrels, Duels, and other (ins ; that by remembring the Repentance of Mary Magda- len they might wirh her learn to repent. The Crofs which might ferve to wear on the cloak, or about the neck, had at three ends three Flower de Luce; the foot ftood in a Crefcent, in the mid'ft was the fhapc of Magdalen ; the Crofs is befet with Palms, to ftiew this Order was inftituted to encourage Voyages to the Holy Land; within the Palms are Sun beams, and four Flow- ers d$ luce, to fhew the glory of the French Nation. The Knights are tied by their vow to abacdon all hazardous ga- ming, blafphemy, reading of prohibited and vicious Books, cjic. Their habit is of skie colour. Their collar is made up of the letter M. doubled with L. and ^4. to ex prefs Mary Magdalen, King Lew;'*, and Queen Anne, interlaced with double hearts, woun- ded with darts of Gold crofted ; the Ribband is Crimfon, frpm which hangs an Oval, having Mary Magdalen on the one fide, and Saint Lewis on the other. The device about the Oval on the cloak is, Jj amour de dieu eft -pacifiquc. They had a houfe allotted them near Parrs, wherein were ordinarily five hundred Knights, bound to ftay there during two years probation; at the end of which, they (hall take the oath of the order, of charity, obedience and conjugal chaftity ; they mult alfo abjure all duels, quarrels . and alfafTinates. The Knights that live abroad fhall meet every year at their houfe called the lodging Royal on Mary Magctalcns Feftival day, to communicate and to give an ac- count of their actions to the great Maftcr. The Knights that Kve in the houfe, muft on all Sundays and Feftivals be afliftant at Divine Service, the Knights have their Academy for all kind of exerctfe. But this order as it began, fb it ended in the pcrfon of Chefncl. The order of Brctaigne, or of the *Hermine, and Ears cf Corn, was inftituted by Francis Duke of Brctaigne, Anno 1450, it was called of the Ears of Corn, becaufe the Gol- den Collar was rraie in the form of Ears of Corn, at the end cf which, hung by. three fmall Golden chains a little white beafh 'Seft. ir. of EUROPE. 247 bcn'% called an Hermine; his word or Afotto was, A Ms Vie, in- Of Bre- timating, that whil'ft he Jived he would prefcrve his courage, pu- f dye or rity and integrity, rcfembled by 'the Ermine, which is (b loth to ^f rmin f' defile his white skin by running through dirty and boggy places C ?.^ c when he is hunted, that he will rather fuffer himfelf to be caught ; Jw whole skin is in great requeft for Furs. This order oonlifteth ofj?^ five and twenty Knights of the Ears of Corn, Co called, jo fignifie, c .-^ e{ j a ' z that Princes (hpuld be careful to preferve Husbandry. Urge let Q. : • other Orders pf Knight-hood were there in Chrtften- them're ad don-, . Oj e of the French. ^ the Hifto In VlanderSy was inftituted the Order of the Golden Fleece, rj of An* by Duke Philip, in the City of .finger, c opp> - and then they lay afidc their Monks habit, and arc rid hed; then they mount on Horfc-back, having on the Front- ier. !1 the frgn of the Crofs, and fo they ride to the King, who. rb them with the Girdle and'Sword, and command* Ancient Knights to put on their gilded Spurs. At dinner they wait on the King, alter which they prelent their Swords I the high Altar and redeem them again with money. T! R a. varre. 24S A Vhw of the Religions Geci*. IT. I other. Ceremonies of the Knights Batchelors, or of the Bath, may be feen at large in our own Hiftories. The order of Cf Saint the Thiftle, or of Saint Andrew in Scotland was inftituted by Andrew: or King Achaius, who made a League offenfive and defensive with the ihijtlc. charks the Great, Ann* S09. The Collar is made up of Thiftles and Rue, the one being full of prickles, and nor to be touched without Hurting the skin, the other is good againft Serpents arid poyfon. The Mo:to is Nemo me imptme laceffxt, intimating^ that he wanted not power to defend himfelf, and oftc-nd his enemies. At the Collar hangcth the picture of Saint Andrew 0f the Lily t with his Crofs. The Order of the Lib or of Navarre, was in- or ofNa- ftitUted by Prince Garcia the fixth of that name, in the City of > nrio 1 048. where the Image of the Virgin Mary iffuing out of a Lily, was difcovered in the time of the Kings licknefs; who thereupon fuddenly recovered his health ; and in token of Gratitude, inftituted the Order of Knights of Saint Mary of the Lily confiding of eight and thirty Knights; whereof he was chief. They iwear to expofe Goods and Fortunes to preferve the Kingdom of Navarre, and to expell the Moors. Each of thefe weareth a Lily on his breaft, made of Silver, and a double chain of Gold, entevlaced with this Gotbijlo letter M. which Hands for Mary. At the end of the chain hangeth a Flower de luce y carrying the fame Letter crowned. The Knights arc tied to divers ferviccs and prayers, td confefs alio and to communicate. The Order of Saint panics of the Sword was inftituted Anno 1 1 58. under the reigns of Alphonfo the ninth King of Caflile, ?nd of Ferdinand King of Leon. The Knights wear en their breafts, and on the left fide a Scallop-fhell. About their neck they wear three chains of Gold, from which hangs the form of a Sword, being of red Sattin embroydered, and a Scallop fhell upon the fame ^Sword. The red Sword fignified their Victory over the Arabians, with whofe blood their Swords were died. The Scallop fhell was a mark of their Pilgrimage to the holy Sepulchre of Saint James; thefe they gather on the Sea fhore, and fallen them to their hats or hoods, who go on Filgrimage. *This order took firft beginning in Gaiicia under the homage then of Leon ; at firft thefe Knights lived in common with the . Monks of Saint Helie, and fhaved their Crowns, vowing cha- ftity, poverty, but afterwards they married; they both were of Saint Auftiris rule. This order was alfo eftablifhed in Portugal; above fix hundred Knights were of this order. Many Lords of Spain hold it an honour to wear the habit of Saint James. The great Mafterfhip of this order was incorporated to the Crown of Cafiile, Anno 1493. by Pope Adrian the fixth. The order of Of Saint Samt Julian^ called of the Pear Tree, was inftituted in the King- Jutian, or domof Leon, Anno 1179. and was approved by Pope Alexander the Pear- the third, Lucius the third, and Innocent the third ; the Knights tres, or have the Pear-Tree fo» their Arms. But after. Alphonfo the ninth Alcantara. King of Leon, became Mailer of the City Alcantara, which he tock Of St. James cf 'the f word* ir. (EUROPE. 249 took from the Moors, and beft'owcd it on the Great Maftcr of Calatrava, and this gave it to the Mafter of the Pear Tree ; Thcfe Knights- of the Pear Tree ftiled thernfelves Knights of At- tra, and fdrfaking their former Arms, wore the Green Crofs Viewer cle laced on their breafts ; they live under the order of Benedict. They firft prefeffed Chaftity, but Pope Paul the for. permitted them to marry. The Great Mafterfhip of this order was by Pope Alexander the fixth a Spaniard united to the Crown of Caflile, in favour of King Ferdinand of Arr agon, and Queen Ifabel his Wife. The order of Calatrava was founded ciLtravsi, in the Kingdom of Caflile Amto 1158, under the Reign of Samlo " the third, and fixth King ofdaftile, /They were called flalatrava from a Caftlc of that name taken from the Moors, and given tp iWq Knights Templars, but they fearing their own wcaknefs, furren- dred it to the King Sonde of Caflile, who gave it to certain / Monks of the C\flertian Order, who offered thernfelves to keep this Frontiered Cattle; Hence arofe she order of Calatrava. They wear a red crofs Flower deluced. Pope Alexander the third approved this Order; at firft thefe Knights wore Scapularies and robes of white, but Pope Bcneditl the third difpenfed with them for that Monkifli habit, and they were permitted by Pope Paul the third, to man - )' once only. At laft the Mafter- fhips of Saint James of Calatrava^ and of Alcantara were an- nexed' to the Crown of Spain in favour of Charles the fifth, Em- perour and King of Spain, who enjoy the Revenues of thcfe three great Matters. The Order of the Band, or red Scarf -, . was instituted in Caflile by Alphonfo the nth. Anno 1330. King -f „ , ' of Leon and Caflile. The Knighrs wore a bread ribband of red $ ear r Silkj and are bound to accompany the King in his Wars,, to be Valiant, Sober, Courteous, Difcreetj &c. The Order of the Dove, ^r t, ovHoly Ghofl , was inftituted mScgobia in Caflile, Anno 1379. by \ John the firft of 'Caflile. They wore a collar linked with Sun-beams, whereat hung a Dove of Gold* Enamelled with white, as if it were flying down from Heaven. ' But this Order ended with the inftitu- ' tors life, to wit, the fame year of his inftitution. The Order of Saint Saviour of Montreal called the Order of Arragon, was inftitu- v^u. r ted in Arragon, Anno 1 1 20. by Alphonfo the eighteenth King of s s 2r i our Navarre, and firft of Arragon. The Knights wore a whiteRobe, ofMontre- rcd crofs ; their Rule was like that of the Templars, to whom al, and on the breaft an Anchored they fuccceded in Montreal, bur only that they had power to marry. The Order of our Lady of Montefia,of Monte- or of Valencia, was inftituted in the Kingdom of Valencia, Anno fia. 1 317. by fames the fecond King of Arragon, upon the extermi- nation of the Templars. The Statutes of this order were anlwera- blc to that of Col under the rule of the Ciftertians, whole cloathing they were difpenfed withal to wear. Their CrOls was that of St. George, a full {tad Crofs which they wore on their breaft. The Order of the Lookjng-Glafs of the Virgin M. • was inftituted by Ferdinand the Infant of Caflile, upon a memora- Ifiokj^C ble (M#. 2$o A View of the Religions Seel:, rr. ble Victory he had over the Moors. The Collar of this order was compoled of Bough-pots full of Lilies, interlaced with Grif- Ofjefm fons. The order of Jcfus Cbrifi was inftiruted in Portugal, Chrifi. Anno 1320. by X>ienyfim the fixth King of Portugal: the Knights wear black, and upon their brcalts a red croft, and another white over the red. Pope John the twenty fecond confirmed this or- der, 1320. gave them the rule of St. Beunet. Pope Alexander the CfD> Avis. ** xcn ? avc r ^ iem kave to marry. This order as that of D. Avis was annexed to the Crown of Portugal. This order D. Avis was in- ftiruted in Portugal under the firft King Alphonfb Henrique^, Anno See Fa- 1 147. under the rule of St. Bennet. They bear for rheir Arms the tine, &c. crols like that of Alcxntar wi;h two black Birds like Ravens. Q. 12. Went were the orders of ^night-hood in Germany, Hun- gary, Bohemia, Poland, &c. Of the A. The order of the Dragon Was inftiruted in Germany, by the Dragon, Emperor Sigifmund, Anno 141 8. upon the condemnation of HuJJc, and Hierom of Prague. The Knights did wear on High Days a Scarlet cloak, a double Golden Chain, at the end whereof hung a Dragon overthrown, her wings teeming broken; and • daily they wear a Crofs Flower deluced with Green. This order was famous throughput Germany ' and Hungary. The or- OfSGco'ie *^ er of Auftri.t and Carinth'ia, or of Saint George, was inftituted ^ 'by the Emperour iFrederic\ the third, firft Arch-Duke of Aufria, Anno 1470. The Knights wear a white Coat, and a red Grofs ; they were bound to guard the frontiers of Germany, I flria, Styra, and Carinthla, againft the Turks. The Order of Of the Poland, or of the white Eagle, was inftituted by Kir.g Ladlflaus •white £4- rhe fifth, Anno 1325. The Kings wear a tripple chain of Geld, gle. whereat hangs an Eagle crowned. The Order of Denmark,, or CftbeEle- *- r ^ G ^phant, was inftituted by Chriftierne the firft, King of thint. Denmark, Anno 1478. The Collar which the Knights wear, is compoled of Elephants, with filver Caftles on their backs, at the end whereof hangeth the picture of the Virgin Mary, beiet with Sun-beams, and a Crefcent under her feet. The order of Of the Se- Sweden, or of Jcfus, or of the Seraphims, was inftituted by Mag- rapb:ms t nus the fourth King of Sweden, Anno 1334. The Collar of this order is compofed of Chcrubims, and Patriarchal CroOes, in me- mory of the flege laid to the chief City otVpfala. At the end of the Collar hung an oval, bearing thefe three letters, I.H.S. that is Jcfus Hominum Salvator, with four Nails enamelled white and black to flicw our Saviours paffion. The order of Qleve, or of the Swan, is at this day held up by the Princes defcended of Of the ^ e houfe olClevc, who do bear the Swan for their Order, Crcfts, Swan. ' and Supporters of their Arms. Of the order of Prujfa, called the Marian, or Teutonic^ we have fpoken already. The order of Of the Livonia, or of the Sword bearers, was inftituted Anno 1203. by Sword- Albert a Monk of Brcmc, with fome rich Merchants, who out Beared. °^ zcn * ro ^S^ againft the Infidels of Livonia, renounced the world, aiid vowed obedience, and chaftity, in the frefenie of BifLop Seclir. ofE U R O P E. 2ji Bilnop Albert., who prefcribed them the rule and habit of the Ci- flertians; a long white CafTock, with a black hood, having on the left fide, near to the flioulder, a red fwcrdj and on the breaft two fwords a crofs, with the points downward. This order was. confirmed by Pope Innocent the third. The order of S.Gal/0fS: t Ga3. m Switzerland, was inftituted by Frederick^ the fecond, Emperour, /inno 121 3. when he came on Pilgrimage to the Abby of St. Gall, and inftituted that order which he called the order of the Bear, giving to the chief Lords thereof collars, and chains of gold, at the end whereof hung the form of a Bear in gold ena- melled with black. The Abbot was to confirm this order eve- ry fixteenth day of October, being the Feaft day of St. Gall, See the Hi- the Apoftle of the Germans. This order was inftituted to the Jfories of memory of St. Vrfus, Martyred before the Temple of the Sun thefeplacef, at Solleverre: The Cantons of the Swit^ers honoured this order, till they fell off from the Houfe of Auftria ; now it is quite loft. : Q. 1 3. What are the orders of 'Knight-hood in Italy ? A. The Popes have been Founders of divers Orders. Pope Divers Or- John the 'twenty fecond at Avingtcn, inftituted the order of Jc- ^ er f °f jus Chrift, Anno 1320, They did wear a Crofs of Gold enamel- ^ n ^' }ts ** led with red, and inclofed with another Crofs. Pope Paul the J^i 1 ^* fecond inftituted at Upme the Order of the Holy Ghofi, Anno 1468. The Knights wear a white Crofs. Pope Alexander the fixtb, inftituted the Order of Saint George, Anno 1498. They car- ried a Crofs of Gold, entowered with a wreath made in form of a Crown. Leo the tenth inftituted the Order of Saint Peter, Anno 1520. Thefe wore within an Oval of Gold the Effigies of Saint Peter, at the end of a Tortis of Chains of Gold. Thefe were to guard the Sea Coafts againft the Turl(. Paul the third eftablifhed the order of, St: Paul, Anno 1540. Pope Pius the fourth, creeled the order of the Pies, Anno 1560. Their charge • was to carry the Pope when he went abroad in publick. He would have them to take place of the Knights of Malta, and of the Empire. Sixtus Quinttis ordained the Knight- hood of Lau- retto, Anno 1 587. to whom he Erected our Lady Church at Lau- retto, for a Cathedral. At %ome alfo, there be fome . Church- men of the -order of Knight-hood, as the Knights Ho/pi taller s of Saint Anthony. The General of this Order is called Abbot of St. Anthony of Vienna • the principals "of this Order do wear on their black CafTocks, Cloaks, and Gowns, a double Saint An- thonys Crofs'; that is, twoT.T. of blew Sattin; the meaner fort w r ear but one. The Knights of the Virgin Mary, were infti- tuted by Brother Bartholomew, Bifhop of Viccn^a, a Dominican, Anno 1233. and confirmed by Pope Vrban the fourth, the Knights follow St. Dominions Rule, wearing a white Caflbck, with a red Crofs on the breaft, with two Stars: Their cloak is of Gray colour. Their charge is to take care of Widows and • Orphans^ and to reconcile Differences between * Man and Wife. They 2J2 A Vk'^ of the Religions Seel:, ir. They lived at Home with their Wives and Families, and not in Convents. Hence they were named Fran cs Gaudentes. Bre- thren of joy; ,Thc Order of the Glorious Virgin Mary was infti- ruted at f\gme,Anno 1618. by three Brothers, Pedro, John B ft a, and Bernardo. They were confirmed by Pope r who with his fuccctfbrs were to be great Mailers thercc/. Convent is in the Palace of Latcran. They are bound t fend the Chriftisn Faith, the Catholick Church, to fupprefs the Turks , to be Nobly extracted. The Knights Layicks of order, and Kji'^hts Priefis that are beneficed, are to wear about their necks uid of blew. Siik, and a Golden Crofs ena- melled -with blew, and on the Cloak a Crofs of blew Sattin to fliew the colour of the Virgins Garment which Hie were, "o wit, of a blew Skie-colour; but the Knights are to wear the blew Crofs on their Cloaks, '; Within the Crofs is a round circle, wherein is M.S. ft*adii Maria San&a, with a Crown. About the c i \vcl\c Si' beams, reprefenring the twelve Apoftlesj eaph branch of the Crofs hath nine Tracts, demonftrating the nine Ore rs of An- gels t the four ends of the Crols are foui the Virgin is the Lily of the Valleys, . he Crofs are four Stars, figuring the four EvangeinR At ► ehicc there Knights of j s lne or der of Saint Marl(s Knights,, inftituted when Saint Marl(s Venice. Body was brought thither from Alexandria. At Gene a are the Of Genoa, knights f Saint George, and fo divers Cities of It my have their peculiar orders of Knight-hood: In Savoy there is the order of the Savoy. Annunciation, of which we have already fpoken. The Collar of this order is compofed ofRofesand Love knots, wherennto hangs an Oval, containing the Angel, holding a Scepter, and falu the Virgin, over whom hovereth a Dove. We have alfo fpo- ken of the orders of Saint Maurice, and Saint Laqarut. The former of thefe two began Anno 1440. when Amadeus the fcvendi, firft Duke of Savoy, retired to the Delart of Rjpaille, to preferve. the memory of that valiant Knight, as of his Lance and Ring. They follow Saint Aufti/i's rule. The order of Saint Lazarus was united by Gregory the thirteenth, to that of Saint Maurice ; thefe are Ciftertians, and have divers privileges and immunities. nfel Y?nct The order of Florence, or of Saint Stephen Pope, was inftituted OStioren c. ^ ^^ ^ MtdicK, firft Duke of Florence, Anno 1561, in ho- nour of Pope Stephen the ninth Patron of Florence. They folio w Saint Ben?2et's rule, and have the fame Privileges with the Knights of Malti. They wear a long Gown of White Chambler, on the breafts, a red Crofs like "that of Malta. The order of the Precious Blood of C&ift, was inftituted by Fit; cent io d» Gon-{'go OfAftntha, the fourth Duke of Mantua, and fecond of Mo?: tnne 1 6cS in honour of ChrilYj Blood, fome drops whereof are kept in Saint Andrews Church at Mantua. The Collar is compoicd of Ovals of Gold, and thefe two words, Dominc Probafli-, in the Ovals are flames of fire , burning about Gold-Smiths melting pots Sed.ri. EUROPE 2jj pors full of pieces of Cold. Ac the end of the Collar within an Oval, arc two Angels itanding upright, holding a ChaJice and See the a- Pixe-Crowned, on the Table whereof are three drops of blood, bove named h this Legend about the Oval, 'Nihil ifto triftc recepto. authors, Qu.'i4. What were the Chrijlian Military orders in the Eaft ? Kmght- A. The order of Cyprus and of Lu^ignan, or of the Sword wa. ^d in the inftituted by Guy of Lujigna??, King of JerbfcHem and Cyprus Anno Ea ft* 1 195. The Collar of his order was compofed ofCordans of white Silk twined into love knots, interlaced with the Lerters S. and R. at this hung an Oval of Gold with a Sword in it, about the Oval was engraved thefe words, Securitas fygnz. Of the other Eaftern order we have already fpoken ; namely, of that of the Holy Sepulchre, inftituted by 'Baldwin the firft of that name, and fe- cond King of Jerufalem, Brother to Godfrey of Bulloigne, Anno 1 103. They were at firft Canons Regular of Saint Auftiris order, permitted to live in Jerufalem, by the Saracens: after they were Knighted, retained their white habit, wherein they carried the Crois of Jerufalem, fnch as the Kings bare in their Arms. Pope Innocent xht eighth, Anno 14S4, united thefe Knights to the Hcfpi- tallets of Saint John-, but this Union lafted not long; for the Knights married, whereupon Pope Alexander the fixth took the power of conferring this order himfelf, giving power to the Guardi- an of the holy Sepulchre, who is always a Francifcan, who confer this Order on Pilgrims to the Holy Land, provided they take their Oath on the Holy Sepulchre. We have alfo fpoken of the Hqfpitallers of St. John Baptift of Jerufalem, inftituted by Baldwin, firft King there, Anno 1 1 04. Likewife of the Knights Templars, inftituted under Baldwin the fecond, third King o&Jerufalem, Ann§ 1 1 19. Of thefe I will make no further mention. There were other Orders in the Holy-Land, as the Knights of St. John of Acres, of St. Thomas, of St. Gerion, of St. Bla^e, &c. but thefe were of fmall note ; and are now loft. See Favines Theatre of Honour. The 2 f 4 'A Vttiv of the Religions Seel:. 12I The Contents of the twelfth Seftion. The Opinions of the Anabaptifls, and wherein they agree with • the old Here ticks, 1. The Tenets of the Brownifts. 3. Of the Familifts. 4. The Adamites, and Antinomians. 5. The I{c/:- ligion of the Socinians. 6. Of the Arminians Tenets. 7. Of the Church of Arnhcm, and the Millennarics Opinions. 8. Of many other Setts at this day amongfl us. 9. The Opinions of the Independents. 10. The Tenets of the Presbyterians, where by way of a Chatechifm tS delivered their whole DoVtrine concer- ning the Miniftery, Epifcopacy, Presbytery, Lay-El dcrjhip, Dea- cons, Civil Magiftrates, the Election of Minifters, Ordination^ power of the Keys, Excommunication. II. Divers erroneous Opi- nions which have been lately revived, or hatched Jince the Fall of eur Church Government, 8cc. w SECT. XII. Queft.I.^f Y 'YHat Opinions in Religion are there held at this day among them that are fallen off frofn Rome? A. We have already fpoken of the Opini- ons of Luther , Calvin , Occolampadius , ^iiiv.glm, and other Proteftants ; whofe Tenets are followed by many thoufands at this day : We have alfo fpoken fomewhat of the Original and Increafe of Anabaptifm; now we will briefly Anabaptijts ^ c j own t heir Opinions, as they are recorded by Bontarius, Bul- tbeir Opini- n n g er ^ Gaftius, Sleidan, Ofiander, and others, and will Ihew where- Itiames. m ^ C Y a ? ree Wlt ^ tne Old condemned Hereticks. They hold « that Chrift took not his flefh from the Virgin Mary ; cc So held the " Heretick Valentinus. 2. That Chriit is not true God, cc fo held Arrim. 3. They deny baptifm to Infants, cf fo did the Pelagians. 4. They re-baptize, fo did the Novatiatis, Arrians, JEtians and Donatifts. 5. They believe to enjoy here after the day of judg- ment, an earthly Monarchy, fo did the Cerinthians, Nepoti Millennaries, and Mahometans. 6. They fay our righteoufnefs de- pends upon the works of charity and affliction, not upon faith in Chrift ; a fo did the Cathari, Meletians, Donatifts, and Pelagians! 7. They maintain free-will in fpiritual things; fo did the Pelagi- ans. 8. They account themfelves the only pure Church without fin ; fo did the Donatifts. 9. They fay Lay-men may admini- fter the Sacraments; fo did the Marcionites, and Pepufians. io. They reject Magiftracy among Chriftians ; " fo did the Manichees. 11. They fay that Chriftian Magistrates are not to punifh Male- faftotf Sea. 12. ^EUROPE. i fT factors witff death, " lb faid the Tertullianifls. 1 2. They will have all things in common, "with the old Nicholaitans. 13. They torch that a man may put away his wife though not for adultery; " lb taught the Jews. 14. And that a Chriftian may have many wives, which is the Doctrine of Mahomet. 1 5 . They will not fwear at all; in this they follow the Tenet of the old Pelagi- ans. Now all thefe opinions are ancient Herefies as we have (hewed, which have been refuted fufficienrly by the ancient Doct- ors of the Church, and condemned by General and Provincial Councils, befides that divers late writers, both of the Roman and Proteftant Church, have fully refelled there opinions; whole writings they that are at leilure may periife. And by the way we muft oblcrve, that as the Anahaftifts have divers opinions, fo they have divers names. Some are called Mun^erians, from Manner, who raifed the Boors in Germany againft their Lords. He taught that all things ihall be common, z. Separates, fo* feparating themfelves from the affairs of the World. 3. Catha- rifts, for thinking themfelves more pure than others - M therefore deny original fin, nor will they pray, Forgive us our fins. 4. Apo- ftolicks, who like the Apcftles go without ftaff or fcrip, up a'nd down the World Preaching. 5. Entbufiafts pretend revelations, . and brag they have the gilt of prophecy. 6. 5 'Hates, wjio place all their holinefs in iilence. 7. Adamites who believe that the Wearing of Cloaths, is a curfed thing, therefore they affect na- kednefs. 8. Georgian:, fc called from Davia George the Fami!ift t who boaftcd he was greater than Chrift. 9. Liberia who think they arc made free by Chrift from payments of Taxes or Debts, • and free from obedience to humane Laws. 10. Hutites- fo cat* led from one liuta who denied Chrift'j Divinity, and made himfelf the only Son of God. 11. Melchiorifts, fo named from one Melchior of Strasburg, who taught that Mary was the Condu- it through which Chrift did pais, as water through a Pipe. 12. Mcncmjis fo called of Mencn a Frie^landcr. 13. Beucheldians y fo cailed from their Author, thefe affirm Polygamy to be an holy kind of life. 14. Auguftinians from Auguftinc a Bohe- mian who bragged he was the firfttthat opened Paradife for himfelf and followers. 15. Servetians, fo called from Servetus Of theft kU thc Arrian, who was burned at Geneva for denying Chrift' j nedius m Divinity, 1553. Thefe will not Baptize Children till they be"** Htftery thirty years of age. 16. Dcnkjans from one . Denkjm their Au- ofAnabap- thor, who with Origin, would have the wicked and Devils x ^. to be faved. 17. Menafierienfis, fo called from Munfler, where ? u ! ,in g c ^ John of Leiden their King reigned, who taught that he had g^?J_ a commiflion from heaven to take many wives. 18. Liber- ^ a' tines > who make God the Author of fin, and deny the Refur- tbm\ fueot rection. 19. Deo P^elicii, who -rejected all means and relied nude a only upon God. 20. Semper Orantcs, who with the old Eu- letti:> ■ are ftill praying, thinking they arc eyed to no other M. Pa>ic duty. ouiof Q. 2. W»at 2 $6 A View of the Rdig: ^ Seel. Mi Q. 2. W '■■'•* - ' e the Tenets of the Brownifts? Brownifts A - Thefc being fo called from their Author, Mnftcr fty£«* their Kind: V*P°' re > foretimes a Schoc and Tenets, war/^, hold there is i;o other pure Church in the World bur an them ; fo did the Donatifts of old. 2. They re] eel in this th^y are Jews, and agree with the old Heretic^ called. Pi ciani. 3. They will not fervc .God in confecrated Churches, nor will communicate with thole they called impure in this they old Cathari. 4. They reject iythes, and affect parity, in thi. are Anabaptifts. 5. They hold all the Church Ceremonies to be Popifli. 6. That the love which is in God is not Eifential. 7. That Ordination of Minifters, by Bifhops is Antichriftian. .8. That the word preached, and Sacraments adminiftred by fcandalous Mini- fters, are altogether inefle&ual. 9. That Church Mufick is un- lawful. 10. That Lay-men and Mechanicks may preach and ex- pound Scripture. 11. That fet forms of prayers are abominable in the fight of God, whereas notwithfi 'anding we have divers fet forms, both in the Old and New Teft anient, at which they quarrel r , and chief- ly at the Lords p-ayer. 1 2. There be divers forts of this profefllon; fome Brownijls, of which we have fpoken ; fome Barrowifts, fo called from Barrow their rirft Martyr. He called the Church of England, Sodom, Babylon, and Egypt, Some are called Wilkin- ( fonians, from- li '7/ 'kjrfon their Mailer, who taught that he and his Followers were truly Apofties, and therefore denied Commu- nion with fuch as did not give them that Title. A fourth fore there is of Anabaptiftical Brownifis, who hold themfelvcs the only true Church, and condemn the other Brownifts for Ptdobaptifml therefore they re-baptize fuch as cpme to them.. They that would lee more of this Seel:, let them read the Book called The profane Schifin of the Brownifts-, another called The foundation of Brownifm, Mr. iVhitcS Difcovery of Brownifm ; Doct. Hall's Apology againft • the Brownifts ; Gifford's Declaration againft tU Brownifts; Pagit'i lierefiography, 6k c. Q. 3. What are the Familifts? Familifisl J *- The Families, or Family of Love, are fo called from the their Here- l° ve trie y bear to all men, though never fo wicked ; and their fas. Obedience to all Magiftrates, though never fo tyrannical., be • they Jews, Gentiles or Turks. Their Founder was one David George, of Delph, who called himfelf the true David, that fhould reftore the Kingdom to Ifrael. He held, j. That neither Mo*. fes, nor the Prophets, nor Chrift could by their Doctrine fave the People, but his Doctrine was the only means of Salvation. 2. That whofoever fpoke againft his DoCtrin^ fhould never be forgi- ven, neither in this life nor in the life to come. 2. That he would {et up the true Houfe of David, and raife the Tabern; cle ofGod* not by fufrering, but through love and mceknels. 4. That he was the right Me/fiah, the beloved Son of the Father. 5. That he fhould not die; or if he did, he fhould rife again. His SuccerTor, Henry Nicholas of Amftcrdam^ maintained the fame Doctrine, but in hi: Seft. taJ' of EU RO PE. 2J7 his own name, calling himfelf The I{eslorer of the World, and the - Prophet Jent of God.To the former Tenets he added, 1. That there is no other Chrift but Holinefs, and no other Antichrift but Sin. 2. That the Family of Love hath attained the fame perfection that Adam had before he fell. 3. That there is no Reiurrecfron of the flefh. 4. That the day of judgment is already come, and that this Nicholai is the Judge of the World. 5. That there hath been eight great Lights in the World, whereof Chrift was the fe- venth, but himfelf the eighth, and greateft of all. 6. That none fliould be baptized till the thirtieth year of their age. 7. That the joys ot Heaven fhall be only here on the Earth, and lo iikewiie Hell. 8. That they ought not to bury the dead, nor to give Alms to fuch as are not ot their profeflion. 9. That Angels are born of Women. 1 o. That every day of the week ihould be a Sab- bath. 1 1. That the Law may be fulfilled in this Life. 1 2. That there was a World before Adam was made. 1 3. That there is no other Deity but what man partakes of in this World. As may b;- 14. That fuch Wives as are not of their Belief, may be rejected for feen in Dr. Whores. 15. That in Henry Nicholas dwelleth all Perfection, Ho- Denifivs linefs, and Knowledge, and that their illuminated Elders are dei- ~^hiteW.. : . fied in this life, and cannot fin. There be alfo divers forts of ^, P"?* Famiiifts, as Caftalians, Grindletonians, of the Mountains, of the ■*" !?.- Vallies, of the fcattered Flocl^ &c. which hold with thefe former Q on f e m on Opinions, that the Scriptures are but for Novices ; that we ought MrjefoP\ not to pray for Pardon of fin after we are allured of God's Love 3 andothers that wicked men fin neceffarily, and fuch more fluff. . , . f Q. 4. W,)at be the Adamites and Antinomians ? A, Of the Adamites in SuAuslin's time, we have already fpoken, as alfo of the Bohemian Adamites, Of late years there were fome of them in Amsterdam, where the men and Women did pray in their meetings, and perform other divine fervices naked. This pofture they call the ftate of innocency, and their Meetings Para- dife. In their opinions they were Anabaptist* The Antinomians dntinms are fo called from oppofing and rejecting of the Law, which they ans. fay is of no ufe at all under the Gofpel, neither in regard to dire- ction, nor correction , and therefore ought not to be read or taught in the Church. 2. They fay that good works do nei- ther further, nor evil works hinder falvation. 3. That the child of God can no more fin than Chrift could, and therefore it is fin in him to a>k pardon ibr (in. 4. That God never chaftifeth his children for fin ; nor is it for their fins that any I arid is puni- lhcd. 5. That murther, adultery, drunkcnnets, are fins in the wicked, but not in the children of grace, nor doth God look upon them as iinners, and confequently that Abraham's lying and dif- fembling was no fin in him. 6. That the child ol grace never doubteth, after he is once allured of Salvation. 7. That no man (hould be troubled in his confcicnce tor any fin. 8. That no Clri- ttian fhould be exhorted to perrorm the duties of Chriftian ty. S o. That i$8 A View of the Religions Sett. 12.* 9. That an Hypocrite may have all the graces-that were in Adam before his fall, and yet be without Chrift. 1 o. That Chrift is the St f J *' °nly fubjed of all graces, and that noChriftian believeth or work- llefaeEd- Cth any g00c1, but Chrift onl y Wfewb and worketh. 1 1. God wards' in dotn not iove an ^ man * or his Holinefs. San&ification is no evi- hisGanve- dcnce °f a man's juftification. " Of this and fuqh like fluff you na, P. git " ma Y rea< i & Pontanus his Catalogue of Herefies, who makes one *w^ others m John Agricola the Author of this Sect. Anno 1535. Socinians Q: 5* ^- : ^ M the Religion of the Socinians? their Te- -A. Fauslus Soclnus, an Italian of Siena, placed all Religion in nets. thefe Old condemned Hereiies, fo greedily embraced by his Dif- ciples. i. That man before his fall was naturally mortal. 2. That no man by the light of nature can have any know* ledge of God. 3. That man before his fall, had no orginal righreoufncis. 4. That there is no original fin in us, as it im- ports concupifcence, or deformity of nature/ 5. That there is a free will to gcodnefs in us, and that we may here fulfill the Law. 6. That God hath no fore-knowled ge of Contingencies deter- miftately, but alternatively. 7. That the caufesof predeftination are not in Gcd, but in us, and that he doth not predeftinate to fal- vation any particular or certain perfon ; and that predeftination may be rruftrated. 8. That God could juftly pardon our fins without any fatisfaction. 9. That Chrift by his death. did not fatisfie for us, but only obtained power for us, to fatisfie for He that our felves, by our faith and obedience. 10. That Chrift died would fee for himfclf$ that is, not for his fins (for he was without fin) thefe opini- but for the Mortality and Infirmities of our nature - which ens at large, j ie a flu me d. u. That Chrift became not our High Prieft nor Socinus impafrible bef ° re he afcended int0 Heaven » ■* That Death e- him ft' f' rerna ^» * s nothing elfe but a perpetual continuance in death, or CrelJms Annihilation. 13. That everiafting fire, is fo called from its ef- Lubber-' ^ e ^» which is the eternal extinction or annihilation of the wicked tus/^Ra- which fhall be found a live in the laft day. 14. That Chrifts coviartC*- Incarnation is againft reafon, and cannot be proved out of Scri- techifm, pture. 1 5. That Chrift is not truly God. 1 6. That the Holy Voikdiu?, Ghoft is not God ; that there is not a Trinity of Perfons in one Oftoro- God. 17. That the Old Teftament is needlefs for a Chriftian "'"'» " ?/ ^ man. " Thefe opinions arc hut Renovations of old Herefies, broached others. < t ^ £bicn, Photinus, Arrius, Samofatcnus, Sabcllicus, Servctu> 9 Armini- " Anti-trinitcrians, and others, ans, their Q. Wnat be the ArminianT^/V ? Tetters. ^ j ames Arminius, Divinity-reader in Leyden, Anno 1605. published and taught five Articles, which have occafioncd great Troubles in Holland, being eagerly maintained by his Followers called H^monftrants. They hold, 1. That Election to Life, is the will of God to fave fuch as will Believe, and perfevere in Obedience ; that men may be elected to Faith, and yet not elected to Salvation j that election is fometiraes abfolute, fome- times Scft.ii.' of EUROPE. * f9 times conditional ; that the act of Faith is chofen as a condition to falvation, and that in election to Faith, the condition of ufing the light of reafon is required. That Faith and Obedience are fore- feen by God, as already performed by diofe who are to be cho- fen peremptorily and compleatly. That election fometimes is changeable, and fome elecl: may finally perifh ; and confequently no certainty of our elections immutability. That God hath not decreed to leave any man in theftateoffin and damnation, meer- ly out of his will and pleafure ; and confequently it is not Gods meer will that one Nation fhould receive the Gofpel, and not ano- ther, but a fore-fight of the goodnefs and worth of one Nation above another. %. They teach that God lb ordained his Son to die, that he did not determine to fave any particular man ex- prefly, fo that Chrifts death was powerful and fufficient, in re- lpecl: oflmpetration, though there had been no actual application thereof to any particular man : that Chrift did not eftablifh a new Covenant of grace by his blood, but only procured a right to his Father, to make with men any Covenant whatlbever : that Chrift by his fatisfaction did not merit faith and falvation to any man in refpecl: of effectual application, but only obtained power, that the Father might make what conditions he pieafed, with man, the performance whereof depends upon his free will: that the Covenant of grace confifteth not in being juftified and faved by faith in Chrift, but in this, that God efteemeth our imperfect, faith and obedience as meritorious of life eternal, as if we had fulfilled the Law: that all men are received into the Covenant of grace, and all freed from original fin : that Chrift died not for thole whom God eledled and highly loved, feeing fuch ftopd in no need of Chrift's death. 3. They teach that original fin of it lelf was not fufficient to condemn mankind to temporal or eternal punilhment t that an unregenerate man is not totally dead in fin, nor deftitur^ of all ftrength to fpiritual good things, but that he may hunger and thirft after righteoufnefs and life : that a natural man can ( by nfing the gifts of nature rightly) obtain faving-grace, and falvation, and that God affords fufficient means to bring men to the know- ledge of Chrift. 4. They reach that Holineis and Righteoufnefs could not be feated in man's will when hewas created, and therefore in his fall could not be leparated from it : that in ipi;itual death, fpirituaJgifts were not feparated from the will of man ; feeing the will ot' it lelf was never corrupted, but intanjjled by the darknefs of the intelkdt, and unrulinels ot the affection, that in man's con- ion no new gifts are infuled $ and therefore the faith, by which we are converted, is not a quality infufed, but only an acl: of man : that the grace by which we are converted > is only a '.. gentle perfwafion, fo that Moral grace makes natural men become jpiritml ; and that God by Jvloral reafon produceth the content ill : that God in mans converiion, dochnot ufe his omni- porent power to bend the will infallibly; lb that man may and Si dot* 1i6o A View of the Religions Sect, n. doth oftentimes rcfift and hinder our own converfion : that grace and free will are co-operating caufes in our converfation, fo that grace in order ofcaufality doth not precede the adtion of the will. 5. They teach that perieverance is not the effect of Ele&ion, but a condition of the new Covenant to be performed on mans part before his peremptory Election, and that by his own free-will , that God furnifiieth the faithful man with fuf- ficient means to pcrfevere ; yet it is in the choice of man's will to pcrfevere, or not to pcrfevere : that regenerate men may and do fall- totally and finally from grace and falvation ; and that they may fin againft the Holy Ghoft : that on affurancebfperfc- verance can be had in this life without fpecial Revelation : that the Doctrine of aflurance is hurtful to all holy exercifes, and a means of prefumption and fecurity, whereas doubting is commen- dable : that temporary, and true juftifying faith, differ only in continuance: that it is no abfurdity, if man be oftentimes regenera- ted, his former regeneration being extind : that Chrift never prayed for the faithfuls infallible perfeverance in faith. Thefe are the five Articles of Arminianifm, as they are fet down in the Book called, The Judgment of the Synod of Don. Q; 7. Wont are the Opinions of the new Church o/Arnhem ? The Church d. They hold that Independency is a beginning of ChrifVs tem- *f Arn- poral Kingdom here on earth : that within five years, (but thefe nem, mni are already expired ) Chrift was to come in the flefli, and with the Mil- nn Iron Sword to kill moft of his enemies, and then that he honaries fl 10 uld raign here on earth with his Saints a thoufand years, in their tpi- a jj carna i delights. 2. That God is not only the author of fin, x mom ' but alio of the finfuinefs or Ataxie thereof. 3. That all men arc bound to know God in abflraclo without Chrift, without grace or Scripture. 4. They held extream unction to be a Sacrament and neceflary for the fick, and of divine inftitution, fo they held the holy kifs of peace a religious and needful ceremony. 5. They put down finging Pfalms, and fet up in lieu thereof ringing Pro- phets, who are to chant out alone in the Congregation their own hymr.s. £. They teach that the foul is mortal. 7. That juft men's fouls go not into Heaven till the laft day, but remain in the upper element of fire, whither Enoch and Eliah, with the Soul of Chrift before his refurre&ion, and the foul of the good thief went, and no higher : they teach alfo that the fouls of the wicked go not before the laft judgment into Hell, but remain in the lower Of thefe region of the air or in the bottom of the fea. 8. They fay that opinions, alter the day of judgment, all the World lhall be Hell, except that fee the fore- part of Heaven where God refides with his Angels. • 9. In preach- namedAu- { n ^ t h e y will have their Minifters covered, and the people bare, thort. but in adminiftring the Sacraments they will have the people co- vered, and the Miniftcr bare. Q. 8. Vpon what grounds do thefe Miilennaries, build ChriJTs temporal Kingdom here on earth for a thoufandyears? Anf». Seft. 12. ^/EUROPE.- 161 Anfw. Upon that place of the Revelation. 19. 4, 5, 6. Ifaw the The grounds Souls of them, who were beheaded for the witnefs of Jefus, and they upon which lived and reigned with Chrift a thoufand years : " but this place they build " proves no iuch Kingdom, for it is myftical, and fymbolical Divi- Ckrifisteta* " nity, not argumentative. Again, in this place there is no menti- Pj ra lK l *g- " on at all of any earthly pretence of Chrift, nor of any earthly dom "**">* " reign with him : befldes the Kingdom of Chrift is everlafting, '^/*wi * u for of his Kingdom, faith the Angel ', there /hall be no end • there- J* " fore here is put a definite number for an indefinite. Chrift faith, his Kingdom is not of this World, " the Kingdom of Chrift " is fpiritual and within us, and if we fpeak of Chrift s Kingdom, " as he is Mediatour, and reigning in his Church by his Word, " Sacraments, and Difcipline, we muft conclude that he hath 11 reigned already above 1600 years; and how long more he (hall reign here on earth we know not. 2. They build their opinion upon Dan. 1 2. 2. Many of them whofleep in the duft /hall arije, G?c. Hence they infer two refurrections, in the firft, many fhall rife to reign with ^Chrift here on earth, in the fecond they lay, all fhall rife to judgment ; but this interpretation is ridiculous > for the firfi refurretlion mentioned in Scripture is fpiritual, to wit, a rifing from the death of fin, of which the Apoftle, if you be rifen with Chrift, feek the things that are above ; for as Jin is called death, you are dead in fins and trefpaffes, fo theforfaking of fin is called * refurretlion; this is the rifing of the mind, the other of the body. A- gain in Scripture, many and all are promifcuoufly taken for the fame, a> here, many /hall arife, that is all. So Matth. 4. •Chrift healed all Difeafes ; that is, many: Befides the Words of Daniel are di- redly f pollen of the fecond rcfurredion to judgment ,* and not to a tem- porary Kingdom : for he faith, that fome of thofe /hall rife to life eternal, not to a temporary of a thoufand years, and others to everlaft- ing fhame, which yet the Millennaries deny, in faying, the wicked ftoallnot rife till the expiration of the thoufand years - y and where they fay, that the Saints ft: all fhinc as the Stars, or the firmament in the fi r ft refurre'dion , but ai the Sun in the fecond, it is vain j for in the fecond refurre'dion /hall be degrees of glory, as the Apoftle Jheweth, 1 Cor. 1 5. For as one Star dhfereth from another Star in glory, fo is the Rcfurreciion of the dead ; Some /hall /hi ?ic ai the Sun who ts the bright eft of all the Stars ; and fome fhall be iejfcr Stars in flory, they do ai/o vainly call their firft Re jurrcdion, a hidden myftery, where- ai indeed it is the fecond Refurrcdion that n a myftery, and fo hid- den, that the wi/cft Philofophcrs under flood it net ; and thought Paul been mid when he Preached this m ft cry at Athens//^/ which cannot be apprehended by rcafon, but by faith only, may be truly called './den Mftery. 3. They milapply divers places of Scripture to prove this imaginary reign of Chrift here on earth, as Pjai. 102. 1 6. 11*: en the Lord fhall buildup Sion, he Jliall appen in his *lory. " This Scripture was fuliilled when Jerufalem was rebuilt, after '* the captivity. So they ailed gc, Ads 3. 20, 21. ens S 3 25* A View of the Religion* Sect, n. Jhall receive Chrift s till the tunes of J\eflitution of /ill things. " But " this is fpokcn of the fecond Remrre&ion, for then iha.ll be a *' Rcftitution of all things, and not before, in their thoufand " years Reign : For they confefs that then all the Jews fliall not " rife, nor all Chriftians, it muft then follow, that there dial! not " be a reltitution of all things, at that time. That place of fyw?. 1 1 . *' 1 2. concerning the calling of the Jews is impertinent - 3 for we " deny not but they lhall be called to the faith of Chrift, but that u they lhall return, to build Jerufalem, and be under Chrifts •' earthly reign iooo years, is not at all fpoken in that place: No Iefs impertinent is that place of z Pet. 3.13. Welool^for new heavens, and a nevo earth, wherein dwellcth righteoufnefs ; " For this " is fpoken of the laft judgment, wherein all things lhall be re- " newed by fire, and not before ; as the circumftances of the ** Scripture do (hew, and all interpreters do agree : So with- ** out any fence or reafon, they apply the 6 5th chapter oflfaiah to u their Millennary reign, which is plainly fpoken of the calling of " the Gentiles, and of Chrifts firit coming to preach the Golpel, " and to gather a Church, which there, and elfewhere, is called and drinking, new Heavens, and new 11 Earth ; the joy of Hills, Forefts, and Trees, &c. do exprefs to Chrift a temporal Kingdom of a thoufand *-\'**Mil- years, whereas his kingdom is*eternai, it fhall ftand for evcr^ #■• ! navies of his Kingdom fhall be ni end faith the Angel. iim. 2. In giving him an earthly Kingdom, whereas his Kingdom is heavenly, My Kingdom (faith he) is not of this World - y It^is not from hence, it is within us» ^. In making his Kingdom to confift in earthly pleafur'es, in eating, drinking, fighting, &c. all which are directly againftthe nature of his Kingdom ; which as the Apoftle faidi I{om. 14. 17. Js not meat and drink but righteoufnefs , peace , and joy in the Holy Qhojt) thfefend of his c'ou^^ris to fight tyitfe np other weapon, but Sett. 12. ^/EUROPE, »6j but with the two-edged fword of his Word, proceeding out of his mouth ; he was the Prince of Peace, the Dove that brought the Olive branch in her mouth : he brought peace in his birth, he preached peace in his life, and recommer.ded peace to us at his death : and as Saint Auftin faith pacem nobis reliauit, iturus ad Patrem, (3 pacem nobis dabit perdutiurus ad patrem, his peace he left with us, and his peace he will bring again to us. 4. In this their imaginary Kingdom, they bring Chrift down from heaven before his time ; for the heavens muft contain him till the reftitution of all things, which cannot be till the laft judgment , it is an Article of our creed, that Chrift (hall come down from heaven to judge the quick and the dead, which (hall not be till the laft day. 5. He is to fit at God's right hand, until he hath made his ent- tnies his footjiool, Pfal. no. 1. But thefe men will bring him from thence before he hath obtained this conqueft and triumph, which is not to be obtained till the laft day, and confummarion of all things. 6. They are injuries to Chrift, to bring him from his place and. condition of glory, to play the part of a Butcher and. Executioner in murthering of men with the fword, here on tanh, an office ill befeeming him, and no way fuitable to his glorious condition, and mercy, who came to fave finners, and not to deftroy them. 7. The Scripture mentioneth no other Refurreclion of the bodies, but fuch as (hall rile at the laft day, John 6. 39, 40, 44. in the end of the World, when he (hall have delivered up the Kingdom to God, 1 Cor. 15. 22. Wncre wefhall be caught up in the clouds to meet the Lord in the Air, andjhallbe ever with the Lord, 1 Thef.4. 1 5. But this Millennary Reiiurredlion is long be- fore the laft day, and end of the World, neither in it (hall we be ever with the Lord, if we are with him but a thouiand years. 8. The Scripture doth not fpeak of three comings of Chrift, but of two only ; the firft when he came in Humility, the fecond when he (hall come in glory : Vnto them that lool^fcr Umjhall he appear the fecond time without fin unto falvation, Heb. 9. 28. Let them (hew us out of Scripture a third coming, and we will be- lieve them. 9. Chrift tells us, ^ohn 13. 2. That in his Fathers houfe, that is in Heaven, are many manjions ; thither he is gone to prepare a place for us, and not here upon earth ; for lb we lhall not be where he is, but he mil be where we are ; which is re- pugnant to his own words, TO. They make the time of Chrift's iecond coming to Judgment certain, in affirming it lhall be at the end of their thouiand years ; but this is repugnant to Chrift's words, who faith, that his coming (hall be iudden, iecrer, and unexpected, like the coming of a Thief in the night : like the coming of Noah's Hood, or the lire of Sodom : So that of that dny and hour kjtovecth no man, no not the Angels inlleaven ; nor Chrift Jjimfelf as he is man. 11. \Vhcreas the condition it's Church here on earth in mixed, coniifting of Sain^ and Re-»ro- S 4' bates, 164 A Vtew °f ri )e Regions Se&. 12. bares, of fheep and goats, of good and bad fifhes, of wheat and chaff, of corn and tares ; they give Chriit luch a Church, as is without fin and tinners, as need no preaching nor Sacrament, no Pallors and Teachers, no Advocate with the Father, no Chriit to appear for us in the pretence of GOD: and Jaitly, luch a . Church as is not fubjeA to pcrfecution, affliction, fuffenngs and trouble ; all which is directly repugnant to Gods word ; and condition of the Church militant here, which is fubject both to infirmities and afflictions. 12. Antichrift ihall not bedeftroyed, till Chrifts fecond coming to judgment, as the Apoftle fheweth, 2 Thef 1. 8. That Ckrift fhall dejhoy him with the brightnefs of his coming ; but the Millennaries will have him to be deftroyed before the beginning of their thoufand years which is flat againft Scripture. 1 3. They do exceedingly wrong the Martyrs, in bringing their fouls down from heaven, where they have the fruition of God and his Angels, to reign here on earth, and to enjoy carnal and fenfual pleafures ; the meaneft of the Saints in heaven muft be in a far better condition, than the greateft martyr in this earthly Kingdom. 14. The reward that is promiied to the Saints after this life, is not a Kingdom here on earth, but the Kingdom of heaven , a houfe made without hands , eternal in the heavens ; a manlion in our Heavenly Fathers houfe , to lit with Chrift in his throne ; to be caught up in the clouds ; to meet the Lord in the air • and to be ever with the Lord ; to be with Chrift in paradife, to enjoy life-eternal, &c. 1 5. Whereas they dream. that Jcrufa- tern fhall be rebuilt, and the Jews (hall reign in Juda a thoufand year's with Chrift, is directly alfo againft Gods word, which E^\. 16. 54, 55. fheweth that the Jews fhall be reftored to their former ftate, when Samaria and Sodom fhall be reftored, which will never be, and Gen. 49. 10. The Septer fhall depart from Juda when Shilo cometh : Jerufalem faith St. Hierom f eft in aetcrnos coilapfa cineres, fallen into everlafting afhes, and never to rife again. 1 6. Whereas they dream, that in the Millennary Kingdom, facrifices, circumcifion, and all other Jewiih ceremo- nies ilia 11 be ufed. 'tis plainly to deny that Chrift ever came in the flefh ; or that he offered him felf a propitiatory facrifice, to put an end to all Jewiih rites, which were but fhadows of Chriif/s fufferings ; the fabftance being come, the fhadows were to vanifh: therefore the Apoftle faith, Gal.±. 9. That they voho turn to tbef'e beggariy elements agr.i?? t defire ttrbc in bondage again, and in the next chapter, he tells the Gatatians, that if they be circumcifcd y Chrift fhall profit them nothing, Laftly, this millennary Kingdom of eating, drinking, and fenfual pleasures, was fitly devifed by Cerinthus the Hereuck, as beft fuiting with his fwinifli difpofition ; . for he was noted tor a perfon given to Gormandizing, and libi- dinous fports. C\ J o. W!>at other Se&s and Opinions are there vowftirring itmorgft us P A. W« ft. 12." ^/EUROPE, 7.6s A. We have Anti-trinitarians, or Polonian Arrians, which SeBsofthh Ifprung up in Poland, Ann. 1 593. Theic deny the Trinity of Per- Age. fons, the Divinity of Chrift, and of the Holy Ghpft 5 that Chrift was the Son of God effentially, but in reipeCt, of hi.; d ^mini- on, and fay that the eternal generation of the Son, is e^ainft truth and reafon. We have alio MiUennaries, the ipawn of Ce- rinthus the Heretick ; thefe dream of a temporary Kingdom here on Earth, which they ihall enjoy with Chrift a thouiand years. But indeed they aim at the enjoyment of the temporal eftates offuch as they call wicked, who ( as they thinly) have no property in their eftates. We have Traskits, fo called of one Trails who would have no Chriftian Sabbath kept, but the Jewilh Laws obferved, and the Sabbath or Seventh-day to be perpetually kept holy till the World's end. Others we have, who will keep no Sabbath at all : thefe we call Anti-Sabbatarians. We have likewife Anti- Script urians, who rejed: all Scriptures as man's inventions ; there are among us Divorcers, who hold that Men may put away their Wives upon fmail occafions. We have alio Soul-Sleepers, who with the Arabic/^ Hereticks, hold that rhe Soul dieth or fleep- cth with the Body : Wtoofe fouls I thinl^are ajleep before the body Seekers ar dyeth ; Amongft other profefTions, we have of late Seeders or Ex- ^pettm, peelers, who deny there is any true Church or Miniftry, and therefore they are feeking one, But they know not where to find this Church, except it be in the Land of Utopia. There was one Ae r therington a Box-maker who rejecting all Church-difcipline, pub- lifhed that the Sabbath of the Jews was abolifhed by Chrift, and that every day now is a Sabbath ; that the Books of Efdras were Canonical Scripture, and in other Opinions agreed with the Familifts. Q. II. What Opinions in Religion are held by Theaurau John. Anf. He calls himfelf, Prieft of the Jews, fent ai he faith from Theaurau GOD, to convert them : his wild whimfies are thefe ; 1. He John hi* calls it nonfence and a lye to fay that GOD ts Father of us all. 1. That opinions, we Gofpel/crs ( as he call us ) worfhip the Devil, becaufe ( faith he ) the fpirit of man is a Devil. 3. That it is a monfter, and abfolute blafphemy to fay, the Godhead dwelt in Clrrift bodily. 4. He wonders how he that created all, could be born of a Woman : by which we may plainly fee he is a circumcifed Jew. 5. He faith, that the child which the Virgin brought forth, is love, ai if the generation of Chrift were altogether myftical, and not real. 6. He faith, That Mary k Chrift, and Chrift tf Mary, And thefe are but names of one thing. 7. He denyeth, That Chrift was properly born, or that he was born in one, or that he was begotten ; or that he could be flcjh properly • or that he did defcend into our flejh, but into our fpirit s only - y or -that he could be included in the Virgins womb - y and with- all he belyeth us in faying, That we have brought the humanity to f?e very GOD: whereas we jay, the fame ptrfon is God and Man, one ' 266 deceivers, Jounding from Antichrift, and not from the true Chrift, in which we fee the impudent fpirit of an heretiek, who can no other ways defend his lyes, and blafphemies, but by railing. 9. He prateth> That the Go/pel cannot be preached by another, but by itfelf* Jo that mans voice or outward found, is a lye and Antichrift : j o. That vur Minifters, are not Chrift's Embaffadors, but that their Call is a lye, f§r 'tis learning, and learning is that Woore which hath deceU ved the Nations, and compleated the worl^ of Antichrift, " See the " impudence andboldnefs of this blind ignoramus. 11. He denieth % that the Priefts lips can prefer -ve knowledge, though the Scripture is^ flain for it 5 but by the Prieft, he under/lands ktiowledge it J elf, and fo he wiU make the Holy Ghoft to fpeakTautologies, in faying, Know- ledge fhall preferve knowledge : Here we fie the fruits of ignorance, II. He makes thefpiritof Man to be a quintejfence abftraBed one vf the elementary motions^ "fuch is his dull Philofophy, 13. Out oj his kind refpeB to the Devil y by whofc inftincl he writeth : he affirms. That he with the falfe prophet fhall receive mercy at laft ; becaufi GOD will not punifh a finite thing infinitely. u But here he again bewrays his ignorance $ u for the Devil is infinite a pofteriore, both in regard of his ejfence, and of his dejire in finning ; befides, that God whom he offendeth, is infinite. 14. He ignor ant ly faith, That he who confers God's gift, is as great, yea, greater than GOD him- f e (f i if fi y then it ?nuft follow, that the Apoftles were greater than God, when they gave the gifts of the Holy Ghoft by impofition of hands, 15, He impioufly faith, that Saint Paul wrote many things which he underftood not. 16. And as impioufly doth hefty, that in them Book/, which we call Scripture, is the lye, in faying, the three Perfons in Trinity are A%am j that is, himfelf, Abel, that is his Son Jefus ; and Cain, that is, the holy Ghoft : €t Many fuch blafphemies they afcribeto him. They affirm alfo that Chriftians ufing the 1 word of Steel, are ignorant of Jefus, and enemies to his Gofpel, and they teach, that the two uncreated fubftances of earth and water, were eternally refident in the prefence of God the Creator : that death was from Eternity : that the perfon of the Reprobate Angel or Serpent, entered into the womb of Eve, and there died, but quickned in her all man- ner of uncleannefs : that there is no Devil at all without the bo- dy of Man or Woman, but what dwells within them ; fo that the Devil fpoken of fo often in the Scripture is man's fpirit of unclean reaibn, and curfed imagination : That God the Father, was a fpiritual man from Eternity, and that in time his fpiritual body brought forth a natural body : that if the very God-head had not died ; that is, ( fay they ) the Soul of Chrift, which is the Eter- nal Father had not died, all men had perifhed eterrfally : that Mofcs and Eliah are Angels, and did reprefent the perfon of the Father in heaven, as they did the perfon of the Son on earth, that Eliah was made Protector of God : when God became, a child ; and that he filled the Lord Jefus with thofe great revelations of his former glory which he poflefTed in heaven, when he was the immortal Father, and that it was Eliah who fpake thefe words from heaven, faying, This is my beloved Son in whom I am well-plea- fed : They fay alfo, that all the Miniftry in this World, whether Prophetical or Minifterial, with all the worfliip taught by them, k all a lye, and abominatioa to phe Lord. Again they declare, that zd% A View of the Religions Seft. n. that whereas, there are three witnejfes on earth, water, blood, and the fpirit: that by water is meant the Commiirion given to Mofis and the prophets under the Law : by blood the Commiilion given ro the Apoftles, and minifters of the Gofpel : and by the Spirit is meant the Commiflion of the two witneffes, that were to come, in this laft age, whofe miniftry is invifible and fpiritual, cutting off all formal worfhipping of an invifible, fpiritual, perfonal God : they fay there is hardly a minifter in the World, that confefTeth an invilible God, but they preach a God of three perfons, that is a Monfter inftead of one true perfonal God : they fay, that the true God is a diftind body or perfon, as a Man is a diftindt body or perfon : again, they fay, that there is no Chriftian Magiftrate in the World, that hath any authority from Chrift, to fet up any vifible form of worfhip ; and that the fpirits and bodies of men, , are both mortal, both begot together, and both of one nature : rhat the fpirit is nothing, without the body, and that is the fpirit alone, that walks and works, eats and drink, and dies, for the fpirit is a natural fire of reafon : they fay alfo that the bodies or perfons of holy men, wherein they lived and died, fhall not ap- pear again any more ; but when the Saints arc glorified, they are abfolutely of the very fame glorious nature, both in fpirit and bo- dy, as God is : and that believing fpirits are of the very fame di- vine nature of God. " This is the lumm of their divinity, and M Philofophy, as may be feen in their tranfeendent fpiritual Trea- c< tife, ( as they call it ) which is full of tranfeendent nonfence, u and blafphemies, for here they lay their axe to the very root " of Chriftianity ; in giving a new Father to our Saviour Jefus " Chrift, in calling the blefTed Trinity a monfter in denying the " creation, whilft they make earth and eternal - p in making an- " gels, and men's fouls mortal ; in making weak man, God's u Protector, and author of that divine knowledge which was in " Chrift; in denying the Miniftry of the Gofpel, and the power l is it not by prayer that our preaching is fanctified, and madeufe- ful ? it's true, we ought not to make publick places, ( at th Pharifees did the Temple and Synagogue ) the places for our private] prayers ; we have Chambers at home to pray in private ; but this privacy doth no more exclude publick prayers, than private inftru- ctions at home by the Matter to his Family, do exclude publick. preaching. 8. They will not have David'j Pfalms to be fung in me- ter. Thefe dull fouls do not know, that David made his Plalms g in meter, and did ring them -> and why may not we do the fame in our language, which David did in his ? befides, did not Chrift flng a Hymn ? did not Paul and Silas fing Pfalms to God at mid- night ? Afts 16. Doth not the Apoftle exhort us to Pfalms and Hymns ? Ephcf.$. and doth not Saint James will us to fing Pfalms, when we would be merry ? there are in the Pfalms as in a itore- houfe, all forts of materials for devotion, and for all occafions. 9. They make faith and repentance necejfary concomitants of Baptifm, this they hold to exclude Infants from Baptifm, but they ihould know, that though Infants have not faith, and repentance actu- ally, yet they have both in poilibility - 9 the feed of both are in them, and the actual faith of their parents, fupplies the actual defect of the Children : befides Simon Magus, Alexander, the Copper-fmith, and others, were baptized, who neither had true faith, nor repentance ; and repentance is enjoyned to Simon, long after his Baptifm, Acls 8. 13, 22. and Chrift was baptized, who needed neither faith nor repentance. 10. They fay, That the Church is in God ;" therefore God is in the Church, by the fame rea- fon they may fay, that God is not in Heaven , becaufe Heaven is in God ; or that Chrift is not in us, becaufe we are in Chriit ; Chrift is in us as the Head, we are in him as the Members. The Church is in God, becaufe in him we live, move, and have both our natural and fpiritual being : God is in his Church by his afliftance, providence, and fpiritual prefence, and fo he hath, promifed, that where two or three are gathered together in his Name, there is he in the midftof them. Mat. 18. 20. Divers other abfurd Opinions they maintain ; as namely, againft Tithes, againft maintenance for preaching, againft Clerks faying Amen in the Seft.ii. ^/EUROPE, 2?; Church, and fuch like j of which we have already ipoken, and indeed all or moft of their opinions are Anabaptiftical, and this Seel is the lpawn of Anabaptifts, who are fubdivided into diffe- rent factions, and fuch diverfity there is amongft them, that the Anbaptifts in Hoi/and will not admit thofe of Moravia and Suevia 9 without Rebaptization. Sebajiian Francus in his Chronology,reckons feventy Seels of them. Q. 16. Now you have fatisfied me as to the Quakers ; I pray do me the like favour concerning a fort of 'people they call Ranters, which I have received divers horrid relations of, and fuch , as for their fir ange and impious ajfertions, I have not yet admitted into my belief? A. The Ranters are a fort of beafts, that neither divide the Ranters hoof, nor chew the cud $ that is to fay, very unclean ones, fuch their cha* as hold no fmall correfpondency with the Quakers, their lives and ratter, and demeanors are much alike, only what the ranters act upon the Opinions. flage,' by an open profeflion of lewdnefs and irreligion, the other do it within the curtain, by crafty and feemingly innocent infinua- tions and pretences of fanclity, and the contempt of the things of this World. Thefe are they that make a laughing-ftock of Chri- itianity by their bitter invectives, and derilion at the ordinances and ceremonies of Chwftian Religion ^ Thefe are they that make • no diftinction between Forms and Order, for having cried down the former, their difpenfations will not bear with the lattery it being their main 'defign to bring the buiinefs of Religion to that condition, wherein Man was before he had aiTuna'd thoughts of government ; that is to fay, into Anarchy and Confufion. As for their blafphemics and horrid expreiTions of Chriftian things ! Ma~ ' hornet ans, Jews, and Pagans, own more modefty, and leis prophane- nefs. But to retail their opinions ; or to anatomize this Monfter, we muft come to particulars. 1 . They hold that God, Devils, An- gels, Heaven, Hc-ii, &c. are Fictions and Fables. 2. That M-fes, theJBaptift, and Ghrift, arc Impoftors ! and what Chriit and, his Apoftles acquainted the World with, as to matter of Religion, pe- r ifhed with them, and nothing tranfmitted to us. *%. That Preach- , ing and Praying is ufelefs -, and that it is but pubiick Lying. 4. That there is an end of all Miniftry and Administrations, and people are to be taught immediately from God. 5. They hold Baptilin a pure, legal administration, not proceeding from Chrift, but from Job* 9. They jell the Scnp.ures, That Divine Legacy of our fahation ! out of all lire, reverence, and authority, quoting it in dribicts and fhreds, to make it the more ridiculous. In their Letters, they en- deavour to be itrangely prophane,and blalphemous, uttering Athe- iftical curies and imprecations, which is a kind of canting among" them, as among Gypiies ; as for example, in one you have this ftyle, My own heart blood, from whom X daily receive life, and bcir.g, to whom is afcribed all vonour, &c, ti.wi^ art. my garment ofn:?.i!e-wor!( 9 my garment of Salvation. Eternal plagues conjume you rjt, rot, fia/^ *r.d damn your bodies and fouls into devouriwfire, where nsne but T ' thofe 174 ^ V ' UXQ °f An Religions Sett. 12! thofe who wa I \uprightly can enter. The Lord grant that we may lyioxv the worth of Hell, that we may /corn Heaven, 7. Sin is only what a man imagines, and conceives to be io within himfelf. 8. Ordi- nances they account poor low things, nay, the perfections of the Scriptures is ib inconiidcrable in their apprehenlions, that they pre- tend to live above them ! Their lives witnefs they live without them, 9. If you ask them what Chfiftian liberty is, they will tell you that it conllfts in a community of all things, and among the reft, of women ; which they paint over with an expreflion call'd The en- menf of the fellow-creature. 10. The enjoyment of the fcllow- creature, cannot but be feconded with lafcivious fongs, drinking of healths, mufick, dancing, and bawdry. Laftly, They are (with the Anabaptifis) thofe that moft of all kick againft the pricks of Authority : for Magiftracy cannot have in it any thing more fa- cred than the Miniitry, lb that they wi(h as much Policy in the State, as Government in the Church, which is none at all / fo to bring an ./Egyptian darknefs upon both : that the World might be the lefs fcandalized at their madnefles and extravagancies. But \ which is much more fruitful of Religions, than of 'good worlds , of Scripture-phrafes, than of Scripture 'practices, of opinions, than of piety, had/pawned more Religions, than thatiady of Holland did In- ts ^ to 'mention all which, were to weary both my f elf and the lea- der • therefore I will cot/ tent my f elf to mention feme few more, ai tht Independents, Presbyterians, (3c Q. 17. What are the Opinions of the Independents? IrJepen- A. 1. Thefe.are fo called, becaufe they will have every parti- di?its cnejr cular Congregation to be ruled by their own laws, without depen- lenses, dance upon any other in Church-matters. 2. They prefer their own gathered Churches (as they call them) in private places, to the publick Congregations in Churches, which they flight, calling them Stccple-houfcs. 3. They hold there is no ufc of learning or de- grees in Schools, for preaching of the Gofpel ; and withall, thai maintenance of the Miniftry by Tithes, is Superftitious and Judai- cal. 4. They are againft ict-fbrms of Prayer, chiefly the Lord's- prayer, accounting fuch forms, a choaking of the fpirit. 5. They I e power, tc private Men, who arc neither Magiftrates nor Mi- and gather Churches ^ and to theie alfo, they gave irercf Election vid Ordination, (if we may call this Ordi- 1 poiition riio, and Excommunication, even of their own final determination of ail Church-caufes. 6. They ■ ■-■: the power of the Keys in fome places to Women, and and determine Eceleflaftick Caufes. 7. They nit private Men to adminiiter the Sacraments, and Magiftrates to perform rhe Minifters office in Marrying. 8. They permit Di- li* cafes. 9, They hold Independency to be the be- : s Kingdom, which is :o be here on Earth a thou- ic They place much Religion in names, for they no; like the old names of Churches, of the days of rhe week, of Seft.ij: of EUROPE. j 7J of the month of the year - 3 oiChriftmas, Michaelmas, Candlemas, &cJ 1 1. In preaching they will not be tied to a Text, nor to prayer, but they make one to preach, another to pray, a third to prophe- fic, a fourth to direcl the Pfalm, and another to blefs die people, 1 2. They permit all gifted Men (as they call them) to preach and pray, and then after prophefying is ended, they queftion the Prea- cher in the Points of his Doctrine. 1 3. Some of them allow no Pfalms at all to be fung in publick calamities, and will not fuffer Women to fing Pfalms at all. 14. They will baptize no Children, but thofe of their own Congregations ; whom they efteem not Members of their Church, until they have taken their Covenant. 1 5. They in divers places communicate every Sunday among them- felves, but will not communicate with any of the Reformed Chur- ches. 16. Whilftthey are communicating, there is neither read- ing, exhortation, nor iinging • nor have they any preparation, nor Of theirs catechizing before the communion ; and cither they lit at Tablef ^ e P en " or have no Table at all ; #nd becaufe they would not feem to be dents / . 7V " fuperftitious, in the time of adminiftration, they are covered. ™* s Jj et "' 17. They allow their Minifters to fit in civil Courts, and to voice /fJinfil in the choofing of Magiftrates. 1 8. They are againft violent dependent courfes in matters of Religion ; nor will they have the Confcience cy, Bay-" to be forced with fear or puniihment, but gently to be inclined ly'j dif- by perfwafion and force of argument - y In which pint, I commend fro afves, their Christian moderation 5 for in popgating the Gojpl, neither Edwards, Chrift nor his Apftles, nor the Church for many hundred years, did Paget and ufe any other fword, but the word, to bring tnen to Chrift. others. Qi 18. Wuat Tenets arc held by the Indepndents of New- England ? A. Befides thofe opinion* which they hold with other Indepen- Indepen- dents, they teach that the Spirit of God dwells perfonally in all denti °f the Godly. Kw- 2. That their Revelations are equal in Authority with the J)£f r £, Scriptures. . ^ 3. That no man ought to be troubled in his Confcience for fin, being he is under the Covenant of Grace. 4. That the Law is no rule of our Converfation. 5. That noChriftian (hould be preiVd to practice Holy Duties, 6. That the Soul dicth with the Body. 7. That all the Saints upon Earth have two Bodies. 8. That Chrift is not united to our fielhiy body, but to the new U)dy,after the manner that his Humanity is united ro his Divinity. 9. That Chrift *s Humanity is not in Heaven. 10. That he hath no other body but his^churclt. - 11. They reckon all Reformed Churches, except thcmfclves . . c profane and unclean. . ' i^T's All thefe Opinions favour of nothing but of pidc f carnal fecurity, di fiUaiivtt Hajphcmy, and fighting ofGoJs m it ten Word, which is all: to mafy Edwards - , and wijc unto Jai\:.ii ion, 1 ;., ;i . 5 7 6 4 View of the Religions SedT: u] "•^ Q. 19. Vpon what ground do the Independents forfake our Churches ? A. Becaufc they do not fee the figns of grace in every one of The our members ; " but this ground is childiih, for many are in the grounds " ftate of grace, in whom we fee no outward figns ; fo was Saul whereup- " when he periccuted the Church, he was then a vefTel of mercy, on the In- « an crificing : and therefore the Apoftle preferrs preaching to bap- " tizing, 1 Cor. 1. 17. And furcly if Lay-men may preach, they " may alfo baptize ; for Chrift joyneth thefe two together, in his u Apoftlcs and their fuccelfors, with whom he is by his alliflance " and fpiritual pretence, to the end of the World: but we fee how 11 far they are from being fent by God, or from having the • i or preaching, by the Errors and Herciies daily hatched amftng T 3 " them 9 2- 3 -^ ^^ °/ Me Religions Sett. I*. " them ; and how can it be otherways, feeing they are not bred * in the Schools of learning, whereby they may be fitted and fee vas, yet fhe may bring forth Ions to God. Q, In what, thivgs did the Apofties differ from their fucceffors ? A, 1. The Apofties were immediately called by Chrift, but Ape-Mies their fuccelfors by men. 2. The Apofties were fent abroad into and their all the World, but their fuccelfors were confined to peculiar pla- office. ces. 3. The Apofties Doctrine was the Ruie and Canons by which their fuccelfors muft frame their Sermons. 4. The Apofties were the firft that gave the Holy Ghoft by impohnon of hands ; as for preaching, adminiftring the Sacraments, and discipline, in thele they agreed with their fucceffors. Q. Wm founded the firft Chriftian Churches ? A. The Apofties, either immediately, as Peter and John founded the Church of Samaria, Ads 8. 5,6. Peter the Church oi C\cf.irea t Ads 10.44,45. Paid the Church of Corinth, 1 Cor. 3.6. and 4.25. and the Church of the Gal.1ti.1ns, C.7/.4. 19. or elfe immediately by their Deputies, or Evangel ifts, asBarnavas founded the Chureli of Ant inch, slds ll.'ll. Q. Had any Apnjilc power or jwifd'.dUn over the reft ? A. No; but they were all of equal power and authority ; whence it follows, that neither the Pope ihouid 1 over other Patriarchs, nor £iiliops lord i: pver chetr fu.cw Biflu T 4 * i8o Deacons and their Office. v re;byters their office A View of the Religions Se&.i2. or Presbyters, (for thefe I take here for one ) except by confent for a time a fuper-intendency be given for quieting of troubles in the Church ; which perhaps was given to one of the Apoftlcs, it may be to Peter, whilft they lived together at Jerufaiem, before their difperfion ; but if fo, it was only temporary, and by confent. Q. Was it the chief office of the Deacons in the Primitive Church to preach the Word? A. No ; but to take care of the Poor, of Widows and Orphans* and to attend on the Tables j that is, on their Love-feafts, called Agapx ; of which burthen they defired to be eafed, who preached the Word, as not being able to do both : yet we read that Steven, Atts 6. 6, 8, io. did preach ; but indeed in that place it is more likely that he difputed in the Jewifh Synagogues, than preached in the Temple ; and if he had preached, it will not follow, that the Deacons office is to preach ; for this ad of Stevens was extra- ordinary, as having an extraordinary meafure of the Spirit ; and fo we read that Philip, another Deacon of thofe feven, preached in Samaria, Acis 8.5. but this he did, as being an Evangelift in Ctv J area, Atts 21.8. not a Deacon in Jerufalem. Q; Doth the care then of the Poor rely only upon the Deacon ? A. The care of collecting the charitable benevolence for the Poor, and diftributing of the fame, relies upon the Deacon ; but the care of exhorting to benevolence, of recommending the Poor, of infpection into the Deacons fidelity and induftry, relies upon the Presbyter -> from which the Apoftles exempted not themfelvcs. Q. Did the Apoflles in all the Churches, which they planted, ap- point Presbyters and Deacons ? A. Yes ; otherwife they had left thefe Churches as (hecp with- out Shepherds, or fhips without'Pilots, to be devoured by Wolves, and to be fwailcwed by the Waves of confufion, Heretics and Schifms ; therefore Paul having preached the Golpcl in Crete, and having fettled fome Presbyters there, he gives order to Titus to fet up Presbyters in every Town ; and it is unlikely that Paul, who had continued at Corinth a year and fix months, Atls 18.1 1. would. leave that Church deftitutc of Presbyters and Deacons, feeing the Lord tcftined to Paul in a Vifion, that he had much people in that City, ver. 1 o . And writing to the Philippians, he falutes the Bi- ihops and Deacons there. Q; H'hy did he not falute the Presbyters there alfo ? A. Becaufe in that place a Presbyter is all one in efrecl: with a Bilhop ; For if Presbyters had been diftinclrfrom Biftiops,P^«/ would not have left them unfaluted ; for why fhould he falute the Dea- cons, and not the Presbyters, which' are a higher degree ? Q. W/jy were the Pajiors called Bi/Iorps and Presbyters ? A. To put them in mind of their duty and dignity ; for the word Epifcopii: orBifhop, fignifieth the care, infpe&ion, and over- fight, which they fhould have of men's fouls, in guiding, inftru&ing, and feeding them with the Word and Sacraments. Presbyter iig- nifieth Sea. 12? */ EUROPE. 2 8i; nifieth the age, dignity, and experience that ought to be in Mi- nifters, whofe grave carriage, wifdom, and knowledge, fliould procure Reverence of the People to that high calling, and obedi- ence to their Doctrine. Q. Are young men thenjit to be made Presbyters or Bijhops ? A. No ; except there be extraordinary gifts in them, as were in Timothy $ or in extream neceflity, when grave and ancient men cannot be found 3 Temeritas florentis detail, prudentia fenedtutis ; Young men are rafh, inconftant, head-ftrong, proud, inconfi- derate, and indifcreet in thejr words and carriage for the moft part, which hath brought this high calling into obloquy and con- tempt. They have not that experience, wifdom, gravity, and knowledge ; . that are in old men ; nor are they Matters of their paflions and affections, and how are they fit Over-feers of others, who cannot over-fee themfelvcs ? A young Presbyter is a con- tradiction, and a young Bilhop" is incongruous. Young and green heads ha\ e been the caufe of fo much d xftemper, fo many Herefies and Schifrrs in the Church of Chriit. J her ef ore little hope there is, that ever Peace, Religion, and Truth Jlcall flourifh in that Church, were giddy young men are Bifoops or Presbyters, and bot- fpurs, or green heads are -preferred to gray hairs j ancient Divines are fit t eft tofcrve the ancient of days. Q. But if Paul conftituted Presbyters and Deacons in all the Churches which he planted, why doth he not falute them, as he did thefeofVh'ili^i? A. For brevities fake, he oftentimes omits them, thinking it diffident to have faluted the Church in general in which they are included 3 being Members thereof. Q. Is not the degree ofBifhops higher than that of Presbyters ? A. Sometimes to avoid herefie, fchifms, and troubles in the Bifity. Church j the Pj bytcrs have chofen one of their own Society, to precede or overlee the reft; but this was only in fomeplaces» and at fometimes, and, rather an Ecclefiaftick cuitom, than a Di- vine tradition, faith Hlerom. Q: But why # did Paul befides his cuftom falute the Deacons at Philippi. A. Becaufe by Epaphroditus they had fent him relief, there- fore he would particularly thank them ; befides he would fliew, that under thefc two names of Presbyter and Deacon, is contain- ed the whole Miniftry of the Church ; the Presbyter caring for the things of the .Soul, the Deacon for the things o£the Body. Q. VVtmt doth the word Deacon fignifie ? A. A Miniftcr or iervant, for lb the Magiftrate is called, r} eaCon5 l*om. 13. a Deacon or Miniftcr 5 Paul calls himielf the Deacon of an a their the Gofpel, Ep. 5. and he calls Chrift the Deacon of Circumcifion, Office. I(pm. 15. but this word is appropriated to hirh that hath the charge of the poor and ftrangers, in collecting and laying out the Church money for their relief. Such were thjic feven mentioned - Ails 6. 2 g x 'A View of the Religions Sett. 12; jt&s 6. and as Ghrift had twelve Apoftles, fo one of them, to wit, Judas was a Deacon, for he kept the bag. Queft. Were there in the Church preaching Presbyters only ? A. No ; there were alfo ruling Elders, of which Paul fpeaketh; j Tim. 5.17. Let the Elders that rule well, be counted worthy of double honour, efpecially they who labour in the Word and DoHrinc : for the preaching Presbyters thought it too great a burthen to preach, and to have the infpedlion of men's manners, therefore they defired fome of the Laity to affift them, whom they called ruling Elders* Q. What difference is there between a Miniflcr and a Deacon ? A. The Greek word fignifieth both promifcuoufly, but wc liave appropriated the word Miniiter to a Preacher, and the word Peacon to the Overfeer of the Poor. Q. How doth\ it appear that presbyter ayi^Bifiop was the fame ? A, Becaufe the Apoftle, Phil, 1. falutes the Bifhops of Philippi ; but in one Town, there is only one Bifhop, ufually fo called. So Atls lo. having called together the Presbyters, he bids them take Ijeed to the rlock, v/hereof the Holy Ghoft hath made them Bi- fhops : And leaving Titus at Crete to eftablifh Presbyters, flieweth chat a Bifhop muft be without reproof. Qj Have there not been fometimes two Bifhops in one Town ? A. We read inSo^omen^ I.4.C. 14. that the Bifhops afTembIe for James was an Apoftle and BU 1 lhop ofjerufalem too ; becaufe that was the Mother-Church, to I which reforted Jews of all Nations for inftru&ion and knowledge ; I therefore it was fitting that none lefs than an Apoftle fhould refide there, for the greater authority and fatisfadtion. Epifaptey, Q» Can Epifcopacy be proved by the Canons of the Apoftles, and \ what a- Council of Antioch ? mang the A, Thofe Canons are much doubted, if they be the Apoftles Presbyteri* or not ; however it is probable to me, that the parochian, not the | diocefan Bifliop is there meant; for there is no fuperiority there gi- 1 ven, but of order and refpecl:,partly becaufe of the eminency of the j place or City where he lived, partly by reafon of his own worth \ and learning, without whole advice matters of moment fhould : not be done by the Other Bifhops or Presbyters ; nor fhould he do any thing without them ; but fhould together ordain Presbyters and Deacons, for that is a matter of moment, yet he is only named there, becaufe, he being as it were the head 3 the reft are under- : Jftood. Qj Was Aerius an Heretick/or affirming there was no difference between a Bifhop and a Presbyter ? A. No ; Though for this opinion Epiphariius, and out of him Auftin place him among the hereticks : for the Scripture puts no difference between thefe. The Church of Alexandria was the firft that put difference between them, as Epiphanius feems to af- firm, when he faith H*ref.6%. that the Church of Alexandria doth not admit of two Bifhops. But though Aerius was not in this an Heretic^, yet he was in an error, if he thought that there was no difference at all among Bifhops or Presbyters, for one is above another mis. Sefb. 12. ^/EUROPE, 289 another in gifts* in honour, in order ; though perhaps not in juris- diction, authority and paftoral Function. O. Is the Church to be ruled by the Civil Magiftrate, A. No; for the Church being Chrift 's lpiritual Kingdom, and Church, not of this World, is to be guided by her own fpintual Officers, how to be as the State is ruled by temporal Officers, Cxfar muft have what governed, is Caefar's, and God that which is God's ; And for this caufe the Magi- Church and State have their different Laws and Punifhments. Nei- prates O/- ther had the Apoftles chofen Elders, and other Officers in the fie dijfe- Church, if the Civil Magiftrate had been tp rule it ; and had the rent f rorn Church of Jerufalem been all one with the State thereof, or the t ^ eChurc ^ m Church of Crete, all one with the Kingdom of Crete, the Apoftles G ™ ermurs - had incroached upon the temporal Government, had been guilty of Rebellion, and proved enemies to Cafar, when they let up Elders and other Ghurch-Officers, in thofe and other places : be- sides Women fometimes, and Children are Magiftrates and Princes, but the one muft not fpeak in the Church, 1 Ccr. 14. 34. The o- thers are not fit to be made Bifhops, 1 Tim. 3. Q. Are Church-G overflows by Divine Inftitution ? A. Yes; for Chrift appointed Apoftles, Prophets, Evangelifts, ChurchGo- Teachers, and other helps of Government, 1 Cor. 12.28. Paul vermurs. left Titus in Crete to ordain Elders in every City, Tit. 1. 5. The Ajx)ftles ordained Elders in every Church, Acts 14. 23. Which Officers were in the Church, before there was any Chri- ftian ftate cr Chriftian Magiftrate. And as Chrift appointed 1 Rulers for his Church, fo he gave them the Keys of Heaven, - or power to bind and looie, Mat. 16. 19. and 18. 17, 18, and to re- mit and retain fins, John 20. 23. thefe are laid to have the rule over us, Heb. 13. 17, 24*. this ruling power was exercifed by Paul againft Hymen*™ and Alexander, 1 Tim. 1. 20. and injoyned to the Elders of Corinth, 1 Cors$, 3, 1 2, 1 3. and was pra&iied before them, by the Priefts upon V^iah, 2 Chron. 26. 17, 18, 21. by Phinehas the Prieft, Num. 25. by Chrift himfelf, in Whipping the buyers and fellers out of the Temple. Q; Have we any prejident for appeals from the clajfical to the higher affemblics ? A. Yes ; for there was an appeal from the Church of Antiocb concerning fome Jewifh ceremonies to theailembiy of the ApoftJ and Eiders at Jerufalem, sUls 1 5. 1, 2, 6. Q; Woo are to judge of fcandals ? A. The Minilters, 1 Cor. 5. 11. for they fuccecded the Priefts and Levites in the old Law - 9 but thefe were appointed Judges by God in fuch cafes,- Deut. 17, 8. 9. Q. Is the Church-Government by Eldcis or tffjhops, Deacons, £>?- tiers and Teachers, alterable? Chu-cb-Go- A. Not in the fubftancc or cfTentials thereof, but in the circum- v.mment, fiances or adjuncts it is alterable, as in the manner, rime, { !:ice N , a'.urjble. find other circuinitan.. rion. So the Govenimerr. try : V £& r 290 'A View of the R£ligions Se£t. n, ders and Deacons is not to be changed, but that they fliould be elected by all the people, and that there fhould be the Uriel: num- ber of feven Deacons in each parifh is not needful, though at firft,as Atts6.*), there were but feven chofen, and that by the multitude. Q; Wherein is moderate Epifcopacy different from Presbytery ? Epifcop*cy, A. Presbytery, is Epifcopacy dilated, and Epifcopacy is Presby- kow dtfe- tery contracted ; fo the government is in effe& the lame differing rent from on \y as ^^ or j ian ^ contracted, from the fame hand expanded, j Vrtfbyttry. or diluted, only Epifcopacy is more fubjedfc to error and corrup- tion than Presbytery, .and this more Subject to difordcr and conj rufion, by 1 eaion of parity, than Epifcopacy, the peace of the | Church, the fuppreflion of tchifm and hereiie, the dignity of the | Clergy are more coniiftent with Epifcopacy than with Presbytery ; but this again is lefs obnoxious to pride and tyranny, than Epi- fcopacy, by which we fee that no Government is perfe&ly exempt- ed from corruption in this life, nihil eft ex omni parte beatunu But I find that as the Romans in their greateft dangers betook themfelvcs to the Di&atorfhip, fo hath the Church in her extremi* tics had recourfe to Epifcopacy. Q. May the Civil Magiftrate change the Church-Government? Magi- A. He may alter the outward form thereof, as it depends up^ firates Of on the circumftances of time, place, and perfons -, but the fub- fee. ftance of it he cannot change ; he can alfo by his Laws force the obfervation of the Government, and puniih the difturbers of the 1 Church's peace. Q_. May the fame man be both a Magiftrate and a Minifter ? A. Though among the Gentiles it was lawful as we fee in A- niusy that was both King and Prieft, Rex hominum Phcebique fa- cerdos ; and in the Emperours of Rome, that were alfo chief Pon- tiffs : and though Melchifedcch was King and Prieft among the Jews, Abraham was a Prince and a Prieft, Hcli a Judge and a Prieft, the Macchabces were Princes and Priefts ; yet this was not ordinary, for Abraham^ Mclchijcdech, Heli, were Types of Chrift ; • the Macchabces by ufurpation undertook both governments, but ordinarily thefe offices were diftindfc among the Jem, therefore Mofcs who gave Laws concerning the Priefthood, did not exer* cifc it himfelf, neither did Jcjkua, David nor Solomon ; but on the contrary, Saul and Vtfiah were fevercly punifhed for med- ling with the Priefts Office ; Saul for offering facrirke loft his Kin , and ZJ^iah was ftruck with Leprofie ; but arnon^ Christians tliefe Offices are much more diftind: ; for Chrift s Kingdom is not of this World ; and the Miniftry is burden e ough without other addition : Woo is fufficient for it, faith the Apoflle ? beiides it is ChrirYs prerogative, to' be alone King and Prieft of his Church. Yet fo far may the Magiftrate meddle with the Miniftry .as to reform what is amifs, both in their life and do- trine j examples hereof we have in Jehofaphat, E^echiah, and Joftah, and in Solomon too, who depofed Abiatbar the Prieft. N Sett. 12. '/EUROPE m Q, Was the Presbytery in ufe among the Jews ? A. Yes, for befides the Civil Judicature, which by Mofes Pnbyun his appointment, confifted of 70 men, and had its feat in the City among th* Gates , there was a Spiritual or Ecclefiaftick Judicature kept in Jews. the Synogogues, which judged of things holy and clean, and dif- :erned between holy and profane, clean and unclean things, and leclared the Statutes of God : and becaufe of the Scribes among :hem, they decided matters of their Civil Law, Levit, 10. 10, This Judicature confuted of Priefts and Levites, as alfo of the :hief fathers oiJfrael, which we may call Lay or Ruling-Elders, is we may fee z Chro, 1 9. 8. Jehofafbat did not only reftore and •eform the Civil Courts called Sanhedrim, in each City, the :hiefeft whereof was at Jerufalem, but alfo he reformed the Pres- byteries, or Ecclefiaftick Judicatures, as may be feen there, pla- :ing Amariah the chief Prieft over thefe ; but ^ebadiab Ruler or Prince ofthehoufe of Juda, over the Synedria, or Civil affairs, railed there, ver. 11. the Ring's matters, becaufe the King was :hief over thefe Courts ; as the High-Prieft over the Presbyteries j 3Ut afterward through the corruption of time : Thefe Courts were :onfounfcd and the Presbyteries did not only judge de jure, as anci- ently they ufed, but alfo de fafto, even of life and death; as in the time of the Macchabees, but under the Romans this power Was aken from them for they could neither put Chrifl npt Paul to teath ; As for Stephen he was itoned ; not by the fentence of the 2cuvt t but in a popular tumult. Q. How are thefe two Courts named in the New Teftament ? A. The Civil Court is called iwifuov, the Council ; the Ec< :lefiaftick Court is named the Synagogue, Mat, 10. 17. The chief :>f the Synagogue was the High-Prieft ; but of the Council was :he Judge, Deut. 17. iz. Jeremiah was condemned by the Syna- gogue, Jer. z6. 8. but abfolved by the Council or fecular Judges n the Gate, ver, 16. Q. W»y are Miniftcrs called Presbyters and Bifhofs, but not ?riefts in the New Teftament} A, Becaufe they were to be put in mind of their Dignity and Minifters Function, which confifteth in the care and infpedtion of their called prtf flock, not in offering offacrifice, which was the proper work of byttrsi :he Prieft, but ceafed when Chrift our propitiatory iacrifice was offered ; beiides Chrift would referve this prerogative to himfelf, n being the only Prieft of the New Teftament, not after the or* ier of Aaron which ended when he was faenriceu ; but after the order of Melchifedcch, which was in him to continue for ever without fucceffor. Therefore the Minifters of the New Tefta- Tiqnt are no otherwife Priefts, than they are Kings, but theie ti- Jes are common to all Chriftians, who by Chrift are made Kings, and Priefts to God the Father* Q.. How are Minifters to be eletled? 4* They muft be examined, whether they be apt to teach. V z and .' 191 ^ Viw °f the Religions Sed. i How to fa and well reported of by them who arc without. Therefore Ti, eleBed. mo thy muft not lay hands fuddcnly on any man, i Tim. 5. 22 and 3. 7- Secondly, the Bilhop or Pallor mult be choien by al the Bifhops or Pallors of the province, or by three at leaft, as 9 was ordained by the Council of Nice, Canon 4. Thirdly, the eia ction of the Minifter muft be made known to the people, as wj may fee in the iixth Canon of the Council of Cbalccdon. Fourthly the people mull give their approbation, At~ls 6. 5. therefore St Auftin Epijl. no. prefented his lucceifor Eradim to the people for their content. Fifthly, there muft be impofltion of hands, 1 cuftom ufed not only in the Chriftian Church, Tim. 4. 14. aJj 5 verfe 18. but alfo among the Jews, Num. 27. 18. Deut. 34. 9 Sixthly, in the reformed Churches the other Minifters give tohin that is elected the hand of fellowfhip ; as James, Peter and Jofy gave to Paul, Gal. 2. Seventhly, the new elected Minifter fuK fcribes the confellion of faith, and difcipline of the Church 5 whid cuftom was ufed in the Churches of Africa. Q. Are Romifti Priejis ( converted to our Church ) to be rcor- dained? A. There is no neceility of a new ordination ; for t their commiffion in the Church of Rome, was to offer the body an<) blood of Chrift in the Eucharijl, yet they were ordained to preacl the word, and to adminifter the Sacraments. Which ordinatioc is not nullified, when they fhake off the errors of Do&rine, and preach the word in purity, ?ieither was their ordination originally from the Pope, or his fubordinate Bilhop, but from Chrift • nei- ther muft their Oath be taken in Ordination to maintain the J^nmifro Doctrine, hinder them from preaching the Word in puri- ty ; for an unlawful Oath muft not be kept. Therefore Luther and others who forfook the Errors of Rome, received no new Or- dination. Q. Had the Presbytery power to excommunicate ? presbytery, A. Yes ; and not the Bilhop alone, for Paul would not by him- their power fclf excommunicate the inceftuous Corinthian without the PresbjB to ex£om~ tery, or the Church gathered together, 1 Cor. 5. 4. for indeed the tnuweate. whole congregation lhould have notice given them of the Excom- munication, that they may avoid the party excommunicated. . Q. Upon what is this power grounded? A. Upon God's own practice, who excommunicated Adam out of Paradife, and Cain from hisprcfence. 2. Upon his command who prohibited the unclean from entring the Temple till they were purihed ; and from eating the pafTover, or commercing with God's people who commanded every foul not circumcifed the eighth day to be cut off from the people. 3. Upon Chrift's words> IVnom- foever you bifid on earth, Jhali be bound in haven. 4. Upon Chrift's counfcl, forbidding to give that which is holy to dogs, or to caftpcamh before fwine. Upon the Apoftles practice, Peter excommunicated Simon Magus in keeping him off from impofition of hands. Paul excom- eft. ii. ^/EUROPE. 293 ^communicated the inceftuous Corinth, and delivered over to ttan thofe two blafphemers, Hymenals and Philetus. 6. Paul will have the Corinthans purge out the old leaven, and not cat i fuch as^are notorioufly wicked ; and pronounceth Miranath gainft fuch as love not the Lord Jefus, and Anathema, againft ich as preach another Gofpcl, than what the Galatians received, I nd wiihed they may be cut off who trouble them,- And wills : s to beware of fuch as caufe duTention and ftrife, and to reject n Heretic!^ John will not have us receive fuch men within our oufes, nor bid them God fpeed ; by all which it is apparent that excommunication is both ancient and necelfary in the Church. Q. May an excommunicate per/on be debnrrd from publicl^pra- rs and preaching ? A. Yes ; for though meat is not to be denied to him that is Excommu- ningry, yet We may juftly refufe to feed him who is glutted, "hate per- J .nd hath taken a furfeit. An Heathen or Infidel may be admitted i*"*> ; r hear the word, becaufe he fins of ignorance, which is aired by con(iltl9n * ^reaching ; but a wicked or profane brother, who fins of wilful- lefs and perverfenefs, is not to be admitted to that which he de- pifeth ; for that pearl is not for Hogs, and fuch by hearing :he Word, do but aggravate their own damnation. Therefore Saint Paul permits us to eat with an Infidel without fcruple, 1 Cor. 10.27. :>ut with a profane brother he will not have us to keep company, 1 Cor. 5. II. So we read in Tertullian y that Cerdon the Heretick was not lurfcred to enter into the Church : and Tbeodofim had :he Cruirch-doors barred againft him by Ambro/e. Yet in this cafe private Exhortations,Com:ninations are not to be neglected, that the prodigal Son may be induced to return again to his Father s boufe, Q. May a man that is excommunicate remain ft Hi in the ft ate of election ? A. Yes ; for the fentence of the Church is declarative only, and not effective : Election, as the other gifts of God, is with- out repentance. Though Peter fell dangeroufly, yet in his fall he was the child of election, for Chrift pray'd that his faith fhould not fail : the Tree in Winter may feem to be dead when it is ftript of its leaves, yet in the Spring it revives again, becaufe the vital fa- culty lurking all that while in the root, breaks out and fhews its vertue upon the approach of the Sun. So the root of grace remains alive in the Godly, though the leaves be dead, for which they are or may be excommunicate. Q. If Excommunication was in ufe among the Jews, why did not the Prophets excommunicate notorious finners, nor the Pharifecs ex- communicate the S adduces, who were dangerous Hercticl{s , nor the Pricfts and Elders of the people excommunicate Chrift and his Apo- ' fries, who they accounted pernicious Seducers} [J* p°r A. The Prophets had no Eccleiiaftick Jurifdiction, they were ri rJ; g^ fent to preach againft iin, but not to excommunicate for fin. The cou jf not ' Fharilees and Sad duces were Sects different in opinions, but had eX commu- ; V 3 , DO nicatc. no Ecdefiaftick Jurifdi&ion one over the other. Though Chrift i C and his Apoftles were hated by the Priefts, yet the Priefts durft riot excommunicate them, partly for fear cf the People, partly i for fear of the Romans ; neither had John Baptift any power to ex* n ( communicate the Pharifees and Sadduces, though he knew them to be a Generation of Vipers ; nor had he any reafon to exclude , them from his baptifm, ieeing they came to confefs their fins, Matt. 3. 6*. Q. Why did not Chrift excommunicate Judas, whom he kpew taA t be unworthy of the Sacrament ? Why Chrift A* Bccaufe the fin of Judas was not yet known,- nor fcanda-J did not ex- lous 5 for though it was known to fome of the Priefts, yet it was* U \ communi- not known to the Difciples ; and though it was known to Chrift I i fate Judas, as he was God, or elfe Dy revelation, as he was man, yet it was |' not publickly known $ and though it had been publick, yet with- f out admonition, conviction, and condemnation, he ihould not have been excommunicate. Therefore Chrift bids them all eat and drink) but yet by this he doth not give way, that fuch as are no- rorioufly and fcandalonfly wicked, fhould be admitted to the Sa*J crament without repentance ; efpecially obftinate defpifcrs of ad- monition, but only that fuch as are admitted, though Hypocrites, . fhould not refufe to eat and drink. Q^ May the Presbytery excommunicate any man for his abfence ? tsict»»mx- A ' ^ ^ s a kf ence be prejudicial to Church or State, or joyned tiic*tion " w ^^ °bftinacy, he may be excommunicated for being abfent ; but and ex- if he be abfent upon unavoidable occafions, or upon tne certain communis Knowledge that he hath of the prejudicate opinion which the Pres- et fer- bytery hath of him, he may abfent himfelf till they be better m- fins coufi formed. Thus Chryfoftom abfented himfelf from the Synod of dered. Constantinople^ becaufe he knew that Theofhilus Bifhop of Alexan- dria, ancT JLpfhanim of Cyfrvs, before-whom he was convented, were enemies to his Caufe : therefore he was injunoufly by them for his abfence condemned* Q. How many forts of Excommunication were there ? /I. Three. 1 . Of thofe that were kepr off a while from the Sacrament, they were called Abftenti. 2. Of them who were excluded from the Sacraments, but not for any certain time ; thefe were named Excommwricati. 3. Or them whofe condition was defperate*, they were named Anathematifati, which decree of Ex- communication or Anathema was denounced rather againft the Poctrine, than pcribns of men ; of whom we Ihould not defpair v^hiie they live ; and being dead, are not in our power : yet I rind the perfons of Julian the Apoftate, of Arrim the Heretick, and fome others, were Anathematized. ' Q. Was excommunication ufed only among drift ians ? A, No ; for the Jews had this punifiiment among them, as we may fee Joh.%. incafting the blind man out of their Synagogue; and ifcreatning to do the like to thofe thatfaoiild profcis Chrift, which ■ ' : " ' H : V Chritf* Sea.ri; ./EUROPE. 195 I Chrift alfo foretold to his Difciples. This kind of fpiritual pu- I nifhmcnt Was mod ftrictly obferved among the EJftns, Jofcfb ds \ bell. Judaic. 1.2. c. 7. for not only did they excommunicate notori- ous finners, but fuffercd them alfo in the time of their Excommu- nication to ftarve for want of food. This punifhment alfo was in i ufe among the Gentiles. For the Dr tildes among the Gauls ufed to debar from their Sacrifices fcandalous Livers, as Ccefar witnefleth, de bell. Gall. 1. 6. and Devoveri Diti, or Dirts y was a kind of Ex- communication among the Romans. Q. Wliat benefit hath the Church by 'Excommunication ? A. By this the Word, Sacraments, and other things, are kept ho- ly, and vindicated from Profanation ; Swine are kept oil" from treading upon Pearls, and Dogs from tearing us ; the fheep are kept within their fold, the loft fheep is recovered, the prodig I Son is brought home, the Reputation of the Church's Holincis is kept up, and all occafion of obloquy cut off 5 the Body is prefer- ved by cutting off the gangrened Member, and the Tree profpers by lopping off the wither'd Branches ; and the contagion is flayed from creeping further, which without this remedy would infect others : Men by this are deterred from fin ; by this alfo God s Anger is appealed, and his Judgment removed or averted, and our communion with God is renewed and confirmed. Therefore we are commanded, Deut.i.^. to remove the evil from amongfl «r, and to depart out of Babylon j and not to communicate with the un- fruitful works of darlyiefs. Q. Are excommunicate ferfons members of the Church ? A. As they are excommunicate, they are not members ; for how can they be members of the Church, from whofe Union and Society they are feparated ? or how can Heathens and Publicans be members of the Church, for fuch are excommunicate perfons to be accounted ? yet in refpedr, of their faith, which is not quite extinguished ; arid as they are fubjedfc to the external Govern- ment of the Church, they may be called membeps thereof. Q. Are we Protcftants juftly excommunicate by the Pope ? A. 1. No ; for we are not Hereticlfs, but Orthodox Profeflbrs. 2. He hath no power to exclude us out of the Church, who him- felf is fcarce a member of the Church. 3. 'Tis no wonder that we are rejected by thofc who feem to be the only builders ; whereas Chrift himfclf the chief corner-ftonc, was rejected by the builders. 4.. By being excommunicate horn Babylon, we are made members oijcrufalcm ; and indeed we had not been partakers of the true light, fo long as we remained in darknefs ; nor had we been the Servants of Chrift, fo long as we ferved Antichrift. 5. No fooncr had the Hirelings caft out Chrift' s»ft?cep out of the fold, but Chrift the true floe pherd found them out, and brought them home with joy : So the bund man, Joh. 9. was no fooncr caft out of the Sy- nagogue, but he was received and entertained by Chrift. So we have gained Heaven by being excommunicate from l^ne ; and Balaam's curie is turned to a blelling. V 4 Q.. l-i'.it i«6 A Viw tf**f* Religion* Sett. |ii Q. fffof /><**/■> Rome got by Exccmmunication} A. Though (he kept the Worid a-while in awe, and thereby got wealth, yet by her Excommunications (he hath loft more than lhc hath got - y for (he loft all the Eafiern Countries, when Pope Vi'clor inconfideratcly excommunicated thzEaftern Churches about the matter ot.Eafter, What the Popes got by Excommunicating the German Emperors, and French Kings, Hiftories can tell us j they loft England by Excommunicating Henry the Eighth, and his Proteftant Children. Q. Who are to be Excommunicate ? A. i. Not Jews and Turfa but Chriflians ; for we are not to judge them who are without, but if any be called a Brother, who is a Fornicator, &c. z. Not every flnful Brother, but he who fins of perverienefs, after admonition - 7 for he doth wilfully by his - fins feparate himfelf from God, therefore deferves to be ieparate from the Church by Excommunication; and confcquentlyto be delivered ever to Satan, who reigns without the Church, asChrift doth within - y and this delivering over is to the Deftrudtion of the fleih, that is, of the Old Man, or body of fin - 3 but that the Spirit may be faved ; that is, that Grace or the New Man may be ftrengthened. 3. A Brother muft not be excommunicate for eve- ry fin, but for that which is publick and fcandalous ; private fins are to be punifhed by him who knows all Secrets. 4. A Brother mult be excommunicate for his own fins, but not for the (ins of another 3 every man muft bear his own burthen ; therefore Bi- fhop Auxlips was juftly reproved by St. Auftin, Efift, 75. for Ex- communicating the whole Family for the Mafters offence alone. (^ Can Excommunication conjifi with Charity ? A. Yes ; for there can be no greater charity than to fave the foul - 3 but the end of Excommunication is to fave the foul or the fpirit ; it is charity to keep a man from blafpheming ; but Hyme- iucus and Alexander were delivered up to Satan, that they might learn not to blafpheme, 1 Tim. j. It is charity to ftay an Infection or Plague ; but Excommunication is fuch a means ; therefore Paul wills the Corinthians^ to take away the Evil from among them ; for kjwwycu not, faith he, that a little Leaven wi'Ifowre the whole lump? i Cor. 5. It is charity to keep a man from eating and drinking his own Damnation -> but unworthy Eaters of the Sacrament, cat their own Damnation, if they be not fufpended, or kept oif by Excommunication. Q. Is the Civil Magistrate prejudiced by the cenfvre of Excom- rriunication ? A. No ; for the weapon of the Magiftrate is the Sword, but the Minifter ufeth only the Word. The end of the Minifters cen- • fure is to lave the iinncr.' The end of the Ma gift rates is to kill rhe (inner ; the Minifter is content to receive the (inner into the Church again upon his repentance 1 but the Magiftrate regards not the repentance and forrow of the Malcfa&or $ the Minifter takes Seft. 12. of E U R O P E J$7 takes notice of many fins, which the Magiftrate'doth not, becaufe they are iuch as trouble not the State, as private grudges of Neigh- bours &c. There be alio Magistrates that wink many times' at great Yinsj as for example, Drunkennefs, which the Minifter tfiould not forbear to ceniure, Q. May the Minifter or Presbytery excommunicate any man with- cut the confent of the Church ? A. No - y for excommunication, or feparation from the body of Chrift, is of that confequence, that it concerns all to take notice of it • but the Minifter may iuipend from the Sacrament without the Church's confent , fuch as he knows are fcandalous and pro- fane i and this he ought to do, though the Church fhould rerule to affent j for he is commanded not to give that which is holy to Do°s / nor muft he fufFer any of his Hock to eat his own dam- nation ; this is to put the Sword into his hand that would kill himfelf ; which is to be guilty of his fin. Qui non vet at pccare^ cum poffit, jubet. Q. From what things can we not be excommunicate ? A. i . From the love of God in Chrift Jefus our Lord no man can feparate us ; for the Foundation of God remaineth fure. 2. Nor from the practice of thofe Duties which are grounded on the Laws of Nature, can we be hindred by Excommunication ; fuch as are the Duties of Husbands and Wives, Fathers and Chil- dren, Mafters and Servants, Princes and People ; therefore the Pope's Excommunication cannot loofe People from their Allegiance ip their "Prince. 3. Nor can Excommunicate perfons be hindred from pracliiing fuch things as are grounded on the Lav/ of Nati- ons ; iuch as traffick and commerce 5 for an excommunicate per- fon mult be to us as a Publican and Heathen ; but with fuch the Jews might have commerce and traffick. 4, Excommunication doth not debar us from exerciiing the works of Charity j for we are bound to feed the hungry, and not fuifer them to itarve, be- caufe they -are excommunicate. 5. Excommunication doth not debar us from hearing the Word, except we be Scoffers of it. Q. Is the Chriftian Magiftrate fubject to the cenjure of Excorjp- Yiiv.nication ? A. Yes ; for though he be a Father as he is a Prince, yet he is a Brother as he is a Chriftian ; and therefore liable to be cen- fured as a Brother. Hence King V^iah was excommunicate by the Prieft A^ariah, and Ihcodofiw the Emperour by Ambrofe. Q. Will it follow that there muft be no Excommunicaticn t becaufe Chrift will not have the Tares fluckt uj) till Harveft ? A. No : 1 . For Chrift lpeaketh there of Hypocrites, which cannot be plucked up by the Church, becaufe Ac knoweth them not ; but in the great Harveft, they fliall be pluckt up by the An- gels, at his command who knows the fecrcts of the heart. 2. If the place be meant of Hereticks, they are not ta be plucked up it fuch times, as may endanger the Church's peace 5 but they mu jjg A View of the Religions Sect, i a. muft be left to a convenient time, when the Church may excom- municate them without danger ; or elfe be left to the judgment of the great day. 3. All Tares cannot be pluckt up, whilft the Church is here Militant ; for there will be found ftill fome Tares amongft the Corn ; fome Goats among the Sheep • a Judas among the A- poftles, as there were Canaanites and Jebufites among the Ifiaclites. 4. Chrift by this condemns their rathnefs, who prefently go to pluck up and fly to Excommunication, before they ufe reproof and admonition. Q. Can the Aiinifier exclude any man from the kingdom of Cod? A. \. He cannot by his own power, but by the power of him whofe Minifter he is. 2. He cannot exclude any man from Hea- ven, but he can pronounce and declare that fuch a man is ex- cluded thence. Q. Can the delivering of a man over to Satan, be a means tofave his Jpirit ?' A, Yes, accidently ; for God can draw good out of evil, and light out of darknefs : thus the buffetings which Paul fufFered by the Angel of Satan, caufed him to pray heartily : it is the fpecial work of God's mercy, to fave our fouls by alflidions and mi- fcry. Q. Can an excommunicate pr fin be accounted as a Brother ? A. Yes, for Excommunication takes not away true Brotherly Jove and affection ; and excommunicate perfons may be fhut out of Heaven, but not out of hope ; we may exclude him out of our Society, but not out of our Bowels of companion and mercy : we draw the Sword of Excommunication againft him, not to kill, but to cure him. Who would be more fully refolved of thefe Presbyterian Tenets, let him read their own "Writings. Q. How many Erroneous Opinions in Religion have been lately re- vived or hatched fince the fall of our Church-Government ? A. It were almoft endlefs to number every particular ; it may fuffice that I fhall name more than one hundred of the moft ordi* Divert er- nary an( j i atc ft. jreceived of them; which are, 1. That the Scrip- r J?l°!!LiZ*L tures are a Humane invention, infufficient and uncertain, and do ' not contain half of his revealed Will. 2. That they are all Alle- gorical, and written according to the private fpirit of the Pen- men, and not as moved by the Holy Ghoft. And that the Old Teftament is now of no force. 3. That Reafon is the Rule of Fairh. 4. That Scripture binds us no further than the Spirit af- fureth us that fuch is Scripture. 5. That Scripture fhould not be read to a mixt Congregation without prcfent Exposition. 6. That God is the Author of the pravity and finfulncfs of men's actions. 7. That Turks, Jem, Pagans, and others, are not to be forced from their Opinions. 8. That God loves a crawling Worm as well as a Holy "Saint. 9. That God's Will, not fin, is the caufe of man's Damnation. Jo, That Man was a J*ivipg Creature before God breathed niom which have been lately revi ved or batched, face the fall of our Church. Coveriu mnt. •■ Seft. 12. ./EUROPE. a 99 breathed into him ; and that which God breathed, was a part of his Divine effence. 1 1. That God is the only Spirit, and that Prince of the Air, who ruleth in the children of difobedience. 1 2. That the foul dieth with the body. 23. That reprobation cannot be proved out of Scripture. 14. That there is no Trinity of Perfons in God. 1 5. That every creature is God, every drop in the River is water. 1 6. That Chrift is not eflentially, but no- minally God. 17. That Chrift was polluted with Original fin. 18. That Chrift was true man when he created the World, yet without flefli. 19. That Chrift died only for finners, and not for unbelievers ; for fins paft before our converlion, but not for fins done after converlion, 20. That no man is damned but for unbelief, and that man can fatisfie for his own belief. 21. That Heathens have the knowledge of Chrift by the Sun, Moon, and Stars. 22. That the end of Chrift's coming was to Preach God s love to us, and not to procure it for us ; therefore did not obtain life for the Elect, but a refurre&ion only, and deliverance from death temporal. 23. That Chrift Preached not theGofpel, but the Law ; for the Gofpel was taught by his Apoftles. 24. That our unction is all one with Chrift's Divinity. 25. That Chrift with the Church of Jews and Gentiles, fhall reign on Earth a thoufand years in carnal pleafures. 26. That the Heathens are faved with- out Chrift. 27. That the Spirit of God neither dwells nor works in any, but it is our own fpirit which both works in the children of difobedience, and fanctines the Eledr. 28. That God feeth no fin in his Elect. 29. That a man baptized with the Holy Ghoft, knows all things, as God doth. 30. That we may be fa- ved without the Word, Prayer, Sacraments, &c. 31. That there is no inherent fandtihcation in believers, but all is in Chrift. 32. That Adam had died, though he had not finned. 33. That we have no Original fin, nor is any man punifhed for Adams fin. 34. That God's Image confifteth only in the face, which Image was never loft. 35. That men who know theGofpel, are of themfelves able to believe. 36. That one man is not more fpiri- tual than another. 37. That we have no Free-will, not fo much as in our Natural eltate. 38. That the Moral Law is of no ufe among Chriftians. 39. That we are not juftified by Faith : and that neither Faith, nor Holinefs, nor Repentance, are required in Chriftians. 40. That the Child of God can no more lin, than Chrift himfelf can. 41. That fhere Ihould be no Fafting-days under the Gofpel. 42. That God doth not chaftife his children for fin. 43. That God loves his Children as well when they fin, as when they do well ; and therefore Abraham, in denying his Wife, finned not. 44. That God's Children ought not to ask Pardon for their Sins ; for though they have Sin in the FIcfh, they have none in the Confcience. 45. That the body of Iniqui- ty is the great Antichrift mentioned in Scripture. 46. That Men " have other bodies given them in the Refurrection| and not ' * l he joo A View of the Religions Seft. iil the fame they had here on Earth. 47. That Heaven is empty of fouls till the Refurre&ion. 48. That Infants fhall not rife at all, yet Bcafts and Birds fhall rile again. 49. That after this life, there is neither Heaven, nor Hell, nor Devil s but Hell is in this lire, in the tcrrours of Confcience. 50. That there is no true Mi- niftry, nor Church of Chrift upon the Earth. 51. That none are damned, but for rejecting theGofpel. 52. That now many Chri- ftians have more knowledge than the Apoftles had. 53. That Miracles neceffarily attend the Miniftry. 54, That there ought to be no Churches built, nor fhould men worfliip in confecrated places. 55. That the Apoftles were ignorant of the Salvation to be revealed in the laft days. 56. That all Men ought to have Liberty of Confcience, and of Prophclying , even Women alfo. 57. That Ctrcumcifion and the Old Covenant was only of things Temporal. 58. That Paedo-baptifm is unlawful and impious ; and that others, betides Minifters, may baptize ; and that a man may be baptized often. 59. That the people fhould receive the Lord's-Supper with their Hats on : but the Minifters in giving it, Ihould be uncovered. 60. That the Church of England is Anti- chriftian. 61. That there is no Divine Right to call or make Mi- nifters : that Minifters fhould work for their living, and that Tithes are Antichriftian. 62. That Chriftians are not bound to obierve the Lord's-day ; and that we ihould obferve ftill the Old Sabbath. 63. That humane Learning and Premeditation is ufe- lefs to Preaching • and that Preaching fhould only confift in Dis- puting, Reafoning, and Conferring. 64. That the Saints muft not joyn in Prayer with wicked Alen, nor receive the Sacrament with them, nor with any Members of the Church of England. 65. That publick Prayers are not to be uied but by fuch as have an infallible Spirit, as the Apoftles had. 66. That fet-hours of Prayer are needlefs. 67. That Singing of David's Plalms, or other Holy Songs, except they be of their own making, are un- lawful. 68. That wicked Men ought not to Pray at all. 69. That all Government ; which, in the Church ought to be Civil, not Ec- clefiaftical. 70. That the Power of the Keys is as well in fix or ieven gathered together, as in the greateft Congregation. 71. That neither Miracles nor Vifions, nor anointing the Sick with Oyl are cealcd. 72. That in thefe days many are with Paul, rapt up in- to the third Heaven. 73. That the Magiftrate is not to meddle with Matters of Religion, nor Forms of Church-Government ; which if they do, they are not to be obeyed. 74. That there ought to be a Community of Goods, feeing all the Earth is the Saints. 75. That a man upon flight caufes may put away his Wife, and that one man may have two Wives. 76. That Chil- dren ought not at all to obey their Parents, if wicked. 77. Thar Parents Ihould not irjftrucl: their Children, but leave them to God. 78. That Chriftians ought not to maintain Religion by the Sword, nor to fight tor their Lives and Liberties, nor to fight at all. r.or to Sea. i2. ^/EUROPE. Jdl . -toidiKaxiy thing, nay not a Chicken for our ufe. 79. That it ftands not with God's Goodnefs to damn his own Creatures eter- nally. 80. That it's unlawful for a Chriftian to be a Magiftrate, 81. That Man loll no more by Adam's fall, than the reft of the whole Creation. 82. That Chrift hath not purchafed Eternal life for Man, more* than for the belt of the Creadon ^ and that he of- fered up himfelf a full and perfed: Sacrifice ; not only for Man, but for all that Man kept, even the whole Creation. 83. None are fent to Hell before the 1 aft Judgment. 84. It is not the Law, but the Gofpel which threatens us with Hell-fire. 85. If God (hew not mercy to all, he is not infinite. 86 f Chriftians are not bound to meet one Day in feven for publick Worlhip. 87. The Saints are juitified, not by Chrift's Obedience, but by the EfTen- tial Righteouineis of God. 88. A 'woman committeth not Adul- tery, in lying with another Man, if her Husband be afleep, 89. That the Saints may put away their unbelieving Wives or Husbands. 90. There is no other Seal but the Spkit, the Sacra- ments are no Seals at all. 9 1 . The Magiftrate may not put to Death a Murtherer, being a Member of the Church, till firft he. be caft out of the Church. 92. The Promifes belong to finners, as finners, and not as Repenting finners. 93. Apocrypha-Books are Canonical Scripture. 94. To uie Set-forms of Prayer, even the LordVPrayer, is Idolatry. 95. Bells, Churches, and Church- yards, Preaching in Pulpits, in Gowns, by an Hour-glafs, the names of our Months and Days are ail Idolatry. 96. That the Apoftles Creed is to be rejected as erroneous. 97. That there ought to be no other Laws among Chriftians, but the Judicial Law of Mofcs ; and that the Magiftrate hath no Legiflative Power at all. 93. That all Learning, Schools, Universities, Arts, De-- grees" are to be rejected as pernicious. 99. That Angels and De- vils are not Subftances, but ineer Qualities ; and that men s Souls are but terreftrial Vapours, perilhing with the Bodies. 100. That fome in this life are perfect without all fin, and need not pray for Pardon. 101. That in God there is fome compolition, and corporeity, and mutability alio. 102. That Chrift took not his Fleih of the Virgin Mary, but that his Body was created without all Confanguinity with the firft Adam. 103. That God doth per- fonally fubfift in every creature. 104. That the World is eter- nal. .105. That the Lords-Supper may be celebrated in Inns ra- ther than Churches, and thai in the end of a feaft. 106. That the Devils have no fin. But I will leave t'^cfe Devils, though I could mention many more • but that it delights not my felf, nor can it the Reader, to be taking in fuch filthy mire and dirt. Thefe are fome of the poylbnous Weeds, which have (too much of late) infefted our Englljh Garden ; I mean the Church, once admired ( both at home and abroad) for the beauty of her Do- diiuc and Diicipline ; and envied of none but Ignorants, or Men church it of pcrverle Mind. The Poet bewailing the Ruins of 7>oy y faid, England ' [5f£ei deflortd. 302 d v * m °f tf]e XttigioM, &c. Sea. til J'Seges till Troja fuit.l Corn grows where Troy ftood ; but I may adly complain, that inftead of Corn, that is, found and whol- fome Doctrine, which (hould be the Food of our Souls : Now grows Tares and Weeds, that choak the good Word with which we were formerly fed ; and might have been, unto a Life of Glory everlafting, if we had therein abode. But left I fhould bring thee into danger, by giving thee only a fight of thefe Rocks and Precepices ; to prevent that, I fliali commend to thy ferious perufal Mafter Wolkbiw his Abridgment of Cbriftian Divinity, which for the good of my Counrry-men I Englifhed, Enlarged, and Cleared in obfeure places, and have now fitted for a fecond Impreflion. A Book worthy to be written in Letters of Gold, and imprinted in the Heart of every good Chriftian ; the Know- ledge therein contained (by Prayer, and through the afliftance of God's Spirit ) will root and eftablifh thee in every good Word and Work, to the Coming of our Lord and Saviour Jefus Chrift : Which God 6f his infinite Mercy grant. The Scft.ij. 3° J The Contents of the Thirteenth Se&ion. The DoBrine of the Church of Rome concerning the Scriptures* X. Their Tenets concerning Predeftination, the Image of God, Ori- ginal and Atlual Sin, a?id Free-mil. 3. Their Opinions concern- ing the Law of God, concerning Chrifi, Faith, Juftification, and good Worlds. 4. Their Tenets concerning Penance, Fafting, Prayer, and Alms. 5. Their Opinions concerning the Sacraments and Ce- remonies nfed in thofe controverted. 6. Wliat they believe con- cerning the Saints in Heaven. 7. Their DoBrine concerning the Church. 8- Wl)at they hold concerning Monkj, Magifirates, and Purgatory. 9. Wioerein the outward Worfhip of the Church of Rome confifieth, and firft part of their JMafs. 1 o. Their Dedica- tion of Churches, and what obfervable thereupon, 1 1 . Their Con- fecration of Altars, Sec. 1 z. The Degree of Ecclefiaftical Pcrfons in the Church of Rome : Their facred Orders, Office of the Bijfhop, and what colours held Sacred. 1 3. Wherein the other part of the Mafs confifieth. 14. In what elfe their outward Worfhip doth confifl. 1 5. Wixrein confifieth the feventh -part of their Worfhip, and of their Holy -days. 1 6. What be their other Holy-days in which they obferve Canonical Hours and ProceJJions. I 7. Wherein the eighth part of their Worfioip confifieth ; their Ornaments and ZJtenfih ufed in Churches dedicated to Chrift and the Saints $ their Office performed to the Dead. SECT. XIII. Queft. 1. V" "JT "THat is the DoBrine of the Church of Rome % f\ I at this day, and firft of the Scriptures ? \ \ A. Though they maintain the fame G y , r. Scriptures with us, the fame Command- Ytjomtdif- merits, Lord's-prayer, and the three Creeds of the Apoftles, of ferentfrlm Nice and Athanajms, yet in many points they differ from other other Char- Churches, which briefly are theie. 1. They hold that Apocry- chts about fbai Books are for regulating our Faith and Manners, of equal the Scrip- authority with the Canonical Scripture ; fuch are Judith, Tobiai, twtt. tuird and fourth of Efdras, the Book ofWifdom, Ecclefiafticus, Baruch, the Eoiftle of Jeremy, the thirteenth and fourteenth chap- ters of Daniel, the book of Macchabees, and that part of Hcfter, which is from the tenth vcrfe of the third chapter, z. They pre- ferr the vulgar Latine Edition to the Hebrew and Greek Texts. £. They hold that there is no neceflity to tranflatc the Scripture MHO vuJgaJ Languages. 4. That the Scripture h not to be read of 304 A v ' mv °f tb e Religions Seft. 1 of Lay-people, except of fuch as are difcrecr, judicious an learned, and are authorized by the Ordinary. 5. That the MaL is not to be celebrated in the vulgar Tongue. 6. That the fence and interpretation of the Scripture depends uoon the Church's ap- probation. 7. That the Scriptures by realon of their difficulty and obfeurity, are not fit to be read by the Laity; or to be judges of Controv erfics. 8. That the Scriptures have four different fen- fes ; namely, the Literal, Allegorical, Topological, and Analogical £ See Bellar- which are to be expounded according tol raditions written and un- mine, Ec- written, according to the practice of the Church, the confent of Fa- kius, Pig- tnerS) an d Interpretation of Counfels confirmed by the Pope. 9.That ' J u ''/"^ the Scriptures are not of ablolute neceifity for the being of a the other Church, feeing there was a Church from Adam to Mofesi for the Contriver- *P ace oi: ~ two cnouiant i y ea rs, without any Scripture, being only Jus in the g^ded an(1 inftructed by Traditions, without which the Scrip- Roman tures arc noc perfccT, as not containing all Do&rines neceifary to Church. Salvation. Q. '2. What are the Tenets concerning Predeftination, the Image of God y Original 'fin ; and Actual, and Free-will ? Roman A ' l ' They ^°^ Election mutable, becaufe the Elect may to- Churcb ta ^y ^ ^ rom ^ a ^ ta anc * Rightcoufnefs. 2. That fin forefeen, different was tne ca ufe of Reprobation, in refpeel: of the pofitive ad: of from others condemnation • and fome of them hold, that forefeen works were about Pre- the caufe of Election. 3. Concerning the Image of God, they dejiinati- hold that it coniifteth moft in Charity j and that this is, Gratia on, God s gratum faciens : Grace which maizes us acceptable $ and that it is a Image and h aD i c infufed ; whereas they fay, ' that Gratia grans data, is the SlJU gift of Miracles. 4. That man in the ftate of Innocency, did not ftand in need of any fpecial aififtance, by which he might be ex- cited to good works. 5. That original fin is not in the under- ftanding and will, but in the inferiour part of the foul only, which they call the flefli ; that concupifcence and ignorance are only infir- mities, and remainders of original fin^ That the Virgin May was without original fin. That infants dying in original fin only, are punifhed with the pain of lofs, not with the pain of lenfe. That original fin is taken away by Baptifm, and that in the regenerate it is remitted, and not imputed, or to be called a fin, but only as it is the caufe and punifhment of fin ; that fome a&ual fins are of their own nature venial, and fome mortal. That the fin againft.the Holy Ghoft is pardonable. 6. They hold that in free- st the *- w jj] i s required, not only a liberty from coa&ion,- but alfo from Attn""™ nece fl" ir y > tnac an unregenerate man, can by his own itrength, and the* without God's fpecial help, perform fome moral good, in which Catechifm tncrc ma Y ^ c n0 & n found : That an unregenerate man hath oftheCowi- freedom of will in matters of Salvation, though not without the til f help of grace ; fo that he may hinder or further his convcrfion, Trent. and may by his natural power co-operate with grace. Q, 3. Vlfnat, 'SeO. ij." 'f E U R O P E. 3 oj Q 3. /^/J4t rf>r flWr Opinions concerning the Law of God, coyu- earning Chrifl, Faith, Juftification, and good works ? A. 1. They divide the two Tables fo, that they make but Romanics three Commandments in the firft, and feven in the fecond; ma- dffi* about king one Commandment of the firft two, and two of the laft. They *** Law of hold that Idols and Images are not the fame, and that the Images ^p^ifit of Chrift, and of the Saints may be worshipped without Idolatry. jJ& > That Equivocation may be ufed in fome cales, and an officious £f ^j* 1 ' Lye. 1. Concerning Chrift they hold that he was not ignorant g^dworb, of any thing, and that he did not attain to knowledge by Learn- ing. That he defcended truly into Hell, in refpect of his foul, and there preached to the Fathers in prifon, and delivered them from their Limbus ; fo that they had not as yet entered mto Hea- ven, till Chrift by his Death had opened the Gates thereof, which Adam (hut by his lin : That Chrift did merit by his fufferings, not onl y for us, but alfb for himfelf that glory which he enjoys af- ter his Afcenfion. 3. Concerning Faith, they fay that Hiftorica!, Miraculous, and faving Faith are one and the fame : that the fpecial Application of the promifes of grace belongs not to Faith,but ro prefumption : that Faith hath its refidence only in the Intellect, and not in the Will : that Faith is an AlTent, rather than Know- ledge : that juftifying Faith may be totally loft in the Regenerate : that true Faith may be without Charity : that we are not juftified by Faith alone : that Man by the natural ftrength of Free-will, can prepare himfelf for future Juftification, being aiTifted by the J loly Spirit. In his preparation are contained theie acts, namely, Fear, Hope, Love, Repentance, a furfofe to receive the Sacrame?zt t a refblution to live a new life, and to obferve God's Commandments, 4. Concerning Juftification, they fay, that the firft is when a /in- ner of a wicked man is made good, which is by RemiiTion of fins, and infiifion of inherent Righteoufnefs. The fecond Juftification is, when a juft man becomes more juft ; and this is in doing of good works ; by the Merit of which, he can make himfelf more juft. They fay Chrift is the meritorious Caufc of our Juftification ; but the formal Caufc is either intrinfecal, to wit* the Righteouf- nefs of Chrift ; or actual, which are our good works ; fo that here is a threefold formal Caufe: they teach that Juftification con- fiftcth not in the bare Remiflion of (ins, but alio in the inward Re- novation of the mind. That we arc not only juftified, but a!fo faved by good works, as efficient Caules. 5. Concerning good seethe O- works , they teach that the good works of juft men are ab* techifm of folutely juft, and in a manner perfect ; that a juft man may Trent, fulfill the Law ; that a man is juftified by works, not in the firft wit h Bel- but fecond juftification • yet not without the arliftance of grace. Ermine That an unregencrate man by the works of Repentance may"* J^ C * merit the grace of juftification, ex congruo, as doing works agrees ffrm_ ing to the Law of God : that they who are juftified by the firft ^l^ ir r l(Sft juftification, do merit life Eternal by their works ex ;. jotf ^ View of the Religions ' Se&. 13. Q. TVi:at are their Tenets concerning Penance, Fafting, Prajer 9 and Alms ? DiferM- A. They teach that Faith is no part of Penance ; that Repen- bout Pe- tance may be totally loft ; that the parts thereof arc not Mortifi- nmct, t*- cation, and Vivification, but Confeflion, Contrition, and Satis- ping> ?ra H- faction. That Penance is a Sacrament > that Contrition is to Bonaventura, P.Lom % the habits and (having of Monks, are of a great ufe £ ar j|> Canus,Canifius,Caf- and antiquity. 3. Concerning Magiftrates, they £ nde £» Alphonfus de Ca- reach rha^heir Laws do no lefsb.d rhe confei- &£g&£S£ ence, than Divine or Ecclcfiaftick Laws. That Ma- Taurianus. Vafquez Hu- giftrates are fubject and inferior to the Clergy in g0 de 5. Vi&ore, and ol matters of Religion. That Magiftrates may in- then. flict d^ath on Herericks. 4. Concerning Purga- tory, they fay, that it is one of thefe four Contignations or Rooms under-ground ; the lowermoft is Hell, where the pain of lofs and fenie is eternal. The next above that is Purgatory, where pain of lofs and fenfe is temporary. Above that is the Receptacle of Infants, where only is the pain of lofs eternal. The uppermoft was that of the Fathers, where was only temporary pain of lofs : now it is empty fince Chrift's defcent thither. That in Purgatory are thofe fouls which depart hence with venial fins, or whofe fins are pardoned, but not the punifhment. That the Suffrages of the living are beneficial to the dead ; namely, Maries, Prayer, and fatislaclory Works, as Alms, Pilgrimages, Faits, (3c. To which may be added Indulgences. Q. 1 o. Wherein doth the outward worfhip of the Church of Rome confift, and the fir ft -part of their Mafs ? A. In Churches, Church-yards, Bells, Altars, Pictures, Cruci- The out- fixes, Images, Curtains, and other Church-Ornaments, as Tape-w^ww- ftry, Candlefticks, (3c. In*tiedication alfo of Churches, confecra- A/> °f^ :s tion of Altars, Anointings^ Sacraments, (3c. In Minifters, Eccle- ^^ m r fiaftical Orders, and their Functions ; fuch are Singers, Pjalmifts, 'Tr'n Door-keepers, LeBors, or Readers, Exorcijls, Acolytus, who are to part f light the Tapers, and hold them whilft the Gofpel is read, and to t j H i r Mafs. furnifh Wine for the Chalice, &c. Sub-Deacons, Deacons, Pricfts, and . , . Btfkops, &c. the office alio of the Acolyths is to make Agnus Dei, t ^ e ° it } ^l of conic-crated Wax, mixed with Chrifm diftributed by the Pope w< in the Church. Thefe Agni or Lambs, reprefent the Lamb of ' k God, h ave.-iy the Jins of the World $ for as the Wax is be- "vA/ got of the Bee, without libidinous copulation , fo was Chrift of / \ the Blefled Virgin ; and as the Honey is hid within the Wax, fo ' / \ the Divinity hid under the Humanity. Thyme or Chrifm mixed with the Wax, fignificth, that mercy and gentlenefs which was in Chrift. They fay that thefe Lambs are prefer vatives a- gainlt Lightning and Tempclls, by vertue of their confecraron. O C. , be it to you di you believe. 3. In the 1 Ornaments of Bifhops,Prieu\ and other Chupch- . ntcrs 3 fuch arc the Amictw, which, like the Ephod, covers the X 4 bend I A View of the Religions Scft. 13". be Pricft or Bifhop ; therefore it's called t ?omifia t is the Surplice of Linen ; the Girdie or Belt with which the Priefts loins arc girt. The Stola is form of a Chain about the Priefts neck, it covereth both , and hangs down to the knee : it is called Orarium, beJi caufe it is the habit of Orators, that preach to, or pray for thJ people. us or Sudarium, or Jb4afftda $ or Pkano?:, (for allli rheie names it Hath) is a Towel or Handkerchief, carried by thl Minifter or Prieft in his left hand, or in his left arm. Cafald or CtifjM, P' - nov y is an upper garment which covcreth all the boJ dy, as it were a little Cottage, called in Latine, Cafe* Thefe lbs Ornaments are common to Priefts and Biihops j there be nine Or- ru ments peculiar to Bifhops $ namely, Caligj, which are long hole, or itockings j Sandaiia, a kind of flippers or fhoocs ; Sue- cihticriUm, a kind of girdle j Orals y a linen veil call over hisf head - 3 Tunica, a long coat down to the heels, therefore called TaA Ian: 3 Daimatica, fo called from Dalmatia, the Country where it was firft woven in a garment with long and large ileeves, repre- fenting tjie Crofs j Cbirotbec* are white gloves of Kids skins j Mitra is the Mitre or Ornament of the head ; Annul™ is the Ring which the Bifhop wears, to fhew he is betrothed to Chrift ; Bacil- lus Pafforalts, is the Bifhops Crofier-ftaff - y Pallium, or the Pall, is the Ornament of Arch-Bifhops and Patriarchs. The Pall is not to be worn but in the Church , and in time of Mafs , yet Pope Gregory permitted it to be worn in folemn Letanies out of the Church : upon it are four red crofles, lignifying the four Cardi- nal vermes, Juftice, Prudence, Fortitude, and Temperance, which ought to be in Prelates, which Vertues arc not acceptable to God, but as they are fandfcified by the Crofs of Chrift, in which only they fhould glory with the Apoftle, for the Gentiles had thefe ver- tues, but. knew not Chrift his Crofs. There are alfo in the Pali, three pins or bodkins, lignifying the three Chriftian vertues of Faith, Hope, and Charity, without which he cannot juftly claim or retain his Pall ; they may rignifie alio a threefold pricking, or c --...pundrion which ought to be in Prelates. 1. Of ccmpailicn towards thofe that are in mifery. 2. Of care in the due and ccnicionable execution of their office. 3. Of fear to offend God, 4. Their worfhip confifteth in the Mafs, where we have many ceremonies ; firft the Bifhop or Pricft before he begins, fings five Plalrrs : then he combs his head, and wafheth his hands, follow- cth the afperfion of holy water ; then is the Introitus or Singing at the Priefts approach towards the Altar; whilft the Introitus is finging, the Prieft or Bifhop waiketh towards the Altar between a Pricft and a Deacon, before whom waiketh the 5ub*Deacon, car- rying the Book of the Gofpel fhut, before whom march two Ta- per-bearers, and before them is carried the Cenfer with incenlc. "When the Prieft or Bifliop comes to the Altar, he takes off his JMitrc, makes confeflion, openeth the Book and liifeth it. Over die I? . ^/EUROPE. 3IJ Bilhop alio, a linen cloth full of pictures is carried by four __ lifters in form of a Canopy. In their four folemn proceliions, o wit at Candlemas, Palm-Sunday, Eafter, and Afcenjion-dzy ', they lave crofTes in Banners, feven Tapers born by feven Acolyths, fe- ^en Deacons following , then the (even Priors, three Acolyths with [ncenfe, one Sub-Deacon carrying the Gofpel, then the Bifhop in great ftate, whom the people follow with the Porters, leaders, Exorcifts, Singers, &c. Before the Biiliop or Prieft afcends the Al- tar, he boweth himfelf to the ground, and then confefTeth ; and during the time of Mafs, he boweth his body eight times before the Altar. After conferTion and abfolution, the Prieft blefleth the incenle, and puts it in the cenfer ; then he kilTeth the Altar and the Book, and takes the cenfer from the Deacon, with which he fumeth the Altar, and then removeth to the right iide of the fame, and withall Kjrie Eleefon is faid not leis than nine times in the Mafs. Gloria in Exceljis is alfo fung , which was the Angelical Hymn at Chrift's Nativity $ then the Prieft turning to the pec* pie, falutes them in thefe words, The Lord be with you ; to whom the Quire anfwereth , And with thy S fir it. Seven times in the Mafs the Prieft falutes the people, out turneth to them only five times. Then the collects or prayers are faid, and after them the Epiftle is read, with the face towards the Altar j it's the Sub- Deacon's office to read the Epiftle ; which done, he delivers the Book ((hut to the Bilhop, who layeth his hand on the Sub-Deacon) which he khTcth. After the Epiftle, is fung the Gradual, fo called from the fteps of humility, by which we afcend to Heaven ; its called alfo the ^efponfiry, becaufe the matter thereof anfwers the matter of the Epiftle. Next to this, Hallelujah is fung, but from Septuagejima-Sunday till Eafter ; inftead of Hallelujah, the Tr ■ actus is fung, fo called a Urahcndo, becaufe it is lung with a long draw- ing tone, as containing the mournful condition of man in this life, as Hallelujah is the joyful fong of Heaven. After Hallelujah, is y fung the Profe, which by them is called Sequentia, it is a fong of exultation. This done, the Prieft removetn from the right to the left fide of the Altar, whence the Deacon takes the Gofpel, and afcends into a high place, where he reads it. with ~ r . r . . r his face to the north ; the croft, the cenfer, and ,,Z £ ^'^ ,. , • ji r l r* r 1 i- i • Ste* nanus Durantus ae n- two lights, arc carried before the Gofpel, which is tib [ s Ecck r ut) Gu i D:irjn . laid upon a cufhion, to (hew the yoke of Chnft is dus h is r:1t ; ona ! e , Alcuimu eafie ; at the reading of it, all ftand up, and crofs dt divinis officii s lncocent\. themfelves, and give glory to God. After this, the de myjlcr. mijf*. Hugo de Creed is rchearfed, and the Sermon followeth , fantl. yitlor. di offic Ecclef. which concludeth the firft part of the Mafs. & in fpecul. EccUjU Bern. Q. 1 1. Wuat is their manner of dedicating Chur- dc °ffi c - '"'ft* and ^ vcrl ches f °W5K- A. In the Church to be dedicated or confecra- Romani (Is, their manner ted, are painted twelve Croffes on the Walls, be- of dedicating of Churches* fore which burn twelve Tapers. The Bilhop in his Ppntific 3^ A View of the Religions Sect, i j. I Pontificals with his Clergy, and the people come to the Church- I door being (hut, where he prayeth, and then befprinkleth the Walls with holy Water, whilft the Clergy and People go ringing about' the Church. The holy Water is fprinkled out of a bundle of Hy- fop. Then the Bifhop with his whole Train returning to the Church-porch, prayeth again, and with hiscrofier-ftarTknocketh the door thrice, faying thefe words : Lift up your Ixads, O ye Gates j and be ye lift nj>,ye everlafling Doors, and the %jng of Glory /hall tome in. Of whom the Deacon within the Church askcth, Who is the Kjng of Glory > to whom the Bifhop anfwereth, The Lord ftrong and mighty, the Lord mighty in Battel. Then the door is opened, the Bifhop with three of his fervants cntereth, the reft re- main without ; after the Bifhop hath wifhed peace three times to that houfe, the door is fhut again, and he on his knees before the Altar prayeth, whilft the Clergy without fings the Letany, and the Priefts carry on their fhoulders a Chcft or Coffin, containing the Relicks of that Saint tc whom the Church is dedicated. The Altar, with all belonging to it, are fan&ified. The Walls with certain Letters arc painted ; Salt, Water, Afhes and Wine are ex- orcifed, and mingled together, into which he dips his thumb, and makes the rlgn of the Crofs on the Altar, Walls and Pavement, Then he offers Incenfc, and blefTeth the Church in the Name of the Father, Son, and Holy Ghoji : this being done, the Bifhop before the Church-door preaching to the people concerning the Anniver- fary-dedication of that Church, of honour due w the Clergy, of tenths alfo and oblations. After Sermon all are admitted into the Church finging. The twelve Lights and twelve CrofTes, do Jfignifie the Doctrine of the twelve Apoftlcs which fhineth in the Church, by which they preached the Crofs of Chrift. The Bifhop reprefenteth Chrift making intercefTion for his Church, and by the ftafF of his Word knocking at the doors of our hearts. His com- pafling the Church three times, and his three times knocking at the door, fignifie his three-fold power in Heaven, Earth, and Hell : And his three-fold right or intereft he hath in us, to wit, by C tion, by Redemption, and by the gift of life eternal promifed to us. The making of Greek and Latine Letters with a Crofs on the Pavement with aflies, fhew that the Gentiles are made pa kers of the Crofs of Chrift, but not the Jews ; befides that, i rudiments and alphabet of Chriftianity muft be taught to weaker fort ; the OyJ, Salt, Water, Afhes, and Wine, whic' ufed in the dedication, have myftical fignifications. The Water and 'Wine rcprefent the two Sacraments of Baptifm, and the charift; Oyl fhewcth our Spiritual unction ; Salt, that wi which fhould be in us ; our mortification ; Hyfop, our purity and fandlifkation ; and the Incenfc, our prayers. What ob- Q: l1 ' 1'^at elfc is cbfervable in the dedication efChttrc ftrvabh ' A - r - TIlc y hold, that no Church is to be dedicated till it be thtrevPtw, endowed ; for he that buildeth a Church, is, or lhould be like a llus- * . Y e a. I; . of EUROPE. ,„ lusband that marrieth a Maid, on whom he ought to beftow a Dynter. 2. That the Feaft of dedication, which from the Greek dey call Enccenia, ought to be kept every year ; for fo it was .cpt among the Jews • which if it had been unlawful, Chrift: vould not have honoured it with his prefence. 3. They fay that he dedication of Churches is a terror to evil fpirits ; an incitement d devotion and reverence 3 a means to move God to hear our >rayers the fooner 3 a teftimony of our zeal, that Chriftians are lot in this point inferiour to the Jews and Gentiles, who would lot prefume to make ufe of their Temples for prayer and facri- ice, till firft by their Priefts they had confecrated and dedicated hem to their Deities. 4. That what is in the dedication of Chur- ihes vifibly aded, ought to be in us invifibly effected - namely, :hat if Churches be holy,' we fhould not be profane ; (hall they oe confecrated to the fervice of God, and not we ? fhall their Churches be filled with hallowed Images, and our fouls defiled with unhallowed imaginations ? fliall the Church be called the houfe of prayer, and our bodies (which ought to be the Temples of the Holy Ghoft ) dens of Thieves ? we are lively ftones, but thofe of Churches are dead ; we are capable of grace and holinefs, fo are not Churches j for it is confeffed on all fides, that Temples by confecration are not made capable of actual holinefs, but only made more fit for Divine Service* Is it not a great fhame that in their Churches lights continually fhine, and in the Temples of the Holy Ghoft, there is nothing but darknefs ? That they fhould burn incenfc on their Altars ; and we be quite deftitute of zeal and devotion in our hearts : They make ufe of outward unction, but we ufe neither the outward unction of the Church, nor the && ifttb inward of the Spirit. When we fee them make ufe of Salt,and Holy ■W^ ce ?~ Water, we fhould be careful to have Salt within us, and that c £ m '? water of the fpint, without which we cannot be regenerated. r !wn!!r 5. They teach that Churches may be re-dedicated, if they arc randus*^ burned down or fallen down, and built again ; or if it be doubt- Durantus ful whether they have been confecrated heretofore ; but if they Tunecre- be polluted by adultery, or fuch like uncleannefs, they are only mata, Ho- to be purified with Holy Water. 6. That Churches mult not be ftienfis, confecrated without Mafs, and the Reliques of fome Saints, and HugodeS. that only by the Pope or a Bifhop, not by a Prielt or any inferi- Vjftorcde our order ; and that gifts or prefents which they%call Au.it fomata, v? ?- 11 *- be given to the new Church ; after the example oiConftantiue an ° r^j. the Great, who endowed with rich prefents and ornaments the nu '$ \ vo Church which he built at Jeru/alem to the honour of our Saviour. & $m Q; 13. How do they dedicate or confccratc their Altars ? A, The Bifliop having blcffed the water, makes with the fame Their ccn- four CrofTcs on the four Horns of the Altar, to [hew that the fieratim of Crofs of Chrift is preached in all the four corners of the earth. Aktrsfrc, Then he goeth about the Altar feven times, and befprinkieth it feven times with Holy Water, and Hyfop ; this is to fignirle the feven , %\6 A Vim of the Religions SecV fevcn gifts of the Holy Ghoft, and the fevcn-fold fhedd mg ChrifVs blood j towk, i. When he was circumciled. 2. Wh< he fweat blood in the Garden. 3. When he was fcourge 4. When he was Crowned with Thorns. 5. When his Hanc 6. When his Feet were nailed to theCrofs - y and, 7. When hisSu was lanced. The Bilhop alfo makes a crofs in the middle of tl Altar, to (hew that Chriit was crucified in the midft of the earti for fo Jerufalem is feated. At this confecration is ufed not on water, but fait alfo, wine, and alhes, to reprefent four thin neceffary for Chriftianity ; namely, Purity, Wifdom, Spiriraj joy, and Humility. The Altar muft not be of wood, or a ether material, but of ftone, to reprefent Chrift the Rock which the Church is built, the corner-ftone ; which the buile refuted, the ftone of offence at which the Jews flumbled, ani the little ftone cut out of the mountain without hands; this ftor Altar is anointed with oyl and chrifm, fo was Chrift with the ces of the fpirit, and the oyl of gladnefs above his fellows. Th anointing alfo of the ftone Altar, is in imitation of Jacobs anoir ting the ftone on which he flept. So the remainder of the hoi water is poured out at the foot of the Altar, becaufe the Prief of old ufed to pour out the 'blood of the faenfice at the foot of the ] Altar. The holy Reliques are laid up in a Coffin with thr< ' grains of incenfc, as the Manna of old was laid up in the Ark our hearts fhould be the Coffins in which the virtuous lives of tr Saints with faith in the Trinity, or with the three Cardinal vertuc Faith, Hope, and Charity, Ihould be carefully kept. Thefe Re liques are laid under the Altar, becaufe, F{evel. 6. the fouls c thole who furTered for Chrift were feen by Saint John under th Altar. It is alfo to be obferved, that as the Altar is befprinkle with water, fo is it anointed in five places with oyl, and the with chrifm, tofignifie the five wounds of Chrift which didfmei more fragrantly than any Balfam, and by which we are healed the five lenfes alfo are hereby fignified, which ought to be fandti fied. After unction, incenfc is burned, to (hew that prayers an. fupplications follow fancftification ; At laft after the Altar, am all that belong to it are hallowed, the Altar is covered with white Mafs is laid, and Tapers lighted 5 to fhew that our holinefs anc devotion muft be accompanied with good works, which mui r " fhine before i*en here if we fhould ihine like Stars in the Firma ment hereafter. Q. 14. PVhat c/fi do they confecnte be/ides Tcmp/es and yllnrs? A. Befidcsihefe they confecrate all the Ornaments of the Altar the P/ttinx for making the body of Chrift ; the Corporal for the co vering thereof ; the Chalice for the blood ; the Linen with whicl the Altar is covered : the Euchariftial, or Pix, where ChrilVs bo dy is kept, reprefenting ChrilVs Sepulchre ; the Cenfer, IncM and Caffa t that is, Chefts or Coffins wherein the bones of th< Samts are" kept. They confecrate alio their Crcffcs and lm*& an. msr An* taws. e a. 13: c/EUROEE, 317 Eafter-Tapers, their Fonts, Fir ft -fruits, holy Water, Salt, Church- axels Bells, &c> Every one of which have their peculiar prayers ; — ^^~ >efides, Walking, Crofling, Anointing, Incenfe,. &c. They hold hat Bells fucceeded the Jewiih Trumpets ; by which we are waked, and admonifhed to put on the Armour of God, to fortifie ielves with prayer againft our fpiritual enemies. Bells are nore durable than Trumpets, and their found louder, by which s fignificd that the preaching of the Gofpel exceedeth that of the ^aw, both in the continuance and efficacy. Bells have clappers, wd Preachers have tongues ? it is ajloame that tlx one Jhall be vo- ui, and" not the other j how is that congregation ferved, which hath 'founding Bells, and dumb Preachers ; or that which hath founding %rafs, and tinckjing cymbals for their Preachers > fuch as have clap- fers, but no hands j good words, but no good worlds • which Preach k others, and are caft away them] "elves ? like Bells, they call upon others to hear Sermons, but are not thereby bettered or edified them- felves. In the J\cman Church they baptize their Bells, and give them names $ for this, alledging the example of Jacob, who gave the name o£ Bethel 10 Lu^, the place where he had the Vifion of the Ladder. Their Bells feldom are heard in Lent, and three days before Eafter are quire filent, to ihew the fadnefs of that time. Church-yards, in Greek yjumniact, that is, Dormitories ( becaufc our bodies fleep there till the refurredtion ) arc confe- crated with CrolTes, holy Water, Fumigation and Prayers, as the Churches are ; they be alfo as well as Churches, Sancfoiaries, and places of refuge ; none muft be buried here, but Chriftians who have been baptized ? fuch as die without baptifm, or with- out repentance after Murther, Adultery, Self-Homicide, or any other grievous fin, though baptized, muft not be buried there. In the Church-yard are let up five crofles, one whereof (lands in the mjddie ; before each of them are placed three burnings Ta- pers, fifteen in all ; the Bifhop beginning at the middle crois, ma- kcrh a fpeech, then prayctn, and puts the three TapcYs on the top of the crofs : the like he doth to all the reft, and in the in- terim the Letany is fuog, and each crofs bcfprinkled with holy Water and fumed with incenfe. Q. 1 t degrees of Ecclcfiaftical pcrfons are there ih h o/Ror yj. They divide their Church-offices into dignities and orders 5 The degrees their dignities are thefe ; the Pope, Patriarch, Primate, Arch-bi- of Ecci /hop or Metropolitan, Bijhop, Arch-Presbyter, Arch-Deacon indftualper- Provoft or Prapo/itus, For the Quire there are the Dean, Sub- fins in Dean, Pracentor, Su:ccntor, Treasurer, &c. The Popes, Senators, ( f or Coiiafellors , are named Cardinals from Car do, the hindgc R° me - ofadoor, becaufc on them, as the door on its hinges, all weighty affairs of the Church are turned. Their orders be feven, to wit, '-rs, Exorcifts, Acolyths, or taper-bearers, Sub- ens, Deacons, and PrUftu Thefe three alfo arc only lacred Or.; jj8 A View of the Religions Seft.i£ Orders, the other four arc not. The door-keeper is firft inftrud- cd in his office by the Arch-Deacon, who prclcnts him to the Bi- fhop, and he ordains him, delivering to him from the Altar the Keys of the Church, and faying, So do, andfo live as thou were to give account to God of the things locked up by thefe Keys. The Lecturers or Reader's office is to pronounce and read clearly, and diftin&Iy the Lelfons appointed to be read in the Church i none muft exercife this function but he who is ordained by the Bifhop, who in the prefence of the people delivers the book to him, in which he is to read, Take and re ad the word of God ; if thou art faithful in thine office, thou /halt have a /hare with them who dif pence the fame word* The Exorcift is he who calling on the name of Jefus, by that name doth adjure the unclean fpirit to de- part out of the poffefTed, on whom he Iayeth his hands. When the Exorcift is ordained, he receiveth the book of Adjurations from the Bifhop, faying, Hake and learn this by hearty and receive power to lay thy hands on the poffejfed, whether he be baptised, or a Cate~ chumenus as yet. The Acolyths or Taper-bearers are they who carry the lights whilft the Gofpel is reading, or the Sacrifice is offered, to reprefent Chrift the true light of the World, and to fliew the fpirkual light of knowledge, which fhouid be in us. Their office alfo is to provide veffels for the Eucharift. The Bifhop doth inftruct them in their function when he ordains them, and then the Arch-Deacon delivereth to them a candleftick with a wax light in it, and an empty Tankard, to fhew their office is to provide lights and veffels for Divine Service. Thefe be the LefTer Orders which are not facred, and which they teach Chrift himfelf did ex- ercife ; for he performed the Porter or Door-keepers office, when he whipped the Money-changers out of the Temple* The Rea- ders office, when he took up the book and read that paflage in Ifaiah, The Spirit of the Lord is upon me, &c. The Exorcift s office, when he caft feven Devils out of Mary Magdalen, The Acolyth's office, when he faid, lam the light of the world, he that followeth me walketh not in darknefs, &c, Q. 1 6. Which be their Sacred Orders ? Their f - A ' ^ ne ^ c are t ^ irce S ^ c && 1S ^ ie Sub-Deacon whofe office cred Or- 1S t0 rea ^ r ^ e Ep^ e * t0 receive the peoples oblations, and to ^ /p " bring them to the Deacon ; to carry alfo the Patin and Chalice to the Altar; to hold the Bafon whilft the Bifhop, Prieft, or Deacon wafheth their hands before the Altar, to wafli alfo the Altar-li- nen. "When theBiihop ordains him, he delivers into bis hand the empty Patin and Chalice, faying j See whofe Minifl ration this is, ■which is delivered to thee. From the Arch-Deacon he receiveth then the Tankard with Wine and Water,- and the Towel He Wears a Surplice and Belt, as the four former Orders do. His Coat is girt to him, and he holds a Handkerchief, or ToweL They fay that Chrift performed the Sub-Deacon's office whicfr he turn- ed water into wine in Cana, and when after Supper he poured watei?' i ' Stfl.!,; ./EUROPE. water into a Bafon, and wafhed his Difciples feet. Their fecond Sacred Order is the Deacon or Minifter, whofe office is to preach to the people, and to ferve or aflift the Prieft at the Sacraments ; to cover the Altar, to lay the Oblations thereon ; to read the Go/pel, and the Epiftle alfo in the Sub-Deacons abfence • inPro- cedions to carry the Crofs, to fay the Letanies ; to rehearfe the names of thole who are to be ordained and baptized, and to name the holy-days, &c. They muft not adminifter the Sacra- ments, but in cafe of neceflity, and by permiifion of the Biihop, or Prieft ; nor muft they without leave fit in the prefence of a Prieft. When the Deacon is ordained, the Bilhop alone layeth his hands on him, and blefleth him, and delivers ( ufing certain words ) the Book of the Gofpel and the Stola to him. When he reads the Gofpel, the Acolyths hold two Tapers before him ; not to illumi- nate the air, by day, but to Ihew what joy and fpiritual illumi- nation we have by the Gofpel. The Cenfer alfo with the Incenfe is carried, not only to reprefent Chrift, in the fweetfmellof whofe Sacrifice the Father is wellpleafed ; but alfo to fhew Preach- ers that their prayers muft like Incenfe afcend before God, and that the good fame of their Life and Do&rine, muft be like the fame of Incenfe fmelling fweetly among all men, The Deacon alfo reads the Gofpel in a high place, that it may be heard the better ; and to (hew that it ought not to be preach in corners, but, as Chrift faith, on the houfe-tops : this is alfo in imitation of Chrift, who when he would teach his Difciples, went up into an high mountain.The Gofpel is read with|the Deacon's face againft the North, that the frozen and could hearts of the Northern Na- tions might *be warmed and melted by the comfortable heat of this bright Sun of the Gofpel. When the Deacon falutes the people, he figns himfelf with the Crofs on the forehead, to (hew, he is not afhamed of the Crofs of Chrift ; and likewife on the bread, to put us in mind that we fhould be ready to crucifie our arfecflions with Chrift. At the reading of the Gofpel all ftand up bare-headed, to their reverence : Swords and Staves are laid afide, to (hew their peaceable minds ; and the Book is kiflcd, to declare by this their love and affection to the Gofpel. They fay that Chrift performed the Deacon's part when he preached and prayed for his Apoftles. Their third and higheft Sacred Or- der is Priefthood ; when the Prieft is'ordained, the Bilhop with fome other Priefts lay their hands on his head, and anoints his hand with oyl, to fignifie that not only muft the Prieft have his head fluffed with knowledge, but his hands muft be fupple and ready to do good works ; the Bilhop alfo delivers into his hand the Chalice with the Wine, and the Patin with the hoaft $ faying, Receive power to Jay Mafs for the quicl^ and dead, and to offer Sa- crifice to God in the name of the Lord. Then the Bilhop kiffeth the Prieft, to ihew he is his equal in refped: of order $ whereas, the Deacon and $ub-Deacon kiis the Bilfcop's hand, to lhew they are of j«a 'jzo ^A View of the Religions Se&. 13. of an infcriour order. The Pricft muft not fay Mafs, till he firft have waihed, and confefTed if he be guilty of any deadly fin, and have put on firft the Amittus, which like a veil covers his head and fhoulders, to (hew how Chrift's Divinity was veiled by his humanity. 2, The Alba or Talaris, becaufe it reachcth to the heels, in Greek. noetic, which by its whitcnefs figJ Of thefe paflages, fee niheth innocency, and by its length perfevcrance Innocent 3 . /. 1. Myjh. Mif- two vertues fit for Priefts. 3. The Girdle or Belt fe t c.5B.SMbsn.EJuenJtt aD out their loins, to flicw the fubduing of their JZi£^£lt "W^ 4. The Stola or Orariun , about the tlefoffic. c. , 9 . /. 2.&I. ^k, and hanging crofs-way on the breaft, fig- 3. EUb.Maurml 1 ^ ;». nlficth thac the Pneft muft undergo the yoke of fit. cler.c. 18. Ahuin. de Chrift, and ftill medicate on his Crofs. 5. The divin. o$c. Alexand. de Ales Mafpula or Manipulus, which is a Towel or Hand- cart 4. Quaeft. 2 6. Hugo de kerchief, for wiping away the fweat from their S Vitlore I. 2. de facram. faces, and moifture from their eyes, reprefenting Part 4. Befides the Coun- alfo the purity that ought to be in the Priefts lives. ci\sofRhmer 9 ofLateran, 5. The Cafula over all the other garments, fieni- rfB>-*"*ra, and divers o- fying Charity, which is above all vermes. Chrift exerxifed the Priefts office when he adminifterec^ the Eucharift, when he offered the propitiatory Sacrifice of his body on the Altar of the crofs, and )et whilft he is making inter- *cefTion for us in heaven. Q. 1 7. PVnercin confiflcth the office of the Bi/hop ? •A. Under this name are comprehended Popes, Patriarchs, Pri- mats, Metropolitans, Arch-Bifliops, andBifhops. Some will have the Biihop to be a particular order ; but indeed the order of the Pricft and Biihop is all one, in refpedt of catechizing, baptizing, preaching, adminiftring the Eucharift, binding and looting. The Bi- ihop then is an office of dignity, not of order ; he hath nine privile- ges above the Prieft, namely, of Ordination, Benediction of Nuns, confecration of Bifhops,and impoiing hands on them, Dedication of Churches, Degradation, holding of Synods, making of Chrifm, hol- lowing of Cloathes and VefTels. Becaufe Bifhops are fuperintenderfts and overfeers, therefore they have the highelt Seat in the Church ; they are confecrated on the Lord's-day only, and at the third hour, becaufe then the Holy Ghoft defcended on the Apoftles, to whom Bi- fhops have fucceeded. At the Billion's Confecration, there muft be preient at leaft three ; to wit, two Bifhops, and the Metropolitan ; that the gifts of the Spirit may not feem to be given by ftealth See alfo and in corners ; in this they follow the example of St. James, who Guliel.Du- was made Bifliop of Jcrufalem by Peter, James, and John. In rand. 1. 2. t j lc Bifl 10 p S confecration two hold the Bible over his head, one c IO * pouring the benediction on him, and the reft laying their hands Office of the on his head. By this Ceremony is fignified not only the confer- Bijhp. r } n g f t h e gift s f t i ie fpirit, but alfo the knowledge which the Bifhop muft have of the GoipeJ, and the care he muft undergoe to fupport it. On the Sunday in the evening he is examined con- cerning SeA. 13. ^/EUROPE. Jtf cerning his former life, and the Trinity is three times called up- on for a bleffing. The next morning he is examined concern- ing his future converfation and faith ; and then his head and hands are anointed, and the Mitre is let. on his head, the Staff alio and Ring are given him. The Prieft is anointed with Oyl, but the Bifhop with Chrifm, that is, Oyl and Baliairij to fhew that the higher he is in dignity, the more fragrant muft his fame and eonverlation be. He muft excell in knowledge and good works, reprefented by the anointing of his head and hands : Chrift performed the Bijhops office, when he lifted up his hands, and blcffed his Apoftlcs ; faying, Receive the Holy Ghoft ; whofe lins you forgive, they are forgiven, &c, Q. 1 8. iVhat colours do they hold/acred in the Church of Rome ? A. Four; namely, White^Red, Black, and Green; White is worn Wkst «Jj in the Feftivitics of Saints, Confeflbrs, and Virgins, if they be not ^ursheld Martyrs, to fhew their integrity and innocency ; In feftivities alfo J acre "* of Angels, 'becaufe of their brightnefs,in the feaft of the Virgin Maryi of All-Saints, (yet fome then wear Red) of John Baptift/s Nativity^ of St. Paul's Converfiors of St. Peters Chair; alfo of the Vigil from Chrift s Nativity, to the eighth day of Epiphany, except there be fome Martyrs days between. On Chrift's Nativity, on the Feaft otjohn the Evangehft, on the Epiphany, becaufe of the Star that appeared to the wiiemen ; on the day of theLord's-Supper, becaufe then the Chrifm is confecrated ; on the holy Sabbath till the eighth day of the Afcenfion ; on the Refurredtion, becaufe of the Angel that ap- peared inwhite; on the Afcenfion-day, becaufe of the bright cloud that carried Chrift up to Heaven j and the two Angels then in White 5 on the Feaft of Dedication, becaufe the Church is Chrift 's Spoufe^ which ought to be innocent and immaculate. The Red colour is ulcd in the folemnities of the Apoftles, Evangelifls, and Martyrs, for they ihed their blood for Chrift in the feftivity of the Crois, alfo in Pentecoft week, becaufe the Holy Ghoft appeared in tire : in fome places white is worn on the feftivities of the Martyrs, be- caufe it is faid Cant. 5. My beloved is white and red* White in his Confeffors and Virgins, Red in his Martyrs ; thefe are the Rofes and Lilies of the Valley. Black is worn upon Good-Friday 9 on all Failing-days, on the Rogation-days in Malfesforthe dead, from Advent till the Nativity,- and from Septuagefima iiMEajiet- Eve ; on Innocent's day fome were Black, becaufe of the Mourn- ing in Rgma ; ibmeRed, becaufe of the blood of thole young Mar- tyrs ; Green, which is made up of the three former colours, White, Red and Black, is ufed between the eight of Epiphany Soe £*- and Scptuagejima : likewife between Pentecoft: and Advent ; but in™*^^*' ' the City of Rome the violet colour is worn fometimes inftead of ttm * e \ l " Black and Red. *' C ' lS ' Q. 19. Wherein confiflcth the other paits cf the Mafs? A, The fecond part begins with the offertory which is lung, -Tht other *hd fo called from the Prieft offering of cheHokft to God the y^^rtsojtht Y iter***? 322 ^ View of the Religions Sett. 13. thcr, and the^ peoples offering of their gifts to the Prieft. Then the Prieft before he offcrcth the immaculate Hoaft, wafheth his hands the fecond time, in the interim the Deacon cafteth over the Altar a fair linen cloth, called Corporate, becaufe it covers Chrift's body, and reprcfents his Church the myftical body : it's called alio Palla, from palliating or covering the myftcry above named. There is alio another Pa Ha or Corporate, with which the Chalice is covered. Then the Deacon prcfenteth the Patina with the round Hoaft on it, to the Prieft or Bilhop • the Deacon alone can offer die Chalice, but the Prieft conlecrates it j who alfo mixeth the Wine and Water in the Chalice, which the Deacon cannot do; the Prieft poureth out a little on the ground, to (hew that out of ChrifVs fide, water and blood iflucd out, and fell on the ground. The water is blcifed by the Prieft when it is mixed, but not the wine, becaufe the wine reprefents Chrift, who needs no blefUng ; the Hoaft is iJb placed on the Altar, that it ftands between the Chalice and the Prieft, to ftiew that Chrift is the Mediatour be- tween God ( who is reprcfented by the Prieft ) and the People,, which the water in the Chalice refembleth. Then the Prieft fu- meth the Altar and the Sacrifice three times over, in manner of a Crofs, to (hew Marys three-fold devotion in anointing Chrift's feet, then his head, and at laft her intention to anoint his whole body 5 then the Prieft boweth himfelf, kiffcth the Altar, and prayeth, but foftly to himfelf: this prayer is called fecreta andfccrctella ; but tho' it be laid in filence, yet the clofc of it is uttered with a loud voice, Per omnia Jecula Jccui or urn j then follows the Prccfatio, which begins with Thankfgiving, and ends with the ConfefTion of God's Majefty: the minds of the people are prepared with thefe words, Lift up your hearts : the aniwer whereof is, IVc lift them up unto the Lord ; Then is fung this Hymn, Holy, Holy, Holy, Sec. Heaven and earth x full of thy Glory, &c. Then follows Hofanna, and after .this the Ca- non, which conraineth the Regular making up of that ineffable myftcry of the Eucharift ; it is alfo called A'dio and Secreta, be- caufe in it is giving of Thanks, and the Canon is uttered with a loud void. The Canon by fome is divided into five parts, by o- thers into more : in it are divers prayers for the Church, for the Pope, for Bifliops, Kings, all Orthodox Chriftians, for Gentiles, alio Jews and Hereticks ; thoie in particular are remembred, for whom the facrifice is to be offered, whofe names are rehearfed, for thoie alio that be prefent at the Mais, and affiftant, and for himfelf likewife : then is mention made of the Virgin Mary, of the Apoftles, Evangelifts and Martyrs - y but the Confeffors are net named, becaufe they fhed not their blood for Chrift : then follows the Confecrat ion after many croflings, thefe words being pronounced, For tins is my body ; the people* aniwer Amen : then the Hoaft is elevated, that the people may adore it ; and. that by this might be repreiented Chrift's RefurrcCtion and Afceniion : when the Prieft mentioned] Chrift's paflion, he ftretcheth out his Arms Se«ft. rj. ./EUROPE. |*J arms in manner of a crofs : the Hoaft is crofTed by the Prieft five times, to lhew the five wounds which Chrift received ^ bur indeed, in the Canon of the Mafs, there are feven feveral crof* flngs of the Hoaft and Chalice ; in the firft the fign of the Crofs is made three times ; in the fecond, five times ; in the third, twice ; in the fourth, five times ; in the fifth, twice; in the fixth^ rhrice ; and in the feventh, five times ; fo all make up twenty- five croflings : Prayers are alfo made for the dead. The Dea- con waflieth his hands, to lhew how Pilate did wafh his hands, when he delivered Chrift to be fcourged. The third part of the Mafs begins with the Patcr-Noftcr, and fome other prayers ; the Sub-Deacon delivereth the Patina covered to the Deacon, who uncovereth it, and delivers it to the Prieft ; kiffeth his right hand; and the Prieft kifTeth the Patina t breaks the Hoaft over the Cha- * lice, being now uncovered by the Deacon, and puts a piece of it in the wine, to fhew that Chrift 's body is not without blood. The Hoaft is broken into three parts* tojignifie the Trinity : then the Biihop pronounceth a folemn blefling : then is fung Agnus Dei^ See, that is, O Lamb of God, that takeft away the fins of the World, &c. and then the kifs of peace is given according to the Apoftles com- mand j Salute one another with a holy kifs. In the fourth part of the Mafs, the Prieft communicates thus ; he takes the one half of the Hoaft for himfelfj the other half he divides into two parts ^ the one for the Deacon, the other for the Sub-Deacon : after thefe three, the Clergy and Monks communicate, and after them* the People ; the Prieft holdeth the Chalice with both hands* and drinks three times to fignifie the Trinity : the Hoaft muft not be chewed with the teeth, but held in the mouth till it diflblve - y and after the taking thereof, he muft not fplt,> but muft wafh his hands ofttefi left any of the Hoaft fhould ftick to his fingers. The three walh- an 4 9t ker ings of the Priefts hands in the Mafs, do figniiic the three-fold Cersnionies purity that ought to be in us ; to wit, of our Thoughts, Words, fee the *- and Works : then follows the Poft-communion, which confifteth true named in thankfgiving and finging of Antiphojics : This done, the Prieft Authors , kilfcth the Altar, and removes again to the right iide thereof, ?*.^5*«7 . where having uttered fome prayers for the people, and blefTed ? .. them, the Deacon with a loud voice faith, be t miff a eft ; that is, *!t ut^ 011 * Go in peace} the Hoaft k fent to God the Father to pacific his an- <2^ 26. In what clfe doth the cutvrard Pt'otfi/j? confift ? , A. The fifth part of their Worihip confifteth in their Divine Other pdrn Service or Office, as they call it ; whereof be two forts ; one com- ff their pofed by St. Ambrofe for the Church of Mi!l.:n ; the other by vorjbif, St, Gregory > which the Angel in the night by (battering the leaves Up and down the Church did fignifie , that it was to be fpreail abroad through the World. In the iixth part, they place much Religion in the obfervation of Canonical hoars of prayer, where*- •f At ft* ft were eight ; four for the night, and four for the day ; Y 7, ibt 1 524, A View of the Religions Se&.ij, | the diurnal houfS are, the firft, third, fixth, and ninth - y the night hours, the Vcfpcrs, Completory, Noclurn.ils, and Mattins, or Morn- ing-prayers : But now thefe eight are reduced to feven, to fignifie the ieven gifts of the Holy Ghoft, or the {"even deadly fins, or the feven-fold paifion of Chrift ; the Nc&urnals are laid with the Mattins, and not a-part, as heretofore : every one of thefe Cano- nical hours begins and ends with a Patcr-No/lcr .- the NoHurnal Office is the firft, and is lung at mid-night, in memory that about that time Chrift was born and apprehended by Juddi, and that about mid-night, he (hall come to judgment : The Mattins or Praifes are laid and lung in memory of Chrift's Relurredtion, and the Creation of the World about that time ; the firft hour is* kept in memory of Chrift's being delivered by Pilate to the Jews a- bout that hour, and that then the Women who came to the Se- pulchre, were told by the Angels that Chrift was rilen : the third hour is in memory of Chrift's being at that time condemned by the Jews, and fcourged ; at that time the Holy Ghoft was given to the Apoftlcs, who then fpqke the great Works of God : the fixth -hour is in memory of Chrift's Crucifixion at that time, and of the Sun's miraculous defection : the ninth hour Chrift gave trp the Ghoft • his fide was then pierced, and then he defcended into Kell ; the Vail of the Temple was rent, and the Graves open- ed: At that hour alio Peter and Paul went up into the Temple to pray, and fo did Peter into an upper Chamber, where he fell into a Trance : the Vefpers are obferved, becaufe in the evening Chrift's body was taken down from the Crofs ; at that time he inftituted the Sacrament, and did accompany the two Difciples 10 Emaus ; at this time is fung the Magnificat, becaufe the Virgin Mary, who com- piled this Song, is the bright evening Star of the World. Then alio the Papers are lighted, to fliew we muft have our Lamps ready with the wife Virgins : The Completory is fo called, becaule in it are compleatly ended all the cHurnal Services ; it is obferved in memory of Chrift's fweating of blood at that time ; he was then alfo put in the Grave. The Song of Simeon, Nunc dimittis, &c. is fung in the Completory ; becaufe as he before his death fung it, fo fhould Chriftians before they fleep, which is a relemblance of See Du- death. J R eacn one °f t ^ ielc Canonical or Regular hours are fung randus and Gloria Patri, with Hymns Pfalms, and fpiritual Songs ; peculiar Uurantus. Leffons arc read, and Prayers laid. Q. 2 1 . Wherein confifteth tbefeventh part of their Worfhip ? Days Fifti. A ' * a obfervation of Feftival-days ; to every one of which are v*l in the appropriated Divine Services or Offices. They begin their Feafts Church of from the Fouf Sundays in Advent, kept to put us in mind of Rome. Chrift's four-fold coming ; to wit, in the flefli in the minds of the faithful, in death, and in judgment at the laft day. In the third week of Advent begins the firft of the four Fafts, called Jejuni* quatuor Tempo) urn: and this Faft is for the Winter-quarter, the VVrnal Fait is in the firft week of Lent. The iEftival is the firft week Sea. 13. ^EUROPE. iIf week after pfcitfontide, and the Autumnal in the third week of September. Thefe four Seafons of the year reiemble the four Ages ofman's life; to wit, his Childhood, Youth, Manhood, and Old a ge ; for the fins of which we ought to faft. They obferve alfo the Fafts of Lent, and* of Fridays, and on the Eves of the Apoftles. Saint Laurence alone of all the Martyrs, and Saint Martin of all the Confeflbrs, have their F te. On the Eve or Vigil of Chrift's Fefi/vaU Nativity, a Leflbn is read cut "jfExod, i6. concerning the Manna days of that fell in the Defart, to prepare the people for the due receiving Chriji. of the true Manna, Chrift jeius the next day, in which are fung three Maffes, to fhew that Chrift was born to lave thole that li- ved before, under, and after the Law : The firft is lung at mid- night with the Angelical Hymn, the fecond at die breaking of the day, in which mention is made of the Shepherds that came to fee Chrift ; the third Mafs is at the third hour, in which are read Prophecies, Gofpels, and Epiftles, (hewing Chrift 's Nativity. On the Sunday following, are LefTons of the lame Nativity: The firft of January being the eighth day after the Nativity, is obferved in memory of Chrift 's Circumcifion, who in this would be fubjedb to the Law, would teach us humility, and mortification, and would fhew himfelf to be true Man, and the MefTiah. The Epi- phany is kept in memory of the Star that appeared, and of the three wife Men that ottered him gifts ; and becaufe on the fame day Chrift was baptized, when the whole Trinity appeared, it is called Theophania : and becaufe on the fame day Chrift turned water into wine at the marriage in Cana, it is called Betl.phatria from the houle where the miracle was done. The eighth day after the Epiphany, is kept in memory of Chrift's baptifm. Every Sunday throughout the year hath its peculiar Service or Office : chiefly Septuagefima, Scxagefima, Quinquagcjima, and Quadragefima Sundays. Their Lent-Fait, which is kept in memory of Chrift/s forty days Faft, begins on Afh-Wednefday, in which conlecrated Afhes are put on their heads in fign of humility, and mortifica- tion, and to fhew we are but Duit and Afhes. During the Lent every day in the week, as well as the Sundays, have their pro- per fervice and devotion : on the fifth Sunday in Lent, they begin the Commemoration of Chrift's PaiTion. Palm-Sunday is kept in memory of the branches of trees cut down by the people, and born by them, when Chrift was riding in triumph 10 Jcrujalem : there- fore this day the Prieft blelfeth and diftributeth branches of trees. The three days immediately going before Eafter are kept with much fadnefs and devotion : their Mattins end in darknefs, the Bells are filent, all lights are put out, (jc. Three forts ofOyl are blefled on this day; to wit, that of Baptifm, that of the Sick, and that of the Catechumeni ; the Biihop breatheth on the Oyl three times, to fignifie the Trinity ; whereof the Holy Ghoft, reprelent- .ed by the Oyl, is one of the Pcrfons. After evening Sen ice the irs are ftript naked, to fhew ChrifVs nakednels on the Grafs. V i la §3,6 A View of the Religions Sefl:.ijj In fome places alio they are- waflicd with Wine and Water, and rubbed with Savin leaves, to reprefent the blood and tears with which Chrift, our true Altar, was waflicd, and the thorns he was' crowned with. In the Pamjccuc is kept a ftricl: faft and filence j; ' no Mais is faid this day : Chrift's Paflio;. in the Pulpit uncovered ; the dividing of Chrift's garment is reprcfented by the Sub-Deacons - y much Adoration is given to the Cro r is. Chrift's bo- dy is carried by two Priefts to the Altar, which body was confe- crated the day before > for on this day, and on the holy Sabbath, the Sacrament is not celebrated, becaufc the Apoftles thofc two days vvere in great fear and fadnefs : And fp there, is no divine Office this Sabbath. On this day the Agmn Dei, or Lambs of "Wax are confecrated, to defend thole that carry them from Thunder and Lightning. " The Pajcbal Taper is alfo confecrated, and the ftre which was put our, is renewed by new fparks out of a flint, W reprefent Chrift the true Light of the World , and that ftone cut out of the Mountain : on the Taper (being lighted) are faftned five pieces of frankincenfc, to repreient the Spices brought by the Women 5 and Chrift's five Wounds. The Taper hath three things in it reprefenting Chrift. The Cotton or Wick rTgnifieth his Soul : %he Wax, his Body : and the Light, his Divinity. It alio putteth fhe people in mind of the fiery Pillar which went before the Ifrae- lites to Canaan. The Light of the Taper alfo fignifieth both the Light of the Gofpel here, and the Light of Glory hereafter. The Le'flbns are read without title or tone - y the Fonts or Baptiftcria are alfo blefTed this day, to Ihew that by baptifm we are buried with Chrift : the Prieft in confecrating the watet toucheth it with his Jiand, dips the Taper in it, bloweth on it, and mixeth the chrifm with it : baptifm is to be adminiftred but twice a year $ to wit, at this time, and on the day ofPentecoft, except in cafe of ne- ceffity : befides divers ceremonies ufed in baptifm, the Prieft bloweth three times on the Infant, gives him chrifm, and a white garment. Four forts are excluded from being witnefTcs in Bap- tifrrt; namely religious pcrlbns, Infidels, fuch as are not confirmed „ a man and his wife together * for becoming fpiritual parents, they are not to know one another carnally any more. They fay di- yers Lctanies in baptifm ; Confirmation is done by the Bifhop,, who anoints the Child with Chrifm on the forehead, as the Prieft had done on the crown of his head in baptifm. The reafon why the Child is twice anointed with Chrifm, is, becaufe the Holy Glioft was given twice to the Apoftles ; once here on earth before Chrift Afcenfion, and once from heaven in a fuller mcafure after Ch Jft's Afcenfion, By the firft they receive a new birth, or re- generation y by the lecond growth, ftrcngth and perfection. Therefore this Sacrament of confirmation is called by the Greek Fathers 7?A*Wj , perfection or confirmation. The Chrifm where- with they are anointed, is made and confecrated on the day of, i d's Supper, becaufe two days afore Eajl* %<&* Se£V. i j. of EUROPE. 327 ten anointed ChrifVs head and feet. The Prieft muft not confirm except by deligation from the Pope ; this belongs only to the Bifliop, becaufe it is an Apoftollcal Function, and Bifhops are the Apoftles fucceflbrs. Confirmation is not to be given to thofe that are not tfeptized ; becaufe the character of this Sacrament, pre- fuppofeth the character of baptiim. Neither muft Children be confirmed till they be able to give an account of their faith. Then the Bifhop ftrikes the Child on the cheek with his hand, to ihew he muft be content to furTer for Chrift. On the holy Sabbath, ( the Altars begin to be covered again, Gloria in Excclfis is fung ; r t r r the Bells are rung, as preparatives for the Refurredtion ; but be- / nd J^, fore the«Gofpel, Inccnle is carried inftead of Light, to lhew that Ceremonies. the Light of the World was fuppofed to be yet in the Grave by f ge the a* \ the Women that went to embalm him. And the Poft-Communi- forevamsd on is not fung, to Ihew how the Apoftles were filent, when Chrift Authm-s. was apprehended. .^ Q. 2Z. W'hat be their Holy-days which they cl few? ? A. The chief is the Feaft o$Eaftcr t in which their Churches, Altars, Crofles, and Priefts, are cloathed in their belt ornaments 5 nothing this day muft be eat or drunk without the PriefYs bene- diction, and figned with the Crols. In Softer week the cuftom was in Salutations, to fay, The Lord is rifin ; and to anfwer thus : Thanks be to God, and then to kifs each other; which cuftom is yet obferved by the Pope to the Cardinals when he iayeth Mafs this day. The next Sunday to Eafier is called Dominica in albis> becaufe they that are baptized on the Holy Sabbath, lay alide on this day their white Garments. The lecond Sunday is called ExpeHatlonls, the day of expectation or looking for the Coming of the Holy Ghoft. On Eafier day before Mafs, there is a ic- Icmn proceffion of the PriefYs cloathed in white, ringing the Rc- furreclion ; before whom are carried Tapers burning, Croffes, and Banners. There are alio ProccfTions all the week after to the Fonts ringing, in imitation of the Ifraelltcs rejoycing for the drowning of their enemies in the red Sea: Baptifmis the lea, and our fins are our enemies ; every day alio this week the Neophytes are led to the Church by their God-fathers and God-mothers, with wax Tapers before them, which on the next Sunday, called in albls, they offer to the Priefts. From the Qtiavcs ot'E.ifienill PVultfuriday^ are fung two Hallelujahs every Sunday, and one every working-day, to fhew that the joys of Heaven are represented, which the foul only participates till the Rcfurrecticn ; and after rhat, foul and body together, which is a double Uallshijah. Every day in Eafier week. hath its peculiar Epiftle and Gofpel, mention- ing the Refurrection of Chriit, and our happ$nefs in Heaven : to this fame purpofe hath every Sunday a fur Eafier its peculiar Mafs and Service. legation-Sunday, whicnis the fifth alter Either is lb called from praj ihj or asking ; for bftug Ajcenfiott-dzy is nc 1 , and we cannot follow Clu\:i . I ly into heaven, therefore Y 4 we 3*S A View of the Religions Se&. i$ f wc are taught to follow him by our prayers : three days then be-, fore Aicenficn-day, are Rogations, \ctamcs y or Prayers both for Spiritual and temporal Blellings ; the Lctany ufed at this time is. tailed the Lefler, and invented by Mpnertus Bilhop oi Vienna, in a time when Wolves and other wild*Bealts had broke .out of the Woods, and killed divers people • the greater Letany was the m- vention of Gregory thefirft, when B^me was affli&ed with a great Plague, cau fed by the poyfonable breath of Serpents ; on thefe Rogation-days there ufed to be Proceffions, with Croffes, Reli* ques.and Banner? c./ried before, finging alio and praying for divers blemngs ; among the reft, for the fruits of the earth : the Vigil or Eve of Afceniion hath its proper Alafs j on Afcenfion-day is a folemn procerTion ; on the Sunday after ; Prom ifes are read con- cerning the Coming of the Holy Ghoft : on Whitiun-Eve Bap- tifm is celebrated as it was on Eafter-Eve ; for as we are dead With Chriit inBaptiim, fo we are Baptized with the Holy Ghoft, s*'hich was accoirpliihed when he came down on the Apoftlcs : The Feaft of Pcntecoft is kept feven days ; at which time, becaufe of Baptifm, white is worn ; this colour fignifieth that all who are Baptized, are madePriefts to God the Father, for the Priefts Gar- ment is white : it fheweth alio the innocency and purity that ought to be among Chriftians : and it puts them in mind of the reiur- reclion, and glory of the life to come. They pray {landing, an fign of liberty obtained by the Spirit : Hallelujah and Gloria in txcctjis are fung often this week : from Eafter till this time, no man is bound to fait:* this feaft is obierved feven days, to fhew the feven gifts of the Holy Ghoft : and every day three LcfTons are read, becaufe all the feven gifts are included in thefe three, Faith, Hope, and Charity. The next Sunday is kept to the ho- nour of the Trinity : for as Chriftmafs was ordained to be kept in honour of God the Father who lent his fon into the World, and Eafter to Chrift the fecond Perfon, and Whitfunday to the third Perfon : fo this Sunday was inftituted to the three Perfons, $ei t%g An- fc°S etner > an d fr° m tn ^ s day are named the other Sundays till hors above Advent, whereof are twenty fix : to each of which is appropriated :;amtd. a peculiar Mate, withLeflbns and Pfalms fit for each day. Q. 23. Wtoat be their Canonical hours of prayer? Their cam- A. Their let-hours of prayers are called canonical, becaufe yical hours tnev are prefcribed by the Canons of the Church, and regularly J*lt okfef^d by devout people. Thefe hours they ground upon the sua oyer- p rac ^} ce f jy av U and 'Daniel, who prayed three times a day, ,J >ilT u * m Thefe hours are feven, becaufe D.mV fpeaketh of calling upon God * ' feven times a day , becaufe the gifts of the Holy Ghoft, are feven ; and the foul fpirit bringeth feven fpirits worfe than himfclf j there be feven deadly fins; the Walls of Jerico fell down at the blowing of the feven Ram-horn Trumpets; there were feven Afperfionsin theLevitical Law, Levit. 14/and 16. We read alfq of feven Lamps, and feven golden Candlefticks. Thefe Canoni- cal Seft.i?: ./EUROPE. 329 cal hours are not only for the day, but alfo for the night, after the example of David and Chriit, who fpent fome part of the night in prayer ; and of the Church in the Canticles, which fought Chrift in the night. The Prince of dajknefs is molt bufie in the night to affault us, therefore we ought to watch and pray, that we be not flain with the ^Egyptian firft-born in the night. The No- tlurnals or Night-praiies, are faid at mid-night, becaufe at that time Paul and Silas praifed God : and fo did David. About that time Chrift rofe from the Grave, as the Greek Church believeth, but the Latine Church holdeth that he arofe in the morning. The firft hour of the day is dedicate to prayer ; that whilft the Sun rifeth, we may call upon the Sun of Righteoufnefs, who bringeth health under his wings. About that hour he was mocked, Jpit upon, and buffeted: and at that hour after his Refurre&ion, he was feen by his Difciples (landing on the Sea-lhore. To whom the firft fruits of the earth were offered in old time ; to him alfo Ihould the firft-fruits of the day be offered. The third hour is confecrated to Prayer, becaufe then Chrift was crowned with thorns, and condemned by Pilate. It was the third hour alfo that the Holy Ghoft defcended on the Apoftles. The fixth hour is Canonical, becaufe then Chrift was crucified - y at that hour Peter went up to the top of the houfe to pray, Ails 1 o. and then it was that Chrift asked water from the Woman of Samaria, The Of thefe ninth hour is for prayer, becaufe then Chrift gave up the ghoft ; hours Caf fo Peter and John went up into the Temple at the ninth hour of fi anu f \ prayer, AHs 3. The evening alfo is a time for prayer 3 then they ftraketh, have their Vefpers, becaufe the Jews had their evening Sacrifice : ^aw*? then it was that Chriit inftituted the Sacrament of the Eucharift jr l( j ore ' at his laft Supper. And then was his body taken down from the ^^/J^,. Crofs. The hour of the Completory about the beginning of the U s } Fortun*- pight is Canonical alfo ; in memory of Chrift's burial; And be- tns. Rupert caufe David would not go up into his bed, nor fuffer his eye-lids tusTuitenf. to (lumber, till he had found out a place for the Temple. Then &c is fungthe Song ofO±dS/W becaufe about that time the Egyptian firft-born were tus de riti- ^ m > tnen Chrift. was born - y then was he apprehended by the bus tech- J cm > tn en are we in greateft danger • then is the Prince of Dark- fa, Zee. nefs nioft bufie in his works of Darkncfs. Q; 25. Woat may we obfirve concerning their Procefficns 3 Their Fro- A. They, ground their ProcefTions on the practice of David cejjtons and and Sclnmo?r y when the one accompanied the Arl^ in Triumph tq oyfervati- the Tabernacle, the other to the Temple; They have four fo- es; thertim j cmn Proccflions ; namely, on the Purification of the Virgin, on Palm-Sunday, on Eafter-day, and on Holy-Thurfday, being the fortieth day after Falter, and the days of Chrift's afcenfion* kept in Eeft.ij. 0/ EUR OP E. m in memory of that Proceflion which Chrift made with his Difci- pies, when they walked to the Mount of Olives, from whence he afcended to Heaven ; as there is a ProcerTiGn every Sunday in memory of Chrift 's Refurreftion, io there was wont to be ano- ther every Thurfd ay in remembrance of his afcenfion; but becaufe of the multitude of Feftfvals, this is kept but once yearly folemnly, yet every Sunday it is remembred in that day's Proceffion. They hold alfo that thefe Procefiions were typified by the Israelites coming out of JEgyft .- For as Mofes delivered them from the Tyranny of Pharaoh, fo hath Chrift freed us from the oppreflion of Satan. The Tables of the Law were received on Sinai, and carried before the people, fo the Gofpel is taken down from the Altar, and carried in their Proceffion. A fiery Pillar went before the Jfraelites, and burning Tapers are carried before the pecple 3 in thefe folemnities : as every Tribe had their arms and colours carried before them, fo here are carried Crowes and Banners. *» Their Levites bore the Tabernacle, and our Deacons carry the CorTer or Pix. Their Prieits en - Ark, and our Priefts carry the holy Reliqnes. In their Proceffion Aaron followed in his Or- naments, and in ours, ,the Bifiiop in his Pontificals. There was the founding of Trumpets, here i s; there was fprinklins; of Blood, here of holy Water, £JV. They carry Ban- ners and CrofTcs in memory of that Crofs feen in the air by Con- ftantine, and which after he always wore in his Banners. Befides thefe triumphant Procefiions, they have anb-in times of public}; Ca- lamity, mournful Procefiions, which they call Rogations, and the Greeks Litani*, that is, prayers or amplications, of which there is the greater Let any kept on St.Marl(s Feaft, and invented by Gregory the firft in a great Plague at Rome. The leffer Lctany is kept three days before the Afcenfion, and was invented at Vienna by Mamertus Biihop there,ina time when there were great Earth-quakes and Ir- ruptions of Wolves,which in Prance did great hurt : this is called the leffer Rogation, becaufe it was found out in a leffer City than.i^w^, and by a leffer Bifhop than Gregory y yet the leffer is more ancient by eighty years, for it was devifed in the time of %cno the Emperour of Conftantinoplc $ whereas the other" was found out in the time of Qf t j. r Mauritius, who was Contemporary with Gregory the Great. Pope tbinj fet Libcrius appointed there fhould be Letanies, when Wars, Plague, tkeforeitar or Famine do threaten ; which commonly fall out about the time medwri- of the year, wherein the memory of Chrift's Afcenllon is obferved. tor. Q. 26. Wherein confiftcth the Eighth part of their Worjhif? A. In the Worfhip of the Saints, whom they Honour with Temples, Chappels, Altars, Images, Holy-days, mentioning of their names in thcMafs, refcrving and worihipping their Reliques, praying to r{iem, &c They divide them into four ranks ; name- ly, Apqflles i Martyrs, Cmfcfj'ors, and Virgins. The Feilival-d ay's R/tivat- of the Saints, kept in memory of their Martyrdom, are called Jtife days of the chat is, Birth-days i p Qr t i Kn ti, ey }?c£an truly to live, when Stixts. w jjz A tfew of the Religions Seel. 13. they died for Cbrijiin the Calender. Thefe following Saints have their Holy-days j Fabian and Sebaftian, Agnes, the Converfion of St. Paul, Julian, Agatha, the Purification of Mary ; this day is a Proceflion in memory of that proccflion which Jofeph and Mary made to the Temple : this Feaft was inftitutcd in the time of Jujtinian^ upon a great Mortality which th^n hapned, and Can- dles this day are carried with great iblemnity, to fhew that our Light fliould fliine before men ; thatChnit who was this day pre- fented in the Tempie, is the true Light of the World ; and that like wife Virgins, whereof Mary was the chief, we fhould have our Lamps ready : the Feaft of St. Peter's Chair is kept in me- mory of his advancement firft to the Bifhoprick of Antiocb, \hen of ^ome : the Feaft of the Annunciation is kept in memory of the tidings which the Angel brought to Mary cf her conception : on the firft of May is the Feait of Philip and James the Lefler, the Son of A.'phew, and Brother of our Lord. Who was the firit Bi- fliop of Jerufalcm, had ieen Ch rift's Transfiguration, and for preaching Chrift, was thrown down from the pinacle of the Tem- ple by the Jews the other called the greater, and of CompcJlella y was the Son of ^ebedeus, and brother to S. John the Evangelift : on the third day of May is the invention or rinding of the Crofs by Helena, Conftantines Mother : the Feaft of S. John Baptift is kept the 24. of June, in which are fires made, and Torches car- ried, to fhew that he was a fhining and a burning Lamp : the Feaft of Peter and Paul is kept the 29 of June, in memory that they both fuffcred in one day under Nero : on the 25. of July is the Feaft of S. James, S. John's brother who preached theGofpelin Spain, and returning to Jerusalem, was beheaded by Herod : the Feaft of the feven Sleepers is on the 27 of July ; thefe flying from • the perfecution of D?cius, hid themfelves in a Cave, where they flept about 300 years, and being awaked, thought they had flept but one night , the Feaft of Saint Peters Chains is kept Auguft the firft in memory of Peters miraculous delivery from Heroes prifon, when the Chains fell from him of their own accord : the Feaft of Saint Laurence is 'kept Auguft the tenth, in memory of his Mar- tyrdom under Valerian -, he was Arch-Deacon of fyme, after whom, none there have had that title : The AfTumption of Mary is on the fifteenth of Auguft; this is her greatcft Feaft, for it is ufliered in with aFaft, and hath its Oftave: on this day herbs and flowers are gathered and bleffed, becauie fhe is compared to the Rofeand Lily : S. Bartholomews Feaft is on the 2<\.tb of Auguft ; he preached in India, and then in Albania of Armenia, where he was firft rlea'd, and then beheaded, therefore fome keep the Feaft of his Excori- ation, others of his Decollation : Saint John Baptift's Decollation is kept the 29^ of AuguJP; his head hath been removed from divers places : the Nativity of St. Mary is celebrated the 2>tk. of September ; it was kept in Heaven by the Angels, ( fo gocrh the ftory ) long before i\ wa.s obferved by men here on earth ; the fyman 4* Seft. 13; "f E U R O P E. 335 Roman Church celebrates no Nativities, except that of Chrift's, of his Mother, and of his Forerunner : The Exaltation of the Crofs is kept the 14th. of September, in memory of the Crofs recovered from Cofroes, King of Perfia, by the Emperour Heraclius, and by him carried in Triumph into Jerujalem : the Feaft of Saint Matthew the Apoftle and Evangeliit is on the 21 ft. of September, in Re- membrance of his Sufferings for Chrift in /Ethiopia, where having planted the Gofpel, he was beheaded there : S. Lull's day is on the i%th. oiOBobcr, he was a Painter, Phyfician, and Evangelift, and the Difciple of Saint Paul : the Feaft of Simon and Jude is kept on the 28th. of October ; thefe were brothers, and Sons to Mary Cleopha<, who married to Alpheus $ they had two Brothers more, to wit, James the LeiTer, and Jofeph called Bar/abas, and furnamed Juftus : Simon was called, ^elotes, andCanatiiCus, from Cana of Galilee : Jude was named Thadaus and Lebcus ; Simon preacht in. /Egypt, afterward he fucceedcd James in the See of Jerufalem 9 where he was crucified > Jude preached to the Medes and Perfians^ and furTered at Per/is : the firft of November is dedicated to all the Saints, becaufe there be more than can have particular day's af- figned them. The old Romans worfhipped all their gods together in one Temple called Pantheon 5 Chriftians held it fitter to wor- ship all the Saints and Martyrs in the fame Temple, under the name of Saint Mary ; this Feaft is ufhered in with Fafting the day before, and backed with Prayers for all Souls in Purgatory the day after. Saint Martin, Bifhop and ConfefTor, is Honoured the Eleventh of November, for his Charity to the Poor, in parting with his own Garments to cloath them ; and for his Humility, in that he would Die on no other Bed but on a heap of Afhes ; this Feaft hath its Vigil and OHave. They thought that he - (hould be thus Honoured by Men, who had been Honoured by Angeis. The thirtieth of November is Saint Andrews day ; he preached in Scythia, Achat a, and other places thereabout, and fuf- fcred death on a Crofs ; his bones, with thofe of Saint Luke, were tranflated to Conftantinople, in the time of Confl 'anting the fecond. The fixth of December is for Saint Nicholas, the Bifhop, famous for his Chanty, Boldncfs, and Conftancy in the main- tenance of Chriftianity. They write that being an Infant, he would never fuck his Mothers breafts but once en Wednefdays, and Fridays. The lift of December is for Saint Thomas, who preached to the' Indians, and by their Idolatrous Priefts was firil (hot with Arrows, and then thruft through with a Launce, as he was at his prayers. Saint Stephen is celebrated the fix and twen- tieth of December ^ as he was the firft Martyr, fo he deferved to be the firft in the Kalendar : the firft Martyr is placed next to Chrift 's Nativity, to (hew Chrift was born, that we might fuf- fcr ; and Qirift's Nativity here on earth was the caufe of Ste- phens Nativity in Heaven. Saint John the beloved Difciple, is honoured on the feven and twentieth of December : he elcaped miracu- miraculoully, flrft Poyfon, and then burning Oyl. The eight and twentieth of D. is for the Innocents, who furfered in their Infancy by Herod, for the Infant King of the Jews Chrift . Jefus y there are muititudes of Saints more, who are placed in the Kjilcndar, asAmbrofc, Biihop, on December 7. Anfelm, Bifhop, April 21 > Auguftinc, Bifhop, Auguftli. Babylas, Bifhop, January 24. Barbara the Virgin, December 4. Barnabas the Apoftle, June 11. Bafil, Bifhop, April 26. Bafil the Great January 1. Bernard, Abbot, Augufi 20. Bonavcnture the Cardinal, July 14. Three Bonifaces, and three Katharines On feveral days. Chrift ophert Martyr, July 25. Clemens, Fope and Martyr, November 23. 54/wf Ptf/// s Conversion, ^«7 25. Saint Auftins Converiion, A4^ 5. Cyprian, Martyr, September 26. Dionyfius the Areopagite, OBobery. Epiphanius, Bifhop, May 12. George, Martyr, April 14, Gregory the great Pope, March 1 i. Gregory Na\ian*en, Bifhop, Jltf^ 9^ Gregorius Thaumaturgus, November 1 7. Williayn, Confeflbr, Februa- ry 10. Hicrom, September 30. Ignatius, Bifhop and Martyr, P?- bruaryi. Ignatius Loyola, July 31. Johannes C 'hryfoftom, Bifhop, January 27. 7 & c - For Angels alfo,- and for dedi- lus'Scc " cat * on °f Churches, which the Greeks call Encaenia^ a cuftom ' ' borrowed from the Jews. Q; 27. What Ornaments and Vtcnftls do they ufc in their Churches Their orna- dedicated to Chrift and the Saints? went s and A. They have in them their Reliques, Pictures, Images, CrofTes utenfils , alfo and Crucifixes ; the Images alio of Angels, which they paint tifed in ' with wings to fignifie their fwiftnefs, and fublimity of their nature ; Churches with white garments alfo to fhew their purity* The Images of dedieate to Chrift and of the Saints, are painted with the -Sun beams about Chnft and t j lc j r nea d Sl to reprefent the glory they are in. God the Father Saints - is reprefented like an old man, becaufe he is defcribed by Da?iicl like the ancient of days. The Holy Ghoft is painted like a Dove ; becaufe in that form he appeared on Chrift, Tiiey have Chalices not of Glafs, becaufe fubjed to breaking ; not of wood, becauflf that is porous and drinks in the liquor 5 not of brafs nor copper/ becaufe of the bad fmell thereof, ruft, and canker, but of lilver or gold. They have alfo Candlefticks, Tapers and Lamps; which they burn so the Saints by day, to fhew they are nos in- darknefs, taf Seft.ij: of EUROPE. J35 but in light. Their Cenfers and Incenfe reprefent Chrift, and the Prayers of the Saints j which like Incenie afcend before God - thefe Odours are burnt in their Churches, both to expel bad va- pors, and to refreih the fenfes. They have alio their flaps or fans .10 drive away flies from the Chalice, after the example of Abra- ham who drove away the birds from his facrifice, and to teach us that we fhould drive away all wandring thoughts when we pray. Their Patina and other vciTels lhining bright, put us in mind how we ftiould fhine in our converfation. The Corporal is the linen cloth in which the Eucharift is covered, lignifying how Chrift s body was wrapped up in line linen ; for as linen is firft waflied, and then wrung, and laftly dried ; fo muft our fouls be firft wafli- ed in tears, then wrung by repentance ; and laftly, dried by the heat of the love of God. Organs are alio ufed in Churches to excite the mind, and to ftir up devotion. Yet in the Popes Chap- pel there are none, perhaps to fhew that he needs no iuch helps. Their Altars are inclofed with Rails, to keep off the people, for the Priefts only have accefs to them ; they were anciently places of refuge, and are covered all the year, except in the Paiiion- week, then they are ftript, to reprefent Chrift 's nakednefs on the Crofs. Ordinarily the Altar is placed towards the Eaft, yet in the Church oiAntioch it was placed towards the Weft. On the Al- tar ftands the Pixis, or Ciborium, which keepeth the Hoaft for ftrangers, lick perfons and travellers ; but it muft not be kept above fevcn days, left it mould ; therefore the Prieft muft eat it himfelf, and put in a frefh one. They have Fonts, called Bapti- ' fteria, of ftone, in which the water of Baptifm is confecrated by the Prieft, who pourcth oyl into it ; he alio by breathing, and by- certain words exorcifeth the evil Spirit. Salt is confecrated, and put in the child's mouth : to (hew that he muft have fpiritual Salt within hinij Then the Prieft laieth his hand on the childs head, in fignhe is reconciled and made a member of the Church. Then he iigneth his fore-head with the lign of the. Crofs, that hereaf- ter he may not be afhamed of Chrift crucified. He puts his finger into his ear and into his noftrils alfo with fpittle ; faying to his right ear, Ephata • that is, Be thou opened, to ihew that by na- ture we are deaf in fpiritual things, as was that man whom Chrift after this manner cured in the Golpei. The touching of the no- ftrils (heweth that the child muft remember his vow in Baptifm, fo long as he hath breath in him. Then he anoints the Child two times, that he may renounce the devil and all his works, &c. Th» breaft is rirft anointed, then the ftioulders to lhew the ftrcngth of our love, and faith in the Trinity, and that withall we muft bt wreltlers againft all fpiritual wickednefs. The child is three times dipt in the water, and in fomc places only fprinkled $ to fliew Chrift 's three days burial, and our faith in the Trinity. After baptifm the child is anointed by the Prieft on the fore-head, with chrifm, and t loathed w white, to lignific he muft caft oft the old man, 336 A Vim of the Religions '- Seft. ij. See Inno- man, and be cloathcd with innocency : Anciently thofe that were cent.^L. 2. baptized at Eaftcr, wore white all that week, which they laid de .™yft- afide the Sunday following, called therefore Dominica in aibis * miff*. Rab, this ^ Q fig n ifi e d the glory of the Refurre&ion. Then a Wax-can- inllit'derU dle burnin g is g iven ro him » t0 ^ ew the light of faith and know- JmaUr ied S e that ^ould be in him, and with which he fhould be ready Fortune. t0 meec tne Bridegroom: Then the God-fathers are inftru&ed deecclefof- concerning their duty to the child. ficiis. Iji- Q; 28. Wimt other utenfils have they in their Churches ? dor. de ec- A. They hayc three viols or flaggons for oyl, which the Prieft clef.officiis. carrieth on the day of the Lord's-Suppcr ; one holds the oyl of jflcuiti. de tne - Catechumen!, the fecond is for the Chrilin, and the third celeb mif- f or the oyl Q c tne fick- With the Chrilin, the baptized are a- ?' ^ an " nointedon their crown; and they that are confirmed, onthefore- 1 ' head, and fo are they who be ordained. The Catschumeni and fick are anointed with fingle oyl. They have alfo in their Chur- ches holy Water-Pots, which by fome arc called Amu!*, by others SituU and Aquiminaria and ^ytCa, and 7rctxf v ^niv.^ This poc muft be of Stone or Marble, at which is tied with a chain the holy Water-fpunge ; with this falt-water ihey are fprinkled that enter into the (jfchurch, becaufe anciently they waihed before they entered into the Temple, to (hew that with pure and fanctified minds we muft come before God. They have alio Bells which they fprinkle with water, and confecrate with certain prayers - y thefe have fucceeded the Trumpets uied by the Jews, to call together the Aflembly. They have alfo Altars which they anoint, and confecrate ; and Holy Reliques, PVuereof many doubtlefs are fu$- fojititious andfalfe ? therefore no new Reliques are to be received without the Bifhop's appprobation, nor to be honoured without the Pope's authority. And becaufe the Altar reprefents Chrift^ therefore the Priefl after Mafs, in fign of reverence and fubjection kiflfeth the Altar ; by which alfo he fheweth the great defire the Church hath to enjoy Chrift when flie faith, Let him kjfs me with the l(iffcs of his mouth. The Veftry is the place where the facred Veftments (which we have already fpokenof) are kept. Here the Prieft before Mafs puts on his Holy Garments ; this place they fay Reprefents the Virgin's Womb, in which our great high Prieifc put on the Garment of our Humane Nature, that in it he might offer the true propitiatory facrifice to God his Father ; for the iins O/ thefe of the World. They make alfo every part of their material Tem- mnd many pie, to have a myftical iignification - y the Quire reprefents the more fee Church Triumphant, the main body the Church Militant; the P ur ? n fj us Porch or great Door is Chrift, by whom only we have accefs in his Ra- to ^ p at jj er . tne Windows are the Scriptures, which give IfootleT l[ & ht t0 the r P In ' tual Church ; the Pillars are the Apoftles, by writers a- l ^ c ^ Doctrine fupporting the Church ; the Pavement is Humility hove na- anc * Faith 5 the Cover is God's protection ; the Tower, with med, th« Bells, are the Prelate?, which pught to be eminent in their eonverfation^ Se£t. r$. e/EUROPE. 337 conversation, and founding in their preaching ; the Cock, on the top thereof, is to put them in mind of their vigilancy ; the Lights that mine continually in their Churches, are to iignirie our good works which fnouki mine before men. Q. 29. PVtJat ojj'cc do they perform to the dead? A. They have a peculiar Office or Service for the Dead in Their Office Purgatory, which iome perform every third day, that they might performed be partakers of Chrift's Hefurredtion, who over-came death that to the day ; fome again every feventh day, that they may attain to the &**A. Eternal Sabbath or reft in Heaven, whereof God's refting from the Works of Creation on the feventh day, was a Type. Others perform this Office the thirtieth day, becaufe the Ifrae/ites mourn- ed for Mofes and Aaron thirty days. Others again the fortieth day, . becaufe Jofepb and his Brethren bewailed Jacob forty days. Others the fiftieth day, becaufe the fiftieth year is the Jubilee, or year of liberty, which they wifh thefe impriloned Soals may partake eternally. Others perform this Office yearly, and make it anni- verfary ; but if this day fall upon a Sunday or any other folemn feftivity ; then k mure not be kept, or put off tiil the next day, as the Fcafts of the Saints are, but muft be kept the day before, that rhe Souls may the fooner partake the Fruits of our Devotion. NoMafs muft be laid on fef rival- days for the dead, except the body be prefent. And although in the Mafs for the living Incenfe is burned, to ihew that their prayers like Incqnle . ? afcend before God, yet in the Mafs for the dead Incenfe is not burned, becaufe their prayers are of no Efficacy •> for Do the Dead parfe thee ? faith David. The Corps may not be brought into the Church, whiift Mais is faying for the living, but muft be let in the Porch till Mafs be done, and the Mafs for the dead begun 3 in which Mafs the kifs of peace muft not be given, becaufe there is no com- munion between us and the dead, neither can they anfwer us ; the dead Corps is w allied and anointed ; then it is carried to the Church ; but by the way the Bearers reft three times, to iignirie Chrift's three days reft in the Grave. Holy water and Frankin- cenfe is put in the Grave with the Corps, to keep orFcvil fpirits thence, and to ihew that the deceafed party hath offered to God the Incenfe of his prayers and good hie whiift he lived He is buried with green bays, to Ihew that his Soql is alive, and that it doth not wither with the body ; and with his face upward, and his feet towards the Eaft, to ihew his ex] eolation of Heaven, and his rcadinels to meet Chrift in the hofe appear- ance ( is believed ) lhall be in the Eaft. Every Chnl v ian that is buried out of the Church, 6r Church-} ard, hath a Crofs let at his Head, to Ihew he was a Chriitian ; C. 1 a thai have taken Orders, are buried in the 1 . Orders ; ail are wrapt in linen, became Chrift was lb ; yet feme are buried m Sack-doth to ihew their Repentance. Anc eady thenamesof Holy men departed were regiftred in :i - Tables cat led ^irfv-j*, Diptycha, which word' the Laririe- Churd led 5 Z $«% A View of the Religions Se<5t. 14. theft words were kept by the Biihops,and the names publickly read, in time of divine Service, tofloew that the juji fhall be had in ever Lift* fng remembrance. The prayers that are made for the dead are noi '.for the Saints in Heaven, for they need not our prayers, but our praifes to God for them ; nor for the damned in Hell, feeing our prayers can avail them nothing, but only for thofe who dying in venial (ins unrcpented, make fatisfa&ion in Purgatory : Laltly, there is neither Gloria in excel/is, nor Hallelujah lung in the office for the dead. Of thefc paflages fee Akuinus de divin. Offic. Amu- lar Fortunat. de Ecclef. ojjiciif, Stephanus, Durantus de ritibus Ec- clef. Cathol, Gulicl, Durandus in rationally &c. The Contents of the Fourteenth Se&ion. Of the Eafl cm Religions, andfirft of the Greeks, 2. Of the Church- dignities, and Dijcipline in the Greek Church at this day. 3. Of the other Nations , profejjing the Greek Religion , chiefly the Mofcovites and Armenians. 4. Of the Monks, Kunt, and Ere- mites c/Mofcovia. 5. Of the Form of Service in their Churches, 6. How they adminifler the Sacraments. 7. The Doftrine and Ce- remonies of the Ruffian Church at this day, 8. Of their Marri- age and Funeral Ceremonies. 9. Of the profejfwn of the Arme- nians. 1 o. Of the other Greek Setts ; namely, the Melchites, Georgians, and Mcngrclians. 11. Of the Neftorians, Indians, and Jacobites. 12. Of the Maronites Religions. 1 3. Of the CophtL 14. Of the Abyflin Chrijiians. 15. Wliercin the Pro- teftants agree with, and dijfent from other Clmjlian Churches, H- SECT. XIV. Quell. I. If" "WAving taken a view of the differences in Religkn among the Romanifts and Anti-Romanifts in the iVeft, what Religion do the Chrijiians in the Eajf frifefs ? A. In the Earl die Greek. Religion prcvaileth in many piss Gre< i ReV- ces , chiefly in thefe Countries of Europe j namely, Greece, gimattbii Macedonia, Epirus, Bulgaria, Thrace, Set via, Rafcia, Moldavia, 4*}< Walachia % Bofnia, Podolia, and Mofccvia $ In the Ulandsaiib of the J&gean Sea, and in fome pari? of Poland, Dalmatia, and Croatia ; in fome parts alfo ofA/ia, namely, in Natalia, CircaJJia, Mengrelia, and Rtqjja. The Greeks place much of their Devotion in the worfhipping the Virgin Mary, and of painted, but not car- ved Images; in the interceifion, prayers, help, and merits of th* tots, which they invocare in their Temples. They place juftw ation not in faith, but in works : &hook&vuuty v chiefly the works Seft. 14. '/EUROPE, m works of Thomas Aquinas ; which they have in Greek, "are in great requeft with them. The Sacrifice of the Mais, is uled for Che quick, and the dead j and they life to buy Maffes ; they do not hold a Purgatory-fire, yec they believe there is a third place be- tween that of the bleffed and the damned, where they remain who have deferred repentance till the end of their life ; " but if this flace be not Purgatory, Iktww not what it is, mr what the fouls " do there. Though they deny the proceflion of the Hoiy Ghoft from the Son, yet they baptize in the name of the Three Perfons. • Priefts among them may marry once, but not oftner. That mar- riage is unlawful, which is contracted within the feventh oegree of '"Confanguinity and Affinity. They ufe leavened bread in the Sacrament, and administer in boths kinds ; they have four Lents in the year ; they deny the Pope's Supremacy, abftain from blood and things ftrangled ; obferve the Jewifh Sabbath with the Lord's- ' day. They ufe neither confirmation, nor extrcam unction, and will not have either the bleffed fouls in Heaven to enjoy God's • prefence, or the wicked in Hell to be tormented till the day of ^f e tn f judgment; preaching is little ufed among them, but Maffes often, C f °J nc ^ therefore one of their Monks, whom they cxWCaloicri^ for Preach- Z 1 orei * c *> ing, fometimes in Lent, and at Chratmaf3, and Eailer, was ac- ckytr I cufed and banilhed to Mount Sinai by the Patriarch of Conftanti- Brerewood noplc, as Chytrxus witneffeth. They eiteem equal with the Scri- Jeremy, ' ptures, the Adts of the feven Greek Synods, and the Writings of Patriarch Bafil, Chryfoftom, Damafcen y and their Traditions. They believe of Conftan- that the Souls, of the dead are bettered by the Prayers of the li- tinopie, tn ving. They are no Iq{s for the Churches authority and for Tra- re fP- *<* ditions, than the Roman Catholicks be ; when the Sacrament is Ge ™* a7r ' carried through the Temple, the people by bowing themfelves J- mC adore it, and falling on their knees, kifs the earth* £ " ^ C9V ' Q. 2. Wiiat Ecclefiaftical Dignities and Difcipline is there in the Greeks Church at this day ? A. They have their Patriarch, who refides at Conftantincple, ~ , who is ele^ed by his Metropolitans and Arch-Bilhops, but is con- { r ^ * firmed J Dy the great Turks chief Bafta, who upon promileof fome chunk* • thoufand Duckets from the Patriarch, doth ratifie his privileges, ditnitit* Re hath no more authority with the great Turk, than any Chri- and, . ftian Embafladour, who thinks it a great honour to be admitted ftim at to fall down at the Seig lior's feer, and to kifs his Cloak. Next tki* a'jy. to the Patriarch are the Metropolitans, who are placed according to their antiquity : Of thefe Metropolitan* are 74' , under whom arc Arch-Bilhops, and Btihops. The Metropolitan of Thejjal6?iica *hath ten Biihops under him ; he of Athens hath fix - y Corinth hath four Bifhops, and one hundred Churches ; Mytilent had five Bi- Ihopricks , but now none ; Chalcedon hath a Metropolitan and (Ixty Churches, but no Bifhops. The Metropolis of Nic*a hath 'fifty Churches, but no Bilhop ar this time: Ephcfus harh fifty Churches, but no Bifhop : Pbi/ippi, the Metropolis of Mm hath one hundred and. litty Churches: Anritekia of Pifidi '/. 2 fr- 340 A View of the Religions Sed.14. Metropolis of forty Churches : Smyrna is Metropolis of eighty Churches : but forty or fifty perlbns make a Church in Greece. Molt or the Mctropolkcs in Afia arc ruined. The Greeks at Con pie arc diitributed into certain Churches, where they meet on Sundays and Holy-days : their greateft Con- egatio"S fcarce exceed three hundred perlbns. Their chief Feait is that of Marys AfTumption : every Lard's-day in I ent, the Patriarch iayeth Mais, fomctimes in one Church, fometimes in aqpther, where he colle&sthe Alms of weli-difpoied people. They have no Mulick in their Churches : the Women arc ihnt up in their Churches within Laticcs, that they may not be feen by the Men. In the Patriarch's own Church are to be feen the bodies of Mary Salome, of Saint Eufi:emia i and the Marble Pillar, to which Chrift was bound, when he was fcourged. They have a lib in the Greek Church llleromonachi and priefts whom they call Popes : theie may confecrate, and fay Mafs. They have their Lay-Monks, Deacons, and Sub-Deacons, and their Anagno- ftes, who read the Dominical Epiftle and other things. The Monks, who are all of Saint BafiTs Order, have their Archimandrithes or Sa the *- Abbot. : Their Monks arc hot idle, but work ; they are called bozena- Qaloieri : the Patriarch, Mctropolkcs, and Bhhops arc of this Or- med a*- dcr, and abflain from flefh ; but in Lent, and other Fafting- tb** nd times they forbear Fiih, Milk and Eggs ; the Greeks celebrate the Litters their Liturgies in the old Greek tongue, which they fcarce un- of Srephen derftand. On Feftival-days, they ule the Liturgy ofBaJi/, on ^Jr* us other days that of Chryfoftcm s They have no odicrTranilation of /* Crufius, lhe BlbIe> but that of rhe 1Qt ■ l S75- Q 3. WtxU other Nations frofefs the Greel^ Religion, hefides tboje already named? M fc . A. The Mojcovites and Armenians ; as for the Mofcovites, they, vires, their w i tn r ^ e K u Jfi a?ls > wcre converted by the Greeks, and are with RtHgicn them of the fame Communion and Faith, faving that they differ ^d di fit- from the Greeks, in receiving Children of (even year old to. the Communion, in mingling the Bread and Wine in the Chalice with warm water, and diitrfbuting it together in a fpoon: beiides, they permit neither Prieit nor Deacon to officiate or take Orders, except they be married ; and yet when they are actually in Or- ders, will not allow them to marry : they diifolve Marriage upon eery light occailon': the Arch-Biihcp of Mofco, their chief Me- tropolitan, was wont to be conrirmed by the Patriarch of Conftan- titjople, but is now nominated by the Prince or Great Duke, and confecrated by three of his own Suffn»ans t whereof there be but eleven in all that Dominion ; but the Buhops of South Rujfa, fub- jcJt to the King of Poland, have fubmitted thcmfelves to the Pope ; and whereas the IfetJJian Clergy were wont to fend yearly Gifts to the Patriarch of Conftantinople, residing at Scio or Chios j now the great Duke himieif fends him ibmewhat yearly towards his maintenance: the $iihops of Mofcovia, betides their Tithes, have Jar^e Rents 10 maintainor hem according to their Place and Dig- Seft. 14. EUROPE j 4I nity j and they have as large an Ecclefiaftical Jurifdidtion, as anyj Clergy in Chriftendom : they do fo highly efteem the Scriptures' and four General Councils, that they touch them not without crofting and bowing : befides their Patriarch and two Metropoli- tans of Novcgrad, and fyftovc, they have four 4.rch-Biihops, and : fix Biftiops ; befides Priefts, Arch-Priefts, Deacons, Monks, Nuns, and Eremites. The Patriarch of Mojco was invefted in his Jurif- diclion by Hiercnymo, the banifhed ¥tttiaxd\o£C\- the Prophets, nor ^he Revelation, ich that their Church traditions arc of equal author k -\'. . I of God. 3. That the C .:Y Churci , :hiefly th /. is Synod, have full ai *o interpret the jicryture j and that their in- terpretation is authentic 1 - 4. That the Holy Choft proceedeth not from the Son. 5. 1 ' :y h ' I Ch \u oly .didiator of Redemption, but. » c to the Saints, aiicfiy to the Virgin Marj, and St. whpthey lay is attended upon by thr^j hundred of the chief Angels. j 6. Their doctrine and practice is to adoj . the Images or Pictures • of the Saints, whereof their Churcl and richly adorned,, 7. They teach that in this life the»\ can be r. adurance of iaiva- tion. 8. And that we arc juitified not b\ f.ith only, but by works alio ; which confiit in prayers by n imbei on their beads, in fafts, vows, alms, croliings, oifaings to Saints, ajkMuchlike. 9. They afcribe great power to auricular corienlon in doing away iin. 10. They hold all to be damned, that die without baptifm. 11. Extream Unction is withth-jm a Sacrament, though not of fuch neceifity as baptifm, yet they hold it a curled thing to die without it. 12. They re-baptize Chriftians converted to their Church. 13. They eftcem foine incats more holy than others, and are very frridriy fuperftitious in their fafts. 14. They dil- allow Marriage in their Clergy • yet they permit their Priefts to marry once. 15. They place fuch virtue in the Crofs, that they advance it in all their high-ways, on the tops ot their Churches, on the doors of their Houles, and are upon all occaiions figning themfelvcs with it on their fore-heads and breafts : They adore it, they ufe the figns thereof inftead of prayers and thankfgiving in the morning and evening, when they iiz down to meat and riie from table ; when they (wear, they fwear by the Crofs, &c m 16. Such virtue they place in holy Water, that after the Bilhops have confecrated the Rivers on the Epi/hakj, as their cuftom is thCn every year, people drive who (hall tirit plunge their children, and themfelves therein, and think their meat is bleffed that is boiled in that water - and that the fick ftiail either recover, or be made more fit and holy for God, if they drink thereof. 17. They have their folcmn Proceflions on the Epiphany, 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 Priefts, two and two in a rank, th Copes on their backs, and Images hanging on their breafts. After the(c march the Bilhops 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 Mitre, as if his head fupported the World'; ai hit comes the great Duke with his Mobility ; when they are ■ine to the River, a hole is made in the Ice 7 then the Patriarch prayeth, and cpnjureth the Devil out cf the waxes j which done, Seft. 14. of E U R O P E. 345 he cafteth Salr, and cenfeth the water with incenfe, and fo it be- comes holy. This is the Proceffion at Mofco ; where the people are provident, left the Devil ( being conjured out of the water ) Ihouid enter into their Houfes, they make CrofTes with Chalk over their doors. In their Proceffions alfo they carry the Image of Chrift within a Pix upon a high pole, which they adore, and think this Image was made without hands. 18. Such holinefs they place in their Priefts benedi&ion, that when they brew, they bring a difh of Wort to the Prieft within the Church, which he confe- crates, and this makes the whole brewing holy. In Harveft they do the like, by bringing the firft fruits of their corn to the Prielt to be hallowed. 19. On Palm-Sunday, when the Patriarch ri- deth through the Mofco, the Great Duke holds his Horfe bridle, and the people cry Hofanna, fpreading their upper garments un- der his Horie feet. The Duke hath for his icrvice that day a Pen- iion from the Patriarch of 200 Rubbels. 20. Befides their Wed- nefdays and Fridays fafts, they have four Lents in the year: The firft and great Lent is as ours, before Eaftcr, the fecond about Midfummer, the third in Harveft-timc, the fourth about All- hollow-tide ; die firft week of their great Lent they feed upon Bread and Salt only, and drink nothing but water ; in this Lent they have three Vigils ; in the laft whereof, which is on Good- Friday, the whole Pariih watcheth in the Church from nine a clock in the evening, till fix in the morning ; all which time they ftand, except when they fall down and knock their heads a^ainit their Images, which muft be 17c times in that night. 21. They Sfe g, 4 have a Saint for every day of the year, which is held the Patron c y r % o:e _ of that day. The Image whereof is brought every morning with rus, Les the Crofs into the Great Duke's Chamber, by the Prieft his Chap- Ejlats du lain : before which Image the Great Duke prayeth, crofTeth him- Monde, and felf, and knocks his head to the ground : then he is with his other rela- Image befprinkled by the Prieft with Holy Water. On his Chair tions °f _ where he litteth, he hath always the picture of Chrift, and of his Mo f covt4 ' Mother ; as often as he, or his Nobles, drink or change their dilhes at table, they crofs themfelves. Q. 8. H^uat Ceremonies ufe they in their Marriages and Funerals? il ie \ T i^g rm A. Their Marriages are performed with fuch words of contract riages. as are ufed among us, with a Ring alio, and delivery of the Bride's hand into the Bridegroom's by the Prieft, who ftand both at the Altar, oppofite to each other. The Matrimonial-knot be- ing tied, the Bride comes to the Bride-groom, and falleth down at his feet, knocking her head upon his fhooc, in iign of her fub- jedtion ; and he cafteth the lap of his upper garment over her, in token of cherifhing and protection : then the Bride's friends bow low to the Bride-groom, and his friends likewife to hers, in fign pf affinity and love : and withall, the Bride-groom's Father offers to the Prieft a loaf of bread, who delivers it to the Bride's Father, with attcftarion before God and their pictures, that he delivers Dowry wholly at the appointed day, and keep love with one 34^ Their Fun e~ tab. Set the a- hove na- med Wri- ters. Armeni- ans, their lUligim. S**Baroni- m, Bote- rus, Chy- trseus , Bocntus, Vitriacus his Orien- tal Hifio- ry\ the Armenian Confejfion, &c. A View of the Rdlglcns Setwo natures, into one compounded natnre, but by their late confcrTion, it fcems they have renounced their opi- nion. Their Patriarchs they call Catholicks : they adminiftcr the Sacrament with unleavened bread ; and will not have Chrifts body to be really in the Sacrament under the fpecies of bread and wine; nor do they mingle water with wine. With the Greeks they deny the proccflion of the Holy Ghoft from the Son. They give the Eucharift to Infants prcfently after Baptifm ; they pray for the Dead, yet deny Purgatory ; they re-baptize Converts from the Latine Church. They fait the a 5th of December, and keep Chnftmas-day on the Epiphany, or rather Chrifl's baptifm. They keep the Feaft of Annunciation the 6th dayofAPril, the Purifica- tion the 14th of February. They cat FJelh on Fridays, between Eafter and Afcenfion-day. In Lent they feed only on Herbs, Roots, Fruits, and Pulfe ; they abftain from fuch bcafts they account un- clean : they hold that the fouls of good men obtain not felicity till the Refunc'ftion : They admit none to be fecular Pricfts till they arc j,ea. 14. ./EUROPE. ; 47 I. re married ; but mufl nor marry the iccond time. They will not I lave the Sacraments to conferr grace. They admimfter the Cup o all, and celebrate no Mafs, without diftributing the Sacrament. They invocate Saints, and infert divers words into the Creed vhich are neither Greek nor Latin. Q. 10. Wvat other Setls are there of the Grecl^^eligion ? LA. The Melchites, fo called from Melech, a King, becaufe they Melchitel a* r e always followed the Faith of the Emperors of Constantinople iccording as it was eftablilhed by the Council of Chalcedon, againft. Eutyches and Diofcortff. They are fo called Syrians, from the Coun- :ry 'where they inhabit. Thefe are altogether of the Greek Religi- on and Communion, but none of the jurifdi&ion of the Patriarch >f Conftantinople, but of the Arch-Biihop of Damafcw, under the :itle of Patriarch of Anticchia ; for this City, where Chriftianity had its firft refidence and name, and where Peter fate feven years Bifhop, being wafted and forfaken, the Patriarch s Scat was tranfla- jred to Damafcw, where it remaineth. 2. The Georgians are alio Georgiant. of the Greel^ Religion, but are not fubjecl: to the Patriarch of Con- ftantinople, having a Metropolitan of their own, whofe refidence is in the Monaftery of Saint IQitherine> in Mount Sinai, a great way from Iberia, lying between the Euxin and Cafpian Seas, where ithc Georgians inhabit ; who are fo called from Saint George, as fome jthink, who converted them to Chriftianity, and whofe picture they carry in their Banners ; but doubtlefs they were called Georgians I before Saint George was born : For Mela fpeaks of them in the , firft book of his Geography, who lived in the time of Claudius the Emperor ; and Vadianus on that place, thinks they were called ^j er „ r0 j tm ■ Georgians from their Husbandry, to which they Were much ad- 0nfm ' d idled. 3. The Georgians next Neighbours, to wit, the Mengre- c -. m Hans, called of old Colchi, and the ancient fycbi, now called Cir- seeBe/Uni* cajjians, whence the Sultan had his Mamaiuk&s, are of the Greek vt his ob- Communion, and fubjecl: to the Patriarch of Conftantinople ; but fervatlenr, they baptize not their children till they be eight years old : In Boterm, other points they are of the Greek Religion, being converted to Chytrtur Chriftianity by Cyrillus and Methodius the Apoftles, or Minifters of deftat. Ec- the Patriarch of Conftantinople. . dtf. T h°- Q. IT, JVirnt is the Religion of the Neftorians, Chriftians of Saint ™ as * 3 € f H Thomas and Jacobites ? Brerewod, A. 1. The Neftorians, fo called from Neftorius the Herctick, Jfc^Jft whofe opinion concerning two perfons in Chrift they held a long & c "' time, and fpread themfelves through a great part of Afia, by reafon of Co/roes the Perfian King, who in hatred to Heraclius the Keflonans. Emperor, caufed all Chriftians within his Dominions to become Neftorians : thefe were fubjecl: to the Patriarch of ' Mufal, which fome think to be &igded or Babylon, others Selucia, and others a part of old Nimvc ; but at this day mod of them are fubjecl: to the Pope, both in jurifdiclion, and partly in religion, and have renounced their old errors concerning the two Perfons in Chrift, Mary fliould not be called ;he^ Mother of God ; that the Council ;4 8 but by the Popes pcrfwafion have left it. They baptize not chil- dren till the fortieth day : to whom they give the Eucharift im- mediately after baptiim, and then alfo confer on them all facred Orders under Priefthood ; their Parents promising for them ( and performing what they prcmife ) till they be iixteeii years old, ( laftity, Falling on Wednefdays, Fridays, and in the four Lents. Stt tin J- They admimiler the Eucharift in leavened bread, and in both hwjt*na* s. With the Greeks they leave out the words of the Niccnc''*?* Au ' Cr . • ' : from the Sou ; they deny the Sacrament and E::trcam j-W^*** Uo&ion fo the ikk, reject Purgatory, and prayer for the dead, ^"'rfc and all General Councils (chiefly Chalcedon ) after that of Ephe- vct ' s c$fm$ jut* They Keep no Lord Way, nor/eafts except in Cities. They „ rap :L f marry within the fecund degree of confanguinity without diipeo- );, e l c _ iation, they account the Roman Church heretical, and in their' vant,M&. Liturgies uie to read the Gofpel of Nicodemus. Q^ 14. l iteftants differ from the above named Churches in thefe fubfequcnt points, i . They believe that the Holy Ghoft proceeder h from the Son. 2. They uie unleavened bread in the Sacrament. 3. Thfe I Englifh Priefts allow Confirmation. 4, They hold that the blef- ! fed fouls enjoy God prefence, and that the wicked are tormented' j in Hell, immediately after their departure hence. 5. They per- mit Priefts after ordination to marry. 6. They rejed: pictures as well as Marfie-Images. 7. They obferve not the Saturday or Sabbath, 8. They have bu.t one Lent in the year. 9. They ! make no fcruple in eating of blood; in thefe points the Prcteftam> ■ diifent both from the Greeks, Mclchites, Georgians , Mengrclians, iiircajjians, Mofcovites and ether Sccfts above-named. They dc- fcrr not Baptiim till the eighth year with the CircaJJians ; rhey pray not for the dead, nor give the Sacrament in a fpoon, nor divorce their Wives upon every light occafion, with the Mcfct?- tntes ; they affirm not two perfons in Chrift, nor deny M.iry to be the Mother of God, nor reject the Council of Ephefus x and all other Councils after it, with the Neftorians, They deferr not Baptiim till the fortieth day, nor exclude Priefts from fecond marriage, with the Chriftians of Saint Thomas. They did 'not alcTibe one nature only, one will, and one operation to Chrift ; uor do they uie drcumtifion, and a hot Iron in Baptiim ; nor do they teach that Angels are compofed of fire and light, with the Jacobites. They give not the Eucharift to. Infants 3 they marry not in the fecund degree ofconfanguinity ; not do they read the • Goipel of Nianhnus, with xhcCofbti. They do not holdtraduclir on of fouls by feminal propagation, nor baptize themfetves every year, nor futft-r they their Miniftcrs to live by mechanical tam- bours, with the Abyjfins. They ufe not rebaptization, nor falling on Chriitmas-day, nor abftain from, eating o£ unclear beafts pro- 3 ~x A View of the Religious Se&. 14. liibitcd by the old law, with the Arm ;hey do not hold that all fouls were created together, nor tin; parents ought to diflblve their childrcns marriages when they plcafc, nor that children Ihould be made Sub-Deacons, nor that Menftruous Wo- men fhould be excluded from the Sacrament, with the Maronites\ The Proteftants do not celebrate their Liturgy in an unknown tongue, as the Maronitcs, Cophti, Jacobites, Indians and Nftcrians do, who make uie of the Chaldcc or Synack. language in their DL vine Service, which few underftand ; nor with the Greeks, Mel- chites, Georgians, Circaffians and others, do they ufe the Ancient Greek tongue in their Liturgies, which theie above-named know not," and yet make ufe of it in their Churches ; nor with the Ro- man Catholicks do they read and pray in Latin, but in their own vulgar languages 3 which are intelligible by all $ in which point they agree with the Abyffins, Armenians, Mofcovites, i\ujfians % Sclavonians, anciently called iHyrians, Laftly, Proteftants differ from the Roman Catholicks in theie points : 1 . Of the number of canonical books of Scripture, of their fufficiency, authority and interpreter. 2. Of Chrift/s defcent into Hell. 3. Of the Head of the Church, and of the Pope's Supremacy. 4. Of the true Catholick Church. 5. Of their Clergy, their Orders, Immunities, and Caelibate. 6. Of the Monaftical life, Vows, and Evangelical Councils. 7. Of the power of the Civil Magiftrate. 8. Of Pur- gatory. 9. Of Invocation of Saints. 10. Adoration of Images and Reliques. 11. Sacraments, their number, efficacy, and ce- remonies, ii. Baptifm, its necefTity, effects, and ceremonies. 13. Tranfubftantiation, and the confequenccs thereof. 14. Of adminiftring in both kinds. 1 5. The faenfice of the Mafs. 1 6. Au- ricular confeffion. 17. Satisfaction. 18. Indulgences. 19. Ex- treamUn&ion. 20. Original fin. 21. Free-will, Predeftination, and Grace. 22. Juftification, Faith, and Good works. 23. The Latine. Service. 24. Traditions. Some ochcr /mall differences there are, and fewer there might be, if men would be moderate on either fide • but the fpirit of contention and contraditiion, hath hi- therto hindered, eft different Religions may be tolerated in private. 6. A ChriJHan Prince may not diffemble his- Religion. 7. Wly GOD bleffeth the prof effors offalfe Religions and punifh the contemners thereof. 8. v Falfe Religions are groun- ded upon policy, and what ufe there is of Ceremonies in Religioy:, 9. The mixture and divifion of Religions, and of Idolatry. : o. How the Gentile Religion in worshipping of the Sun, feems to be moji confonant to natural reafon ; with divers obfervations concer- ning Sun-worfoip, and the knowledge the Gentiles had of a Deity + and the Vnity thereof, with fome glimmering of the Trinity. 1 1 . That the honour, maintenance, and advancement of a Prieflhood, is the main fupporter of Religion. 1 2. That the Chriftian Religion is of all others the niojl excellent ± and to be preferred for diver srea- fins, being confidered in it felf, and compared with others; with an exhortation to the prattice of Religious duties, which is true Chrijlianity. SECT. &V. Queft. I. *W* "^W Aving now pafl through all Religions known ir. the PVorld, it remains that wc mak? fome ufc of what we have viewed: let us k^iow then to what end and purpofe hath this view been taken ? A. Firft to let us fee, that there is no nation fo barbarous, or brutifh (except fome particular fools, who have faicl in their heart, there is no .God) which hath not made profeilion of fome Religion, by which they"are taught to acknowledge and worfhip a Deity: For Religion is the pillar on which every Common-Wealth £ e /jg/ K is built j fo long as the Pillar is ftabJe and firm, which is the fo r, ->%& darion, fo lung will the houfe ftand immovable • Though the rain * govt it' defcends, and the winds blow, and the floods come, and beat upon thai went .t d houfe, yet it (hall net fall becaufe it ir • .1 Rock- Mat.gre^h 7. But if blind Sampfon^ if people void of uhderftandjng, trufting to their ftrengtn, (hake once this pillaf of Religion, down falls the whole Fabrick of Governmcnc, La^v and Di pline. Of this, examples in all ages may be brought, to fl ;ew , A a how H 'II JJ4 A View of the Religions Seel. ir,| how States and Religion like Hippocrates Twins do live nnd die tiler; To long as Religion flouriihcd iu Judca, To Jong did that ce tiourifli; but when the one failed the other fell. ? and I/rrff/ were not carryed away into Captivity, till they I ( ed Religion: As Sampfon's ftrength confided in his Hair, fo doth me ftrength of a Common-wealth in Religion ; if | this be cut off, the Pbiliftines will infult over the Itronj State that ever was; and bring it to deftru&ion : This is the Palladium, which if once removed, will expofe the fire: City in the World to the enemy. The Greek. Empire had not fal- len from the Pal&ologi to the Turk., had the Chrifh'an Religion ftood firm in Ctwft antir. epic. The Poet could acknowledge that io long as Rome ftood religious, fo long fhe continued Victorious ; Diss te minor cm quod geris, imperas, Horat. And TuL'y confol that the inftruments by which the Romans fubducd the World, weremot itrength and policy, but Religion and Piety: Kon call:- ditatv & rcbore, fed pietate ac Peligione omncs gentes natioieffue fuperaflis. Orat. de Arufp. refp. For this caufe the Senate and peo- ple of Rome were careful to fend their prime youth to Hctruria, (the hty then of the Roman Religion,) to be inftrudxd in the ground of all their facred and myfterio'is learning. Therefore Maecenas in Dicn. CaJJius L. 3. advileth r, ttavt}) ncivTaf , by all means and at all times, to advance the worlhip of God, and to caufe others to do the fame, and not to furfer innovations in Religion, whence proceed o-iwapocicuy gvpn'os greges. I\egcs in ipfos impzrium efl Jovis. Horat. fo. If it were not for the force of Religion, few Common-wealths could defend themtelvcs; what Soldier could fight with that courage, "or cx- polc his life to danger, if he did not expecfr. a greater reward, a mere durable Garland hereafter, than any they could expecr. here? This made the Jews fo rcfolute againft their neighbour Gentiles ; this animated the Romans againft their enemies • rhey fought Pro Arts for their Altars in thehrft place ; this animateth the Turks againft Chriftians, and thefe againft the Turl> K s. Q. 2. Ought not then Princes and Ma gi [(I rates to have a /fecial Religion, C arc in the fettling and prefcrv.it ion of Religion ? rxflrequi- j\ t Yes.- for no means is [o powerful to eftablifh and pcrpe- • tn j™"*" their Thrones and authority as Religion; no Guard fo ftrong Prtncesaad^ r | ] j s . n0 Q^i e fo impregnable; no Spur fo fharp to ftir and t^fh^ld cxtimu ^ ate Peoples affedions towards the defence, obedience, hecarefol reverencc > anc * maintenance of their Governours, as Religion; tffc therefore the wife Roman Emperors took more pride and delight in the titles of Pius and Sanctus; of Pious, Holy, Religious, than to be ftiled, Wife, Fortunate, Stout, or Valorous; and to let the people know what care they had of Religion, they alone would be called Pontifices Maximi ; or chief Btthops. There is no Epithet that the wife Poet gives to /Eneas fo often, as that of Piety; Pius /Eneas, pietate in/ignis & armis, infignem pietate virum, &c. Quo j 'u/l ior alter, nee pietate fuit, &c. Virgil. That good Emperor Antoninus } who fucceeded Hadrian, preferred the title of Piur to all his other honorable titles; and as wife Princes have been chiefly careful of Religion, to preferve it pure, and uncontami- natc, fo have they been diligent in fuppreffing Atheifts the chief enemies thereof, for they faw that Athcifm did introduce Anarchy ; for he who is an enemy to God, cannot be a friend to Gods Vice-gerents ; therefore in all well governed States they have been cither put to death or banifhed, as being enemies to govern- ment and humane fociety. Wife Princes find that as Religion uni- teth peoples arfcclion to them, fo it makes them fortunate and fucccisful in all their actions and undertakings; never was there a more religious. Prince than King David, and never a King more fuccefsful againft his enemies; the like we may fee in Conftan- tine, Thcodojius, Charles the great, and many others no lefs fa- mous for their Religion, than for their Victories; and becaufe wife Jaw-givers are not ignorant how much Religion is preva- lent with the people, therefore they delivered them no Laws, but what 5ecJ. if. ^/EUROPE. 35 what either they received, or (aid they received from fcme Deity; fo Lycurgus gave out that his Laws were delivered to him by Apollo : Minos received his Laws from Jupiter, with whom he was familiar nine years together, ^aleucus makes Minerva the Author of his Laws. Numa afcribes his Laws to the Nymph JEgeria, with whom he had Familiar conferences in the night. And Mahomet will have his Law backed by the Authority of the Angel Gabriel; fuch is the force of Religion; that without this, men would neither receive nor" obey Laws: for this caufe God himfelf appeared often to the Patriarchs, and came down in light- ning and thunder upon Mount Sinai, when he gave the Law. Neither hath there been any more forcible way to appeafe tu- mults and popular feditions, than the conceit of Religion. When the City of Florence in a civil diffention was wafhed with her own blood, Francis Sodorinus the Bifliop, in his Pontificals, ha- ving the crofs carried before him, and accompanied with his Priefts, (truck fuch an awe of Religion into the hearts of the Ci- tizens, with his very prefence, that they hung down their arms. 3 the like religious Stratagem was ufed by Jaddus the High Prieft of the Jews, to obtain the favour of Alexander, as he was mar- ching againit Jerufalem with his Army, who was fo ftruck with the Priefts majeftical prefence and Veftments, that he both adored the Priefts, fpared the City, and conferred on it divers benefits. The like refpeft and fuccefs had Pope Vrban from Attllla when he befieged Aauileia; and many more examples may be ailed ged. Q. 4. Are Pluralites of Religions tolerable in a State ? A. 1 . Publickly One Religion only is to be allowed, becaufe # M f oneRe- there is but one God, who is the Object of Religion ; there- W* J? bi fore as his EfTence is moft fimple and indivisible, fo fhould his *^?V, worfhip be, becaufe diverfities of Religion breed diveriities of ^ ^* opinions concerning God. 2. As there is but one truth, fo there ought to be but one Religion; for falfe Religions either teach to worrtiip falfe Gods, or elfe in a falfe manner to worfliip the true God ; therefore God himfelf prefcribed to the Jews the rule and manner of his worfhip , ftricfcly commanding them not to alter any thing therein ; and Saint Paul (heweth, That the Gofpel which he taught, was the only true Gofpel, fo that if an Angel from Hea- ven fhould preach any other Gofpel, let him be accurfed. Galat. 3. As there is but one Church which is the ground and pillar of truth, and one faith to lay hold on that truth, and one Ipirit to lead the Church into the way of truth, fo there (hould be but one Religion, which is the Doftrine of that truth. 4. There is. but one way to Heaven and life Eternal; but the ways to de- ftruftion are many ; therefore there ought to be but one Religion to conduct us in that way to eternal happinefs. 5. Religion (as is faid) is the Foundation of all States and Kingdoms; there- fore in one State or Kingdom there ought to be but one Reli- gion, becaufe there can be but one foundation; for one building gjnnot have many Foundations. 6. Religion is die band and cord A a 3 by jy8 A View of the Religions Seel. If J by which the unity of the State is prefcrvcd ; if this band be broken into many pieces, how can it bind rhe affections of people, and pre- serve their unity, either amongft themfelves, or with their Princes and Governours: As thetefore a city divided againfr it fclf cannot ft and; nor her can that State fubfift, which is divided into different Religions, which occafioneth diverfity of aifections, and withal ma- ny jars and contentions* 7. As in bodies natural, contrary cjuali- caufe diftru&ion ; (6 in bodies Politick, contrary Religions; fcr if there be but one true Religion, the reft muft needs be falfc; and what can be more contrary than truth and filfhood ; fothat the belly c-l Rebecca muft reeds be tormented, where fuch oppofite twins do ftruggle : Hence proceed heart-burnings, emulations, ftrifes, pfofcriptions, cxcommunicitions, and fuch lika di.te:r.pers,by which the feemlefs coat of Chrift is torn in pieces. 8. Diverfity of Religi- ons beget envy, malice, feditions, factions, rebellions, contempt of Superiors, treacheries, innovations, difobedichec, and many more mifchiefs,' which pull down the heavy judgments of God up- on the State or Kingdom where contrary Religions are allowed, be- caufe whilft every one ftrives to advance his own Religion above the other, all thefe diftempers now mentioned muft needs follow. We could inftance the condition of the Jews, how they flourifhed whilft they adhered to the Religion prefenbed them by God : But when they admitted the Gentile Religions alfo among them, they fell in- to all the mifchiefs mentioned, and God caft them off as a prey to their Enemies. But we have'fufficient and experimental proof of this in our neighbouring Countries of France and Germany, what diftempers and civil wars not many years ago have enfued upon the differences of Religion, to the defolation and ruine of many Towns and Cities? Tantum I{eligio potuit fuadere malorum. * Q. 5. May a State tolerate different Religions in private ? .£. A. 1 . If there be fuch Religions as do not overthrow the funda- v if* n mentals of truth. 2. Nor fuch as impugn or difturb the government. 'hlw'and eftabliflied in that State or Kingdom. 3. If the profeflbrs thereof &hen to be ^ e ^ L1C ^ as are not fe&i° us > ambitious, or pertinacious ; but honeft, tolerated. Ample., tradable, obedient to Superiors, having to other end in hol- ding their opinions of Religion, but God's glofy, and fatisfa&ion of their own confciencc, fo far as they can conceive, and withall are willing to fubmit to better judgments, and to renounce their o- pinions when they are convinced to be erroneous ; in thefe regards I (ay a State may , and wife States do tolerate diverfities of opinions in Religion, upon good grounds; beCaufe (as Solomon faith) There ■k a time for all things under the Sun; There will cornea time when the tares jhall befeparatedfrom the corn, though the wife Husbandman fuffers them to grow together a while. The wife Phyfician will not prefently fall to purging out the noxious humours of a Cacochymical Body ; for in fome difcafes nothing is more dangerous than precipi- tate and untimely Phyfkk ; Chronical difeafa are not cured by Phyfick and motion, but by time and reft. The nature of man, is fuch ( faidi Seneca ) :hat he will be fooner lead than drawn, facili- Sea. if. '/EUROPE, jy? //; ducitur, q&Atn trahltur. Stubborn and violent courfes in reformaii- 01 beret 'ftubbom and violent eppofition. The warm Sun will pre- vail more with the traveller, than the cold and boyflcrovr. wind; the Goats blood will break the Adamant, which the faardeft ham- mers cannot do. God alio hath his times for calling of men to the knowledge of his truth ; fome he calls at the ninth hour, and fome not till the eleventh. Chrift fends abroad his Difciplcs co preach and work miracles among the Jews: but into the way of the G ti'cs they mult not yet go till his Afcenhon. It falls out man that the remedy is worie than the difeafe ; and while we go about: tq cure the State, we kill it; and inftead of purging out the pec- cant humours of the body Politick, we call it into a Calenture or a burning Fever. This was not unknown to that wife and good Emperour Tbeodofitts, who could not beperfwaded by the Catboiicfy to exterpate, or ufe violent courfes againft the Arrians, but permit- ted them to enjoy their Churches and opinions, knowing how dan-, gerousit would prove to the State, if the quietnefs thereof Ihould be difturbed ; this had been to kindle the fire which was lately ex- tinguifhed, and to raife a conflagration in the Empire, which could not be quenched without an inundation of blood, this had been Cal- mer inam mover e, or to awake a fleeping Dog. For this caufe though the Turl^is zealous in his Religion, yet he permits Chriftians, Jew/* Perfians, /Ethiopians, and others, to enjoy their feveral Religions* The like liberty is permitted in Germany, France, and other places, for avoiding further mifchief ; For this purpofe that their may not; be a breach of peace,and difturbance in the government of the Stare, The Turks and Mufcovitcs inhibit all difputations in point of Reli- gion on pain of death. The like, inhibition was made by the Em- perour and Princes of Germany, after their Civil Wars, that there Ihould be no difpute or contention between theCatholicks and Pro- teftants; for indeed by fuch difpures, Religion it fclf is weakned,' ana the State endangered ; for if it be not tolerable to queftion Laws once eftablifhed, how can it be fafe either for State or Church to call in queftion Religion once fettled and confirmed by authority ? By queftions and dilputes the Majcfty of Rel'gion is flighted ; and that made dubious, which ought to be moft certain • The objects and high myftcries of our faith, sre not to be meafurcd by our (hal* low reafon. The many dilputes about Religion, commonly, over- throw the practice of Religion, which confifleth hot in talking, but in doing; the one indeed is more eafie than the other, as Sencc.t faith., Omnes difpwarc malum quam vivcre ; Wc had rathet difpute cf falvation, than wo>\ it out with fear and trembling, ii Heaven could be obtained with wrangling and dilputing, a pi .'hi- tter Ihould fooner have it than a holy Chriftian, whi that life eternal is not obtained by talking of, but by walking in the way of GOD's Commandments. But to return to ourformcr courfc, and to end this queftion, as we beg . efnty of Jigions, with the limitations afcrefaid, may be connived at; e dally when it cannot be avoided without the danger and ruine of A a 4 the • A Vkw of the Religions Se&. i f , z; and the rather, becaufe the Confcience cannot be com-, pelled, nor faith forced. There never was a wifer Stare than the {{omnns, and more zealous in the worfhip of their Gods, y$ t* tJLtcx&, according to the cuftom and Laws of their Nation ; yet' .they admitted the worfhip of IJis and JEfculapius, foreign Deities $ j and a Pinthcon, or Temple for all Gods. And though they abhor- red rhe Jests above all other people, yet Auguftus , that wife and happy Emperor, permitted them to exercife their own Religion. Princes and Magistrates muft, like wife Ship-Mafters, rather itrikej Sail, and caft Anchor, than make Ship-wrack in a Storm, and ra- I tber fail back with fafety, than venture upon the Rocks in the Har- I bour with danget : Praftat recurrcre quam male currere. As Cmftans I the Emperor, and Theodofius the Great, though Catholick Princes, yet for quietnefs fake tolerated the Arrians. So did Leo make the edict of Union,callcd haTtx,hv y that all the different Religions with- ] in his dominions might live peaceably and friendly together. For fame caufc Anaftafius made a law of Amnefty, and accounted e rhe beft preachers that were moderate. Q. 6. May a Chriftian Prince diffemble his I^'igion? A. 1 .He may not ; becaufe God abhorreth Hypocrify,condemneth double heart, and rcjecleth fuch as draw near to him with their n lips when their hearts are far from him. Chrift denounceth more woes againfl Hypocrify than any other fin : of thofe who are Wolves In Sheeps cloathing, he will have us take heed, and threatneth to deny rhofc before his heavenly Father, who deny him before men. Who are commanded to love God with all our heart, with all our ftrengtb 3 &C. which we do not, if we diffemble. He requires faithfulnefs, truth, and fincerity in the inward parrs, he abhorreth ~ liars, and deceitful men. Shall we think it lawful to diffemble with God, and are offended if our neighbours diffemble with us ? God will not have us wear aLinfy-Woolfy Garment; nor plow with an Ox and an Afs : nor fow different feeds in the lame ground. Simulata fanclitas duplex impietas ; The Devil is never more dan- gerous, than when he transforms himfelf into an Angel of light ; Malm, ubi fe honum fimulat pejfimus eft, faith Seneca. 2. God is the chief good, in whom is no impurity nor guile ; therefore he re- quires of us pure and fincere love ; he is omnifcient, there is nothing hid from him, he knoweth the hearts, and fearcheth the reins, and fawweth our hearts long before : all things are nailed and open to his eyes j Therefore though we can delude men, we cannot deceive God ; he knows what is within painted Sepulchres, and in thofe platters that have wafhed out-fides. God is truth it fdf, therefore Is an enemy to falfhood. He is zealous of his glory ; but there is nothing wherein he is more dishonoured, than by diflimulation and Hypocrify. 3. Never was there any good Prince a diffem- bler, nor did ever any diflembler prove a good Prince ; but cruel, tyranical and impious, as we fee by the examples of Herod, Tibe- rius, Xcro, and many more, who at firft made great fhew of Reli- gion and Virtue .- but when the Vizard was taken off^ they proved rr^n- ■ Re* le'je- Sea.ij. ^/EUROPE. J** : ' monfters and not men, and Woolves in Sheeps cloathing ; nay ; there is more hope of him that in the beginning profeffeth his own ' infirmities,- than in him that concealeth them ; for the one is more •* corrigible than the orher : asBodin ipftancethinKing^o/w of France, who could not hide his weaknefs, yet never committed any wick- '■ ed act. And indeed diffembling Princes fall into this inconvenien- J cy and mifchief, that they cannot be long hid under the Vizard of • Religion and Vtrtue, but their nature will break out,and then will ■ become more odious to their peopie,than if they had at tirft deted- ; " ed their natures. Dionyfius the younger, lb long as Plato was with " him, played the counterfeit egregioufly, making lhow of lbbriety, ; temperance, and all other Princely vertues : bur as foon as Plato > was gone, his wicked nature broke out, like a running flream that ; hath been damned up. And how can a people put confidence in ' that Prince, who diifembleth with God ? he that is not true to his maker, but playeth fail and loofe with him, can never be true to his people. And indeed for a Prince or State to diifemble with God ; who had raifed them out of the duft, to make them rulers over his people, is ingratitude in the highefl degree; and much worfe than of any private man, by how much the higher he is ad- vanced above others. To be brief, among all the wicked qualities oi Cat aline > there was none that was more exaggerated by the Hi- ftorian,than his diflimulation and counterfeiting ; Cujujlibet reijimu- iator ac dijjimulator 5 aliud in lingua prom ptum 3 aliud in peftorc claufum habebat. Q. 7. Seeing there is but one true I(eligion y why doth God blefs the profejfors of falfe Religions , and punijheth the contemners there- of? A. 1. Becaufe in falfe Religions chere is the acknowledgment ofFffeX.^ a Divinity, though the conceptions men have of this Deity be er- K 1)nt w '- ,? roneous, and the worlhip they give be fuperflitious. 2. Becaufe bk!]eJ, and by falfe Religions men are kept in awe and obedience to their jd C}riic ™' Superiors, and in love and concord among themfelves; therefore ne J s P dtll J God, who is the Author of all goodnefs, and tender of the welfare e * of mankind, will rather have a falfe Religion than none, and Superftition rather than Atheifm, for even in falfe Religions both Prince and People are taught their duties to each other. The ^9- mans flood fo much in awe of their Heathenifh Superftition s 3 tin: they would rather loofe their lives, than falfify the Oaths they took in the prcfence of their Gods ; and were more moved to 'the performance of dieir duties, by the hope of rewards, and fear of punifliments hereafter, than of any they could c .;rc here. Humane fociety, fidelity, juitice, temperance, for and other vertues, are upheld even by tili'v Religion! the defenders of fuch have been outwardly rewarded b) 'Jou, and the enemies thereof punilhed, Philip < jfpollo's Temple again!! the Pbocenfes^ w to rob ir, 1 glorious Victory, and chey an ignorninii /row, tu . jbjs of the whole Army, The Sol; 3^2 A View of tie Religions Se&. i f. pillage the Temple of Jupiter Hammcn, were overthrown by the Sands, and he, for bis many j s committed in Egypt, was ilain by his own Sword in the midft of his age, glory, and Army: God punifhed the Sacrilege c'i X rxes the Son of Darius, for rob- bing the Delpbkk Temple, with the lofs of his innumerable Army, by a handful of Greets;, and the overthrow of his 4000. facri- lcgious Soldiers, with lightning, had, and ftorms, fo that not one was left to bring cydings of the dcftrucfHon of thofe wretch- es who were fent to rob Apollo. Brenmis, Captain of the Gauls, had the like judgment fell upon him, for the like Sacrilege up- on the fame uelpl ic\ Temple ; his Army was overthrown by ftorms and an earthquake ; Brennui himfelf, out of impatience, was his own executioner. Sextus Pomperus, for robbing Juno's Temple, was exercifed ever after with miferies and calamities, fo that ne- ver any action he undertook profpered; and at length loft both his Army and himfelf miferably. I could fpeak of the wretched end of Antiochus, who robbed the Temple of Jupiter Dodonzus, and of thofe who ftole the gold of Tholoufe ; but thefe examples arc fuffi.- cient to let us fee, what feverity God hath ufed againft facrilege, even among the Gentiles. What then (hall they expedr, that with facrilcgious hands have fpoiled the Temples of Chriftians ? If he be fuch a favourer of Supcrftition, will he not much more patro- nize the true Religion, and perfecute with his plagues facrilcgious Chriftians, who hath not fpared facrilegious Gentiles ? God pro- fpereth falfe Religions ,* when confeientioufly pradlifed, and curietb wicked profeiTors of the true Religion $ for he prefers practice to knowledge, and honeft Gentiles to wicked Ifraelites. Q. 8. VViMt other ohfervations may be made of this View of all Religions ? w A. That all falfe Religions are grounded upon Policy ; for what elfe were the variety of Oracles, Soothfayers, or Divinations by Stars, by Flying and Chattering of Birds, by feeding of Poultry, by Infpe&ion into the intrails of Bcafts, &c. What were their mul- titudes of Sacrifices, Priefts, Deities, Feftivals, Ceremonies, Lights, Songs, Altars, Temples, Odors, and fuch like, ufed among the Gentiles, but lb many devices of humane Policy, to keep people in obedience and awe of their Superiors ? whereas the true Chri- ftian Religion is, of it fclf, fo powerful to captivate and fubduc all humane wifdom, and exorbitant afTc&ions, to the obedience of Chrift, that it needs not fuch weak helps of mans wifdom or earth- ly Policy. Yet I do not condemn fuch policy as is conducible to- wards the advancing of knowledge in divine Myfteries, or of Con- cord, Juftice and Obedience - y for God himfelf prefcribed mutitudes of Ceremonies to the Jews: And hnce fhe firft eftabliftiing of the Chriltiah Church, fhe hath always made ufe of ibme decent Cere- monies ; which do not argue any defed: or want in Religion, Qrcmente* Dur tne weaknefs only of thofe that arc children in Religion, who ta Rehiion. mu fl. fometimes be fed with fuch milk. Religious Ceremonies, are like the Priefts ornaments, which are not parts of his eflence^and yet pro- Se^iy: ./EUROPE. % 6% procure him reverence, which Jaddus knew, when in his robes, he Ceremonies prefented himfelf to Alexander ; who doubtlefs, had he ap'pea- in Religion* red without them, had gone without either reverence or benevo- lence ; fo that Jerufalem did own her fafety and deliverance to the high Priefts veftments. Religion without ceremonies, is like folid meat without fauce. Though in the Church of God fome are fo ftrong, that they need no fauce of Ceremonies to the fo- lid meat of Religion, yet moft ftomachs are fo weak, that they cannot digeft the one without the other. Chrift deals not fo nig- gardly with his Church, as to afford her cloaths only to cover her hakednefs, he is content to fee her in rings, bracelets, jewels, and other ornaments. Thus he dealt .with his firft fpoufe of the fjewifh Church ; I cloathed thee (faid he) with broydered worl^, and food thee with badgers skins, &c. I girded thee about with fine linen ^ And I covered thee withfilk. : 1 decked thee alfo with ornaments, and put bracelets upon thine hands, and a chain on thy neck* and a frontlet upon thy face, and ear-rings in thine ears, and a beautiful crown upon thine head, E^ek. 16.10. &c. If God was fo bountiful to his firft Wife, why fliould he be fo fparing to his fecond, as to afford her no outward or- naments at all ? Is fhe fo rich, that fhe needeth not any ? I wift it were fo, but I find it otherwife ; for (he ftands in as much need of fome outward decent and fignificant, ceremonies, to help her knowledge and devotion, as the Jews did , though not of fo many, nor of the like nature. I obferve, that where are no ce- remonies, there is fmall reverence and devotion, and where fome Coft is bellowed, even on the outfide of Religion, there fome love .is manifefted : as • our Saviour proves that Mary Magdalen had more love to him than Peter had : be caufe fhe had wafhed his fe^t, wiped them with her hairs, killed them, and anointed his head with precious ointment, which Peter had not done; This coft was not pleafing to Judas, yet Chrift commends her for it : I know the Kings daughter is glorious within, yet her cloathing is of wrought gold, and her raiment is of needle-work. This I write not to commend either fuperfluous, needlefs, or too coftly and frivolous Rites, but to fhew how requifite it is to have fome decent, fignificant, and fuch as may further knowledge and de- votion. Q. 9. Wlrtt elfe may wx obferve in the view of all thefe Reli- gions ? A. That fome of them are mcerly Heathenijh, fome fewiflf, fame meerly Chriflian, fome mixed, ejtfier of all, or fome of Mixed Re* thefe ; Mahomet anifin is mixed of Judaifm, Gentilijm, and Arria- Hgtons. nifm : the Mufcorite Religion is, partly Chriflian, partly Heathe- niflo: In; he Eaft are many Sects, partly Chriflian, partly Jewi[h % obferving G'vumafion with Baptilm, and the Sabbath with the Lord's day. Among the Corinthians fome profeflcd Chriftianity and yec with the Gentiles denied the RefurrcCtionj but God al- * ways v - 264 A View of the Religions Seel, if ways abhorred fuch mixed Religions, as joyn with Micah, the Epbod and Teraphim, and halt between GJ and 2fa, that is, darting or calling of his beams: or becaufe pbvQ- %h x} £ tqkko), he fhines alone, and not others with him ; therefore in Latin he is named, Sol quafifolus: Other reafons and derivations of this name may be feen in Macrobius lib. 1. Saturn. Some call him Apollo, at dToMvvTA, from killing or deflroying of the creatures, with his excetfive heat; whereas with his temperate warmnefs he cures and drives away difeafes, a>< ATnh.&w'cov : and in this refpcdl he was called Apollo, and the God of Phylick; and was painted with the Graces in his right hand, and in his left holding his bow and arrows, to lhew that he is ready and nimble to help and cure, but, flow to hurt, and kill ; he was called alfo Phaeton and Phoe- bus, from his brightness and light; Deling from manifeding or reveal- ing nil. things, therefore was held the God of divination. He was named Loxias, to flicw his oblique motion in the Ecliptick,. He is 3&6 Adonis, the San. Atys, the Sun. Priapus, the Sun* Apis, the Snn, A View of the Religions Sect. is called by CaUimachus ToAu'xpur©-, abounding in Gold, becaufe Gold is generated by his influence, and his beams reprefentj Gold in their colour, for this caufc his Garments, his Hap, hisj Quiver, Arrows, and Shoocs, arc by the Poets faid to be all of Gold. The Sun was alfo called Adonis, which in the Phoenician tongue fignifieth a Lord, for he is the Lord of this inferiour world, and of the ftars too, by imparting light to them. This Adonis was faid to be killed by a Boar, and to converfe fix months with Pro-, fcrpina, as being dead under the Earth, for which he was bewai- led by the Women: but the other fix months he revived again, and convcrfed above with Venus • which turned the womens for- row into joy. fey this was meant, that the Sun in the fix South- ern figns feemeth to die, and to be killed by the Wild Boar, that is, by the Winter; for that beaft delights molt in cold Countries, and proves beft in the Winter. By Profcrpina is meant the infe- riour Hemifphere ; and by Venus the Superior, with whom Adonis , or the Sun converfeth, whil'ft he is in the fix Northerly figns. This Adonis, is that Tbammu% E^ek,. 8. 14. fas S. Hierom thinks) for whom the Women did mourn. But at his return the Alexan- drians, fent by Sea to the mourning Women at Byblus, letters ihut up within a VefTel of Bull-rufhes, to fignifie that Adonis, or Thammu\ was returned, and that therefore they fhould rejoyce: of this cuftom fpeaketh Procopius, Ga^auf, Cyril, in Efaiam,c. 18. 2. as fome think, and fo Orpheus in Hymn by Adonis, underftands the Sun, as may be feen in this Verfe : That is, Thou who art fometimes extincl, and fhinefl again in\ the beautiful circling hours. . The Sun alfo is the fame with Atys, a, fair boy beloved of Cybele, by which they meant the earth, which is in love with the Sun, with whofe beautiful beams flie is com- forted. Him they painted with a Scepter and a Pipe, by that re- prefenting his power, by this the harmony of his motion, or elfe the Whirling of the Winds raifed by his heat. His feftivals alio they celebrated with joy, therefore called Hilaria, about the 22. of March ; becaufe then they perceive the day to exceed the night in length. By Ofiris alfo the Sun was meant, whofe genitals, be- ing call by Typhon his brother into the River, were notwithstan- ding honoured by I/is, and after by the Greeks, under the name of Phallus, Ithiphallus, and Priapus, becaufe all feminal vertue pro- ceeds from the Sun. Saint Hierom. J^uffinus, IJidore, and others think, that this was the fame Idol, which the Moabites, Edomites, and other Gentiles worfhipped under the name of Baal-Peer. The Sun alfo is called Liber by Virgil Geor 1. Becaufe by his light he freeth men from the fears and dangers of the night; fo he is cal- led Dionyfms by Orpheus in Hymnis, Atoivtr©- £t6XAw3-jj xiiK* J)vHTcuci'TuefVcLiJLciKpov*0\V(s.'rov; He is called Dionyfms, becaufe he is rouled about the immenfe and long Heaven. He was wor- fhipped by the Egyptians, under the name of Apis, and Mnevis; and fhape of a Bull or Calf* to fhew his ftrength, and benefits we receive Sea. if. f EUROPE, 367 receive by the Sun, efpecially in the fruit of our grounds; there- fore rhe Golden Calf, which the Hebrews did worfhip in the De- farr, and afterwards Jeroboam fct up, fignified nothing elfe but rhe Sun who wasalfo worfhipped under the name of Scrapis, as his Image tfiews ; which was made of Gold and Silver, with beams, and painted over with blew, to fhew that the Sun at his rifing and falling look like Gold, but in his Meridian blew, and like Silver, and fo he is called XdHMvyv $&©- 'Hikioto, the glit- tering light of the Sun. So in Hebrew he is called Achad ; that is, One ; as being the fole light and beauty of the world. And fo may that place of ffai. c. 66. 17. be understood; They purifie andfantlijie themfehes in Gardens behind One ; that is behind the Image of the Sun, which there is called Achad, One of this opini- on is Jofeph Scaliger, in /. t3e therefore he was painted with Jupiter's Thunder in his hand. I un ' know Jupiter is moft commonly taken for the Heaven, or Air; but I rather think that by this name was meant the Sun. So when Virgil, Eel. 7. fpeaksthus: Jupiter £? largo defcendit plurimus imbre. He means not that the Heaven comes down in rain, but the Sun rather, who by his heat elevated the vapors and by deiblving them into rain, may be faid to come down in a ffcower. So in another place, Fcecundus imbribus tether conjugis in Let.e gremlum defcendit, Geo. 2. There is alfo meant rhe Sun, who is named ALther, from tiuSuv fhining, or from ah $£v his conftant race or motion. By Mercury alfo was meant the Sun ; for he is Mcrcurius, Mercmrji guaji medius currens> keeping his Court in the mid'ft of the Planets. tf}i Stin * And * 6 3 r A Vit-w of the Religions Sect. I fj And Hrncs from t^ulwAeir interpreting; for by his light he cxpoundcth all dark places. He was painted with wings, to fnew the Suns iwirr motion. He killed many eyed Argus, that is, he puts out the light of the Stars, which are as it were) the eyes of Heaven. Mercury is ftiil painted young, to ihew that the Sun never growcth old or feeble: he was pidurcd with three heads upon a four corner ftone, to fliew the Suns three virtues, of heat, light and influence upon the four parts of the world,' or four feafons of the year. He was held the god of Merchants,' bc- caufe without light there can be no trading. The Sun ajfo' was worshipped by the Eaten Nations, under the name of Bel, Baal, Rel, &c. Belus, and Baal Samcn, or Baal-Shammajim that is, Lord of the toe sun. heavens; and by the old Celtes and Norickj, under the name of Belenus; now Belus; as Macrobius Sat. lib. l.v.io: fheweth us is the fame that Jupiter, and Jupiter is the fame that Sol, as I have faid, jind which Orpheus in Hym. ad jovem, confirmeth *&yx&i, fiv, "Ha/2 Tet^iroe, &c. that is, beautiful Jupiter the Sun, ge- nerator of aU things ; therefore the Sun is called by Pluto in Ph &c. Jupiter the great commander in heaven, driving his fivift Chariot, whom' the Army of gods follow divided into twelve parts, and Vefla alone ft ands immoveable in the Court of the gods, he means the motion of the Sun and Stars, through the twelve figns of the Zodiack, and the Earth Handing Befcnw, j n the middle. That under the name of Bclenus was meant the the Sun* s urij [ s apparent by the number of 365. which is found in the let- thereof, anfwering the 365. days, which the Sun finiflieth in his JlerculiSy annual motion. By Hercules alfo was meant the Sun, as his name she _ume fheweth, being %&? Khi&, the glory of the air, his twelve labours wth we are t | ie twel ve f. gns of the Zodiack, through which he laboureth "• every year; he is called Alcides, from akkv, ftrength; for like a ftrong Giant, he rejoiceth to run his courie : Juno endeavou- red to obfeuie the glory of Hercules-, fo doth the Air, which the Poets called Juno, oftentimes obfeure byVlouds, mifts, and va- pors, the glory of the Sun. Hebe, the Goddefs of Youth was Hercu- les his beft beloved; fois the fpring-time, wherein the youth of the earth is renewed, the Suns lovely wife. Hercules overthrew Geryon^ and refcued his Cattle ; fo doth the Sun by deftroying Winter, preferve the beafts. The Tenths of the Earths increafe were offered to Hercules, to fhew their gratitude to the Sun for his heat and in- fluence, by which the earth fruclifieth. Hercules is noted for his fecundity ; for in one night he begot eighty Sons, .this was to ihew that generation and fruitfulnefs is from the Sun : he was cal- led, ttteZiKduiot, the driver away of all evils and difeafes, by which was meant, that grief of mind is driven away by the Suns light, and infirmities of the body by the Suns heat: he is alfo much noted for his voracity in eating and drinking ; by which was Mgnified the rapid heat of the Sun, confuming the moifture of the earth, and exhaling the Lakes, and Brooks. In the name alfo «£#**$»* is contained the number of 365, He was exprtf- Se&K. o/E U R O P E. . & fed alfo by Ant&us the Gianr, whofe ftrength increafed as he toiA-hed the ground, but being lifted up from thence, he grew weak ; fo doth the Sun begin to gather force when he is in his Joweft declination, and near the en-:h ; bur when he is in his Apo- gceum or h gheft elevation, his ftrength begins to decay. Pan alfo p^tfje Signified the Sun, whom rhey painted w.rh a red face, horns, £ Hn l and a long beard, to (hew the colour and beams cf the Sun. Pan was covered with a fported skin, fo is the Sun covered in the «Jark, with' the fpotted or ftarry mantle of the night; his wings and crooked Itaft was ,ro figmfy the Suns fwifrnefs, and oblique motion in the Zodiack, he was rhe God of irepherds, and driver away of Wolves ;. therefore called Lycxus, and fo was Jupiter 5 the Sun by his hea: and light is a friend :o (Lepherds and their flocks, who by his prefence drives Wolves, and other wild Beads into their dens:, the perpetual fire kept by the Arcadians in the Temple of Party was to fhew that the Sun was the fountain of hear, which ftirs up Venery ; ; therefore Pan is described by his fallacious nature: the Suns monthly conjunction with the Moori was exprelTed by Pan, being in love with the Moon. They meant alio the Sun by Beller pphon; who by the help of winged Pegrfu- overcame Cbimara ; for the Sun by- the help of the Winds overccmeih the. peftilential and infedious vapors ot the air. By pc!vfher:us alfo, they meant the. Sun; which. is that great Giant P°b^ a ' wi:h ere eye, put outfometimes by mifts and vapors arifing out ot ™ w > £* . the carrh. . Brdymion was the Sun, .with whom the Moon is in Sli "' E ffi m love, vifaing him once every month. Janus alfo was the Sun, ^^'^f who is keeper of the four doors of heaven (to wit Eaft, Weft, JJ/J^*" North, and South;) he hath two faces, feeing, as well hstckr ^ fr> ward, as forward ; in one hand he hath a Scepter, in the other a Key; to (hew that he rules the day, and that he openeth it to us in the morning, and (huts it in the evening. Janus was the firft that, taught., men Religion, and doubtlefs, men became Reli- gious, and did acknowledge a. Deity, by beholding the Beauty, Motion, Power, and Influence of the Sun. By Janus was placed a Serpent, biting his tail, intimating, that the Suns annual motion is circular, beginning where it ends, at que in fc fun per vcftigLt labitur .annus. By . Minerva alfo was meant the Sun, as appears Minerva^ by the golden J.amp dedicated to her at Athens, in which burned the Sm, a perpetual light, maintained with oyl ; which not only fhews the Suns golden beams ; and inextinguifhed light, but alio that oyl, as all other fruits, are begot by his heat; for the fame caufe (he was the inventer of Arts and Sciences, and held the Goddcfs ot Wifdom and Learning; for by the moderate heat of the Sun, the Organs of the brain are fo tempered, and the fpirits refined, that all Arts by men of liich temper have been found, and wife actions performed : (he had a golden Helmer, and a round Tar- get, .the one (ignifying the colour, the other the Orb of the Sun.; The Dragon dedicated to her, figinfied the Suns piercing eye, as the Cock was dedicated to Minerva, fo he w Bo -T- fcllas, Vulran, the Sun. Nemefis ike Sun. ) of the RiHo Se^. i c. that by nc Deity was meant : no man could look: upon her Target, i u head in it,without danger • nor may any without danger ol 5, look upon the Sun. The Afhe> preferred Minerva to Neptune, becaufc the benefits men have by the Sun, are greater than thofe they have by the Sea, and that hot and dry C01 s are fitter to nuke Scholars, than cold and moift : for the lire, which Prometheus ftole from the Sun, brought Arts to perfection. The Image 'of Pallets was kept in Veftas Temple, where the laercd fire burned perpetually, to (hew, the Sun, the fountain of heat and light, is the fame that Mint the who was called Pallets, from 7r«'M«r to iignifie the fhaking and brahdiihing of the Sun beams, exprefled alfo by the brandifhing of the Spear. She had power to ufe Jupiter s thunder, and to raife ftorms, to fliew that thunder and ftorms are caufed by the :s heat : (he, and Vnlc.yi the God of fire, were worfhipped on the fame Altar, to (hew; thefe two were but one Deity, to wit, the Sw?, who is the God of Fire, which Homer alfo expreflTed, by giving her a fiery Chariot, and a Golden Lamp, holding out a bautiful light, (he made her felfinvifible, by putting on the dark Helmet of Orais; fo is the Sun to us, when he is covered with miffs clouds, and vapors, which arife from Orcw, or the lower parts of the earth ; and fo he is invilible to us, when he gocth un- der Orcusj of our Hemifphere. By Nemefis, the Goddcfs of Re- venge, was alfo meant the Sun; for he punifheththe fins of men, by peftilcnce, famine, and the fword; for he, by his heat either raifeih infectious vapors, or inflameth the blood, burns up the fruits of the earth, and ftirrcth up the fpirits of men to (trite and Wars : 3s Nemefis, raifed the humble, and humbled the proud, fo doth the Sun obfeure lucid bodies, and illuitrate obfeure things. The Egyptians to fliew, that the Sun, and Nemefis were the fame, they placed her above the Moon. By beautiful Tytbonas alfo they meant the Sun who is the beauty of the world; Aurora was in love with him, and rcjoyced at his prefence; it is the approach of the Sun, that gives beauty, lovelinefs, and chearfulnels to the morning. Tit bonus in Aurora's Chariot, was carried to ALthiopity Tfthonus, where he begets black Mcmnon of her; to (hew that the Sun in the Sun. t he morning, having mounted above our Hemifphere, moves to- wards the South parts of the world, where by hisexceflive heat in the Meridian, he tawns or blacks the Ethiopians. Tithonus y in his old age became a weak grafhopper, fo, in the Evening, the light and heat of the Sun wcakneth and decayeth to us. By Cafior and Pollux, they figniiied the Sun and Moon; the. one, that, is the Sun, being a Champion, fubdueth all things with his heat ; the other, to wit the Moon, is a rider, if we confider the fwift- nefs of its motion : they may be faid to divide immortality be- tween them ; becaufe when the one liveth, that is, ihineth, the other is cbiaired, and, in a manner dead to us: they ride on white HorVcs, to fhew their light and motion. They that will fee more of the Sun, let them read what we have written elfc- where SedLif. , (EUROPE, 57i where in Myftag. Toctko. But befides what we have written there, we now make it appear, that the Sun was in a manner the only Deiry they worflripped : for the honour they gave the Moon, Fire, Stars, Air, Earth, and Sea, was all in relation to the Sun % as they are fublcrvient to him ; and the many names they gave to the Moon; as Minerva, Vefta, Vrania, Luna, Juno, Diana, Ijis t Lucina, Hecate, Cybcle, Aft arte, Erthus, were only to fignifie the dif- ferent operations of the Sun by the Moon ; fo that as Ariftotle de mundo faith, El* q «r, ^ro^dvv^U 'fy, God being On-, hath many names, from his many etfeds, which he produceth in the world. . . The Sun then in regard of the feminal Vertue, generative fa- culty, and defire of procreation, which he gives to fublunary crea- tures, for eternizing of their feveral fpecies, is called Venus c cwo 4i#erent Planets, yet in effedfc they are but one Luminary ; the' Sun, for jbCj-Moon hath her light from the Sun ; therefore Hie is cal- led fometimes the fifler, fometimes the daughter of iPboebus ; fhe is painted with a Torch, and Arrows, and with Wings, to fignifie her motion, and that her light and operations are originally from the Sun. As the Hawk was dedicated to the Sun, becaufe of her high flying and quick light, fo the Moon was reprefented by a white skinned man with an Hawks head; for her whitenefs* is Mocn her not from her ielf, but from the Hawks head, that is the Sun. properties. They held her to be both male and female; to fhew, that flic is the Sun in .idling, the Moon in fuftcring ; fhe receiveth her light and power from the Sun, in this (he is paffive : flic imparts this light and power to the inferior world, in this fhe is active : fhe is calledLucina alio from this borowedlight,and/>>/\??/,7 from the divine • qualities thereof; for which caule Diana was held to be the filler of Phoebus: and Juno from helping; fhe was painted with beams about her face, fitting upon Lions with a Scepter in her hand, by which was meant the Dominion fhe hath received from the Sun ; and whereas they made a rain-bow to attend upon //wo, they meant hereby that the Sun makes the rain-bow ; therefore by Juno they meant theSun.So when they make Vulcan the fon of Juno, they un- derftand the Sun, for he by his heat caufeth firc,and not the Moon. And fo Mars the God of tire, is faid to be Juno's fon, that is , the Sun, for it is he that inflameth mens bloods, and not the Moom They exprefled the power of the Sun over the Sea and other wa- ters by the names of Neptune, Net ens, G aucui, Triton, and other Fluto the Sea Deities. When they would exprefs his operations on the earth, $un 9 they give him the names of Vefta, Cibcle, lona dca, &c. when they would fhew his power under the Earth, then they ufed the names of Orcus, Pluto, Profcrfma, Charon, Cerberus, &C. Orcus is from %%*&■ an oath, becaufe they ufed to fwear by the Sun: Efto mi fol tcftis ad hxc, & cotifcia Jmio,/En. 1 2. and in another place, /£«. 4. - Sol <]ui t err arum ftammis opera omnia luflras: Pluto is from ^Kcit®- wealth, for all wealth, both upon and within the earth, is begot of the Suns heat and influence. When he is under our Hemifphcre, he is ca.led the God of Hell, Ire is faid to ravifh Prqferpina, that is, Proferpwa ^ f cinnr j yertuc of vegetables, which in the Winter and the Suns tie Sun, jfef cn( e 5 fy ^;, foci m the bowels of the Earth, his influence upon the corn, and other feeds cad into the Earth, and caufing them pro- Cha on thejirptre to creep out/ thence is called Projerpina, Charon is from! Seft. if." ?fEUROPE, 373 jc*#t Joy; the Sun is joyful tx> us by his prefence, and as he is Phxbus or light of the World ; he is alfo joyful to us by his ab- fence, and as he is Charon under the earth, for then he permits the air to receive refrigeration, by which all things are refrefhed, Cer- cerbene bents is as much as tLp;oCb&$ a flefh eater, for as all flelh is gene- t i ie s lint rated' by the Sun, fo is all flefh confumed by the fame. Cerberus had three heads, to fhew that time which devoureth all things had three hcads,one prefent, the other part, and the third to come, now. the Sun by his motion is the meafurerof time, in which refpect he is called Cerberus: and fo he was reprcfented by Saturn, cutting down all things with his Sickle; for all things are confumed by time. Tempus edax rerun?, tuque invidiofa vetuftat omnia deftruitis. r .. By what we have faid, appears that the wife Gentiles did ac-^^f^" knowledge but one Deity,giving him divers names, from his divers^ Qn ) p e . effects and operations. This Deity was nothing elk but the Sun, t y, as we have fhewed • whofe power is difTufcd every where,and no- thing, as David faith, is hid from the heat thereof: Jovis omni.z flcna faith Virgil, Eel. 3. all things are filled with Jupiter: and eifewhere he rings Gear. 4. that God runs through all parts of the earth, of the fea ; and of the heaven, Dcum namque ire -per omnes y terrafque traciufq; maris, ccelwnq; profudum, JEn. 6. And in his di- vine Poem he rings that this fpirit (for fo he calls the Sun, and io did Solomon before him in the firft of Ecclefiafies) cherilheth Heaven, Earth, Sea, Moon, and Stars, and that he diffufeth himfelf through all parts of the world, and produceth Men, Beafts, Birds, Fifhes, which he animates and foments. Principio Caelum, ac terram campofque liancntes Lucentemque globum Lunje, Titaniaqtte ajtra Spiritus intus (tlit, totamque infufa per arms Mens agitat molem, & magno fe corpore mifcet ; hide hominum, pecudumque genus vite objected, that leeing the Gentiles acknow- ledged the power and venue of the Sun to be every where, why did they devife fo many petty Deities ? I anfwer, this multipli- cation of Deities was for the fatisfacl ion and content of the rude people, which could not comprehend, how one and the fime Deity could be diffufed through all parts of the Univcrfe; there- fore the wifcr fort were forced to devife as many Gods, as there were fpecies of things in* this world : And becaufe die ignorant people would worfhip no Deity, but what they law, therefore Gentilcf, their Pricfts were fain to reprelent thofe inviiiblc powers by Pi- their inper- clures and Images, without which the people thought they could ftititusfear hot be fafo- or fecure , if thefe Gods were not 1'ill prcf nc with them. They wear aflfe&ed with fear and joy, according to the abfence or prefence of their Godi : this Virgil, EcU i f imitates when he faith, Ncc tarn prxj'eutes alibi cognofcere divos % Bb 3 and 3 7 4 ^ View of the Religions Sect. If, and elfewherc, Geor. i. £# vos prxfentii mtmms Vauni ; fo they held nothing propitious if their Gous had not been prefent ; this made /Eneas /En. 3. fo careful to carry his Gods about with him, whereever he went ; Feror exul in ahum, cumfociis, natoquc, Pc- natibus, & magnis diis. Therefore he foretells the ruin of Troy, by the departure of her tutelar Gods, Exec (fere omnes adytis, arifq; relief is Dii, quibus imperium hoc ftctcrta, &n. z. Hence iuch care was taken by the Grecians to fteal away the Palladium ; the pretence of which made Troy impregnable, as they thought : And the i^ maris had a cuftom, that before they befieged any City, they would firft by conjuration or exorcifm, call our rhe^r tutelar Gods. There- fore when Carthage was in any danger of the Enemy, the Prices Gentiles* ufed to bind Apollo their tutelar God to a Pillar, left he fhouid be the'tr Dei gone from them. Hence it appears that they were forced to have ties under Deities in every place ? at home they had their Lares and Penates, diver ft j n t h c fields they had their Ceres, Pales, Bacchus, Pan, Sy'vanus, names. fount, &c. At Sea they had 'their Neptune, Triton, Glaucus ; in the Harbour they had their Portunus, befides that every fliip had its tutelar God fet in the ftern thereof: Aurato praOi'get Apullinc fuppis, /En. ro. The woods have their Dryades: the Trees Hama- driades: the Flowers Napaa: the Hills Or cades : the Rivers Naiader, the Lakes Limneadts : the Fountains Ephydriades: and the Sea Nere- ides : But notwithstanding this multiplicity, the wifer fort acknow- ledged but one Deity, as may be feen in Orpheus, who thus fingeth. E7* cA' W dvTofytls ioiiKpvet'TrcivTet TirvKJett. That is, He is on'y one, begot of'himfelf^ and of him alone art all things begot. So elfewhere : *£v k^t©-* Si Aalpov •tfugTo \AyLi «?X°* A'TTeivrcov. Gentiles ac- That ^ s j J u P ire r ™<** the firft, and Jupiter ts the I aft thunderer, Ju- kn wlcdg pi ter » *b* head, Jupiter is the middle, from Jupiter alone are all ed one things. There is but one power, one God the great Lord of all God. things, Trifmegislus,- confeffeth there is but one divine nature, fLict Vjt©-. that is, There, is :ne God, whe alone is inimenfe, and ingenerable* And again ; EiV y.w® dpi $iq(, ^ kx, isjv asJ* afaQr. I alone am God, and be- fides me there is no other God. So Horace, Divofque mortalefquc tur-' mas imperio regit tinui aquo : He alone ruleth in jitfticc all things* I could alledge many teftimonies out of the Greek and Latin Poers : out of the Philofophers alfo, to prove that the Gentiles did acknowledge but one Deity, howfoever they gave him ma- ny Sea. i r : ./EUROPE. 37 y ny names, belides their practife in uniting all the Gods in one, by dedicating the Pantheon to them, intimating; That as all the Gods were united in one Temple ; fo they were indeed but one in effence : the Altar alfo at Athens, created to the Vnkjiown God; doth confirm the fame. But this task hath been already perform- ed by S. Auflin, La&antius, Eufebius ; and other ancient Doctors of the Church, befides what hath been Written of latter years, by Philip Morney, Elias Schedius, and others, who alio alledge many Gg ** lles ^ teftimonies, that the Gentiles were not ignorant of the Trinity of ^"ea' Perfons, as well as of the Unity of Effence, which was the Pytha- itxm* gorean Quaternity , wherein they -held all perfection conhTced. •" Hence they ufed to fwear by TiTfeuTjuj, that is, Quaternity, which they called myiy d&y&v Qv'jtuf, The fountain of perpetual nature ; and this doubtlefs was the fame with T^d^IufjiATOvy the Hebrew name of God rprP which confifteth of 4. letters ; and fo doth the Greek 0§i^ v the Latin Dew : the Italians, French, and Spa- niards exprefs the fame name in four letters, fo did the ancient Germans in their word Diet, the Sclavonian Buch, the Panonian Iftu, the Poionian Buog, and the Arabian Alia, are all of four s letters ; and fo is the name Jefu, which was given to Chrift by the Angel. The. Egyptians expreffed God by the word Tent. The Perfians by Sire, and the Magi by Orfi: all intimating this Qua- tcrnlty, or Trinity in Unity. So the Greeks cxprcfled their chief God Z&s and the Egyptians their Ifis, and the Romans their Mars y and the ancient Celtes their Thau, and the Egyptian their Ortts 9 by which they meant the Sun, in four letters.- and perhaps they meant this Quaternity, when they gave the Sun four horfes, and four ears, and placed four pitchers at his feet. And it may be that the Queen of Cities and Lady of the ty r orld, undemand- ing the Myftery of this Quaternity, would not have her own name fyma, to exceed or come fhort of four letters. So Adon and Baal fignified the Sun. Now having fhewed that the Sun was the only Deity the Gen- tiles, worfhipped under divers names; in whom like wife they ac- knowledged a Trinity,thcugh not of perfons, yet of powers, or vermes ; to wit, of light, heat, and influence ; (0 the orb, beams, and light, are the fame Sun in fubftance. I fhould now ihew how Superfiri- fuperititiqus they were in their Sun-worfhip ; fome offering hor- oiv Sun* 4 ics, and chariots to him, which the Jews alfo fomctimes did ; o- mrjlnp. thers ufed to kneel to him at his rifing; the Meffagets were went to facrifice Horfes to him ; the CjdnoH and other Indians honour him with finging of Verfes, calling him the Father of the Stars, and the Moon their Mother; the Americans of Peru and Mexico adored the Sun by holding up their hand, and making a found with their mouth, as if they had kiffed: of this cufiom we read in Job. 31. 26. If I have kiffed my h xnd beholding the Sun, eke. tiie /e the r h^.r o v is colour, as refembling the fire of hell, Ne .capil/os in ufes,- ($ eia '- quid de gcbe'nnst ignibus afpergds: the Athenians, to flicw a.ow much they honored Apollo, by whom they meant the Sun, tiled to wear in their hairs golden pictures of graifr \ - i rhefe creatures wore dedicated ro the Sun: Tirjtyoa ^uy«f ty 7«7s ^6t- x,uv ir\iy(id.07v tl^oy, as the Scholiaft of Arifropoa/.. j witneiicth, and fo doth ~ftotuyd\dcs. Julius Capitolinus in Vero, afTirns of Ve~ rus that to make his hairs look the yellower, and to gltter like the Sun, he ufed to befprinkle them with Gold dun ; 1 ant am babuit cuvn c 1 pi llorum flavor urn , ut & capiti ami ramenti infpe ^eret quo m rjs coyna illuminata flavefceret : and becauie thefe two co- lours cf >c How and red were facrcd to the Sun; hence Kings and Pne' s were wont to betdorncd with thefe two colours; for Kings and Priefts have been held the great Luminaries within their Dominions ; therefore they fliincu with artificial ornaments, as the Sun doth with his native: hence QDidoby the Poet, J&n.^ is paimed with Gold and Scarlet ; Cut pharetra ex aura, crines nodaniur in urum$ Aurea j U -pur earn fubneclit fibula vejlem : 5a Sea.1?: ^europe. y? : So elfewherei Mn. 1 1. he defcribcs the ornaments cf Cblorus the Prielt, of Gold and Scarlet alfo; i Jpfc pcregrina ferrugine clariis & oflro Spicula torqucbat lyrio Cortynia cornu / Aureus ex humeri s fonat arcui & attrch van CaJJida : turn croceum chlamidemque finujque crepantes Carbafcos fiiho in nodum collegerat auro. The Prieft is commanded to cover himfelf with Scarlet whilft he is facrificing; Purpurea velar e comas adopertus amitlu, /En. 3. It was alfo a part of Sun-worfhip to eredfc high Altars, and to facrifice to him under the name .of Jupiter upon the higheft hills, becaufc they thought it fit, that he, who was the chief God, fhouldbe worfhipped on the chief places, and the higheft in dignity, fhould be honoured on he highelt places of (ltuation, hence he was named, Sxaxpi©^ fa Jupiter on the mountain ; of thefe high places we read in Scripture ; they ufed alfo to the honour of the Sun, to build their Temples, and eredr. their Altars towards the Eaft, II li ad fir gent em converfi lumina folem. and elfewhere, /En. \z, . a'herei fpetlans orientia folis Lw.iina, rite cavis undam de flumine palmis Suftulit and to (hew the Suns inexftinguifhable light and heat, they ufed to maintain a perpetual fire upon their Altars ; whence they were called ara, ab axdendo : for the fame caufe both the P*rfian Kings and Reman Emperors ufed to have the facred fire carried in great fblemnity before them, by this, intimating how careful they were to maintain the worflii'p of the Sun : and fo fuperititious were the Gentiles in advancing of this Sun-wor- fhip, that they {pared not to facrifice their children to Molocb % wh : ch was nothing clfe but the Sun : fup- queft; if they be flighted, Religion alio becometh contemptible, parted. Whereupon followeth Atbeifm, and Anarchy, which wife States P^efls c^nfidering, have been careful in all ages to maintain, reverence, ™ eir digpu and advance the Ministers of Religion; for if there be not power, *? p* ns ~ maintenance, and refpecl: given to the publick Minilters of States, ce J lt ) m all Government and Obedience muft needs fail ; the like will fall out in the Church, if the Prieft-hood be neglected. Therefore a- mong the Jews, we read what large maintenance was allowed to the Priefts and Levites ; how th'ey were honored and reveren- ced by the people, and how the high Prieft had no lets, or rather more honor than the Prince, the one being honored with a Mitre, r)i-_-. n c as the other with a Crown, and both anointed with precious oykfagfo^. Among the Gentiles, we find that the Priefthood was in inch efteem, mon , tl ^ that the Prince would be honoured both by the Priefts office and Greeks.* name; as we read of Melchifedech King of Salem, and Prieft of the moft High God : Kum.t was both King and Prieft : fo was Anius in the Poet ; [{ex Anius, [{ex idem hominum Phoebiaue facer- ' dos. Auguftus and the other /{oman Emperors held it no leis ho- nour to be ftiied Pomificcs Maxiwi, High Priefts., than to be called Emperors : 380 A View of the Religions Se&. X^ Emperors : For this caufe Priefts wore Crowns or Garlands, as well as rhe Emperors. Some were Crowned with Bays, as the Priefts of Apollo; fomc with popular leaves, as the Priefts of Her- cules; iome with Myrtle; lome wit^ Ivy; ibme with Oaken Dignity of leaves, G^c. All Priefts among the t\oma ns, were exempted from Wf lefts a- the .fyme, as Dionyfius witnefleth, L. 2. had in fomc refpev!l more pvi- Romans, v ^ e g e t h ln -he Emperor, and was not to give any account of his ** fo actions to people and fenate. And Cicero in or at. pro domo ad Von- , tif. doth acknowledge that the whole dignity of the State, the fafety, life and liberty of all men: and the Religion of the gods depended from the High Priefts. The great King of the Abyjfins^ at this day will be called Prefter, or Prieft John; though I know fome deny this. Among the Mahometans none of the Mufufmans, or true Bclivers, as they call themfelves, rouft take upon him the Title of Lord, but the C iltp ha, or High Prieft only : and to offer the leaft wrong to the meancft Prieft, is there a hainous and pu- nifhable crime. The Pr.eft of Ma s, called Salii, among the Upmanjy were in fuch honour,that none was admitted to this digni- ty, but he that was Patriciur, or Nobly born. In lyrus the Priefts of Hercules were attired in Purple- and had the next place to the King. In old time among the Germans, none had po . r er to punifh -offenders, but the Priefts. The Trallii honoured none with the pri- vilege of a Palace, but the King and Chief Prieft. Among the Egyptians none were Priefts but Philofophers ; and none chofen Kings, but out of the Prieft-bood. Mercury was called Trifmegi- fius, becaufe he bore three great Offices, to wit, of a Philofopher, of a Prieft, and of a King. Among the Phoenicians the Priefts of the Sun had the honour to wear a long Robe of Gold and Purple; and on his head a Crown of Gold befet with Jewels. The ancient Greek? alfo privileged their Priefts to wear Crowns, whence they were called <&Qesi ; in fyme the Fiamcn Diilis or Jupiter s Prieft, had this honour, that his bare word had the force of an Oath'; and his prefence was initead of a SanCtuary, if any guilty perfon had fled to him , he was free that day from any punifhment. He had power to exercile confular authority and to wear Confular garments; and whereas none had the Ho- nour to afcend the Capiral in a Sedan or Litter, lave only the Ponti- fex and Priefts, we lee in what reverend cfteem they were in old i{ome ; and no lefs honour, but rather more, the Priefts and Bifti- ops of modern i\ome have receved fro n Chriftian Princes, Among trie Jews we find that Eli and Samuel were both Priefts and Judges: the Levites were as Juftices, and by their word, ufed to end all ftrife, Deut. u.in David's time 6odo of the Levites were judges: and after the captivity fome of the Priefts were Kings of Juda, i Chron.zi. in the Chriftian Church, we fee how at all times the Clergy hath beemhonourcd; in Scripture they are called Father s y Embaffadors, Friends of God, Men cf God, Prophets, Angels, &c. Tertullian L. de pa: nit en. ftews that in the Primitive Church, Peni- tail lefiritf. ^EUROPE, . j8i Penitents ufed to fall down at the feer of their Priefts; and fome write, that they ufed to kifs their ftcz. In what efteem the Bifhops of Italy, France, Germany, and Spain are now in, and in England have been in, is known to all that read the Hiftories of thefe places ; in Mafcovia, the Bifhops not only are endowed with rich Revenues, but alio with great honours and privileges, and ufe to ride in rich apparrel, and in great ftate and magnificence. What refpccT the great Tu,k.gi\czh to his Mufti, or High Prieft, and in what efteem he hath the Chriftian Patriarch of Conftantinovk, is not unknown to thofe that have lived there, or read of Hiftory* In a word, Religion flourifheth and fadeth with the Priefts and Minifters thereof ; it rifedi and falleth, floweth and ebbeth as they do; and with Hippocrates Twins, they live and die toge- ther; fo long as the Gentile Priefts had any maintenance and re- fpect left them, fo long their fuperftition continued in the Empire, R e [jgj on even under Chriftian Emperors ; but as foon as Thcodofius took xehicb it away their maintenance, Gcntilifm prefrntly vanifhed, and went tyl out like the fnuff of a Candle, the tallow or oyl being fpent. Q. 12. H^hat Religion is moji excellent, and to be preferred above all ethers ? Chnjlian'tty A. The Chriftian Religion which may be proved: flrft from it's excel* the excellent Doctrines it teacheth, as that there is a God, that he l nc J* is but one, molt perfect, infinite, eternal, omnifcienr, omnipo- ' tent, abfolutely good, the author of all things, except lin, which* in a manner is nothing; the governour of the world, and of every particular thing in it; that Jefus Chrift the fon of God died for our fins, and role again for our juftirication, &c. 2. From the re- ward it promifeth, which is not temporal happinefs promiied by Mofes to the Jews in this life ; not ienfual and beallly pleafures, promifedby the Gent ile-V vicfts to their people, in their Elyfium^ and by Mahomet to his followers in his fools Paradife; but eter- nal, fpiritual, immaculate, and Heavenly felicity, in the full and perpetual fruition of God, In vohofe prefence is fulnefs of joy, and ro- fefl and common enemies, with the Devil, the World and the F'efh, with Principalities, and p.o.vcrs, n:th fciritual darl{ncjs 3 . and chiefly with our felves: Nee lorgefc: licet hqftes querendi nobii,circunif undiijue muros. We have a Trojan horfe, full of armed enemies in the Citadel of our hearts; we have Jclmftcs m '.. ■•■ r. , which we may fubjugate, but can never exterminate; and fuch is our con- dition, that we are peftercd with enemies, whom we can neither fly from,nor puttoflighr; Necfugerepoffumm necfugarc. Jfwe did exercifc our felves oftner in this fpiritual Militia, we (hould not quarrel fo much as wc do, notraife fuch tragedies; every where' in ' 3 86 r A View of the Religions, &C. the Church of Chrift, about controverts and opinions," quarrelling about* the (hell of Religion, being carclefs what become of the kernel. With Martha vvc bufie our felves about many things but neglect that Vnum ?ie- ccff.irium: playing Philosophers in our difputes, but Epicures in our lives. I will end in the words of Latlantius, lnftit 6. c. I & i. Inncccntiam filam Ji auk obtulcrit Do, fittis pie, rsUgiofiaue litavit , He k the mofl religious man, offers to Cod the left gift, which is innocency. For Chrift i an Religion con- fifteth not in words, but in gifts and fieri fees ; our gifts are perpetual • our fi- crificcs but temporary; cur gifts arc fincere heart s, our facrt 'fees are praifes anS thanksgivings. No Religion can be true, but what is grounded onGoodnefi and Juftiee. r 'The Alphabetical TABLE of the chief things contained in the feveral Sedions of 7 he Hew cf all Religions % &c. A Blots, how cle&ed, 1 94 •"- how confecrated, 241 Abraxas, the Sun, 367 Abyffiw, their Religion, 349,&c Adamites, 257 Adonis y the Sun, 366 Africa, the Religions thereof, 68 African Iflands their Religions, 73 Alb at i, 225 Albigcnfes, and their opinions, 1 58 Amcriea, the Religion thereof, 74 Southern America, the Religion there- of, 81 Americans, their fuperftitious fear and tyranny thereof, 84 Anabapifls, of Moravia 1 63 their opinions and names, 2 54 Ango/.:, its Religion, 72 AntinomianSy 257 Apis, the Sun, 366 Apo;h, the Sun, 36 5 Apcfles, and their office, 279 Arabians, their Religion and difcipline Armenians, their Religion, 346 Arminians, their tenets, 258 Afia, the Religions thereof, 1 Aty:+ the Sun, 366 S t Auftiris girdle, 183 B. Babylonians, their ancient Religion, 42 Belaud Belcnus, the Sun, 368 Bengala, its Religion, 60 Bifiops, 181. 8c 286 Bifnagar, its Religion, 63 Brafil, its Religion, 82 S. Bridgets Order, 221 Br own ifls, their kinds and Tenets, 256- Buildings firft erected for divine fer- vice. 3 Burial of the dead, an ad of juftiee 94 and mercy, C. Calvin s doclrine, Camaldulenfes, Cambaia, its Religion," Canons of S. Saviour , OfS. George, Of Laterally CarmeliteSy Carthufians, Cerberus, the Sun," Ceremonies in Religion, Charon, the Sun, Chinois, their Religion, Chrifiianity, its beginning. Ir yields to Mahomet anifm 3 Its excellency,- Chrijlian duties urged. 168 200 60 225 22and Noah's flood, what knowledge the Americans had, 79 D. Daycs feftival in the Church of Upme, Deacons, and their office, 280 Dead. Vide Burial. Death, how worfhipped, 103 Dominicans E. Earth, how Worshipped, 1 o 1 Egyptians, their ancient Religion, Their idolatrous worfliip, 66. and continuance thereof, ibid. Their mo- dern Religion, 67 Elders, 2S4 Endyminn^ the Sun, 369 Epifcop.icy, what among the Pref- bytcrians, 288. How different from Presbytery, 290 Eremites^ or Anchorites, 172 Their rirft manner of living 173 Their too great rigour, 174 Of S. Auftin, an, Of S. Paul in ABLE. 387 Hungary, no. Of S. Hierom. 224 Ethiopians of Africa, their ancient Religion, 71. Their Religion at this day. ibid. The Religion of the lower Ethiopians, 72 Europe the Religions thereof, 87 Excommunicate perfons their condi- tion,293. Prophets, Pharifees,£?c. could not excommunicate, ibid. Why Chrift did not excommunicate Judas, 294 Excommunication and excommuni- cate perfons confidered, ibid. F. Fami lifts, their Herefies, 256 Superftitious Fear, its cruelty, 84 Feftival days of Chrift, Of the Saints. Fe % the Religion and Church difcipline thereof, 6S,c2V, Their times of prayer, 70 Fire, how worfhipped, 1 o 1 . £? ?. Florida, its Religion, 7 5 Francifcaus, 2 1 5 . £fo fubdivided in- to divers orders. 240 Fraternities, 198 Fratrice":, 225 .FWV.c Mendicants., 211. Predicants, 213. Minorites, 216 G. Gentiles, their gods, vide Gods, wor- shipped the Sun under divers names and fhapes, 365. &c acknowledged but one deity, 373. under divers ranes$ 374. Their fuperftitious fear ibid, acknowledge a Trinity, 375 Georgians, 347 G0.1, the Religion thereof* 61 God, acknowledged by the Ameri- cans, 79. but ( ckiiowledged by the wifer fort of Gentiles,- \ 91 Gods of the Genti! \r, 1 1 1 . Hew ran- ked and armed, ibid. Their Chariots how drawn, 112. In what peculiar worfhipped, ibid. One God :ic- knoivlcdpeJ by rhem, 91 Greeks, their Religion and god s* 96, (£c. their worfhip, and how pa meed, 9S. The Greeks Sacrifices, 105. Their Prielts and Temples, 1 04. their chief C c 1 ieitivals, 7SS THE TABLE. festivals, 113. Cc. Greeks Religion at . tfc. their Church dig- nities and diicipline. 399 Groves and high-places condemned in Scripture, 3. fti, its Religion, 70.6&. •H. tlesj the fame with the Sun, 368 Plercji:, an Enemy to Chiiftianity,i 30 Hereticks and herefies,namcly Sittwn A/ tgitf, 1 /. d.cr, 133. Satumius, ibid. B .ibid. Nicolait.ins, Gno- ftickji ibid,c]?c. Carpccrotes, Cenntbus, 1 34,£^c ft/'/-//, Na^arites $ 135. Valenti- ,ibid. Sccundians ,P tolcmeans ,\ 36, C^c. Marches, ibid. Colarbafii, ibid. Htf?vc/^?i;Vejjibid. Ophites, i^j.Cai- w//tv,and Cft^#tt,ibid. Archcnticks^vA Afcothppt& y 13S. O; ^077,138. Marriott, ibid. Ylppe/Ics, 139. Sever us, ibid. TVtti- 4ffW, ibid. Cataphrygians, 140. P^#- *w*f, Quinri/ians, ibid. Artotyrites, ibid.Quartodccimani, r 4 1 .^/^f jVz»/,ibid. Adamians, ibid. Mc'chifedecians, 142. Bardefanifis, Noetians, Valerians, ibid. C4tbari 9 ibid. Angelic:, Apofiolici^l^, Sabellians, Origenians, Origenifts, ibid. Samofatenians, 1 44. Photlnians, Mani- chees, ibid. Hicrachitcj, Meletians, 145. Arriar/;, Audians, Semi-Arrians, Ma- cedonians, 146. Acrians, ibid. Aerians, 147. Eunomians, ibid. Apollinarifts, Arjldicomarianites, Mejfalians, ibid. Mctiingifmonites, Hermians , Prcclia- ftites, Patricians, Afcits, 148. Ptfte- lorinchitx, Aquarii, Coluthiani, Kori- ani , Alternates , Nudipedales , 149. Donatifts, ibid. Prifcillianifis , 150. }{hetorians , Feri, Thcopafchii&, Tri- tixcitae, Aque'y Melitonii, Ophci, Ter- tu'lii, Liberatores, ibid. Nativit Lurifcrians,Jovinianifls, and Arabickj 9 CoSyridians, Patemiani, Tcrtulliatrijls, .151. Abelhritx, Pelagians, Pr.-cdcfti- nati , TimothcanS) 152. Neftcrians f Eutychians , and their fpawn, 153. T-Icrctick* of the feventh Century, 1 5 5, of r^e eighth Century, 156. of the ninth and tenth Centuries, 7/7V/. of the eleventh' and twelfth Centu- 157. of the thirteenth Ccrirnry, 159. of thefouitecnth Ccntury,i6o. of the fifteenth Century, 162, £?c. of the fixteenth Century, *'/>/c. Hifpaniola, its Religion, 85 fipj, their tenets, i6z,&c. Jacobites, 348 Janus, the Sun, 369 7rf/M», its Religion, 63,c2?c- Idolaters, their cruelty and cott in their barbarous facrifices, 77. The making, worfhipping of Images, and bringing in Jdolatry, 43 Idolatry of the Gentiles, and of aH kinds condemned, 4 5, and 364 Idolatry, further condemned, 85 The Genti-le Uo/j were dead Men, 43 Jeftritty' 229, £?c. their rules 230, &c. their conltitutions and rules for' Provincials, 231. Provofts, 132, &a Rectors, and Matters, 233. Coun- fellors, 235. Travellers, ibid. Rule for the-Admoniror, ibid, &c. Over- feer of the Church., 236. for the Eriefts, ibid. Sec. Preachers, ibid, for the General Proctor, 237. for the Readers, Infirmarii, ibid. Librarii, and under Officers, 238. their privi- leges granted by divers Popes,239,6Vc. . Jews, their Church diicipline from the beginning, till their laft dcftrucli- on, 4, fi?c. The difference of the. High Prieft, from other High Priefts, 5. Solomons Temple and the outward fplendor of the Jews Religion,8,&c. what reprefented by Solottions Ten> pie, and the utenlils thereof, 11. of- fice of the Lcvites, 12. Prophets, Scribes, ibid. Pharifees, ibid. Naza- rites, 13. Rechabites, ibid. EfTenes, Sadduces, Samaritans, ibid. Jews, their ancient Obfervation on the Sabbath, 14. how they obferved their pafleover, ibid. &c. their Feaf of Pentecoft, 1 5. their Feaft of Ta- bernacles, ibid, their new Moons, 16. their T H E T their Feafts of Trumpets, ibid; their Feafts of Expiation, 17. their Sabbatical year, ibid, their Jubilee, ibid, their Excommunications of Old, 1 8. how inftructed by God of Old, 19. their maintenance or allowance to their Priefts and Levites, ibid. &c. their Church Government at this day, 21. their manner and time of Prayer. ABLE. 3% Indian, their ancient Religion, 58. and at this day, 348 John Tany, vide, Theaurau John. Jucatan, its Religion, 80 Jupiter, the Sun, 367 . K. Catherine of Sena, 224. iQiightf hofpitallersof St. John, 205, &c. of Ixodes, 206, &c. of Mi!ta,zoy. Tem- 22. they hear the Law three times a pla.rs,ibid. &c. the Teutcnickj or Ait- week, 23. their Ceremonies about the Book- of the Law, ibid, their manner of obferving the Sabbath, ibid. &c. how they keep their PafTeovcr, 25. their manner of eating the Paf* chal Lamb, 26. their modern Gere- monies are Rabbinical, ibid, obferva- tions concerning the Jews at this day, 27. whether to be permitted (amongit nans, and their inftallment, 208,(0". of Sr. Latvia, of Calatrava, and St. James., 210. Divers other Orders of Knighthood, ibid.&cc. Knights of the holy Sepulchre, 218, (2?c. Gladiators, 219. Knights of St. Mary, of redempti- on, ibid, of Monte fi a, 220. of the An- nunciation, of St. Maurice, of the gol- Chriftians) to live and exercife their den Fleece, 226. of the Moon, of St. own Religion, 29. whether Chrifti- Michael, of St. Stephen, and of the ansare not to communicate with Jews, holy Spirit, 227, 244. 30. they fpend eight days in their IQiights of the Gennet, 243. of Eafter Solemnities, ibid, their Pente- the Crown Royal, of the Star, and colt, 31. their feaft of Tabernacles, of the Broom flower, ibid, of the Ship, ibid, they faft in Auguft, 32. their folemnities in beginning the New year, 33. their preparation for Morning Prayer, ibid, their feaft of reconciliati- on and Ceremonies therein, 34. their rites after the Law is read over. 3 5 . their Church Offices fold, ibid, their feaft of Dedication, 36. of Purim, ibid, their Fafts, 37. their Marriages; ibid, their Bills of Divorce, 38. the feparating of the Wife from the de- ceafed Husband's Brother, 39. their Circumciiion and rites thereof, ibid, how they redeem their rirft-born, 40. their duty to the fick, ibid, their Ce- remonies about the Dead, ibid. Ignatius Loyola, 229 Indepe?nl;nts, and their tenets, 174 Independents of New Bngfa tenets, 275 The grounds whereupon they the Anubaptifts allow I.ay-rr e preach, without call or Ord and of Sr. Michael, 244. of Chrifti- an charity, and of St. Lazarus, 245, of the Virgin Mary in mount Cat of Orleans, or Porcupine, of the gol- den fhield, and of the Thiille, 245. of Anjcu, and of St. Magdalen, 246. of Britain in Ermin, of the golden fleece, of the garter, and of the Bath, 247. of Sr. Andrew, or the Thiille of re, of the Lily, of S: of the Sword, and of St. Julian, or the Pear-Tree, of Ak of CaUtrava,oi the band or red fczif, of the Do re, of St. S.tviour, of? I real, of our Lady in S-. of the Looking-glafs, 249. CJc. c f Jcfus thrift, of I). Avis, in Germ of the Dragon \> George, in Poland ; of the whi; in Denmark of the Ele; fSw:d:n, of the Sernphims in C the Swan, and :n LI Sword-b:arciv C "=^ THE TABLE. of St.G.?//,and divers orders of Knights ty rcfpedKng the many ftratagems and at Hpwc> 2 5 * iHufions of Satan, 56, &c. tonight* of Venice , Genoa, Savoy, Mithra, the Sun, 367 Florence, and of Mantua, 252. of Moloch, the Sun, • {bid. Knighthood in the Eaft, 253 Monafleries and their Laws, 196, &c. Liber, the Sun, Life. Vide Sociable. Luther, his Opinions, 1 62. and fedte fprung out of Luther anifm. 1 64 M. Magift rates Office, 290 Magor, its Religion, 60 Monks, who were the firft, 176 Monks of St. Bafil, and their rules, 177, &C. of St. Hierom, 180. of St. Auftin, ibid. £?c. they are not to beg, 18 r, &c. the Monks firft inftitutions and exercifes, 183. why they cut their hair and beard, 184, &c. whence came this cuf torn, 185, &c. in what Mahomet, not that great Anrichrift account Monks are in Home, 188, Sec. fpoken of by St. Paul, and Si. John, how confecrated anciently, 189. Be- nedictine Monks, ibid. &c. Authors of other Orders, 1 90. their rules, 1 91 . their habit and diet, 1 92. Rules pre- scribed to the Monks by the Council of Aix, 195 Monks of Cajfmum, 194, Cluniacen- 1 1» Mahometans, their Law, 116, (3 c. their opinions, 117, (3c their feels, 1 1 9, ($c. their religious orders, 1 20, (3c. fecular Priefts, 121. their devo- tion, 122, (3c. their pilgrimage to Mecca, 123, &c. their Circumcifion, /^, 199, &c. Camaldulenfes, 200. of about the lick and #/V. &c. its extent, 125, and 126 61 348 365 57 347 226 347 367 j 24. their rites dead, Mahomet anijm of what continuance, Malabar, its religion, Maronites, Mars, the Sun, Melancholy, its danger, Melchites, Mendicants of St. Hierom, Mengrclians, Mercury, the Sun, Mexico, its Priefts, 'and facrifices, 78 Millennaries, their opinions, 260. the Jefuiti, ibid, of St. Bridget, ibid, of groundsupon which they build Chrift's St. Juftina,iz^. of mount Olivet, 225. temporal Kingdom here on Earth for of the holy Ghoft , of St. Ambrofi a thoufand years, 261. the vanity of ad^Nemus, Minimi, ol Jcfu Maria, 226. their opinions, 262 Monks in Mofcovie, 342 thefliadowy Valley, ibid. Silveflrint\ and Grandimontenfes, 201. of St. >4«- thony of Vienna, 202, Ciftertianijbid. Bernar dines, Humiliati, and Prxmon- ftratenfes, 203. Gilbert ins, Cruciferi, and Hof pit alar ii. 204. Trinitarians, and Bethlcmites, 205. Auguflinians. 212. Carmelites,ib\d.Dominicans,2i^. Fran* cifcans, 21 5. &c. their Habits, Schifms, Families, Rules and Privileges, 216, &c. P4#« Scholar ium. St. Marks Ca- nons regular, 220. Bow/ homines, 220, of St. Maries fervants, 221 Coeleftini, Minerva, the fame that the fun, 369, &C. Minifterial calling, 282 Minifters, called Presbyters, 291, Sec. how to be eleited, 292. three ways whereby Satan deludes Men liv Moon, how worshipped, 101. the fame luminary with the Sun, 3 7 2. her properties, ibid. Morocco, its Religion, 70 Mufcovites religion and difcipline, 340, &c. their Monks and Nuns, 342 falie Miracles, 53, &c. the fear of their Church fervice, ibid, their Sa- Satans ftratagems (though illufions) craments,343. their doctrine and cere- whence it proceeds, 55, See, our du- monies^ckc.344. their Marriages, 3 4 5, &c. their THE T &c. their Funerals' 34 6 Muwleton. Vide t\eeve, 55 N. Karfin$a, its religion, 63 Nemefir, the Sun, 370 Neftorians, 347>& c - New Sp tin, its Religion, 76 jFeftival days there, 80 Ntftf-r in the Primitive times, 187, &c. How confecrated, 1 89,8:0 Nuns of St. Bennetts Order, 195, &c. of St. Clara, 220. of St. Bridget, 221, ckc. of St. Catherine, 224, ckc. O. Divers Erroneous Opinions which have been lately revived or hatched iince the fall of our Church Govern- ment, 298,&c. Orders of Pilgrims, 228, &c. of In- dims, 228. of divine love or Tbeati- ni, ofPauliniy and of Jefuits, 2 29, ckc. Ob/ervantes, Cellarii, Ambrofiani, Ca- •pellani, Clavigeri, Cruciferiy and Ho- fpitalariiy 24c,ckc See Monks, Ordination in the beginning of the World, 2 P. Vallaty the Sun, 370 P*g«, its Pvdigion, 59 Perfection an Enemy to Chriftiani- ty, 130 Perjians, their ancient Religion, 49 PerfiuSy his notable faying, 77 Peru, its Religion, 82. feftival days, 83. the Peruvian's belief of the departed fouls, ibid. Philippine, their Religion, 64 Phoenicians ,th.€it Religion and disci- pline, '* 48 Poor Pilgrims, 228,&c. Pilgrims, vide, Orders, PlutOy the Sun, 372 Polyphemus, the Sun, 369 Poverty, threefold, 218 Presbytery , the doclrine and tenets thereof, 278. the office of PresbytcrSy 279. among the Jews, 291. their power to Excommunicate, 292 ABLE. ; 9 i PriapttSy the Sun^ 366 Priefts and Levites among the Jex»s y 4, Sec. among the Mexicans, 78, ckc. the dignity of Priefts, and their ne- ceffiiy among the Greek* > 379. 2Jo- manSy or elfewhere, 380 Princes fhould be careful of Reli- gion, 356, they muft not difiemble in Religion, 360 Prefer fintiy the Sun, " 372 Protcflants, 167. wherein they a- gree with, and dufent from other Chriftian Churches, 351 Quakers, their opinions, 269: other opinions of theirs, 270. wherein the abfurdities, and Impieties of their o * pinions confift, 271 R. I{ inters characterized, and their o- pinions, 273, eke. John }\eeve, and Lodowick, Muggleton, their opinions, 267 Religion of the Northern Countries near the pole, 53, &c. of the Nations by Weft Virginia and Florida, 75, ckc. of the Northern Neighbours of Congo y 73. of the African Iilands, of new Spain, ibid. &c. of the parts adjoyn- ing to Jucatan, 80, eke. of the Sou- thern Americans y 81, &c. ot Pari a, Guiana, and Debeiba, 82. of Afia, 1, &c. of Africa , 68, ckc. of* America % 74, ckc. of Europe, 87. ^of Greeks , and Roma?is, 96. of Germans, Gauls y and Britainty ic6, ckc. of Danes, Swede i, Mofcovites, and their Neigh- bours, 108. of the Scythians, Getes, Tbracians, Cymbrians, Gjths y \ 09, ckc. of the Lithuanians, Polonlans, Hunga- rians , no, &c. of the Mahomei 1 17, ckc. QiChriftians,\z%y ckc. by what engines battered, 130. potter- ed with divers opinions, 170, ckc. of the Greeks Religion at this day, 338. of Mofcovia, 340, &c. oi Arme- nia, 346. of the Melchites, 347. of the Georgians, ibid. ofthe.C/rcjJ of the Kejloria/ s y 34-. of the - C c 4 «tPj ; 9 i T H E T A B L E. ans^ and Jacobites] 348. of the Maro- ?titcs, ibid, of the Coj>hti y 349. A- ibid. Religion the ground of government and greatnefs, 353. the foundation of all Common- wealths, 354, &c. mod requiiite in Princes and Governonrs, 356. one Religion to be taught pub- Uckly, 357, &c. different Religions how and when to be tolerated, 358. diffimulation in Religion rejected , 36c, &c. falt'e Rcligions,why blefled, and the contemners punifhed, 36i,&x. religious policy and ceremonies, 362, &c. mixed Religions, 363. what Re- ligion molt conionant to natural rca- fon, 364 Religion, how fupportccl, 379 what is beft, 381 fym*nt<, their old Religion^, their chief Feftivals, 88. their chief Gods, 9c their Priefts, 92. Sacrifices, 93. their Marriage rites, ibid, their Fune- ral ; 94 Rgman Church different from others about the Scriptures. 303. about Pre- deftination,t^od's- Image, and fin, 304. about the Law of God, Chrift, Faith, J unification, and good works, 305. a- out Penance, Fading , Prayer, and Alms, 306. about the Sacraments, and their ceremonies in thofe controverted, ibid. &c. about rhe Saints in Heaven, 308. aboac the Church, 309. about Councils, Monks, Magiftrates, and 3Purgatory, 310. the outward worfhip of the. SXornan Church, and firft part of their Mafs, 3 1 r ^oman Acolyths, their offices, ibid. Romanifls their manner of dedica- ting Churches, 313.. and what obfer- vabie thereupon, 314. their confe- crating of Altars, &c. 315, the de- grees of Ecclefialtical perfons in the Church of fyme, 3 1 7. their facred Orders, 318. office of the Bithop, 320. and what colours held facred, 321. the other parts of the Mafs, ibid. other parts of their Worfhip, 323. their Feftival days, 324^ their Canonical hours of prayer and observations thereon, 328. their proceffions and obfervations thereon, 330. their orna- ments and utenfils ufed in the Chur- ches , dedicated to Chrift and the Saints, 334. their office performed to the dead, Ruffians, fee Mofcovites. S. Satan* ftratagems, vide miracles. Old Saxons worfhipped their Gods under divers fhapes and forms, 107 Scythians their old religion, 50 Sea, how worfhipped, ioi- Sects fprung out of Lutheranifm, 1 64 Seels of this age, 265 Shakers, vide Qiiakers. Siam, its Religion, 59 Simon Magus and his Scholars, vide, Heretickj. Sociable life preferred to the folitary 175 Socinians, their tenets, 258 Solomons Temple, vide Jews, Soul, its immortality believed by the idolatrous Pagans, 62. its immortali- ty and life after this believed by the Americans, 79. by the Brafilian* alfo, 82 Spain, vide New Spain, Sumatra, its Religion, 64,8a:. Sun, how worfhipped, 365. the Gentiles chief and only God, ibid, his divers names and worfhip, ibid, fu- perftitious S/m-worfhip , 375. how painted and worfhipped by the Nor- thern Nations, 378 Syrians, their gods, 47 T. John Tany, vide, Theaurau John: Tartars, their old Religion, 50. their diverfities of Religions, 52. Theaurau John, his Opinions, 265 Tithonus, the Sun, > 37° Trinity, acknowledged by the Ame- ricans, 79. denied by Simcra Magus, and his Scholars, with others, befides Jen: and Mahomet an* 3 and why, 131. TurlupM) Tarlupini, **5 Vv\ V. iVickliffcs Opinions, 161 Venus, all one with the Sun, 371 Z. Virginia, its Religion, 74 Zjilan, its Religion, 64 Vulcan, the Sun, 370 FINIS, 395 1 THOMAS MUNTZER, His Opinions, AElions, ' and End. The Contents. MUntzerV Doctrine fpreaas, his aims high, his affirmations deftru- Elive ; He afferts Anabaptifhvf/?.r not there, but groves worfe and worfe in his opinions and practices 3 his large ptrqmifcs to his party and the common people; he endeavours to fet up himfelf, pretending to reft ore the Kingdom ofChrift; being oppofed by the Landgrave, his delufive animation of his followers; their overthrow \ his efcape ; he is found, but dijfembles hhnfelf-, is takgn, but yet obftinate; the Landgrave convinceth him by Scripture, when being racl^c'd, he laugh'eth; afterwards relentcth; his I aft words-, is defervedly beheaded^ and made an example. i JOHN MATHIAS. JOHN MATHIAS repairs to Munfter, his fever e edicls, he becomes a malicious executi oner of Hubert Trutiling, "for contume- lious exprejfions touching him ; his own defperate end. 3 JOHN BUCKHOLD or JOHN of LEYDEK JOHN BUCKHOLD his character, his difputing and conten- tion with the Ecclefiafiicks concerning Pxiobaptifm; he fucceeds John Mathias, he comforts the people with a pretended revelation ; he makes Bernard Knipperdoling of a Conful, to become common executio- ner, Buckhold feignetb hlmjelf dumb* he a/fames the M.igiftracy, he allows Polygamy, he takes to himfelf three wives, he is made Kjng, and appoints Officers under him, his furnptuous app.rrcl, his were, Kjr.g of 'fuftice, Kjng of t jcrufalcm; Lis throne, his Coin and Motto thereon j the Kjng, Queen and Courtiers wait on the people ?■ w 394 The Contents. people at a Feaft, with other digreffions. The Kjng endeavours to raife commotions abroad, is happily prevented. He fu'pcds his ownfafcty y his large promifis to his Captains, himfelf executes cue of his wives, he feigns himfelf Jick., and deludes the people with an expectation of deliverance, in the time of famine forgets community ; he is betrayed by his confident, is brought pri finer before the Bifhop, who checks him ; his jefiing anjiver andpropofal; he is put to a non-plus, is convinced if his offence i his defer ved and fever e execution. 4 HERMANNUS SUTOR. TTE RMAN the Cobler profejfeth himfeif a Prophet, &c. He is •*■ **■ noted for drunkennefs ; The ceremonies he ufed in Anabaprifm. Eppo his Hofi difcovers him and his followers to be, cheats. Herman'* wicked blafphcmies, and his inconftancy in his opinions; his mothers temerity; his Sect convinced, and fall off from him; by one Drewjis of his Sect he is handled roughly ; Herman is taken by Charles Lord cf Guelderland, &c. and is brought prifiner to Groeninghen; when queftiened in his torments, he hardened himfelf and died miferably, 5 THEODORUS SARTOR. *T* H E O D O R the Botcher turns Adamite, he affirms firange -■- things, his blafphemy in forgiving of fins, he bums his cloaths y &c. and caufitb his companions to do the like. He and his rabble go naked through Amfterdam in the dead of night, denouncing their woes, &c. and terrifie the people. They are taken and imprifihed by the Burghers, but continue fhamelefs. May 5. 1535. they are put to death ; fome of their Lift words. 6 DAVID GEORGE. T\ A V I D GEORGE,^? miracle of the Anabaptifts. At *^* Bafil he pretends to have been banifhed his Country for the Gofpels fake; with his fpecious pretences he gains the freedom of the City for him and his. His Character. His Hjcbes. He with his Sett enact three things. His Son in Law, doubting his new Religion, is by him queftioncd; and upon his anfwer excommunicated. His wifes death. He had formerly voted himfelf immortal, yet Aug. 2. 1556. he died, Gfc. His death troubled his difciples. His doctrine auctioned by the Magift rates, eleven of the Sectaries fecured. XL. Articles extract- ed out of the writings of David George. Some of the imprifined Sectaries acknowledged David George to have been the caufe cf the tumults in the lower parts of Germany, but difowned his doctrine. . Conditions whereupon the imprifined arc fit at liberty. The Senate vote the Doctrine of D. G. impious, and declare him unworthy of Chriftian burial, and that his body and books jhould be burned, which was accordingly effected* 7 MICHAEL The Contents. 7 MICHAEL SERVETUS. SE R V E T U S his converfe with Mahometans and Jews. He dif- guifeth his monftrous opinions with the Name of Chriflian Refor- mation. The place of his birth. At the 24 year of his age, he boaflcd himfelf the only Teacher and Seer of the world. He inveighed againft the deity of thrift. Oecolampadius confutes his blafphcmies, and caufeth him to be tlrrufl out of the Church o/Bafil. Servetus held but one perfon in the God-head to be worshipped, &c. He held the Holy Ghofl to be Nature. His horrid bldfphemy. He would reconcile the Turk ifh Alcoran to the Chriflian F{eligion. He declares himfelf Prince of the Anabaptifls. At Geneva, Calvin faithfully reproves Servetus, but he continues obftinate. Anno 1553, by the decrees offeveral Se+ nates t he was burned. 8 A R R I U S. Arrianifm its increafc, Anno 323^ np£fe General Council at Nice, Anno 325 called at a remedy againft *■* it, but without fuccefs. The Arrians mif interpret that place y John 10. 30. concerning the Father and the Son. They acknowledged one only God in a Judaical fenfe. They deny the Trinity. Arrius his wretched death, Anno 336. 9 MAHOMET. "V^AHOMET characterised. He made a laughing flock, of the "^ Trinity. He agreed with Carpocrates, and other Heretic^ He renewed Circumciflon, and to indulge his difciples, he allowed them Polygamy, &c. His Iron Tomb at Mecca. 10 BALTHAZAR HUBMOR. TLJ UBMOR a Patron of Anabaptijm. He damned ufury. He A X brought in a worfhip to the virgin MARY, &e. The Senate of Suring by a Council reduced him. He renounced the heads of his former doclrine. Himfelf or Soft ft ill aclive. He is taken and imprifoncd at Vienna in Auftria. He and his wife both burned. n JOHN HUT. JOHN HUT the prop and pillar of Anabaptiftn. His credit., in dreams andvifions. He is accounted a true Prophet by his profe- lites. At Mcrhern, his Fraternity became as it were a Monaftery. 12LODO- |y! The Contents, i% lodowick hetzer; LOdowick Hetzer a famous Heretick* He gains Profelytes in Au- ftria and Switzerland, Anno 1 527. At a publicly dij put ation Oecolampadius puts Hetzer' s Emijfaries to their Jhifis. Hetzer de- nied Chrifl to be co-effential with the Father. His farewell to bis Dif- ciples. He it put to death for Adultery: 13 MELCHIOR HOFMAN. HOFMAN a Skinner, and Anabapti(t y Anno 1528. feduced 300 men and women at Embda in Weft-Friezland. His folio- tvers accounted him a Prophet. At Strasbufgh, he challenged the JsAiniftcrs to difpu'te, which was agreed upon, Jan. 1 1. 1 532. where being mildly dealt with, he is neverthelefs obflinate. Other Pro- phets and Prophet ejfes delude him. He deluded himfclf, and volunta~ lily fined himfelf to death. 14 MELCHIOR RINCK. Tt^Elchior Rinck, an Anabaptifl. He is accounted a notable in- «*■»■*■ terpreter of dreams and vifions. His difciple Thomas Scucker, in a waking dream cut off his brother Leonard' s head, pretending for his murther obedience to the decree of God. 15 ADAM PASTOR. A Dam Paftor a derider of P t ^ at *^ e true rea ^ WOr ^ ' W whatever honeft and weak, under/landing men could urge to andmrfe, the contra y; That matrimony in the unfaithful and incontinent was a pollution, meretricious and diabolic ii Tj That God d.fcovered bit will by dreams (whence it was that lye was mightily infatuated with them) balding that thofe were (as it were) communicated by the Holy Sefiar'tet Gboft. Hereupon was he acknowledged by his followers for fome Ulg tinder, heavenly and fpiritual Prorfut, and it was believed that he was are [son thus taught by the fpirit of God, without any humane am- en/ire. fiance. This doctrine did he difperfe throughout aU Germany by printed Books and Epiftles, which the tinder brain'd difciples of his feditious fe& were foon nYd with, read, approved, and propagated. T i THOMAS MUNTZER. ;~ 9 ropagated. The fame man in the years M.D. XXIII. and M.D. An. 1522^ (XIV. taught at Alfred, which is a City in Saxony, near Hhurin- '5M« and when not only the Miniflers, but alfo the Magiflrate ay 'under the lafh of his calumny, infbmuch that his, Sermons were (tuff 'd with molt feditious and bitter invectives againft them, and pretending to groan for the return of loft liberty, and for the £ n ^4 infufterablepreflures of the people under Tyranny, he complained of pretence it as a great grievance, that their wealth and eftates were the to raife fe+ prey of the magiftrate, and therefore would perfwade them that a dition. remedy was timely to be applied to thefe things. Being for this fj^ et } c u $ doctrine diipatched out of Alftcd, he comes to Norimbergh, and n m t c Sm thence without dilcontinuing his journey into Bafil 9 and thence into Switzerland, from whence at length he came to Craccvia > where at a certain town called Grieffen, he continued fome weeks. In the mean time he was no lefs idle than ever, and that efpecial- ly in the County ofStuling, where he fowed lb much of his con- tagious feed among his factious difci^ies, as afterwards thrived into an extraordinary harveft. At the lame time he publickly fcat- tered abroad his doctrine of Baptifm, and the word of God, in fuch fort as we have touched before. Departing out of this Coun- trey, and wandering up and down to Mulhufiiim in the Countrey of During, he writ letters to fome of the moit confident to his Re- ligion ; by whofe countenance and affiftance factious fpirits were fometimes more and more exafperated againft the Magiftrate. Some fmall time before the Countrey people took up arms, he lent up and down certain Briefs by Meffengers, wherein were divers things, and among the reft was repreic-ited the greatnefs of thofe warlike inftruments which were caft at Mulhufiiim upon occaflon of this fedition, fo to encourage and enflame the fiery followers of his faction. For having flayed two months ac Grieffcn, and that he thought he could not fo much advance his defigns if he returned into Saxony, becaufe his affairs profpe- ted not according to his defires in thofe places, he returns back to the people of During and Mulhujium. But before he was arri- ved thither, LZJTHEI^hcA by letters forewarned the reverend Luther ad- Senate of Mulbufium concerning him, that they fhould beware o{vrferh the him as of a deftroying wolf, and fitter to be fhunned than Ser- Senate to pents, or whatever Mankind bears any antipathy to, for that beware of both at Swkkaw, and nor long before at Allied, he was accoun- M" nt ?er, ted a tree fufficicntly evil and corrupt, which bore no other . uo ^ 1 ' fruit but Tumult and inevitable deftruction ; and one, who, mo s ' no more than his Comerades, could ever be brought to make any defence of their opinions, among which was, That they all were God's eleel, and that nil the children of their Religion were to be called the children of God; and that all others were u?Jgcd!y y and defigned to damnation. And divqrs other things to the lame purpofe were contained in the forefaid letter, which was dated from Wcimaria, on Sunday, being the day of the Airumption of Mary, in the year M.D.XXIV. Mimtqcr in the mean time with words 4oo Muntzef/ large pro- THOMAS MUNTZER, the common people. Magi- ft rates fe- Mumzer endeavours to fet up timfetfi pretending to reflore the King- dom of Chrift. An ill pre- fident foon followed. The Land words plaufibly fwcetned, drew away the minds of all he could tdl| favour his party, and by promising mountains of go'd to the com- mifes to hU mon people, to the end they fhould cry him up with the general acclamations of being a true Prophet, it came to pafs that a very great concourfe of the dregs of the people repaired to him from Mulhufium and other places ; nay, by his fubtilty and the authority he. had gotten, 'he perverted the very Zviagiftrare of Mulhufium, and made him a new abettor of his opinion. And this was the firft ori- duced,moft g'mal of the milchicf; and thence divers other Hydras of feditions ominws. like fo many excrefcencics took a fudden growth from this. For , all mens goods became common, and he taught that no man had any propriety in what he enjoyed. To which he added, that it was revealed to him from God, that the Empire and Principali- ties of this world were to he extirpated, and that the fvord of G idc- on was put into his hands to he employed againfi all Tyrants, for the affcrticn of true liberty, and the reft aurat ion ofrhe Kingdom ofChrif : and at this time he gave orders for the repairing of certain warlike engines. While he Was wholly taken up about thefe tilings, that is, in the following year MDXXV. the Countrey people throughout Swccdland and Franconia, and diverfe other pla- ces, rife up againft their Magiftrates, forced away a great part of the Nobility, plundered Towns and CafUcs, to be lnort, made an ab- _ folute devaitation by fire and fword. The Landgrave Henry be- crave "raff- * n S move( ^ ac tnc ^ e things raifes a war, and fought the country eth a war people, the firft time near Franl^enhufium, the fourteenth day of and fight- May, which done, he prepared himielf for a fecond fight to be eth Munc- fought the next day, which Muntqer having intelligence of, faid zer and his by way of animation to his followers, What are thoic Canon bul- T^ty. Jets? I will receive them in my gloves, and they (hall not hurt Mumzer'j me : whereby the country people being encouraged, were the delufiye a- next ^ay De aten Dy tne Landgrave, five thoufand flain, and three wmrtf/on of h unc l re( i taken, who had all their heads cut off; fo that, while they were ambitious of Liberty, they loir, even the liberty of life it felf. And herein was the ancient Proverb verified, War is molt delightful to thofe that had never experienced it. The difcreeter part of the country people having laid down their arms, put their hands to the golden plough, to hold which they had been deiigned, rather than to manage Lances and Pole-axe. Muntqcr efcapes to Frankcnhufmrn, and hid himfelf in a houfe near the Gate, where a certain Noble man had taken up his quarters. This mans fervant going up into the upper rooms of the houie to fee how they were Is found out accommodated, finds one lying upon a bed, of whom he enquired, tut dijjem- whether he were of thofe who had eicaped the fight, which he de- nied, averring that he had lain fome time fick of a fever: where- upon looking about, he perceives a little bag lying carelefly near the bed fide ; he opens it and finds letters from Albert Count of Mans- field wherein he dehorted Munt^er from his wicked purpofc, and from promoting the tumult already raifed. Having read them, he asked him whether they were directed to him, who denying he threatens to kill ers. Their overthrow. Munrzer'j tjcape. bles him- THOMAS MUNTZER, - 4«* kill him ; whereupon he cried quarter, and confeffed himfelf to be Munt^er. He is taken, and brought before George Duk_e of MufltZer Saxony ana the Landgrave, whereupon they having made him ta^en f yei confefs that he was the caufe of the popular iniurredlion, and fedi- obftinate* tion, he anfwered that he had done but his duty, and that the Ma- gi ft rat ej who were oppofers of Jo is Evangelical dotlrir?, were byjuch means to be chaftifed. To which the Landgrave made p.nfwcr, -ap- proved it by feveral tcftimonies of Scripture, that aU honouii isto^^ be given to the Magiftrate; and that all tumuJx railed in order to c ..j r ,ce(B a mans particular revenge, was by God forbiducn Qhriftians, Here fy !tn fa Munt^er being convinced, held his peace. Being laid upon the Scriputtl rack, while he cried out a loud and wept, the Duke of,Saxc?iy {poke to him to this purpofe ; Now thou art punifhed, Munt^er, coniider with thy felf By what unfpeakable ways thou hall leduced and brought fo many to deftruclion ! whereat Munt^r broke out into a Miinftef great laughter, faying, This is the judgment of the Country people. w hen tact* But when being brought to his death, he was thruft into clofe pri- e d, laugh* fon, 'tis wonderful how faint-hearted he was* and itood extream- etb> but ly troubled in mind, not being able to give any account of his afterward Faith, but as the Duke of Saxony pronounced before him, and relentetb* which he told him he was to make a conferlion of before God. Being furrounded with fouldiers, he openly acknowledged his wickednefs, and withall addreffed thefe words to the Princes that ^ ^« were prefent ; (hew mercy and companion, ye Princes, left hereaf- mr j u ter you incur by my example the punifliment I now fuffer; Read and attentively confider the holy Books of the Kjngs. Having faid j g ^ e r ef - this, his head was itruck off, and fattened to a flake, for a mo-^/.^ nument and example to others. beaded. Dd JOHN 402 JOHN MATHIAS. Prtrus hie e BatavisJvuitzm.de aim Jequt'js twiavtt trusts WeJlfhaU r^na. modis Anno THE CONTENTS. JOHN MATHIAS repairs to Munfter, his fevere edi£ls> he becomes a maticious executioner of Hubert Trutiling, for contume- lious exprejjions touching him 5 hk own defperate end. IN the year of our Lord God, M D XXXII. at Munfter (which is the Metropolis of Weftpbalia) a certain Prieft called Bernardus Uptmannus undertook to preach the Gofpel ofChrift; which being done with great fuccefs, certain Meflengers were fent to Marpyrgum, a place in Haffia, whofc b::(inefs was to bring a- long with them fome men of learning and good converfation, who fhould be helpfull in the propagation of the Gofpel. From Mar* pyrgum were there fome difpatched, who arriving at Munfter, re- duced the principal heads of Chriftian Religion into thirty nine Ar- tides) which they propofed to the Magiftrate, being ready, (as they JOHN MATHIAS; 40? they pretended) to make good and prove the faid heads^ by pla- Pretenders <:esof the holy Scriptures; which was effected. The Religious, T0 &*lilM* 9 and (as they are called) the Spiritual who were pcfTerTed of the Pnwufah. chiefeft Church, could by no means digeft this, fo that departing I tb £ dl ^ the City, they caufed much trouble to the Citizens. Upon this^^? weighty buflnefs, the Magistrates and Citizens fate in long and * ** prudent Confutations. At length there was a certain agreement^ upon thefe terms, vi%. That all injuries committed in thofe Tu- mults fhould be pardoned, and that the GoTpel Ihould be freely preached infix Parifh Churches, and that the Church of our Lord. only Ihould be abfolutely referred to them. Thefe conditions were readily fubfcribed to by both fides, and thereupon all things laid afleep in peace. But this peace was not long undifturbed by the Devil, (that irreconcilable enemy of peace and virtue) and The devil therefore by doing at Munfter what he had done at other places, an enewy cf that is, by raifing up out of the jaws of Hell thefeditious and pe-peace t ftiferous Anabaptifts, thofe importunate difturbers and turn-pikes of the Gofpel, his defign was not onely to difcourage the good and godly, but withall, fhamefully to deltroy the Gofpel it (elf. For in the fame year there rofe up at Harlem a Baker called John Mathi- John Mi& as, a man utterly unlearned, yet crafty and boldly eloquent. cn * as a &*- This man being excefllvely lecherous neglected and flighted his k er *t own wife, who being fomewhat well ftricken in years was fo much «• , cn J' the lefs fit for the exercifes of Venery. Being therefore over head * l ? c ™Tf and ears in love with a certain Virago who was an Alehoufe- ° molH * keepers daughter, he could not refolve of any way more advanta- geous to feduce, than by an Angelical carriage, and a counterfeit fanHity. He made frequent vifits to her, and entertaining her with his vifions and revelations, he thereby drew her to his opinion, and conveighed her into a fecrct place in Amfterdam, where he At Arrt- profeffed himfelf a Doctor and a Preacher, affirming that God.fyad fterdamfe. revealed certain fecrets unto him, not yet revealed ro others, and profeijttb that he was Enoch the fecond high Pried: of God. Upon (bine he bimfeifa laid hands and fent them two by two as Apoftlcs and meffengcrs £ Potior, and Chrift, difpatching to Munfter one Gerard a Bookleller, and John a ^ rea Z Buckhold the Botcher of Ley den, and others into other places. Thefe * emiffary meffengers of Chrilt, or rather of Satan, boy led over with their various opinions, held marriages of no account, and dreamed divers other things. Some taught by parables, and their own jllufive dreams; others acknowlcged not him a Brother who defiled his Baptifm with fins; others preferred the B apt if n of John before that ofChrifl; others taught that all Magistrates, and whoever were unfatisficd with their Religion, ought to be A ihwht* deftroyed root and branch; fome would acknowledge nothing but w ^JW! their own vilions and prophecies; others that all the Prophets and 0/l * Teachers that were departed this life, Ihould fhortly arife again, and fhould reign with Chriit upon earth a thouland year*;, and fhould receive a hundred fold for what ever they had left behind them: Some of thefe men affirmed that they had communication D d 2 with I 4°4 JOHN MATHIAS, with God, fome with Angels ; but the more difcrcct and wifcr} fort of men conceived that their conferences had been with the Devil. Hereupon the great Prophet John Mathias (upon whofc account his moft vain Apoftles already proclaimed a Peace) per- ceiving an occafion by this means of domineering in this world, confecraced in his (tcad his difciple James Campenfis, a Sawyer, Bifhop at Amfterdam, committing ume his charge the people, to be feduccd with the fame zeal, as he had begun. Thefe things Io T in Ma- being thus fairly carried, he repaired to Munfler to his Apoflle and thias re- Ambaflador John BuckJ^ld, whom he made Govcrnour of the pairs to City, who prcfently published thefe fevere edicts, That every. Mumter. man f^ould bring his gold and filver^ and whatever were of greater im- ^j S J. nere portance, into the common heap, and that no man foould detain any thing at his hoiife for the receiving of which things fo collected a place wdi appointed. Though the people were not a little aftonifhed at the rigour and feverity of the edict, yet did they fubmit thereto. Moreover he forbad, the reading of all books but the Bible, all. which that they ought to be burnt, the divine authority had by him it's witnefs commanded At this very time a certain Tradefman, whofe name was Hubert Trutiling, had fcattered fome contumelious expreifions concerning •this great Prophet; whereat he being immeafurably incenfed, even to the lofs of all companion, caufed the forcfaid Trutiling to b brought into the Market place, where he is accufed and fentenccd Whereupon he himfelf laying his violent hands upon this innocent man, lays him along upon the ground ; in that pofture he runs him through with afpear; but finding by the palpitation, that He be- there was fome remainder of life, he made him to be conveighed comes a thence, and taking a musket from one that ftood by, which was malicious charged, killed him, intimating that he was commanded by God, ITtt^a r ^ at ls t0 ^y> ^ s own > ( w b° was a murrherer from the beginning) Trutiling zo ^° wnac nc nac * d° ne « This noble exploit performed, he took for not ft-' a l° n & tance in his hand, and haftily ran about the City, crying dini with out l ^ at ne was commanded by God the Father to put to flight the fcirt,. enemy, which ar that time had clofely befieged Munfter. Having His dtfa- taken the (aid weapon, and running like a mad man upon the ene- rute end, my, he himfelf was run through by a fouldier of Mfoa. JOHN JOHN BUCKHOLD, 40; s4jr//sufqu and appoints Officers under him, his fumptuous apparel, his Titles were, Kjng of Jufiice, Kjng of the new Jerufalem ; his throne, his Coin and Motto thereon ; the Kjng, Queen and Courtiers w.iit on the people at a Feaft, with other digrejfhns. The Kjng endeavours to raife commotions abroad, is happily prevented. He fujpe'ds his ownfafcty, his Ltrgc p, umij'cs* to his Captains, himfelf executes one of his wives,- he feigns himfelf fick, and deludes the people with an cxt elation of deliverance^ in the time of famine forgets community - 3 he is be:* Dd 3 by '406 JOHN BUCKHOLD., by his confident, is brought pr! finer before the Bifhop, who cheeky him ; Im jc fling anfwer and prop- fal; he is put to a non-plus, is convinced of Lis offences; his deferved and fever e excution. Thn TOHN BUCKHOLD was a Botcher of Leydcn, a crafty JBuckhc.'d ^ fellow, eloquent, very perfect in the Scriptures, fubtlc, confl- bkCb>;- dent, more changeable than Proteuf, a ferious ftudent of fedition, ratter, briefly, a moft fervent Anabaptift. This man being fent by John his fafpit- Mat bias to Munfter was a perpetual thorn in the fides of the Ecclcfi- ting and aftick;, craftily lifting them about the bufinefs of Pstdobaptifm^ contention in which employment he fpent nine whole months, and moft com- mtb the monly making his party good with them, both as to difputation Wccleftd- anc j litigious contention, while in the mean time he fecretly flick* can " fpawn'd and fcatter'd the doctrine of Anabaptifm, as much as lay C p*j n £ in his power. About that time a certain unknown Preacher of tifm° r ^ e wor< ^ °f God, one Hermanns Stapreda of Meurs came to Mun- ■ * ftcr, who fupplying the place of Rptmannus in preaching, feduced him, and leavened him with Anabaptifm, and he alfo publickly a- nathematized Pxdobaptifm. This gave occafion of raifing of tumults among them people ; they who before were only fecretly inftructed Conventi- kv John Buckjwld, difcover themfelves openly to the world, and cles l a Y a ^ e a ^ difguifes of their intentions ; in molt parts of the City, ' vfuaUy the they have their frequent meetings in divers houfes, but all in the J ' mrferies o/night time, whereat the Magiftrates being incenled, and offended, Tumults* prohibited their Conventicles, and fome they banifhed;' but they weigh not this any thing, and being fent out at one gate, they came in at another, and lay concealed among thofe that were the favourers of their Sc&. Hereupon the Senate caufed all the Ecchfinftichj to affemble at the Palace, to difpute the bufinefs of Patdobnp'ifm. In this afTembly, Rotynannus ftood tooth and nail for the Anabaptifls \\ but thofe of the Reformation fully refuted their errors, as the publick acts concerning that bufinefs do abun- dantly teftihe. At this very time the minifters of the Church of Argentoratum figned and fet out an account of their Faith in a prin- ted Book. Hereupon the Senate of Munfter by a publick edict banifhed the 'Anabaptift s out of the City; which edict, they, per- mitting in contention, oppofed, being now arrived to that ralhnefs and impudence, that they thruft a reformed Preacher, one Peter Werthemins out of the Church. Yea, fome of them rioting about the City, (whereof the ringleader was Henry Rollius) cryed out as they went, Repent and be rebapti^ed, otherwife will the heavy wrath of Gcd fa II upon you! Thcfe things happened about the end of the Anno year M. D. XXXIII. and the beginning of M. D. XXXIV. Some 1 53$. $£rt. honcft-hearted and harmlefs me^n, partly out of an apprehen- fion of divine wrath (as they made them belieyej partly for fear of men, fuffercd themfelves to be wafhed with the lavcr of Anabaptifm, ^jr^?" ^ cr ' r ^ c ^xbaptifts leaving their dens, broke into the City 'ly without any controul, and with an unanimous violence affaulting **-*?!' tne Market place, they foon poffcffed themfelves of the Palace and tempts. * * t | 2e — m or John cfiLeyden. '407 the Magazine^ fentencing with loud conclamations," fuch as requi- red a greater voice than that of Stentor, that all were to be deftroy- cd as fo many Heathens and Reprobates, that did not embrace Ana- baptifm. In this tumult, a certain young man of Burcbftenford was killed. This gave occafion both to the Papifts, and to thofe of the Heformatun to provide for their fafety. Thefe chiefeft Pa- trons of the Anabaptiftical Herefy were, Bernard F(ptman, John Buckjjold, Bernard Kjiipper doling, Gerard Kjiippenburgb , Bernard IQ-atcbing, &c. Thefe two parties having skirmifhed with as great eagernefs and animofity as greater armies exafperated one a- gainft another, for fome days, there followed a Truce, whereby it was agreed that every one fhould quickly enjoy and perfevere in his own Religion. However the furges of Anabaptifm were not yet laid, till ' they had entered into a confpiracy to drive thofe of the Reformation out of the City. The moft eminent of the Con- clave writ to the Anabaptifts of the Cities adjoyning, vi%. to thofe ofDulrnen, Coefvelt, Soy ft, TVarendorp, and Ofenburgh, that leaving all things behind them, they fhould repair with all fpeed to Mun- fter, promifing they fhould have ten fold what ever they left. Being enticed by thefe proportions, husbands and wives leaving all behind them, came in fwarms to Munfter, . A great number of the more religious Inhabitants looking on that ftrange rabble as an infurTerable grievance to their City, left it to the difpofal of the Anabaptifts, who being by this means increafed in number, became alfo more extravagant, degraded the Senate, and chofe another out of themfelves, wherein were Confuls, Gerard Kjtippenburgb M and Bernard IQiipperdoIing, whofe Effigies is the Enfuing, Ddt BER- 408 BERNARD KNIPPERDOLING, Qmo nan JMu d'lt ytU non Rn, wtfuu aulrt Cuujuxmjerit ^ M tncio Omful rrat BEing now become Lords and Matters, they in the firft place feized on Maurice Church, and burnt it, and the houfes all a- Jbabaptijls bout it, thence falling forcibly upon other holy places and Mona- n>ere Ma- fteries, they carried away Gold and Silver Ornaments and Utenlils, fters, mojt an( j w hatfoever eife was of any confequence. Upon the fourth infolent. ^ a f cer t h f e opines, trudging up and down the ftreets and high- ways, they wirh a horrible howling, uttered, Repent, Repent! to which is ad.'lcd, Depart, depart, be gone ye wicked, otherwise woe be to you ! ■ This dflne, they immediately went armed in multi- rue with unfpeakable barbarifm and cruelty, turned out their miferabk fellow-citizens, as enemies to their Religion, out of their houfes and poffeflions, and thruft them out of the City without any confederation of age or fex, fo that many women with child had this misfortune feconded with that of dangerous abortions. The Anabaftifts preienriy by what right they pleafe, feizc to them- felves I ■■ ■■ • ^ or John of Ley den. 409 felvcs the pofTeflions of the banifhed, fo that the honeft and godly party being caft out of the City, fell in«.o the hands of the Soldi- ers, who had block'd up the City and all the avenues, as among enemies, by whom fome were taken, others unadvifedly killed; at which entreaty the other honefter part of citizens being difcou- raged, and feeing that guilty and not guilty faired alike, would not ftir a foot out of the City ; which being clofely befieged by the Bifhops Army, all places were filled with blood, fighs, tears. Now do the mad men of Munfter, and fuch as no Hellebore can have any erlecT: upon, grow infufferably infolent, and above all,that great Prophet John Mathias, of whom we have fpoken before: But that fally of his out of the City, thofe of Munfter looked on as a great Omen of their deftru&ion, and thought that the unexpected death of that moft holy man did fignify that fome great calamity did hang over their heads. But John Buctyold muft be^ his fuccel- 7 0J ? c Bltc y for, a lid fit for the other pot; who addreffing himfelf to the peo- ™«»!^f- pie, comforted them, perfwading them that they ought not to ° r ' ^- n mourn for that unlooked for mifcarriage of the Prophet, for that 4 laS * it had long before been revealed to him, and withal, that he fhould marry his widow. Upon Eafler Eve they fell upon all the He cm P rt * Churches and places of devotion about the City, and pulled down . f eo ^ m all the Brafs works. Some few days after, Bernard Knippcrdoling ****) a , ^ ' propheficd that all the chiefeft men ought to be difqualiried and delation. degraded, and that the poor and the humble were to be exalted. He alio declared, that it was the command of the divine Oracle, „ i es that all Churches fhould be demolifhed, which indeed was fuffici- Knipper- ently performed. The very fame day JohnBuctyold putting into^i^g^^. the hands of Bernard Knlpper doling, the Executioners Sword, con- mon e xecn- ferred on him withal his employment, and that according to Gods tioner. Command; fo that he who had difcharged the office of a Conful, was now to execute that moft difhonorable employment of a com- mon executioner. This moft excellent condition he chearfully ac- cepted; By this time had the City been befieged fome months by the Bifhops forces when refolving to ftorm it, they loft both Gen- tlemen, Commiflion Officers and others, to the number of about About four* four thoufand, upon which they quitted all hope of taking it by thoufand force. Some few days after Whitfuntide, the City being notwith- men loft at (landing the dif-execution of that aflault ftill befieged, was whol- f& /"£* of ly taken up to reft and imaginary dreams,wherein there wctc fpent Muiftcr. three whole days; which done, The Anabaptifl being awake, acted the part of %acharias, John Baptift's father ; for pretend- B uck ho!d ing to be dumb, he defircd to have a Table-Book ; wherein he f c }, n erb wrote down the names of twelve men, who fhould be as it were himfelf the twelve Elders of Ifracl, and fhould adminifter all things at dumb. Munfter as if it were the New Jcrufalcm, and this he affirmed'that he was commanded to do from Heaven. By this brokery did this crafty knave chaJk out his way to that foveraign dignity whereof he was fo ambitious. But in the mean time, conlider by what a ftrange Stitch tins excellently wicked . Botcher did utterly dift -^ JOHN BUCKHOLD, He aflumes dif-repute that Magi it rare whom Gad had ordained, and by the af* the Magi- fiftance of mod illative dreams and i excellency of playing the impoflor, he pofiefTed nimfelf of that dignity. A while after our Prophet advaac ing to the allowance of Polygamy, where )mc oppofition, but afterwards were content to fi £ after the Fro- nt fir (icy. himfclf ^ )Ct at one ^ 0UC t0 °^ t0 be moft en ,— J~ ». was the widow of the da '? . hUthi s , and whom Mt allows Polygamy. He ta^es to f A bad ex- nc afterwards dignined with the i ten. This example of ample foon Kingfhip, fome other knave., like himfclf did without any difficul- followed. ty admit; but divers of the mo^e godly cir-- ng On this 'Godly and thing with the greateft indignation chat ngto the loyal citi- Market-place laid hands on the prophet Kjiippo Jc Hng, which occa- ?ens hate fioning the people to take i:d arms, they fct upon thofe Citizens in ufurpation. tne palace, and having taker, them, they delivered the Prophet, and Loyalty tot t ^ c Ecclefiafticks out of their hr# complyancc with the word of God, whereunio (with one head and as with one eye) they unanimoufly confented. This obtain- ed;' he acquaints them, that it was revealed from the heaven' Fa- ther, that eight and twenty Ecclefiafticks fhould depart out of City, that ihould preach our doctrine throughout the World, whole names he recommended, and deiigned the way they we: . take their journey, that is to fay, fix for Ofcnbitrg, as man/. 4 i4 They brea\ out in the night time. They are worded. Famine the confumma- tion of all mifery. The King JufpeZh hit awn fafety. JOHN BUCK HOLD., their Rendezvous at the houfe of Peter Gael, broke out in' the night time to the Market place, wherein being more and more feconded by fome of their own, they killed fome of the watch and fome they kept prifoncrs. But the Burghers making head, difcharged fome Mufquets at the Anabaptifts, who moft unworthily, when their Confuls were cruelly killed, entruftcd their fafety to their heels ■ fo that the others courages being height- ned by this, they violently ran upon the Oeutcrobaptifis, and after a moft bloody engagement put them to the worft, wherein Jchn Geel and Gotbcit were (lain, James Campenfis was taken and put to death. Now other Tumults had already forced others from thofe places, the prevention whereof could not be poflibly with- out the infinite inconveniences which fell upon the honefter fort. There wanted not alfo fome clandeftine vipers, whodifguifedly waited for the reftauration of the kingdom of Ifrael (as they called it) whereof one being apprehended at Leyde?i, and upon examina- tion put to the queftion, confefled, That the King of the Anabap- tifts, who Avas a Hollander fojourned then at Utrecht, and had not yet began his reign, but that according to the good hope they had conceived of him, and the confidence placed in him, they doub- ted not but he would undertake it. Having \V-fth what's above, gotten out of this fellow, that fome gold and lilver veffels and other ornaments had by a moft wicked furprife, been take out of their Churches by the means of their King, and who with his followers had attempted fome moft deteftable villanies, it was difcovcr'd that there could no other be meant than David George. I crave thy pardon, courteous Reader, if I acquaint thee, that it is not any thing the lefs for thy advantage, if, in the de- fcription of thefe rotten and contemptible rags and menftruous clouts of humanity, I have woven a longer web of difcourfe than thou did'ft expect. Although John Buctyold, and the o- ther Prophets had entertained the ignorant greedy vulgar with hopes of more than Arabian wealth, yet the citizens being daily more and more ftreightned by the (lege, were accordingly brought into greater perplexities, and being brought low by the famine^ which is the confummation of all mifery, began, as it for the moft part happens, upon the barking oftheftomach, to fnarle at one another, to grumble and complain, and to hold private conful- tations about the taking of their King, and by delivering him to the enemies, to better the terms of their compofition. But the King, the ftitcher, and botcher of all deceit, being afraid of him- fclf$ chofe out of all the people twelve men in whom he could place moft confidence, and thefe he called his Ctptains, a/Iigning to them their feveral guards and pofts in the City, which they were to make good. This done, he promifed the Citizens that the clofe fiege fliould be raifed before Bafter ; for he was confident that a certain emiffary, whom he had fent into ^ealand y Holland^ and Frie^land fhould return with fuch fupplies, as by a furious and defperare affault made upon the befiegcrs fhould deliver the City : Or John of Ley den. 41 £ City: But hope it kit was to him become hopelefs, nor could fafe- ty it felf lave him. To his Captains as he called them, 'tis incre- H«f large dible what wealth he prom Ted, iuch as the fabulous riches of Pacl 0- P[omifcsto Jus and the treafures of Midas fhould not make good, with oceans ** Ca P m of goods (which haply muft be paid them out of his dreamsj and *£"'> bot " that after the City were relieved, they fhould be Dukes and Gover- ^jl"^/ . nours of Provinces, and particularly that John Denver Ihould be menHthe* EleHor of Saxony? But behold, in the month of February, a fad ufuallaits face of things appeared, many being meerly ftarved to death, of fedition. which occafioned, that one of his Queens (for he had gotten a many,) El%a or Eli^abqth, who was diftinguifhed by the name of the Glove-maker, had been often heard to fay, that the moft cruel fword of Famine came not from God, which though he had not He become* heard himfelf, having caufed her to be brought with his other executioner wives into the market place, he ftruck off her head, kneeling in to one of the mid'fl of them, which done, infulting over her, he affirmed bit wives* that (he had carried her felf as a common proftituted whore, and had been difobedient to him, while in the mean time her fellow Queens fung this hymn, Glory be to God on high &c. Eafter day being now dawning : and no hope of deliverance (hining on them, the common people with juft rcafon were extreamly aftonifhed; nor, confidering how things were carried, could they have any longer patience. In this conjuncture of affairs, to elude the people, according to his wonted insinuations, he feigns himfelf to be fick, tf e fei*ns and that after fix days, he would appear publickly in the Market- him ft If place, but that as to the deliverance which they were to expect fic\, and according to his intimation, it was to be underftood after afpiritu- deludes the al manner, and fo it fhould certainly come to pal's. For he affir- people with med for a moft certain truth, that in a divine dream he faw him- a ? expe^a- felf riding on an Afs, and bearing the unfpeakable weight of fin, J? " °f^ e " and that all that had followed him were freed from their fins. But llverance » indeed they may -be fitly faid to be like AfTes that rub one another ; or to the blind leading about the blind. It is a great affliction, it is a penance to repeat the mileries and the woful confequences of Famine and want. There were a many who being impatient Famine it's of fo long hunger, revolted to the enemy, not fo much out of cbara8er 9 hope of compaffion, as to accelerate tbetr" owfTdcaths ; not a few a ndm l fe m creeping upon all four, endeavoured to get away; for being Weak r *^ and itrcngthlefs, they could hardly faften their feet on the ground; fome falling down were content to give up the ghoft in the place were they lay. There you might fee a fad fpectacle of foreheads and cheeks pale as afhes, temples fallen, eyes funk into hollownefsy fharp nofes, ears fhrivel'd, lips black and blue, throats flender as thole of fpiders ; to be fhort, Hypocritical faces, living carcafes, and excellent fhadows of men. They had fovvn certain kinds of feeds and pulfes in the City, which" for a time ferved for high deli- cacies to the grumbling ftomach; but thele being foon devoured by the hungry belly; Cats, Dcrmice, and t\ats> which themfclves were almolt ftarv'd to anatomy, became f doubtful) entertain- ments. 4 i6 JOHN BUCKHOLD, ments. Some were reduced to that inhumane neceflit}% that they fed on the flefli of the buried carcafTes ; fomc drcft the feet of fwea- ty woollen focks, fome cut to pieces the parings of tanned leather, and mincing them with fome other things, bak'd them and made them fcrve for bread. To this we may add, that the moft wicked- ly obitinate citizens were not yet convinced, that by crafty infinu- ations and fpecious fuggeftions they were brought into the noofe, whom therefore he ftill entertained with confiderations of Magna- nimity and the deliverance they were yet conftantly to expecl: from God, but as for thofe who admitted any thoughts of run- ning away, and endeavoured to avoid their miferies, he perempto- rily fends for, and like a publick Robber taking away all that their He forgets iuduftry had furniihed them with, depart, fays he, and begone to community. Hereticks, and bidfarcveel to this place. The King, though he had the gotten at his houfe fufficient provifion for two months, yet was he willing to imbrace all occafions whereby he might keep up the heart of the City which now continually barked for fuftenance. J. Long- To which end, behold a certain man named John Longftrat, being Itrat his a Nobleman and privy Councellour to the King, and one of whom confident he was very confident, boafted that he would within fourteen betray shim fay S relieve this hunger ftarv'd City, both with provifions and by ftrata- fupplies of men, to the number of three hundred. By this pre- gem, tence h e fli es t0 tr3 e enemy, and betrays the City to the Bifhop, for a certain fum of money with his life included. The Eve of Saint John was appointed for the execution of this defign, about ten of the clock, at which time he had obliged himfelf by oath to caufe the gate called the CrofTe-gate to be opened. ThisCommhTa- ry for provisions returning at length to the City, afTured the King upon his faith and reputation, that the faid recruits of provifion and forces fliould be ready within the time appointed. The day afligned being come, he acquaints the Guards that the promifed forces, were to come in in the night (''which would be ltar-light enough,) that fo they might receive them as friends. The gates are hereupon fet open, and the enemies being admitted into the City as into another Troy, upon the Watch word given, foon di- fpatch'd the Guards and others that were near. Now could be no- thing heard for the cry of Arms, Arms. The King and his Cour- tiersbeing gotten into a body, drove back the enemies' to the Gates* which the citizens had by that time fhut again : whereupon the reft of them that were without, were forced to fet Engines to force open the Gates, which being once broken open^ they flouri- shed and fet up their Colours. The Citizens ftiffly refilled the firft atfault, and made a ftrong body in the Market place, where the fight became very hot and bloody. The King himfelf, Knip- per doling and Kjatchirrg fell into the enemies hands; but J^ot man feeing there was no pofllbility of fafety, rufhing where the enemy was thickeft, was trod to pieces ; he it feems placing all hopes of life in death. The Anabaptifts upon the taking of their King be- ing quite caft down and difcouraged, went and hid themfelves irt Larders* or John of Ley den. 417 Larders, Kitchins, and other lurking holes. The Gty was moft The City of unmercifully plundered; and ro make a full fearch of it, there Munfter were ten days allotted. There was found by thofe of the Kings unmerciful* Guard at the Royal Palace as much provifion as would maintain h plunder* two hundred for two months. O Goodman Kjng, where is novv e< *' the Community of goods and provisions which your Religion holds forth? This lad fate did that City fufFer in the year one thoufand five hundred thirty and five. The third day after the lacking of The Kin& the City, the King was carried to the Caftle of Dulmen, three it brought miles off. The Biihop having caufed the King to be brought with frifone* be* all fpeed before him, laid to him,0 thou caft away of Mankind, by f ore the what deplorable means haft thou corrupted and deftroyed my peo-^j^P' , pie! To which the King, with an undifturbed and proud deport- jf" Cp* mant made anfwer thus; O thou Poj>e have we done thee any in- l^X 1-f ■ jury, by delivering into thy hands a molt well-fortified and invin- u^ ^JG? cible City? But if thou thinkeft thy felf any way injur'd or en- anfjerand damag'd by us, if thou wilt but hearken to our advice, thou protofal, fhalt be eafiiy enriched. The Eifhop hardly abftaining from laugh- ing, defired him to difcover that fecret, to which he replyed, Caufe an Iron Cage or Basket to be made, and cover it with lea- ther, and carry me into all the parts of thy Country to be (cen for a fhew, and if thou take but a penny of every one for the fight, afliire thy felf it will amount to more then all the charges of the war. The more eminent Anabaptifts wore about their necks a cer- tain medal wherein was the effigies .of their King, to which were added thefe letters, D. W. F. whereby was Signified, that the word rptti made flefh. But the King being carried up and down as a cap- tive with his two afTociates, was (hewn to divers Captains and Ec- clefiaftieks of the Landgrave, which gave occasion of difputation between them about fome things, as of the Kjngdom of drift, and of Magiftracy, of J unification, and of Baptijm, of the Lords Suf- fer, and of the Incarnation of Chrift, as alfo of Matrimony r in which difputation, they prevailed fo far by the divine tcftimonics of holy writ, that they brought the King of the Anabaptifts, King of the (though not acknowledging the leait fatisfaiftion) to a Non-plus, Anabap- who to obtain another difputation out of hopes of life (as was laid) rifts put n promifed that he would reduce the Anabaptifts, which fwarmed in ^ Je R c< ^ cemer m & Saviour of the world, nay, (which caufai horror f/^Cobler t0 mc m r ^ e re ^ ar ' on ) tnar ne was Goa ' ^ c father. This fellow j prlfeffcd ^ na ked m his DCC ^ ^ rom tnc privy parts downward, and cairicd trimfe/fa t0 be ^ ai( ^ ncar ^ m a no £ s ~head 0I " ftrong beer, which he defir'd to J'ropbet f drink in Healths, which required no fmall draughts; for he had frc. gotten an cxceiTive third, greater than that of any deg; or that which the Serpent Dlpfas caufeth in thofe that are itung by it; and all through his extraordinary bellowing and bawling. For, having for fome days led a life like one of Epicurus 's herd ; that is to fay being drunk even to extravagance, he with a. S tenter's voice, and a horrid howling, among ether things often repeated this; ffeittfoted Kjtfy cut the throats without any auarter, of all thefe Monks, a% far drm- thefe Popes, and all, efpecialiy our own Magifirate, Repent, Repent, itfnnefs. for your deliverance is at hand, &c. In the mean time, he, with the Jfu defgn afliftance of his fellow fouldiers, denounced to certain Presbyters to hviegle of another Religion, that Peace was not to be rejected without ethers, incurring the drcadfull effects of the lrft judgment, which was now at hand, and thefe were fuch as both by folkcitations and procnifes, his main defign was to inveigle into his deceit. Moreover he len- to redeem fome of his followers out of a priion. belonging to a cer- tain Nobleman called John of Hoften, with this charge, that they fhoiild kill with fwords and piilols, whofoever /hould either by words or blows any way oppoie them. When they returned with their delivered captives, they bad difpatched a man (it is thought he was a Prieit) looking out at his door, with a Musket, had he not turned his back and fhuc the door againft them. The very fame night, which was to be the lafr, or wherein the world being to be turned to deceitful afhes, they expected it fnould by the means of this Mediator and Interceflbr (as was thought) prefentiy be reftoied to liberty, there were a great many that embraced him where ever they could with thofe complements which they ihould ufe to cne 3 as without the earned of whofe baptifm, they were to expect: the reward of difobedience, and eternal destruction to be treafured up for them. The Sacrament of Anabaptifm being accor- ding Or Herman the Cohler. 4 2r ding to thefe ceremonies celebrated, the fore-commended Parent The Cere* exhorted his children to prayer in thefe words, Pray, fray* pray^nks he tray, mouthing it out with an agitation of his lip*, like that of our^i/i /I* Storks; which done, falling on their knees, they difgorged, a. naba P n l m " ftrange viciiiitude of prayers and fongs. The owner of that houfe, who was an Inn-keeper, and withal lame, fat near this great Fa- Eppo hit thcr, towards whom the Father turning, faid unto him, Arifc and Hojt, difo- walk- But Eppo being ftill lame, and feeing that they were all wed him deceived, and that by a fort of cheats wickedly ftitch'd together, ™ d ' } * s f ol ~ withdrew from them, and hid himfelf for fear in another n'An\ lo ^ erstobe houfe far from thence. Thefe things being thus paft, there anfes cheat s * up another, one Cornelius * Ccemiterien/is, who ran about after ^^supvofed moft ftrange manner, and when the Father (of all execrable teme- tQ > oe a rity) lay lick in his bed, tormented with an imaginary, or at lealt digger of fuch a difeafe as puzzled the Phyficians to find any name for; this graves. man for an hour together uttered thefe andfuch expreflions: O FATHER look, upon thy people, have mercy upon thy people : O let thy kmh, O Father, be moved to companion I &c. At which addref- fes the Father being moved, he commanded a tankard of beer to be drawn out of the hogfhead, which was now almoft at the bot- tom, which he drinking to his fon, drank till it came to the Lees, which prefentingto his fon, he laid to him, Drinkupthe holy Ghoft. u ernaX f. The ion like his Father, and following his example, having taken W - K u e( i it oft he flings out of bed, and falls upon thofe that flood by ; bhftbemy. and toiling the tankard from one hand to the other, ran up and down like a drunken man, and at length joyned with the father (who was fick of an imaginary extravagance, wherein he was much given fo laugh) in roaring out in thefe words; Mortifie the flcjl:, mortifie the fiejh; the flefh if a DeviJ^ the flejh is a DeviU mortifie the fle/h; &c. Upon this there immediately ftarts up a K^reSe a ther purfued (as he thoughrj by an extraordinary virion, and . Jj /hingitr tcr their example, roared it out moft furioufly, which fellow ,- ,s m *i dt- was reported) was really advanced . to fome degrees (if not the j M yj. t fupreme) of madnefs. A certain woman better than middle-aged, being frighted almoft out of her wits, by the bawling and how-, ling of this fon, intreated that they would keep in the lunatick and poflefTed perfon, and that he might be carried to Bedlam* The common people being aftonifhed at this impious helliih crue, were forced to pin their faith upon their fleeves, as a truth confirmed by the lying of thofe "prophetical mouths. Thefe relapfcs of fury and madnefs, having their int^-valls of calmneis and tercnity, he admonifhed them, that all arms and weapons were to be laid alide,' and that they fhould put oft" their guarded, edged and fcolloped garments, and their wrought fmocks and pcticoats, nay that wo- men ought to abftain wearing their necklaces, and all things that were burdenfom, intimating the manner wherein God that needs no arms, would fight their battels for them, and fhould dilcomrk all their enemies. The cowardly and mconftant vulgar being 'moved " /ood all about him with a loud Herman voice, that he was the Sen cf God, and cryed out that he was born tlafphetms a true Mediator unto them, &c. His mother being there prefent, they asked her whether flie was the mother of the Son of God ? To which between force and fear, (he at length anfwered, though innocently, that flie was. This gave occafion to many to be dif- fident, and to waver in the faith received ; inlbmuch that a cer- tain man difcovering his diffatisfadlion, and fpeaking ill of the fon, the faid Son taking hold of him, flings him into a common fhore, faying unto him now art thou defervedly caft into Hell : from whence the faid man coming out all dirt, divers others unani- rnoufly acknowledged that they were defiled and befpattered with the fame filthinefs and Abomination. And hence rife up that impi- ous report of the Son of God, that he was thruft out of doors, which that AmbafTadour Antony, being returned from Munfier, ha- ving heard took it in mighty indignation, and by force breaking into the houfe, would have vindicated thofe holy expreflions. The Father and Son, were much againft it that any fliould come faj yet he, though the people flocking about him made fome oppo- i c on, bitterly rebuking that blafphemous wretch broke forth into ThePt/. - ;-fe words, Thcu villanous and contagious burthen of the earth* verb vcri- f-^at madnefs, what extravagance hath befitted thee without fear of fed vice divine judgment, to affume to thy f elf the title of the Son of God ? torrefisfir.. which Ipoken, iwelling up with the leaven of wrath, he cafts •himfelf upon the ground, whereupon the people ran violently upon him, knocking, beating, and kicking him like a foot ball; at lafl: being *well loaden with blows he rifes, and breaking through the prefs of the people, he got away and efcaped. In his way he comes to a bole in the ice broken for the cattel to drink, twenty Herman'/ foot over, which he made a fliift to get over, as it is faid, with the help of the Devil ; for many that would have found him out, , loft their labour; All being now convinced that they were abufed, and fall off f or f car f / tne moil: noble Charles Lord of Guelderland, the viceroy ,m ' of Grcningen (called alio King of Guelderland) who was fent to ap- peafe that tumult, got fecretly away. But before they were all departed, one of them called Drewjis (whom they called Doctor Ku:im) out of pure fpight laying hold of the Father, being fick in his bed, thundred to him in thefe words 5 Thou villain, thou fruit and party are convinced One Drew- 71s of his pjtrty ban- digs him roughly. Dr Herman the Cohler. 423 and groanings of the Gallows, where, where, is now your gover- ning, and authority ? now the time of prayers is paft, &c. Having Char'cs dragg'd him out of bed by head and fhoulders, they with fome af- Lord of fiftance bound him with cords, and delivered him to the cuftody Gucldcr- of the miftrefs of the houfe to be fafely kept till nighr. In the '' a p d * &c, mean time the valiant Charles furrounds the houfe with his men, w "^ *w and befieged it, which the woman feeing, cut the cords. Being me "fy r ', loofe, he takes a trident fork wherewith arTaulting them as with a r ? H n f * fword, he put to flight forty men through other houles, whom he J^„ • haftily purluing, was unawares furpri fed by others, and brought mw ts to Groningen. But behold the miracle ! to that very place, where Herman it this naked [of all truth] Msjjias with his forky Scepter, and this taken and Shoomaker or Cobler beyond hislaft, had with his Trident putCobrwjbt many to flight, did the water dreading Anabaptifts refort, and ren- prifiner ft der unto God, infinite thanks for the religious privileges thereof. Of Gronin- thislewd Mejfiai, who was now well acquainted with the fetters of g en ; Groningen, it was asked in his torments, whether thefe routs (of H f u W e " whom he was ring-leader) were out of pretence offandlity raifed^ 72 ^" 1 to rob the publick treafuries, fas many thought) which yet (as tor ~ fome fay) was denied. For, he hardning himfelf againft even the ^ f -\ ^ moft cruel torments could be inflicted on him, ftill cryed out • • 4 Deftroy, deftroy y deftroy Monks, Popes y kJU all the Magiftrates and par- fa'fetb ticularly our own. In the mid'ft of thefe bawlings being miferably m /f ei a ^j t worried out, he gave up the Ghoft. c 4 THE 4*4 / / THEODORUS SARTOR, ^U rvdo Cetnentis rtonwif i'sr Anno THE CONTENTS. np H E O D O R the Botcher turns Adamite, he affirms ftrange «*■ things, his blafphemy in forgiving of fins, he hums his cloaths, ($c. and caufith his companions to do the like. He and his rabble go naked through Amfterdam in the dead of night, denouncing their Woes, &c. and terrifie the people. They are taken and imprifoned by the Burghers, but continue fhamelefs. May 5. 1535. they are put to death-, fome of their laft words* YN the year of bur Lord One thoufand nVe hundred thirty and **■ five, upon the third of February at Amfterdam, in a ftreet called Salar- ftreet, at the houfe of John Sifrid a oloath-worker, who at that time was gone into Auftria about fome bufmefs* there met fe- ven men, AnabaptiiU 3 and fiye women of the fame perfwafion, of which or ThoJorm the Botcher. ' 425* which flock, the BelUweather Was Theodorus Sartor , who rapt into Theodo- a ftrange enthufiafm and extafie, ftretching himfclf upon the ground rus Sarcor dark naked upon his back before his brethren 2nd lifters, Teemed an Adamite* to pray unto God with a certain religious dread and horrcur. Ha- ving ended his prayers, he affirmed that he had beheld God with ' ^ aa fm * his eyes in the exceflive and inerrable riches of his glory, and that a ra ^ he had had, communication with him, both in heaven and in hell, t ) nnfu and that the day of his judgment was at hand. After which he faid to one of his companions; Thou art decreed to eternal damna- tion, and fhall be cad into the bottomlefs pit ; at which the other crying out; The Lord God of Mercy have companion on me; HisbUf- the prophet faid to him be of good chear, now ar: thou the ion of pbemyru God, thy fins are forgiven thee. Upon the eleventh day of Feb. it- forgiving ary, the forefaid year, the perfons afore mentioned, unknown to ofjins. their husbands, repaired to the fame Augeass liable. This Pro- phet, or Seer, having entertained them with a Sermon of three or four hours long, calls a helmet, a bread plate, a 1 word, and other arms, together with all his clothes in the fire. Being thus Hark- fj t ^ urni naked, and his companions who yet had their cloaths, being unco- fa vered, he peremptorily commanded them to do the like, as being chathes, fuchasmult be as fafe as himfelf. He further affirmed,, that the woe, wccjtbc r^ncing heavy wrath of God, the heavy wrath of Gcd^&c.in this fa natick errour their did this hypochondnack rabble run about the lirects, making (uch mcs, &c. horrid noile, that all Atnflerdam feemed to fhakc and tremble at it, and tenifi: as if it had been afTaultcd by a publick enemy; The Burghers not tbs ft ha' i ■ ".he lead hint of fuch a ftrange and unlook'd for Accident, Tae )' are (foi tins furious action happen'd in the dead night) took np arms ; ' f .-^ f n . an * and getting thefe people (iod to all lhame and modejtyj up to the J^TJj Palace, clapt them into prifon. Being (6 difpofcd of, they would ? * » own no thoughts of fhame or chadity, but would judiric their mod i Mt ei white and naked Truth. In the mean time the fire being i'melr, nuc n 9am&m they into the houfe where it was, and wondring at their calling / r; > > 426 fifthly they are pttto Sgmeef sbeh Ufl mrds. THEODORUS SARTOR, &c. of their cloaths into the fire, which had fince reached the bed, they made a fliift to quench it. But the other diftra&ed and mad people, fuch as deferyed to be fent to their kindred, the Savages and Heathens, inconvincibly perfifted in their peftiferous opinion, and (o upon the fifth of May the fame year, they expiated aheir wicked impieties, by their death. Ones farewell faying, was, Praife the Lord incejfantly ? Anothers was, O God revenge thou our Offerings I Others cryed out, woe, woe y jhut thine eyes. »'■' * I ^ T IHl T DAVID GEORGE. <■-/ jCeretLci pLirryiji hu ^cui vifiu cqo uk Plw'ihuf vwifusque. '--icrsfi 'arc fid Jul • u THE CONTENTS. "T\ A V I D GEORGE, the miracle of the Anabaptifls. At *~* Bafil he pretends to have been banifhed his Country for theGqfpels fal^e; with hjs fpecicus pretences he gains the freedom of the City for him and his. His CharaHer. His RJches. He with his Set! enatl three things. His Sbn in Law, doubting his new Religion, is by him queflioncd; and upon his anfwer excommunicated. His wife's death. He had formerly voted himfe/f immortal, yet Aug. 2. 1556. he died, &c. His death troubled his difciptes. His dotlrine auctioned by the Migiflratcs, eleven of the Scttaries fecured. XI. Articles extract- ed out of the writings of David George. Some of the imprifoned Sectaries acknowledged David George to have been the c.tufe of the tumults in the lower parts of Germany, but difowned his dollrine. Conditions wbereupori the imprifoned are Jet at liberty. Iht 42$ DAVID GEORGE. The Senate vote the Doclrin: of D. G. impious, and declare him unworthy of Chriflian burial, and that his body and books fhould be burned, which was accordingly effected. D. George TT\ A V I D GEORGE, a man bora at Ddph in Ho/land, the miracle XSf c { ie miracle of the Anabaptifticai Religion, having lived in of the Ana- t } ie lower. Provinces forty years, did in the year one thoufand rive fiapii.ls An- hundred foruy and four, with fome of his kindred and compani- no 1544- onS) i n t he beginning of April, began his journey for Bafil, in the flate and condition of which place, he had before very diligently enquired. Whereof having fufficiently informed himfelf, he pre- tended that he had been driven out of his Country for the Go- fpels fake, and that he had been hitherto toft both on the Land and Sea of the miferies of this World ; and therefore he humbly At Baftf he - mtve 2zcd, that now at length he might be received into fome place f ete "f t0 of reft. Some being by their reprefentation of his misfortunes baMei anci ^ IS tears ' me ^ c< ^ inro com P a tiion towards him, he prelum'd bh Country ro entreat tne Magiltrate, that in tendernefs to Chrift and his ho- for the Go ty Gofpel, he might be made capable of the privileges of the fpelsfake. City, which if it were granted, he bid them be confident of Gods moft particular protection towards their City, and that for the Erefervation of it he engaged for him and his, that they fhould e ready to lay down their lives. The Magiftrates being mo- ved with thefe juft remonftrances and defires received the viper Witkhkfpe- as a Citizen, gave him the right hand of welcom and fellowfhip, eioHSpreten anc j mac j e him anc j his free of the City. What fhould the Magi- ces yi a J ns ftrate do ? Behold, he hath to do with a man of a grave counte- r bcii? nance, free in his behaviour, having a very long beard and that ft him and yellowifh, sky-coloured and fparkling eyes, mild and aflable in i^ the midft of his gravity, neat in his apparel ; Finally one that fcem- H'ts Chafa- cd to have in him all the ingredients of honefty, modefty and truth; to be fhort, one, if you examine his countenance, carriage, dii- courfe, and the caufe he is embarked in, all things without hirn are within the limits of mediocrity and modefty ; if you look with- in him, he is nothing but deceit, fraud, and diflimulation ; in a word, an ingenious Anabaptift. Having already felt the pulfes of the Senate and divers of the Citizens, coming with his whole family to Bafil, he and .his are entertained fey a certain Citizen. Having nefted a while in Bafil, he purchafed certain houfes in the City, as alfo a Farm in the Country and fome other things there- to appurtenant, married his children, and "by his good offices pro- cured to himfelf many friends. For, as long as he remained at Bafil, he fo much ftudied Religion, was fo great an alms-giver, and gave himfelf fo much to other cxercifes of devotion, that fufpition it felf had not what to fay againft him. By thefe cunning iniinu- ations, (this is beyond a young fox, and fmells more of the Libymi wild beaft) many being furprized, came ea'ily over to his- party, fo that he arrived to thatefteem and reputation in matters of Re- ligion, he pleafed himfelf. This perlwafion thus craftily gotten, $eu was DAVID GEORGE. 429 was heightened by his great wealth ( and his riches in jewels, His mbts. whereof he brought fome with him, fome were daily brought from other places in the Low countries ) and was yet further encreafed by his fumptuous and rich plate and houfh old fluff, which though they were gorgeous and majeftical, yet were they not made to look beyond fobriety, cleanlincfs, and mediocrity. Thefe people fojour- ning thus in common houfes, defiring as yet to fupprefs the pernici- He, \c\th ous infection of their Seel:, very religioufly enacted three things : bis Se3 ev Firft, that no man Ihould prophane or fpeak idlely of the name of a & tftre * David George. Secondly, that no man ihould rafhly or unadvi- tariff. fedly divulge any thing concerning his Country, or manner of Life ; whence i: was that fome thougnt him to be a perfon of fome quality ; feme, that he was fome very rich Factor or Mer- chant, whence it came that he was fo excefTiveiy Rich ; others had other imaginary opinions and conceits of him, for as much as they themfelves being ftrangers, lived in a Country where they could not be afcertained of any thing: Thirdly, he was very cau- tious that none of the Bafilians Ihould be carelefly admitted in- to his acquaintance, fociety or correspondence, imitating there- in the policy of the Ferrets and W r ecfcls> which (as is report- ed ) never affault any bird of fupremacy in the places where they frequent. And thus did he by letters, writings and emiffaries, plant and water the venomous feed of his feci: through the low- er Provinces, yet kept the ways by which he wrought unfufpe- cted and undifcovered.. For, although he had lived two years a- mong them, there was not fo much as one man infected ; or had privately caught the itch of his Religion. What tranfeendent My- lteries are thefe ! This man, though he feared not thdr deceit nor rreachery from Grangers, yet the fire kindled out of the deceitful ff ls r in ,*„ embers of his own houfhold. For, behold ; one of his own Re- Law doubt* tinue doubting of the certainty of the new Religion, he caufed i n g hit new him to be brought before him, and asked him, whether he did Religion, it not acknowledge him to be the true David fent from Heaven upon by bim que* Earth, and to be the Horn, Redeemer, and Builder of the Ta- ftioned, and bernacle of Ifraei? To which the other anfwered roundly and u P on *" Mn " peremptorily, that the reftauraticn of the Kingdom of If r a el and Q -f*M exC9n * m ther things foretold by the Prophets were fulfilled in Chrift, the mmcat€ ^ true Mefficv, and that confequently there was no other to be ex- pected. Which he hearing, not without great aiionilhment, did with much commotion of mind and bitter menaces thru ft him, though his fon in Law, out of doors, and [which is heavy to think on] excommunicated him. Thefe things being thus managed, . David's Wife fell fick of a difcafe (which afterwards vificedhim *f U V" f * and many more ) that difpatcli'd her into the other World. What Hh'dfr a miracle is this! He that declared himfelf to be greater than me X U voted Chrift, and voted himfelf immortal (upon the fecood of Augufi, himfelf im- one thoufand five hundred fifty and fix) .did die the death, and mortal, yet was honourably buried according to the ceremonies of the Pariili Aug. %. Church, and his funerals were celebrated in the fi^h; of bis lions 1^6. be and died, &v ' 43° DAVID GEORGE. Hit death and Daughters, Sons in Law and Daughters in Law, fervant Men troubled kit and Maids, and a great conflux of Citizens. This fad calamity of difciplei. n j s death extreamly troubled and tormented the minds of his dis- ciples, as a thing that very much thwarted their hopes of his pro- mifed immortality, although he had foretold that he would rife again in three years, and would bring all thofe things to pafs which he had promifed while he was alive. Upon the death of this man, a great many with refolute minds made it their bufinefs not only to A good refo- bring his doctrine into fufpicion, but into utter difefteem, una- httton. nimoufly refolving to embrace what ever was good, found, and confonant to Chriftian doctrine, and reject the reft as heretical. In the mean time, the report beat up and down, both among the peo- ple, and the more learned, that this man of ingenuity, and author of private doctrines, this very David George, was a contagion and a diftructive peftilencc, a devoted incendiary of a molt dange- 4 pattern rous 5^ tnat (though mod falfly) he was born a King, % g0< !f and that he accounted himfelf the true MeJJias. The Magiftrate Magijtrates ^ e [ n a extreamly moved at thefe things not deferring his zeal any longer when the glory of God and his Son Jefus Cbrtft was fo much concerned, caufed all thofe who were conceived to be infected with the peftilence of that Religion to be brought to the Palace, to whom he rubbed over what things had been tranfactcd fome years before; that is to fay, acquainted them, how that they had been banifhed their country upon the account of the Gofpel, and upon their humble addreffes received into the protection, and made ca- pable of the privileges of the City, &c. But that it had appear- ed fince, that they had fled for refuge to Baft!, not for the propa- gation oftheGofpcl, but for that of the leaven of the facrilegi- ous David y though by all outward appearance, they had hither- to been accounted favourers and profeflbrs of the true Religion The Senates j n tne £ r ft- place therefore the Senate being defirous to know the enquiry. truth, required to have his true proper name ; for, fome have thought ( as fome authors deliver, ) that his name was JobnBruges. Secondly, whether he had privately or publickly difperfed his Re- ligion and what Tenets he held. To which fome made anfwer unanimoufly, that they had left the Country for the true Religion fake, nor did they acknowledge themielves any other than the profeffors and practifers of the lawful Religion. That for his name, he had not called himfelf by any other than his own proper name ; and for his doctrine, they had acknowledged none either privately or publickly, fave what he had privately ibmetimes fug- gefted, which was not difconfonant to the publick. The Magi- Eleven of fixate perceiving this obftinacy of mind caufed eleven of them, the Sefta- tn e better to difcover the real truth, to be fecured, and more riesjecured narrowly looked to. In the mean time, the Senate leaving no In fuch ca- ft° ne unmoved in this bufinefs, appointed fome to bring forth in- fes thelear- to publick view fome books and writings of David, which ftiQuld ned to be g'- ve no mia ll ^g nt W ^ e bufinefs, and thefe the Magiftrate re^ confuted commended to men" of the greateft learning to be read over and trirb, e*-: ' DAVID iEORGE. 4 5 r tamine at with the greateft care poflible, that fo whatfoever they "hould meet with repugnant to the Truth, they fliould extract, and give him an account thereof. Thofe who had this charge put up- on them, prefented the Senate with this extract of Articles ou: of his Writings, i. " HpHat all the Doctrine delivered by Mofes^he Propbcts,or by Articles*** *- " Jefus Chrifi himfelf and his Apoftles, was not fufficient traced «*r "to falvation, but drefs'd up and fet forth for young men, and chil- rf tl3e wr * m " dren, to keep them within decency and duty ; but that the do- **Z S °f®* " ctrine of David George was perfect, entire, and molt fufficient G^ 01 "^ "for the obtaining of Salvation. 2. "He affirmed that he was Chrifi and the Mejfias, that well- u beloved Son of the Father in whom he was well pleafed, not " born of blood, nor of the flefh, nor of the luft of man, buc "of the holy Ghofl and the Spirit of Chriftj who vanifhing hence "long fince according to the rlefh, and depofited hitherto in fome "place unknown to the Saints, was now at length reinfufed from " Heaven into David Gecrge. t 3. " He held that he only was to be wor.hipped, as who fhould " bring out the houfe of lfrad and the true ( that is the pro f ef- : * fors of his doctrine ) tribe of Levi, and the Tabernacle of the "Lord, not through naileries, fufferings, crofles, as the M;(fi.:s of " the Jews did, but with all meeknefs, love, and mercy in the Spi- rit of Chriit granted unto him from the Father which is in " Heaven. 4. " He approved himfelf to be inverted with the Authority of €t Saving or Condemning, Bi?idi?ig, and Loofmg y and that at the " laft day he fhould judge the twelve Tribes of Ifracl. «5. "He further maintained, that Jefus Chrifi was fent from "the Father to take rlefh upon him ; for this reafon at leaft, that "by his Doctrine, and the ufc of his Sacraments, men, being as it "were no better than children, and uncapable of receiving the " true doctrine, might be kept within duty till the coming of " David George, who fhould advance a Doctrine that fhould be "moft perfect and molt effectual, fhould fmooth out mankind, " and. fhould coni'ummate the knowledge of God and of his Son, " and what eva naih been laid of him. 6. "But he h .nncd, That thefe things fhould not come "to pal's aci ceremonies, but after a Spiritual ipcnfation, and after luch a manner as had not been heard of, "which yet none fhould be able to diiccrn or comprehend buc fuch " as were worrhy difciples of D:v id George. 7. u To make good and prove all thefe things, he wrefted and " mmnterpreted many places of the Holy Scripture, as if Chrift "and the Apoftles whom he commends, had intimated not them* f< lelvcs, nor -any other Ecckiiaftical times, fave only the com- J'ing of D.wid George. 8. " And 41 Z DAVID «EORGE 3. "And thence it was that he argued thus: If the doctrine "Cbrift and his Apofllcs be moft true and moft effc&ual for the o " raining of Salvation; the Church which they had by their do&ri " built up and confirmed, could not poffibly have been broken "pieces tor fas Chi ft himfelf teftifieth) againft the true Churc " the Gates of Hell (hall not be able to prevail : But that build "ding of Chrift and his A poftles is overturned and pulled dow " to the very foundation by Antichrift, as may be evidently feen ct in the Papacy, according to the Teftimony of the fame Chrift "It therefore neceflarily follows, that the Doctrine of the Apoltle • u is imperfedt and interrupted whence he concluded his own Do- cc cSrrine and faith to be the enly folid and fufficient Doctrine. 9. "Moreover he maintained himfclf to be greater than J oh " B-iptifty yea than all the Saints that had gone before him, fo " that the leaft in the Kingdom of God ( according to the kif- " frage of Truth it felf) is greater than John, But he faid Da " vid George was one whofe Kingdom was Heavenly and mol that is to fa " againft David George, (hall not be forgiven, neither in this worl "nor in the world to come; by which means it is apparent tha " he conceived himfelf greater and higher than Chrift, adt:''-:tin "Chrifts own Teftimony. 11. "He declared Polygamy to be free and lawful for all, eve " for thofe that are regenerated by the fpirit of David George. Thefe heads [without any brains] did the Magiftrate delive Semsoftbe ZQ ^ e carr i c j t0 f ome t h at W€re \ n c j ie p r if on , to fifli out what con v*P£P*r feilion ihey would make, who befides thefe, being provoked anc I ^wled- challenged by a number of Queftions, anfwered at laft, that rhi «!f David ( E> avus ) I would fay David George, was the fame who had em George to broyled the lower parts of Germany with ' fo many tumults an have been fedition, but that as to that doctrine and the fore-recited Articles, the caufe cf they unanimoufly affirmed that they had r rd nor read of the tumults any fuch thing. Neverthelefs they wcr ^dge the Do- inthe Loner ctrine expreiled in thofe Articles, to be peitiferous* execrable, and p.trt of Get- derived not from Heaven, but from Hell, and that it was here- many, but t i ca i 3 ^xid to be banifhed with an eternal Anathema; and with- difonned. Ins ^ as men m if eraD |y feduced, yet defiring for the time to come, doctrine. tQ ^ rec j uce( j i nr0 cne right way, they were, with good reafon, to implore forgivenefs. Among thofe that were in clofe prifon, there An meni- was orie formerly °f David's greateft confidents, who confelfed, ous confetfi' ^ iat indeed he had been infected with thai Religion, -bur that fincc on andrefi- by the illumination of the grace of God, .he discovered and deteft- ktion. ed the errors fprint»ing from it and avoided them as he would do DAVID GEORGE. 4 jr do a cockatrice. But there were others who were civilly acquaint- ed with this man, who denyed that they had known any fuch thing by him, and cried out againft the fore-ment : oned Articles . impious and blafphemous. Thefe paiTages, the Judges appointed by the Magiftrate, gave him an account of, who perceiving that fbme that were in cuftody were not To extravagant, but that they had fome remainder of difcretion left, he fent to them fome learned and able Preachers of the Word, who having diligently weeded out the tares of their errors, fhould fow into their hearts :he laving feed of true faith. Thofe who were fent, lifting them with all the humanity, mild nefs, meeknefs and charity poffible, could feme no- thing out of them, more than what the Judges who had been em- ployed before, had done. In the mean time a report was fpread a- bout the City, that it was not David George, nor any eminent per- fbn of any other name that Had been buried, but that a meer fwine calf, he-goat (haply an Afs) had been carried out and buried, and that the dead carcafs embalmed with the ftrongeft fpices, was worshipped and adored with great devotion and religion. But this was but a report, and was not true. Thofe that were in cuftody abhorring that doirrine, as unheard of, and fuch as deferved to be anathematized, and defiring to renew their acquaintance with di£ cretion and their fenfes, are delivered out of thofe habitations of I- ron which they had kept pofl&Iion of for two months, upon thefe Conditions ; That none fhould mrkeany purchafes either within or near the city,without the knowledge and confent of the Magiftrate; That they lhall not entertain any coming out of the lower Pro- vinces, though of their kindred, but at publick houfes cr Inns; That the printed books and writings that were tranftated into the Dutch language fhaJl be brought into the Palace. That there fhould be nothing publifhed that were difconfonant to Chriftian Doctrine ; That children fhould be educated according to incorrupt manners; That they fhould not make fuch pro-nifcuous marriages among them- felves as they did ; That they fhould tcke no Dutch into their Fa- malies ; Thar they fhould llibmit to amercements and pecuniary mulcts ( if any were inflicted on them) as Citizens ought to do ; That upon a day afTigned, they fhould in the PariT -Church, in the prefenee of the whole c ion, make a publick abjuration of the ft [wl .-"in and anathematise the whole Seel: of it ; Thai or correspondence with a- ny that uV.Il pcrilftan that Rel ; gion. To thefe conditions did they promife to fubfe^be, wi:h all the reverence and gratitude dvfjr could pollibly exprefs. Thefe things being thus managed, the molt the v^r renowned Senate, returning afrcfh to thebufincls oi die Arch-He- *f there- rctick, polled thefe votes, vt%. That the Doctrine of David Gcorge*9**edSe* upon mature examination thereof", was found impious and dcroga-' 3 ^. tory to the divine Maielty. That the primed bocks, and whatfo- cver may have fcen the light, fhould have the fecond light or the TwdoXrine fire. That he as the moR infamous promoter of that execrable Sect, f D.G. de- and a aioft horrid blafpheuicr againlt Qui and Cbrift, fhould not be dared im* Ft ac-pituf. +J? He is de- clared un- worthy of Chriftian Burial. And that DAVID GEORGE. accounted worthy chriltian burial._ That he fhould be taken up his Grave by the common Hangman, and together with his and all his writings, and his manufcripts (hould, according to the Ecclefiaftical canons, be burnt in a folemn place. According to the laid judgment, the carkafs being digged up, was with all his writings, whereof the greater!: part was that (truly) miraculous bool^ his body and together with his effigies brought by the Hangman to the place boily flnuld pf execution, where having opened the direful Coffin, he being found not much disfigured, nay fo little, that he was known by di- verfe (he being covered with a watered garment, having about him a more white lheet, a very clean pillow under his head, his yellow- ifh Beard rendring him yet graceful • to be fliort, having a (ilk Cap . on, under which was a piece of red cloath, and adorned with mftrnentfor a g ar i an( j f Rofemary ) was fet up publickly to be feen, and in T^ v?r \ e the. third year after his death, was with his writings confecrated to Heretic^*. Vuknn ^ tn atisrofay, burned. be burned. A fit pi- THE MICHAEL SERVETU& 433 Owuaaum pctsnto. wets hemuitmquf&eumm* tyandt Sfvrs nonums (fprohuwt / THE CONTENTS. CE R V E T U S his comer fe with Mahometans and Jews. He dip •^ guifeth his monftrous opinions with the Name of Chriftian t^efor' nation* The place of his birth. At the 24 year of his age, he boafted himfelf the only Teacher and Seer of the world. He inveighed againft the deity of thrift. Oecolampadius confutes his blafphemies, and caufeth him to he thruft out of the Church o/Bafil. Servetus held but bnc perfon in the God-head to be worjhipped, &c. He held the Holy Ghoft to be Nature. His horrid blafphemy. He would reconcile the Turkifll Alcoran to Chriftian Religion. He declares himfelf Prince 6f the Anabaptifts. At Geneva, Calvin faithfully reproves Servetus, iut he continues obftinate. Anno 15 53, by the decrees of ' fever al S c Hthti he was kurned % ff % MICHAEL 4J4 MICHAEL SERVETUS. Scrvefus AflCHAEL SERVETUS, like another Simon M*\ hti cmverfi •*■▼* having converted long among the Mahometans and the with Ma- J*ipj, unci being excellently well funifhed with their imaginous opi- lionytans n j ons< [ x qac both out of Divinity, and the general trcaiury Milb\ °^ Chriftian Religion, a inopftrcus iflue of opinions, with the fib bit* ' co ' : ~ (Al °^ wnat nc W received from the extravagant Makom?* montiws ard T/W;/;:/^.)7j, iiron which brat this internment of Satan, rauft fs beftow the aifguifed name of Clrriftian' Reformation. From mtb'tbe cnu Cocks ceg were bred thefc Cockatrices, Gonefus, Gribalaus, tiimeof i>' •' ••• •? Gentility Alciatir., Simamis, Cafanovius, Menno y and fe Other Anabaptiflical Vipers, who extrcamly increafed the R feme ftrange myftery of Ph'ilofophy feigned to hsve three bodies. O incredible, and unheard of rabtilty of bkfbhemy ! The moft glo- rious name of the moft bleffed Trinity is grown fo odious to this man, that he would perforate fbeing the greater! that ever was,) all the Atheifts that have quarrelled with that name. Moreover he maintained, that taking but away the only Article of the Trim- ty, the Turkijh Alcoran might be eah*!y reconciled to the Cbriftian He wo-dd Religion; and that bythejoyning together of thefe two, a g:ea: reewciie impediment would be removed, yea, thai the pertinacious ailer- fke Aba- ting of that Article had enraged to madnefs wh'jle Countries and twnuCbri* Provinces. This abomination of God and men held that tfc ' ':" At> Prophet Mofis, that great fervant of God, and faithful He ward oi' J & l9lu the Lord's houfe, that Prince and Captain General of the peep' 2 of Ifrael, one fo much in favour with God, that he was admitted to fpeak to him face to face, was to be accounted no other than an Impcflor. He accounted the Patriarch Abraham and his Ceed too much given to Revenge, and that he was moit unjuft and molt malicious to his enemy. The moft glorious Church of JfrAe\ % ('tis the fwine thit loves the mire) he eftecmed no better than a Hog-Sty, and declared himfelf a fworn prince of die Anabaptifti- jj e j gm ■ cal generation. But, keep off, and approach not, O all ye other dares him- Herefies, and Hydra's of opinions of this one man, furies not ca-p// prince pable of expiation! Being arrived at Geneva and being forbidden of the Ana- to fpue out and fpatter his peftiferous blafphemies, he continued in b.:ptij}s. hoftility againft all fharp, but wholefome admonitions : which At Ger.e- Calvin, that famous Mi nifter of the Church perceiving, being de- va * Calvin firous to difcharge the duty of a foul-faving raftor, went friendly * e P r ° lcs to Servetus, in hopes to deliver him out of his moft impious errors i>crvcCus » and horrible Herefie, and fo to redeem him out of the jaws of Hell, and faithfully reproved him. But he being dazled with die s crvctu . brightnefs of Truth, and overcome, returned nothing to Calvin (fo ^ H ^\ tnA ^ well deferving of him) but an intolerable obftinacy, and inconvin- c » m cible recapitulation of his blafphemies, whence it came to pafs, that by the juft and prudent Decree of the Senates of Bernen, %ii- Ann r .- ring, Bafil, and Scaffufe, and by the righteous condemnation of Sy the Je- the eternal- God, in the month of December in the year one thcu- C ree of ft* fand five hundred fifty and three, (or as Sleidan hath it, in October) vcral Se- hewas ('how great is the obftinacy ofblafphemy) being at that nates be time ecftatically bardned and intoxicated, confecrated to the aven- »># *«"- ging flames. ntJ. I ■ 1 TKF 454 Vr ARRIUS, THE CONTENTS. Arrianifm its increafe, Anno 323.^ HTHe General Council at Nice, Anno 325 called a* a remedy againfi •*• it, but without fuccefs. The Arrians mif-interfret that placed John 10. 30. concerning the Father and the Son. They acknowledged one only God in a Judaical fenfe. They deny the Trinity, Arrius bts wretched death. Anno 336. Arm- A ^ out r ^ e y ear °^ ^ e ^ ncarna " on °f tne ^ on °f ^od, tnr ? c nifm, its "^ hundred twenty and three, Hell was deliver'd of a certain increafe , Prieft at Alexandria named Arrius, a man fubtle beyond expreflion, Anno 323. the trumpet of eloquence, one that Teemed to have been cut for out all honefty, and elegance, who yet, with the poifon of his Herefie, and the Ciraean cups of his deftru&ive do&rine, did in the time of Sylvefter Bifliop of Rome and the Emperour Conjl antint 3 draw in a manner ARRIUS. 437 manner all Chriftendom to his opinion, and fo corrupted To: even great nations in the Eaft, that except a few Bifhops who ftood to the true doctrine, none appeared againfl him. To remedy fheGen^al this difeafe, at Nice in Bithynia, in the year three hundred twenty council at and five, a general Council was called ; but to no purpofe ; for Nice, the contagious flocks of Arrianifm were deeply rooted, fo that they Anno 3 2 5. were become fuch ravening Wolves among the flock of Chrift,tha: called a< all that would not embrace their belief, were to expedl banifhment <* remedy or death. Thefe imagined that the Son was not of an equal nature a £ affl fl Ar- and coeternal with the Father -> to confirm which they alledged that r , 1a "V' place of John 10. 30. which fays, I and the Father are one; and bHt ? r though they called the Son a great God, yet they denyed that ^fbe ArrU was a living and true God, and co-eflential with the father: They an ~ mi >. m . boafted that they were ready to anfwer all objections, and ac- te ~p fe i th.it knowledged one only God, in a Judaical fenfe. To that, I and place, Job. the Father are one, they were ufed to retort thus, Doth the unity jo. 30. in this place denote co-eiTence ? It muft therefore follow, that it is concerning as much, where the Apoftle fays, 1 Cor. 3. 8. He that planteththe Father and he that watereth, are one. They accounted the word Trinity a **& the laughing ftock and Fidlion, that the Son of God was a Creature, ^ n ' and that the Holy Ghofl, was both born of Cbrift, and conceived ™ ey ac ' . and begotten of the Virgin Mary. All that were baptized in the ^.^ name of the blefTed Trinity, they baptized again. They denyed ^ 7°;/ A that Chrift was the Son of God according to tfhe Spirit and the j liC i a i ca i God-head ; they denyed God his own Son. Me. While Arrim was disburthening himfelf of the neceflities ofna-7*^ deny ture, his bowels came forth, and with them his life. And fo he the Trinity. who was the fuccefTor of thofe Arch-Hereticks, Artcmo?i (who li- Arrius hi* ved about the year of our Lord two hundred,) and Paulus Samofa- wretched ^ tcnus (who lived about two hundred and forty one) came to a mi- death* An- ferable death, in the year three hundred thirty fix. See Athanafim, no J3 6 - FLpiphanius, Hilarius y Hierom, Augujline, Ambrofe, Bajil, Theodo- ret, Eufcbius, Socrates, Nicephorus, So^omen y and other Ecclefiaiti- cal writers, who have treated of thife things more at large. Ff 4 T H E 4 ;8 MAHOMET: j4Jf urn. Interns JVakomftc-j- €ao UfhnmAhiU murAt fdmum onuwitni dux el orijjo TTLak -4A ' u THE CONTENTS. • T\TAHOMET characleri^ed. He made a laughing flocl{ of the •*" -* Trinity. He agreed vpith Carpocratcs, and other Heretic^ He renewed Circumcijion, and to indulge his difiiples 9 he allowed them Polygamy, Sec. His Iron Tomb at Mecca. Anno 611. TN the year fix hundred twenty two, Honor itts the fifth being Bi- A fhop of I{cme, and Heraclius Cdfar Empercur of the Eaft, a tran- Mahomet ^ cendcnc Arch-heretick called Mabomef, exchanged Hell for Earth; tbxraUtrU a Prophet K by Nation an Arabian^ but moft deprav'd and corrupt* ^red. He had fometimes been a Merchant extreamly rich, and withal very fubtle; to be fliort, he was a ferious profeffor of diabolical Ar:<, a moft ungodly inftrument of Satan, the Viceroy of Anti-; chrift, or his fworn forerunner. This man endeavoured to extol his brother Arrius, with fucb praifes as are correfpondent to bis 44* MAHOMET. 4; his Heaven. He alfo with Sabellio renewed the laughing ftock of Me made d the Trinity. He with Arrius and Eunomius, moft fervently and laughing- contumelioufly held that Chrift was only a Man, and that he flK£of the was only called God, fecundum did, that is to fay, according to a Trin "y. certain manner ol fpeaking. He agrees with Carper ates who de- ^ e , nied that Chrift was a God and a Prophet. This is alfo he that *;,£ car- (hakes hands with Cerdonus who utterly abjur'd the Godhead of the pocratcs," Son, or that he was co-fubftantial with the Father. He imagined and other with the Manichees, that it was not Chrift but fome other that was btretk\s. faftned to the Crofs. With the Donatifls he contemned the pureft Sacraments of the Church. With the moft impure Origen he af- firms that the Devils fhall be eternally faved according to a humane, yet an invifible manner. He with Cerinthus placed eternal Feli- f/ e rene»~ city in the luft of the flefh. Circumcifion, that was long fince abo- t i ctrcum- liflied and antiquated, he renewed. Upon his difciples he beftow- cifion, and ed the privileges of Polygamy, Concubines and Divorce, as Mofes to indulge had done; and with dreams and an imaginary Phrenfy wasf the mi- bit difct- ferable wretch ever troubled. This man when he dyed was put P^*, be into an Iron Tomb at Mecca, which by the ftrength of Loadf tones, *&w THE ■*4=> BALTHAZAR HUBMOR. Ills ego eui l/ndariujt mflermpum nsa&ui Tans tremor jato Jfie caucn nvro ' THE CONTENTS. HUBMOR a Patron of Anabaptijm. He damned ufury. He brought in a vporjhip to the -virgin MARY, £5c. The Senate of Suring by a Council reduced him. He renounced the heads of his former dotlrine. Himfelf or Seel ft ill aftive. He is taken and imprifotied at Vienna in Auftria. He and hii wife both burned. H bmor r\°& or Balthazar Hubmor of Friburg, a man excellently well Patron of learned, another I{pfcius in his affairs, a Clergy man at Anabtp- Ingolftade, was the third eminent Patron of Anabaptijm, and a tifm. fworn promoter of that worthy Sect. This man in his Sermons He damned at l^egenburgh, inveighed fo bitterly and io implacably againft the jfarj. ufury of the jews, that he banifhed it even to eternal damnation ; he brought in a certain Religions worship to be done to the Virgin Mary > and fomc fupcrflitious vows, and was the caufe of great BALTHAZAR HUBMOR. 44 r tumults and infurredions, and had built up his dodrlne upon He brought very firm and folid foundations, until the moll wife Senate of Sw in a war- ring applied the univerfal medicine of a Council to thefe things, fl'ip to the and alligned a day to reduce and root out that Sed, which Virgin Ma- was the feventeenth of January, in the year one thoufand five x 2fi c * hundred twenty five, wherein the Senate being prefent and a 1™ s e?**e great prefence of people, the moft learned T^inglius, and other V Su " n 8 Sons of learning, oppofed this our Dodor, by whom, and the cUnduTd ftrength of truth, after moft hot and ferious debating on both fc m °- fides, he ingeniously confefled himfelf to be overcome. The He ' remunm heads of the dodrine which he before defended, and whereof he C ed the afterwards made his abrenunciation, were thefe: That he detefted heads of the cheat, and humane invention of Anabapifm ; he affirmed hti former that the fpirit both before the fall and after was uncorrupt and doUrine. unblameable, and that it never dies in fin, whence it fhould fol- low, that not it, but the flefh, is deprived of liberty; he alfo ac- knowledged that the fpirit overcomes and triumphs over the flefh. n\ m Mr „ Though his Recantation was made, and divers rebaptized into Sett, ftiU their better fenfes, yet the Torrents of this fed neither ftood ftill, a&ive. nor were dried up, but increafed in Switzerland into a deluge, which overturned almoft all. This man efcaping the endeavours of fpies, and fhunning the Halte% was at length taken with the „ . , fig-tree leaf of divine vengeance, and call into prifon at Vienna in an ^ lm ^i m Aufiria. Being afterwards put much to the queftion, it being f onec i J t the defign of vengeance, the revenging fire turned him to afhes. Vienna in His wife being alfo baptized in the lame whirl-pool of Bap- Auftria. tifm ; they both, with minds hardned to their own perfwaiions, He and his were not difengaged of their faith, but with the departure of their wife both livef, burned. IW T te* JOHN HUT. SuttnA in. asnunum muLk Hydra, ca^vt . John Hut the^prty dnd piU<*r of An tifm. Anabaptijh dim at the advance- ment of themfefoes, but dell rue- tion of o- tberi. THE CONTENTS. JOHN HUT the prop and pillar of Anabaptifm. His credulity in dreams andvifions. He is accounted a true Prophet by his profe^ lytes. At Merhern, his Fraternity became as it were a Monaftery. "IN the times of the fore-mentioned Balthazar rofe up John Hut, a ■*- learned man, the prop and Pillar of Anabaptifm, an eminent 'fkfpifer of Paedobaptifm, which kind of baptifm he accounted the execrable fiction of the Schoolmen ; whence it came, that he perfwaded men, that if they were not baptized by him and his they muft neceffarily incurr great danger to their fouls. To which he added, that tbofc who were honoured with the prerogative of his baptifm, fhould be the reftored people of lfracl, and that the wicked Canaamtcs If.ould be deflroycd by their fwords, and that God himfelf fliould reveal from heaven the time wherein thefe things JOHN HUT. 44; things (hould be fulfilled. To vifions and horrible dreams^ (which Hut his he though: proceeded to him from GodJ he gave great credit, credulity %% and he affirmed th^n he faw the preparations of the laft day, and dreams, the Angel going to blow the latt Trumpet, by an indifputable re- 4n * ™fiw t vclation from God. Upon the account of which dreams, his Dif- c.'ples, as credulous as their Mailer, fpent and defiroyed all they had, fearing the difficulties of the times, wherein they ftiould fpend them ; all which being fcatter'd and confum'd before the day came, they fufrerd a punilhmenr, and inconveniencies befitting their fol- ly, having the lafh of poverty perpetually at their backs. Howe- . ver the)', a generation on whom* the greateft quantity of black * c * Hellebore would net be much effectual, did {till adore this miracu- "* p * lous piece of madnefs as a true prophet, even to admiration, of p fo t ^ ^ which men, fome not Worthy the face or name of mankind, do at p 10 ishtet m this day in great numbers live at Merhern in Palaces and Convents upon their accidental contributions, and where they get their lively-hood with their hands, and apply themfelves to any handy- . . . craft, whereof they are the Matters and Governours, who by the . ' ' CT T commodities gained by them increafe the common ftock ; They Hutfian * have at home with them their Cooks, their Scullions, their Errand- Fraternitt Boys, and their Butlers, who have a care and difpofe all things became at as they do in monafteries and hofpitals. They ftudy to maintain it were mutual' peace and concord, being all equal. Thefe even to this a Mwfle* day are commonly known by the name of the Hutfian fraternity, ry. THE 444 lodowick hetzer; FoUuk tit m etem fee Us deformibus error , Co rpo refic J£rtZt v fed us adulter era t „ THE CONTENTS. LOdowick Hetzer a famous Heretick. He gains Profelytes in Aih ftria and Switzerland, Anno 1527. At a publicly difputatiort Oecolampadius puts Hetzer' j Emijfaries to their Jhifts. Hetzer de* nted Chrift to be co-effential with the Father. His farewell to his Dif- ciplcs. He it put to death for Adultery. Lodowick T Odowicl^ Hetzer, famous for his Hercfie and Learning, was firft Hetzer a *-* very intimately acquainted wich Nicholas Storl^, and then with famoips he-Tb omas Munt^er, yet he agreed not with thefe in lbn# things, as reticle j n rnat pi n i on of theirs of the overturning and destroying of all the powers of this world, which opinion he looking on as * malicious and barbarous forfook them, and joyning with John Oenk^ they fpurt ofwr ^ t ^ ie ^ r mutua l endeavours, fent fome Prophecs into Germany* timet, ^ ut diflenting alfo from him in fome things, he propagated his own Bg4l * An item to the Hot- LODOWICK HETZER. 44? Sect in Auflria, and made many Profelytes at Bern in Switzerland. Hetzer Which gave occafion that the Reverend Senate appointed a publick i^ ns ?*$*• difputarion at Sorting, and caufed letters of fafe conduct to be fent ^" • to Hetzer and his followers, for which bickering was let apart " "*? the firft day of February, in the year one thoufand five hundred ^erland^" twenty feven, where he appeared hot himfelf, but his EmuTaries AntLl Af m came, who were by the moft learned ('but withal (tinging,,) Oeco- At tf p k ^* lampadiui driven unto their fhifts and enforced to acknowledge fc]^ ^^ conviction. Hetzer was a confiderable part, and the firebrand off atian, Oe- the Anabaptiftical feci:, but he ftifly denied Cheift to be co-efTential colarapa- ' with the Father, which the verfes made by him upon the carrying dius puts oftheCrofs, do more than hint. HetzerV EmtfftritM Ijfe ego qui propria, cun&a bxc virtute creabam /l v^"* r ^uteris quctfimus ? Fruftra, egofolus cram. jhiftt. Hie non tret numero, verumfum folus, at ifti h>drhr'& Haud numero tresfunt, nam qui evo folus eram, ,„ ka _. mt *r r - r> r ri r • sir to be co-ef- Nejcio Perfonam, folus Jum rivus ego, C2> font. fential with Qui me nefcit, eum nefcio, folus era. tfa fgther* I who at firft did make all things alone, Am vainly ask'd my number, as being one, Thcfe three did not the work, but only I That in thefe three made this great Syygie. J. know no Perfon, I'm the only Main, And though they know me nor, will one remain. He was excellent at three tongues, he undertook to tranflate the book of Ecclefiafticus out of the Hebrew into High Dutch. Plauterus hath teftified for him in writing, that he very honeftly and unbla- ff ls r^^ meably bid farewell to his difciples, and with moft devout prayers weltohis commended himfelf to God, even to the aftonifhment of the be- difciples. holders. He having been long kept in clofe prifon, was on the He is put fourth day of February, in the year one thoufand five hundred twen- to death ty nine, fentenced to die.- and thinking himfelf unworthy of the fif Adultc* city, was led without the fklls, where he was put to death, not r h for /edition or baptifm (as Jiauterus fays) but for Adultery, which ad he endeavoured to defend by fome arguments fetch; from the holy Scriptures. THE MELCHIOR RINCK 446 DifaJcs ficRwke ItKesBtptfi" ™f*>* Sineline ctrnJieej ft JetltHt*. tmnu,- M 1 Melchior Rinck, en Anabapt.jt. He if ac counted a notable In- terpreter of dreams and v;/ions. THE CONTENTS. 'Elchior Rinck, an Anabaftift. He » accounted a notable in- L terfrcter of dreams and vifions. His difciple Thomas Scucker, in a waking dream cut off his brother Leonard'* bead; prpt&ding for his murthcr obedience to the decree of God. MELCHIOR i^/NOy, a moft wonderful Enthufiauy was alfo a moft extraordinary promoter of Anabaptifm, and rmong his followers celebrated the reftivals of it. He made it his bufmefs to extoll Anabaptifm above all others, with thole com- mendations (which certainly it wanted not.) Befides he was ac- counted no ordinary promoter and interpreter of dreams and vifi- ons which it was thought he could not perform without the ipeci- al indulgence of God ihe Father; nay, he arrived to that efteern among the chkfeft of his opinion, and became fo abfolutely pofiei- MELCHIOR Rl.^ifc fed of their minds, that his followers interpreted whatever was {battered abroad concerning dreams and viftons, to have proceeded from heavenly infpirations from God the Father. Accordingly in Switzerland (to omit other particulars) at Saftga/I, even at a full Council, his difciple Thomas Scucksr, being rapt into an Enthufiafm, ^ difciple (his Father and mother then prefent, and his Brother Leonard, tf^Ttoooias ving by his command, cajt himfelf at his knees before him) cafis Scitcker in for a (word, whereupon the parenrs and c ; -.: . others running to a waging knew what was the caule and meaning of fuch an extravagant acti- d v emn cut on, he bid them not be troubled at all, for there fhould happen off kit Bra- nothing but what fliould be according to the will of God • Of this ther Leo- waking dream did they ail unanimoufly expect the interpretation, nard s The aforefaid Thomas [guilcy alas of too much credulity] did, in bead. the prefence of all thofe fleeping- waking fpectators cut off his own brothers head, and having forgotten the ufe of water, baptized him with his own blood, but what followed ? The Magiftrate having fudden notice of it, and the offence being frefh and horrid, the Malefactor is dragg'd to prifon by head and fhoulders, where he, He pre' having Jong considered his action with himfelf, profeffed he had tends (for therein obeyed the decrees of the Divine power. Thefe things, did hit mur- the unfortunate year one thoufand five hundred twenty and feven tbet) obe- fee. Here men may perceive, in a mod wicked and unjuftifiable diencetotbe action, the eminent tracts of an implacable fury and madnefs ; J c \ ee J* which God of his infinite goodnefs and mercy avert from thefe times. °' nn Ej Cgi THE liENRY NICHOLAS, p£#*z 1) ?«/£/ UUkoUe oaijit,QU*.exru.icre vetja Henry Ni- cholas Fa- tber oftbe Family of Love* tie is a- gainfi In- jant Ba- ffin. THE CONTENTS. TTENRY NICHOLAS, Father of the Family of Love. ■"• isagainfl Infant Bapifm. His devilifh Logicks I HP Here was alfo one Henry Nicholas the Father of the Family i -*■ Love, (as he called himfelf) and not the meaneft man of t his Gang, one who by many means endeavoured to cripple d Baptifm of Children, as is too known and apparent out of h writings, which at a third hand he with all freedom, earneftnel and kindnefs, endeavoured to communicate to David George aj the other of his Fellow-labourers, and his new Jcrufalem frienc This man in a Pamphlet of his, wherein he notably defcribed hin fclf, an&^hich he dedicated to an intimate friend of his under x\ HENRY NICHOLAS, pe of L. W. maintaining that the * minute of the Iaft Trumpet ls coming, that fhould unfold all the Books of unquiet confcien- ;, hell, and eternal Judgment, which fhould be found to have :n only things grounded upon meer lyes, and as all wicked and h mifdeeds were hateful and deteftable to God, fo alfo were >rious and plaufible lyes no lefs odious to him. The fame man ieavoured to perfwade people, that he was a partaker of God, i the humanity of his Son. He further affirmed, that at the laft y God fhould bring all men, nay, the Devils themfeives into per- 3: happinefs. All the things that were faid of Devils, of Hell or igeis, and eternal Judgment, and the pains of Damnation, he faid *re only told by the Scripture to caute fear of civil punilhments, d to eftablifli right Policy. The Conchtfion. Thefe few things we have brought to light, were not invented us, but were extorted out of their own Difciples, with abun- nce of difcourfe, not without the prefence of many men of God- efs and excellent underftanding, * they admitting not the uni- rfal rule of the Scriptures. But alas ! take thefe away, where is \tith } fear of God ? eternal happinefs ? But let us believe them, t us believe them, and \vk fhall be faved. i Oh ! that to Herefies I qpuld fay I N I S. *Wf to minute tf* be confine not Grt, we may believe him. His blas- phemy. Doubtlefs be huggd himfelfia this opini* on. Hit iiveU li/bLogict^ *Heretic\t allow not of the Scrip fa tores. An Alphabetical Tdle to the Revelation of Heretick* 4i7 ider of I Pious AB. *• Adam Paflor, Pcedobaptifm, 45 nabaptifts their leading princi- ple, 398. ulualiy »ey grow worfe and worfe, mid. their bold asiempr, 4otfwere Ma- tters r.ioft iniblen ti.08. of a Le/:lling principle 412. they, a/tk .^nd Scripture Uic actions, ibid. aim atJjpuivcrlal Monar~ irdcfign upon AnZ MS""; 4 1 3«bey ainA the ^^ncemcntW thcmfwes, fcBcftruOlioiWjf oiherSjjky i JBBd enforce mers to opinion; yet pilfcnd lit of confeience as to themfeives,' 449 Arriw, his character, and wretch- ed death, 438 Arrianifm, its increafe, ibid. B TOhn Buckjiold, or John of Ley » ■*" den, His actions and end, C 405. Sec r^Alvins reproof of Servctits , * 435- Godly and loyal Citizens hate uiurpation. 410 Conventicles ufually the nurferies of Tumi D T'he Devil an enemy of peace. A E A Bad Example foon follow- ed; 410 m /* THE TABLE. F A pattern for good sMagiflrh the confummation of Mahomet characterized, 4l\\ all mifcry, 414. its characffc- his iron tomb, 439J* 415: John Mathias a Baker at Han his anions and end. TfAmrne er, &:c TAAvid George an Anabapt'fl, Mone^ "*-^ his character, do(5rrine,aci:i- ba: sa&i q^pnd preferments, the ufua' on?, and death. its of fedition, H 427 Thomas Munt^er, His opii »s, or mad actions, and end. ^98 421 N 'ckj their ufual pretence, XTEnfy Nicholas Father of the 398 the. end that they pro- ■*- • Family of Love, he is againft HErefie, a difeafe. catching, .ove, Infant Btptifm , his blafphe- mVj and devilifh Logick, 452 Sec. O (\Ec0l.1mpadiw purs Better's ^ Emiflariesto their fhifts. 445 P pole to themielves in oppofing the Miniftry and Magistracy, ibid, they are reftlefs,' ibid. their cruelty, 410; they are inconftant in their opinions, 422. they allow not of the Scriptures. 455 A N ill Prefident foon follow- tUn> A ec ^ ^ co Pretenders to Religion, prove ufually the difturbers thereof. R 403 A Good s\efoIution, 430 < Herinamws Sutor; or Herman the Cobler, his blafphemies, opi- nions, and end. 419 Lodowick Het%er,t\. famous Here- tickj 444 &c. his end. 445 Melchior Ho/man an Anabnptiji, . 446. pined himielf to death. - ibid. Balthazar Hubmor an Anabaptift 3 440, he and his wife burned. 44 * John Hut an Anabaptift, 442 Melchior Hjnck. an Anabaptifi; 448. his difciple ThojnaiScuckcr cut off his brothers head. 449. S C£ claries like tinder, are foon & ^ on fire, 398. their ufual pre* tencc to raiie fedition, JObn of Ley 'den, vide Buckjjold. Sedition goes not always unpunl fhed, 41- An Item to the Hot-fpurs cf our Michael Servetus an Anabaptijl, times, 444 his blafphemous opinions and K end, 435 "DErnard Knipperdoling, 408 Succejs in bad enterprises cautes evil men to rekakg rT^Hcodorus Sartor the Botcher, an ./*-^j feduced, mod omi- 400 or nous. of John Buckjjojm (Utious Sermon, V , an 410. Ice corrects fin," 420 4*4 >et:or lis fe- 422. 1 FINIS. ■ 4 $V>^)1 CJit^ /$%p '747 & > fdf, 7' % • . Mr , „ ,ui • fa m faj ^ -^ ^ >,.,/?„ 7 M 4 > * (l> > ,\. /7Ay