that their office of preaching and administring the Sacraments was the same out of 1 Pet. 5. 2. the power also of ordination they prove to have been in the Presbytery 1 Tim. 4. 14. which Hierom calls the Ecclesiasticall Scnat Isa. 3. and Ignatius Epist. ad Magnes the Apostolicall Senat. And that in ruling there is no difference they prove out of Hebr. 13. 17. and 1 Thâ—ss 5. 12. but because much hath been written in defence of this opinion by the Presbyterians of England France Scotland Netherlands and divers parts of Germany I have therefore out of their writings reduced the whole sum of their Doctrine and Discipline into 95. Questions or a short Catechisme by way of Question and Answer Quest. What is the Ministery of the Gospel Answ. It is the dispensation of Divine mysteries manifested by Christs coming in the flesh Q. How many parts hath this Ministery A. Three to wit the preaching of the Gospel the administration of the Sacraments and the exercise of Church Discipline commonly called the power of the Keys and of binding and loosing Q. wherein consisteth Church Discipline A. In two things to wit in Imposition of hands and in correction of manners Q. Are all Church Ministers properly Ministers of the Gospel An. No for they are properly Ministers of the Gospel who preach and give the Sacraments but Deacons who look to the poor and Deaconisses are onely Ministers of the Church not of the Gospel Q. Are Prophets in the New Testament and Ministers of the Gospel the same A. No for Philip's four daughters were Prophetesses yet not Ministers of the Gospel Many of the Laity had the gift of Prophesie which were not Ministers of the Gospel Q. Are Presbyters and Priests all one A. No for he is a Priest that offers Sacrifice but Presbyter is an Elder which sometimes is called a Bishop as Act. 20. mention is made of many Bishops that is many Elders or Presbyters The Apostles also are called Elders 1 Pet. 3. Presbyter Bishop and Pasâ—our are taken for the same office Act 20. we read also of many Bishops in Philippi Phil. 1. which is meant of many Elders the Apostle useth promiscuously the word Bishop and Presbyter Tit. 1. for indeed Bishops or Pastors ought to be Elders that is excell others both in years and knowledge Q. were the 70. Disciples subject or subordinate to the 12. Apostles A. No for though they were called later than the Apostles yet I find not that their power in working miracles in preaching in administring the Sacraments in ecclesiastick discipline was lesse or subordinate to the Apostles for both were immediately called by Christ and equally subject to him without subordination or subjection to the Apostles no more than of old the Prophets were subject to the High Priests Q. Is the Ordinatioâ— of the Church of Rome lawfull A. Yes for neither Husse Wickliff Luther and other worthy men who forsook the errors of the Romish Church did ever reject her ordination no more than they did her Baptisme She retains the faith of the Trinity the two Testaments the Sacraments or Seals of the Covenant the two Tables of the Law therefore though she be a wife of fornieations as the Church of Iuda sometime was yet she may bring forth sons to God Q In what things did the Apostles differ from their successors A. 1. The Apostles were immediately called by Christ but their successors by men 2. The Apostles were sent abroad into all the world but their successors were confined to peculiar places 3. The Apostles Doctrine was the rule and Canon by which their successors must frame their Sermons 4. The Apostles were the first that gave the Holy Ghost by imposition of hands as for preaching administring the Sacraments and discipline in these they agreed with their Successors Quest. Who founded the first Christian Churches A. The Apostles either immediately as Peter and Iohn founded the Church of Samaria Acts 8. 5 6. Peter the Church of Caesarea Acts 10. 44 45 Paul the Church of Corinth 1. Cor. 3. 6. and 4. 15. and the Church of the Galathians Gal. 4. 19. or else immediately by their Deputies or Evangelists as Banabas founded the Church of Antioch Acts 11. 22. Q. Had any Apostle power or jurisdiction over the rest A. No but they were all of equal power and authority whence it follows that neither the Pope should usurp any power over other Patriarches nor Bishops lord it over their fellow Bishops or Presbyters for these I take here for one except by consent for a time a superintendency be given for quieting of troubles in the Church which perhaps was given to one of the Apostles it may be to Peter whilest they lived together at Ierusalem before their dispertion but if so it was onely temporary and by consent Q. Was it the chief office of the Deacons iâ— the Primitive Church to preaâ—h the word A. No but to take care of the poore of Widows and Orphans and to attend on the Tables that is on their Love Feasts called Agapa of which burthen they desired to be eased who preached the Word as not being able to do both yet we read that Stephen Acts 6. 6. 8. 10. did preach but indeed in that place it is more likely that he disputed in the Iewish Synagogues than preached in the Temple and if he had preached it will not follow that the Deacons office is to preach for this act of Stephens was extraordinary as having an extrorpinary measure of the spirit and so we read that Philip another Deacon of those seven-preached in Samaria Acts 8. 5. but this he did as being an Evangelist in Caesarea Acts 21. 8. not a Deacon in Ierâ—salem Q. Doth the â—are then of the poore rely upon the Deacon A. The care of collecting the charitable benevolence for the poore and distributing of the same relyes upon the Deacon but the care of exhorting to benevolence of recommending the poore of inspection into the Deacons fidelity and industry relies upon the Presbyter from which the Apostles exempted not themselves Q. Did the Apostles in all the Churches which they planted appoint Presbyters and Deacons A. Yes otherwise they had left these Churches as sheep without shepheards or ships without Pilots to be devoured by wolves and to be swallowed by the waves of confusion Heresies and Schismes therefore Paul having preached the Gospel in Crete and having setled some Presbyters there he gives order to Titus to set up Presbyters in every Town and it is unlikely that Paul who had continued at Corinth a year and six months Acts 18. 11. would leave that Church destitute of Presbyters and Deacons seeing the Lord testified to Paul in a Vision that he had much people in that City vâ—r 10. and writing to the Philippians he salutes the Bishops and Deacons there Q. Why did he not salute the Presbyters there also A. Because in that place a Presbyter is all one in effect with
a Bishop for if Presbyters had been distinct from Bishops Paul would not have left them unsaluted for why should he salute the Deacons and not thâ— Presbyters which are a higher degree Quest. Why were the Pastors called Bishops and Presbyters A. To put them in mind of their duty and dignity for the word Episcopus or Bishop signifieth the care inspection and oversight which they should have of mens souls in guiding instructing and feeding them with the Word and Sacraments Presbyter signifieth the age dignity and experience that ought to be in Ministers whose grave carriage wisdome and knowledge should procure reverence of the people to that high calling and obedience to their Doctrine Q. Are young men then fit to be made Presbyters oâ— Bishop A. No except there be extraordinary gifts in them as were in Timothy or in extream necessity when grave and ancient men cannot be found Temeritas florentis aelatis prudentia sinectutes Young men are rash inconstant head strong proud inconsiderate and indiscreet in their words and carriage for the most part which hath brought this high calling into obloquie and contempt They have not that experience wisdome gravity and knowledge that are in old men nor are they Masters of their passions and affections and how are they fit overseers of others who cannot oversee themselves a young Presbyter is a contradiction and a young Bishop is incongruous Young and green heads have been the cause of so much distemper so many Heresies and schismes in the Church of Christ Therefore little hope there is that ever peace Religion and truth shall flourish in that Church where giddy young men are Bishops or Presbyters and hot-spurs or green heads are preferred to gray hairs ancient Divines are fittest to serve the ancient of dayes Q. But if Paul constituted Presbyters and Deacons in all the Churches which be planted why doth he not salute them as he did these of Philippi A. For brevities sake he oftentimes omits them thinking it sufficient to have saluted the Church in generall in which they are included being members thereof Q. Is not the degree of Bishops higher than that of Presbyters A. Sometimes to avoid heresie schismes and troubles in the Church the Presbyters have chosen one of their own society to precede or oversee the rest but this was onely in some places and at some times and rather an ecclesiastick custome than a divine tradition saith Hierom. Q. But why did Paul besides his custome salute the Deacons at Philippi A. Because by Epaphroditus they had sent him relief therefore he would particularly thank them besides he would shew that under these two names of Presbyter and Deacon is contained the whole Ministry of the Church the Presbyter caring for the things of the soul the Deacon for the things of the body Q. What doth the ward Deacon signifie A. A Minister or servant for so the Magistrate is called Rom. 13. a Deacon or Minister Paul calls himself the Deacon of the Gospel Eph. 5. and he calls Christ the Deacon of Circumcision Rom. 15. but this word is appropriated to him that hath the charge of the poor and strangers in collecting and laying out the Church money for their relief Such were those seven mentioned Acts â— and as Christ had twelve Apostles so one of them to wit Iudas was a Deacon for he kept the bag Q. Were there in the Church preaching Presbyters onely A. No there were also ruling Elders of which Paul speaketh 1. Tim. 5. 1â— Let the Elders that rule well be counted worthy of double honour especially they who labour in the Word and Doctrine for the preaching Presbyters thought it too great a burthen to preach and to have the inspection of mens manners therefore they desired some of the Laity to assist them whom they called ruling Elders Q. What difference is there between a Minister and a Deacon A. The Greek word signifieth both promiscuously but we have appropriated the word Minister to a preacher and the word Deacon to the Overseer of the poore Q. How doth it appear that Presbyter and Bishop was the same A. Because the Apostle Phil. 1. salutes the Bishops of Philippi but in one Town there is onely one Bishop usually so called So Acts 20. having called together the Presbyters he bids them take heed to the stock whereof the Holy Ghost hath made them Bishops And leaving Titus at Crete to establish Presbyters sheweth that a Bishop must be without reproof Q. Have there not been sometimes two Bishops in one Town A. We read in Sozomen l. 4. c. 14. that the Bishops assembled at Sirmium wrote to Foelix and the Clergy of Rome to admit of Liberius as an assistant Bishop to Foelix but the Councel of Nice forbids two Bishops to be in one City Can. 8. Q. Why do not the Reformed Churches now call our Ministers by the name of Bishops and Priests A. Because these Offices have been abused in Popery the one to pride and tyranny the other to superstition and idolatry Q. May a man exercise the office of Presbyter or Bishop without a calling A. No for no man takes upon him this office but he that is called of God as Aaron was Vzza was struck with sudden death for his rash touching of the Ark 2. Sam. 6. God complains of those Prophets that run and yet were not sent Ier. 23. and how can such preach if they be not sent Rom. 10. Leprâ—sie shall seize upon King Uzziah if he stretch out his hand to touch the Ark 2 Chron. 26. Christ himself spoke not of himsel nor was his Doctrine his own but his that sent him Iohn 5 7. Q. How must a man be called A. First Internally by the Spirit moving his heart and furnishing him with graces fit for so high a Calling Secondly Externally by the Church to which twofold calling we must yield obedience and not resist and run from it as Ionah did Q. How shall we know the inward call of the Spirit from the stattering concept of our Fancies A. If we are called by the Spirit we have no other ends but Gods glory and the salvation of souls we seek Christ for his miracles not for his loaves we will not trust to our own strength learning or eloquence but will disclaim our own sufficiency with the Apostle will accuse our own uncircumcised and defiled lips with Mosâ—s and Esay and will rely onely upon the goodnesse and promise of God who will give us wisdome and will put in our mouths what we shall speak Quest. How many sorts of callings are there in the Church A. Two to wit Extraordinary as that of the Apostles Evangelists and Prophets and Ordinary as the callings of Presbyters or Bishops of preaching Prophets or Pastors and of Deacons Q. Can both these callings be in one maâ— A. Yes for Ieremy and Ezechiel were ordinary Priests and Levites yet were extraordinary Prophets So Luther had an ordinary Function in the
Church of Rome yet was called extraordinarily to preach the Gospel in purity Q. In whom is the power of Election and Ordination of Presbyters or Bishops A. Election was anciently in the Laity and Clergy till the Clergy shook off the Laity And the Popâ— excluded the Emperour from whom both he and other Bishops were wont to receive their Investiture by the Ring and crosier-Staffe not in reference to their spirituall Function but to their temporall means which they injoyed by the munificence of Princes but Ordination is onely from the Clergy the Bishop was wonâ— to ordain alone but that was thought rather out of Ecclasiastick custome than out of divine institution For apparently ordination did belong to the whole Presbytery 1. Tim 4. 14. as may be seen also in divers Canons and Councels Q. May any preach now without Calling or Ordination A. No for if every one that pretends to have the spirit should be suffered to preach preaching would grew contemptible Heresies and Sects would multiply Now the Church is established therefore Ordination and an ordinary calling must be expected Indeed in the infancy of Christianity before the Church was setled private men in times of persecution dispersed themselves and preached as we see Acts 8. â— and so the men of Cyprâ—s and cyrene preached the word at Antiâ—ch Acts 11 20. So Apollos a private man who onely knew the Baptisme of Iohn and stood in need of more perfect instructions by Aquila and Priscilla yet he taught the word of God Acts 18. 25 26. but such examples were extraordinary in a time when no preachers were found no ordinary calling to be had no Church at all settled Q. Are the names of Apostle Presbyter and Bishop of equal extent A. No for Apostles are called Presbyters 1. Pet. 5. 1. but Presbyters are not Apostles the higher dignity includes the lesser but not on the contrary so Apostles are Bishops Iudas his Apostleship is called his Bishoprick Acts 1. 10. but all Bishops are not Apostles Q. Because an Elder must be apt to teach will it therefore follow that there ought to be none but preaching Elders An. No for a Ruling Elder should also be apt to teach his Children and Family and likewise apt to teach that is to advise and give Counsel in the Consistory though he preach not in the Pulpit Q. Is a Pastor and Doctor all one A. No For all Pastors are Doctors or Teachers but all Doctors are not Pastors Paul in the Synagogue at Antiâ—ch did the part of a Doctor or Teacher when he uttered words of exhortation yet he was not their Pastor The Prophets Christ and Iohn Baptist were Doctours or Teachers but not Pastors Q. Should there be any superiority of Presbyters ever their fellows A. Yes of order or at sometimes as when they meet in Synods to determine matters there ought to be Moderators or Speakers as we know there were among the Apostles sometimes Peter sometimes Iames see Acts 15. and perhaps such was the superiority that Samuel had over the Prophets in Naioth in Rama 1. Sam. 19. 20. Such Authority had Eliah and Elisha over the other Prophets in their time The superiority of the High Priest over the inferior Priests was typicall as it had relation to Christ the High-Priest of our profession the Prince of Pastors and B shop of our souls Quest. Is it a novelty to have lay-Lay-Elders in the Church A. No for such were in the Church of the Iews Ier. 19. 1. Elders of the people as well as Elders of the Priests which the Apostle means 1 Cor. 12. 28. for besides Apostles Prophets Teachers c. he speaks of Rulers under the abstract word of Governments for having mentioned before in the same Chapter the diversity of gifts Now in this verse he speaks of the diversity of Functions in the Church Q. Are Lay-men excluded from Church government because they are Lay-men A. No For though they be no part of the Clergy yet they are a part of the Church and Members of Christs mysticall body as well as the Clergy And it is for the Clergies advantage that there be Lay-Rulers for by these means the Ministers are eased of much trouble and they are backed with the greater power besides they are lesse obnoxious to envy and opposition which the Remish Clergy hath brought upon themselves by excluding the Laity from Church Government proudly monopolizing all to themselves Lastly many Clergy men though good Scholars yet are indiscreet in their carriage and unskilfull in matter of government Question May a Lay Elder with a safe Conscience leave his Function at the years end seeing it is not lawfull to put the hand to the plough and look back Luke 9. 62. A. If there were not choice of such Elders he could not leave the Church destitute of Government with a safe conscience 2. He may not our of dislike to the Function or of his own head leave it but by order and authority he may where there be others to supply his place 3. That Plough in Luke is not meant of the Plough of Ruling but of preaching which no man called thereto may leave off seeing it is of such necessity for the erecting of Christs Kingdome Q. Is the Function of a Lay-elder unlawfull because he is not called to preach and baptise A. No for preaching and administring the Sacraments do not belong to the ruling but to the preaching Presbyter neither is ruling necessarily annexed to preaching and baptising but that it may be separated from them yea it is fit they should be separated for the reasons above alledged Ministers shall have more time to study and to follow their preaching better if they be taken off from the trouble of ruling and God who giveth to divers men divers gifs and not the same to all men hath made some fitter for preaching others fitter for ruling And it is fit that some of the Laity should have place in the Consistory that nothing may be there concluded partially or prejudiciall to the Laity for so they shall avoid all suspition of tyranny Q. Of what Elders doth Ambrose speak in his Exposition of the fifth Chapter of 1. Tim. A. Both of Elders by age and of Elders by office for having shewed that old age is honourable among all Nations from thence he inferres that both the Synagogue and Church of Christ had Elders without whose advise nothing was done in the Church which Office in his time as he there complains was grown out of date by reason of the pride of the Teachers that they alone might seem to be somewhat Q. Can ruling Elders be proved out of that fifth Chapter of 1. Tim. v. 17. A. Yes for the Apostle wills that the Elders who ruse well be counted worthy of double honour especially they who labour in the Word and Doctrine in which words there is no opposition made between the reaching Presbyters as if they who teach and preach were worthy of double honour
their superstitious Church discipline if I may so call it Of which see Lucian in his Syrian Goddesse out of whom I have this description By this and by what we are to speak of the Gentile idolatry we may admire the madnesse of those men who being made after the image of God do subject and enslave themselves to dead images to senselesse blocks and stones which have eyes and see not eares and heare not then not without cause did David say that they who made them are like unto them he meanes those that worship them for not the Artificer but the Worshipper makes the Idol So the Poet Qui fingit sacros auro vel marmore vultus Non facit ille Deâ—s qui colit iste facit And it is strange to see how cold and sparing we are in the worship of the true God how zealous and expensive they are in the service of their false gods they can cut their flesh and cry from morning to evening with Baals Priests they can part from their gold and silver their jewels and ear-rings to make them a golden Calf yea they can offer their sons and daughters to be burned in the fire to Moloch and yet there is no sin so repugnant to God as Idolatry for it is repugnant to his entity because an Idol is nothing in the world saith the Apostle it is repugnant to his unity because he is but one but false gods or idols are many it is repugnant to him as he is verity because Idols are lying vanities it is repugnant also to him as he is life because Idols are dead and senselesse things it is repugnant to his purity for Idols are called filthinesse pollution and abomination in Scripture it is also repugnant to the love he carrieth to his Church for it causeth jealousie in him and therefore he calleth Idolatry Whoredom and Idoters Adulterers and they that worship Idols are said to goe a Whoring after other gods it is likewise opposite to gods goodnesse therefore idolatrie is particularly called sin as if it were the only sin in the world so Exod. 32. 22. This people is prone to sin that is to idolatry so Lament 1. 8. my people have committed a sin that is Idolatry and as it is most repugnant to Gods nature so it is to almost all his commandments To the first because it makes other gods then he To the seond because it makes graven Images and worships them To the third because it takes Gods name in vain by giving it to the creature even to stocks and stones To the fifth because it gives the honour due to parents uno senselesse Idols for the Idolater saith to the stock thou art my Father and to the stone thou hast begotten me Jer 2. 27. To the sixth commandement because the Idolater is a horrible murtherer in not sparing his own children To the seventh for Idolatry is not onely spiritual Adultry but the cause also of carnal pollution and of unnatural lust for among the Indiáns they practised Sodomy in the sight of their Idols as a part of that worship due to them Lastly it is against the eighth commandement for the Idolater is a sacrilegious thiefe stealing from God his due and giving it to his Idol as the Prophet complaineth Hos. 2. 8. There are three sins inseparable companions of Idolatry namely Witchcraft Coveteousnesse and carnal Pollution For the first The Apostle Gal. 5. 20. joyneth Idolatry and Witchcraft together The Ephesians as they were given to Idolatry so they were to Magical Arts and as soon as they forsook their idolatry they forsook also their witchcraft and burned their conjuring books Acts 19. 19. as Manasseh reared up Altars for Baal so he used inchantments and dealt with familiar spirits and Wizzards 2 Kings 21. 6. hence proceeded diabolical inspirations and Enthusiasmes Oracles and many other inchanting tricks As for covetousness it is no wonder that it accompanies idolatry for it is a kind of idolatry and so the Apostle calls it The covetous man worshippeth his god Plutus or Mammon with as great devotion as any Idolater doth his Idol he saith to the wedge thou art my hope and to the gold thou art my confidence he sacrificeth to his god the poor whom he oppresseth his own soul also and his body too which he macerates with care and deprives of things necessary King Ahaz no sooner gave himself to Idolatry but he presently shews his sacrilegious covetousnesse in robbing the house of the Lord of its wealth 2 Chron. 28. As for carnal uncleannesse how much that hath been practised by Idolaters is known to them that have read Histories for they did not think their daughters fit for marriage till first they had been prostituted before their Idols and though adultery fornication and Sodomy were thought sins yet these were held vertues and a part of religious worship in the presence of their gods and it is no marvel for their very gods were incestuous Adulterers and Sodomites and divers Strumpets after their death were deified as Lactantius instanceth in Laurentia the Wife of Faustulus who for her whoordomes among the Shepherds was called Lupa that is a Whore Such another was Leaena among the Athenians such was Faula Hercules his Whore and Flora who left her estate to the Romans In a word Idolatry hath been the cause of all sin and mischiefe in the world from whence proceed murthers rapine oppression injustice intemperance uncleannesse sorsery avarice c. but from this that men forsook the living God who is the punisher of vice and rewarder of vertue and served false gods who had been wicked men themselves whilest they lived and patronized wickednesse when they were dead Q. What Idolatrous Gods or Devils rather did the ancient Syrians worship A. Their chief god was Baal-Zebub or Beel-Zebub the Lord of Flies either because his Temple was much infested with Flies or else from the power he had in driving away Flies He was a great god at Ekron and is called in the Gospel Prince of the Devils Some take him for Jupiter others for Priapus others for Sumanus chief god of the Manes which some think to be Pluto 8. Baal-Phegor or Peor that is the gaping or naked Lord so called from the naked posture in which he was worshipped hâ— was the God of the Mâ—abites His Temple is called Beth-Peor Deut 3. 29. some take him for Priapus 3. Baal or Bel which signifieth Lord was a great god or Idol amongst the Babylonians Sidonians Samaritans and Moabites and sometimes among the Iews some take him for Mars others for Iupiter who by the Phoenicians is called Baal Samen that is Lord of Heaven by which I think they meant the Sun 4. Baal-berith that is Lord of the Covenant Iudg. 9. 4. by whom they meant Iupiter whose office was to confirme Covenants and to punish the breakers thereof Audiat haec genitor qui foedera sulmine sancit Virg. Aene. 12. So Aristophanes calls upon Iupiter to send his
quietnesse and tranquility he is not in fire earthquakes and whirlwinds but in the soft and still voyce it s not the quaking of the body but humility and reverence of mind which he requires these Sectaries deny all ministeriall Ordinances and knowledge got by study and industry pretending an inward light from the spirit and that all our Learning got by Preaching Hearing Reading or Catechising iâ— but notionall and carnall and hanging upon the tree of knowledge they blasphemously prate also that Christ had his failings and that he distrusted God on the Crosse when he cryed out My God my God why hast thou forsaken me by which they overthrow the work of our Redemption which none could perform but he that knew no sin in whose lips was found â—o guil whom his enemies could not accuse of sin They will not have Ministers to preach for titheâ— which they call wages and yet our Saviour saith That the labourer is worthy of his wages and the Apostle That they who serve at the altar should live by the alâ—ar and if they communicate of their spirituall things why should they not participate of the peoples temporall things They will not have particular houses for preaching and prayer and yet among the Iews was the temple and Synagogues and after Christianity was settled Churches were erected They cannot abide studied or methodicall Sermons nor expouâ—ding nor learning in matters of Divinity by which we see how ignorant these people are who despise such helps as God hath given for propagating the Gospel Is it not better to studie and premeditatâ— than to utter quicquid in buecam veâ—erit undigested immethodicall ignorant trash Christ and his Apostles expounded and opened the Scriptures and yet these men reject expounding these men are also against singing of Psalmes a duty practised by Christ and urged by Saint Paul and Saint Iames. They reject infant-Baptisme and yet to infants belongeth the kingdome of heaven They will have no set days for Divine worship and consequently the Lords day must be of no account with them They will have no prayer before and after Sermâ—n and yet the Apostles joyned prayer with their Doctrine and breaking of bread Acts 2. 24. neither did they ever undertake any weighty businesse without prayer They condemn set houres of prayers and yet we read in the Acts of the Apostles that the third and ninth houres were set houres of prayer but by these wild Fancies we may see how crosse-grained these people are in contradicting every thing even Gods word it self if it be not consonant to their shallow reason which they call the spirit but it is indeed the spirit of giddinesse with which they are troubled and trouble others for the rejecting of all outward forms and decent ceremonies in Religion iâ— the overthrow of Religion it self which thought it consist not in ceremonies yet without them it is like a man stript naked of his garments and so for want of them exposed to all injuries of weather and danger of death The leaves of a tree are not the fruit thereof and yet without them the fruit will not prosper Q. 14. What other opinions do the Quakers hold An. Not to mention their â—orrid blasphemies in saying that some of them are Christ some God himself and some equall with God because they have the same spirit in them which is in God They maintain that the Scripture is not the word of God that out preaching is conjuration that expounding of Scripture is adding to it that the letter of Scripture is carnall that the word is not the rule to try the spirits that the soul is a part of God and long existent before the body that there is no Trinity that Christ hath no other body but his Church that Christs coming in the flesh was but a figure that all men have a light in them sufficient to salvation that the man Christ is not ascended into heaven that there is no imputation of Christs righteousnesse that prayer for remission of sinnes 〈◊〉 needlesse that we are justified by our own inherent righteousnesse that there is no 〈◊〉 life or glory to be looked for but in this world that there is no locall heaven nor hell nor resurrection of the body that many of them cannot sin that the calling of our Ministry is Antichristian that our preaching is altogether uselesse that themselves are immediately called by God that our worshiping of God in the Church is heathenish that the of children with water in Baptisme is Antichristian that we have no Sacraments that Dâ—vids Psalms are â—arnall and noâ— to be sung that in our Churches which they â—ll breasts houses God is not worshipped 〈◊〉 Christ 〈◊〉 to destroy all propertie and that therefore all things ought to be common that no man is to be called Master or Sir or to be saluted by the way and that one man ought not to have power over another here we see that these men despise Magistracy reject the Ministry sleight all decency and ordinances in Christs Church and in a word overthrow as much as in them lyeth all Religion and piety setting up a Babel of their own full of impiety ignorance aud blasphemie these are the fruits of too much liberty and the effects of reading Scripture by ignorant and malicious spirits who like spiders suck poyson out of the sweetest and wholesomest flowers and like mad men use that sword of the word to destroy themselves and others which was ordained to saye and defend us from our enemies Q. 15 Wherein do the absurdities and impieties of their opinions consist An. 1. In rejecting all Vniversity Learning because Christ and his Apostles were never taught in Schools but this opinion is ridiculous for Christ and his Apostles taught no other Divinity for the matter than what is taught in Universities the difference is onely in the manner of attaining this knowledge for they had it by inspiration we by study labour and instruction and yet the prophets had their Schools and Colledges both on the hill of God 1 Sam. 10. 5. 10. and at Bethel 2 Kings 2. 3. and at Iericho v. 5. and at Naiâ—th 1 Sam. 14. 20. Elisha had his Colledge 2 Kings 6. 1. 2. They will not have us expound Scripture because the Apostles expoundeâ— them but this conceit is also frivolous for to what purpose did Christ appoint Doctours and Pastors to continue still with his Church if they are not to expound Scripture what the Apostles expounded briefly we expound more fully In their expositions there be many intricate obscure high and figurative passages which require a further exposition God did never reveal all his truth at one time Among the Jews we read that Ezra the Scribe and the Levites expounded the Law Neh. 8. Christ took a Text and expounded it Luke 4. and so did Philip Acts 8. 3. They will not have Ministers to be called Masters but I would know of these men whether they that labour in
especially they who labour in teaching and preaching for there is no reaching and preaching without labour and where there is no labour there can be no double honour merited but the opposition is plain between the ruling Elders and the other Elders that labour in the Word The ruling Elder deserves much honour but much more deserves the preaching Elder that labours in the Word for preaching is a toilsome labour compared to ruling and so this Exposition doth not force the words as the forme doth Q. What priority had the High-Priest or Chief Priests â—ver the other Priests A. The priority of order but not of authority nad command all being equal in the Office of Priesthood such a priority was among the Presbyters but when the Church began to spread and heresies to increase there was some power or authority given to the chief Presbyters whom they called Bishops but as there was no distinction of parishes till 267. years after Christ as Polydor Virgil witnesseth so it is thought there could not be in that time any Diocesse or Diocesan Bishops Q. Did all Christian Nations upon their conversian to Christianity receivâ— Episcopacy A. No for the Scots admitted of no Bishops for 290. years after their conversion if we may believe Iohannes Major l. 2. Hist. de gest Scot. c. â— And the Cantabrians or people of Biscay in Spain as yet admit of no Bishops as it is recorded in the Spanish Story Q. Was the power of Iurisdiction in the Bishop or Presbyterie A. It was thought to be in both joyntly for in the time of Cornelius lapsed Christians were not admitted into the Church at Rome untill they confessed their sins before the Presbyterie Cypriat Epist. 6. Epist. 46. Yet the peoples consent also was required as may be seen in the same Cyprian Epist. 55. Epist. 12. ad plebem Q. Were Timothy and Titus Bishops or not A. They were probably Evangelists who were not to reside in one particular place as Bishops or Presbyters but to attend on the Apostles and to perform their messages by preaching the Gospel from place to place for Paul left him with Silas at Berea Acts 17. 14. then Paul sent for him to Athens vers 15. from thence he sends him to Thessalonica 1. Thess. 3. 2. from hence he returned to Athens and in sent by Paul into Macedonia and returns from thence to corinth Acts 18. 5. after this he went to Ephesus and from thence was sent by Paul to Maccdonia Acts 19. 22. whom Timothy accompanied thence into Asia and then to Miletum where having sent for the Elders of Ephesus gives them a charge to feed the flock of Christ not naming Timothy at all to whom the charge should have been given had he been a settled Bishop there which title is not given to him at all in Scripture So Titus travelled with Paul through Antioch to Ierusalem Gal. 2. 1. through Cilicia he went to Crete where he was left a while and sent for by Paul to Nicopâ—lis Tit. 3. 12. he was expected at Troas 2 Cor. 2. 13. he met Paul in Macedonia 2. Cor. 7. 6. and conveyed that Epistle of Paul to the Corinthians 2 Cor 13. Postscript He was with Paul at Rome and went from thence to Dalmatia 2. Tim. 4. 10. by which 't is plain he was not a setled Bishop in Creâ—e Q. Were there any Lay-Elders or Seniors in Austin's tim A. Yes for L. 3. Cont. Cresconium Grammaticum he speaks of Bishops Presbyters or preaching Elders Deacons and Seniors or Lay-Elders and c. 56. ibid. he speaks of Peregriâ—us Presbyter and Seniors by the one meaning the preaching by the others the ruling Elders And in his 137. Epistle he speaks of the Clergy the Elders and the whole people and in divers other places of his works he speaks of these Elders as being distinguished from the Clergy and the rest of the Laity and having a charge of Church affairs whence it appears that to have ruling Elders is no novelty Q. What were those Elders which are mentioned 1. Tit. 5. A. They were Bishops or preaching Presbyters for Acts 20. Elders verse 17. are named Bishops verse 28. so in Titus Cap. 1. Elder verse 5. is called Bishop verse 7. every City then and Village had their Elder that is their Bishop and this is witnessed by Sozomen L. 7. these were then parochiall Bishops not Diocesan in all likelyhood Q. Whether did the power of Iurisdiction and Ordination belong to the B shop alone or to the Church A. To the Church for Christ saith Dic Ecclesiae go tell the Church and to all the Apostles together which were then the Church Representative he gives the Keyes or power of binding c. and this is Jurisdiction So likewise ordination belongs to the Church or Presbytery as we shewed before out of 1 Tim. 4. 14. Q. It is not lawfull for one Clergy man to exercise Dominion or Lordly authority over another A. No for Christ will not have any of his Apostles to â—im at greatnesse or superiority but will have such become Ministers and servants Mat. 20. 25. Mar. 10. 42. Luke 22. 25. for Christs Kingdome is spirituall and nor of this world as the Kingdomes of earthly Princes are neither did he mean to set up an earthly dominion for a thousand years as the Millenaries thought and the Apostles themselves had a conceit of an earthly Kingdome when they thought that Christ did purpose to restore the Kingdome to Israel neither doth Christ forbid tyranny or the abuse of dominion but all kind of dominion for the one Evangelist useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the other doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet some respect is to be given to the Ministers that have the greatest gifts by those that have lesser And a priority of order though not of Jurisdiction Q. What part of the Apostolicall Function ceased with the Apostles and what was to continue A. The Universality of their Function and the infallibility of their authority were to cease with them for they were temporary gifts but the preaching of the Word the Administration of the Sacraments and the exercise of Discipline were to continue in their successors these gifts were ordinarie but perpetuall the other extraordinary and temporary Q. Is the power of the Keyes and Apostolicall authority the same thing A. No for the power of the Keyes is the Church Discipline which was to continue for ever in the Church But the Apostolicall authority which consisted in their immediate calling from Christ in the Uâ—niversality of their Embassage in the infallibility of their judgements In giving of the Holy Gstost by Imposition of their hands and such like priviledges were not to continue longer than themselves Q. Had not Timothy and Tims the same power of the Keyes and Apostolicall authority that Paul had A. They had the same power of the Keyes that is of preaching administring the Sacraments and censuring but not the same Apostolicall
days at which time because of baptisme white is worn this colour signifieth that all who are baptized are made Priests to God the Father for the Priests garment is white it sheweth also the innocency and purity that ought to be among Christians and it puts them in mind of the resurrection and glory of the life to come They pray standing in sign of liberty obtained by the Spirit Hallelujah and Gloria in excelsis are sung often this week from Easter till this time no man is bound to fast this feast is observed seven days to shew the seven gifts of the holy Ghost and every day three Lessons are read because all the seven gifts are included in these three Faith Hope and Charity The next Sunday is kept to the honour of the Trinity for as Christmasse was ordained to be kept in honour of God the Father who sent his son into the world and Easter to Christ the second Person and Whitsunday to the third Person so this Sunday was instituted to the three persons together and from this day are named the other Sundaies till Advâ—â—t whereof are twenty six to each of which is appropriated a peculiar Masse with Lessons and Psalms fit for each day Q. 23. What be their canonical hours of prayer A. Their set hours of prayer are called canonical because they are prescribed by the Canons of the Church and regularly observed by devout people These hours they ground upon the practise of David and Daniel who prayed three times a day These hours are seven because David speaketh of calling upon God seven times a day because the gifts of the holy Ghost are seven and the foul spirit bringeth seven spirits worse then himself there be seven deadly sins the walls of Ierico fell down at the blowing of the seven Ram horn Trumpers there were seven Aspersions in the Levitical Law Levit. 14. 16. We read also of seven Lamps and seven golden Candlesticks These canonical hours are not onely for the day but also for the night after the example of David and Christ who spent some part of the night in prayer and of the Church in the Canticles which sought Christ in the night The Prince of darknesse is most busie in the night to assault us therefore we ought to watch and pray that we may not be slaine with the Egyptian first born in the night The Nocturnals or night praises are said at midnight because at that time Paul and Silas praised God and so did David About that time Christ rose from the grave as the Greek Church believeth but the Latine Church holdeth that he arose in the morning The first hour of the day is dedicate to prayer that whilest the Sun riseth we may call upon the Sun of righteousness who bringeth health under his wings About that hour he was mocked spit upon buffeted and at that hour after his resurrection he was seen by his Disciples standing on the Sea shore To whom the first fruits of the earth were offered in old time to him also should the first fruits of the day be offered The third hour is consecrated to prayer because then Christ was crowned with thorns and condemned by Pilate It was the third hour also that the holy Ghost descended on the Apostles The sixt hour is canonicall because then Christ was crucified at that houre Peter went up to the top of the house to pray acts 10. and then it was that Christ asked water from the woman of Saâ—atia The ninth hour is for prayer because then Christ gave up the ghost so Peter and Iohn went up into the Temple at the ninth hour of prayer acts 3. The evening also is a time for prayer then they have their Vespers because the Iewes had their evening Sacrifice then it was that Christ instituted the Sacrament of the Eucharist at his last Supper And then was his body taken down from the Crosse. The hour of the Completory about the beginning of the night is Canonical also in memory of Christs buriall And because David would not go up into his bed nor suffer his eye-lids to slumber till he had found out a place for the Temple Then is sung the song of old Simeon Nunc dimittis Q. 24. What else may we observe about these Canonical hours A. That all Priests Deacons and Sub-Deacons are bound to observe these hours so are also Monks and Nuns if they be not Novices But the inferiour orders of Clergy that are not beneficed as they are not debarred from Marriage so they are not tied to these Canonical hours They also that are excommunicate and degraded are to observe these hours for the character is indelible but sick persons and such as have any natural impediment are excused Again these Canonical prayers are not to be said everywhere but in the Church because the multitude of petitioners makes prayers the more efficacious otherways they acknowledge that private prayers may be said anywhere The times also order and reverence must be observed in saying of these prayers and diligent attention must be used without wandering thoughts the attention must be â—ixed not onely on the words and sense thereof but chiefly on God the object of our prayers and devotion must be used both outward in prostrating of the body and inward in humility and submission of the minde But on Sundays and all the time between 〈◊〉 and Pentecost they pray standing to shew 〈◊〉 readinesse being risen with Christ in seeking the things that are above Beneficed men who neglect in six moneths time to say the Canonical prayers are to lose their benefices In the first Canonical hour the Kyrie Eleeson is said so is the Lords Prayer and the Creed but with a low voice to shew that prayer and faith consist rather is the heart then in the tongue In the third hour prayers are said for the dead as well as for the living The sixe hour they say Adam fell and was 〈◊〉 out of Paradise therefore they hold it then a fiâ— time by prayer to enter into Gods favour again The ninth hour Christs side was peirced out of which flowed water and blood the two Sacraments of the Church then the Vaile of the Temple rent asunder the graves opened and Christ descended into hell all which do furnish sufficient matter for prayers and praises that hour In the end of the day are said the Vespers or evening service to signifie that Christ came in the end of the world In the evening Christ washed his Disciples feet and was known to the two Disciples in breaking of bread as they were going to Emaus Five Psalmes are then said in reference to Christs five wounds and to expiâ—â—e the sins of our five sences In the evening is sung the Magnificat to shew that in the evening of the world the Virgin brought forth Christ in whom is our cheifest rejoycing And then are Lamps lighted to put us in minde that with the wise Virgins we should