Oyle puts on his â—wle and so receives him into the Fraternity having vowed abstinence from flesh and perpetual chastity The Monks do not onely live upon their rents but they trade also and are great Merchants as for scholarship they have none Sergius is a great Saint â—mongst them to whom the Empress goeth sometimes in Pilgrimage They have divers Nunneries some whereof are onely for Noble mens Widows and Daughters whose stock the Emperor meanes to exâ—iâ—guish They have Eâ—emites also who go stark naked except about the middle they wear long hair and an lâ—on collar about their neck or middle The people esteem them as Saints and Prophets and whatsoever they say is received as Oracles even by the great Duke himselfe He thinks himself in great favour with God who is reproved or robbed of any part of his goods by them But of these Eâ—emites there be very few in that cold country Q. 5. What form of Service have they in their Churches A. They have their Mattiâ—s every morning the Priest attended by his Deacon in the middle of the Church calls on Christ for a blessing in the name of the Trinity and then repeats three times Lord have mercy upon us this done he marcheth into the chancel whither no man may enter but the Priest alone and there at the Altar he sayeth the Lords prayer and twelve times Lord have mercy upon us Then Praised at the Trinity The Deacon and people answer Amen Then he reads the Psalmes for the day and with the people turns to the Images on the wall to which they bow three times knocking their heads to the ground Then he reads the Decalogue and Athanasius his Creed After this the Deacon standing without the Chancel door reads a part of their Legend of Saints lives which is divided into so many parts as there be days in the year then he addeth some collects or prayers This Service lasteth about two hours all which time many Wax Candles burn before their Images some as big as a mans wast such are vowed and enjoyned by peâ—nance They have about nine of the morning another service and on Festival days they have solemn devotion The evening service is begun like the marnings after the Psalmes the Priest singeth the 〈◊〉 in their Language and then all with one voice Lord have mercy upon us thirty times together and the boyes answer thirty times then is read by the Priest and on holy days sung the first Psalme and 〈◊〉 repented ten times Then the Priest reads some part of the Gospel which he ends with three Hallelujahs and withal that evening service with a collect for the day all this while the Priest standeth as the high 〈◊〉 The Deaconâ— stand without the Chancel whither they dare not come during service time The people stand together in the body of the Church for they have no Pews to sit in Q. 6. How do they administer the Sacraments 〈…〉 Eight days after the Child is born he is brought to the Church-porch where the Priest receives him and tells the witnesses their duties in the childs education after baptisme namely to teach him how to know God and Christ and withal what Saints are the chiefe mediators then he conjures the Devil out of the water and so after some prayers he plungeth the child three times over head and ears in a tub of warm water holding it necessary that every part of the child be dipped They use the same words that we do In the name of the Father Son and Holy Ghost and not By the Holy Ghost as some Hereticks have used Then the Priest layâ—th oyl and salt mixed together on the Childes forehead on both sides of his face and on his lips praying that God would make him a good Christian c. This done the child being now made a Christian is carried from the Porch into the Church The Priest marching before who layeth him on a cushion before the feet of the chief Image in the Church to which he is recommended as to his Mediator After baptisme the childs hair is cut off wrapped up in wax and reserved as a relique in the Church The Russians use to re-bapbaptise their Proselyte Christians and in some Monasterie to instruct them in their religion first they cloath the new convert with a fresh Russian Garment then they crown him with a Garland anoint his head with oyl put a wax light into his hand and for seven days together pray over him four times a day all which time he is to forbear flesh and white meats After the seventh day he is washed and on the eighth day is brought into the Church and there instructed how to bow knock his head and crosse himself before their images The Russians communicate but once a year in Lent after confession to the Priest who calls them up to the Altar askes them if they be clean from sin if they be they are admitted but never above three at one time Whilest the Priest prayeth the communicants stand with their â—rms folded one within another then he delivereth to them a spoonful of bread and wine tempered together saying Eat this drink this without any pause Then he delivereth bread by it self and wine mingled with warm water to represent the water and blocâ— that issued out of Christ side Then the Communicants follow the Priest thrice about the Altar with their folded arms At last after prayers the Priest chargeth them to make good cheer and be merry for seven days together to fast the next seven days after Q. 7. What is the Doctrine and Ceremonies of the Russian Church at this day A They hold that the Books of Moses except Genesis are not to be read in Churches and are of no use since Christs comming nor the Prophets nor the Revelation 2. They teach that their Church traditions are of equal authority with the word of God 3. That the Greek Church chiefly the Patriarch and his Synod have full authority to interpret the Scriptures and that their interpretation is authentick 4. That the Holy Ghost proceedeth not from the Son 5. They hold Christ to be the onely mediator of redemption but not of intercession this honour they give to the Saints chiefly to the Virgin Mary and Saint Nicholaâ— who they say is attended upon by three hundred of the chief Angels 6. Their doctrine and practise is to adore the Images or Pictures of the Saints whereof their Churches are full and richly adorned 7. They teach that in this life there can be no assurance of salvation 8. And that we are justified not by faith only but by works also which consist in prayers by number on their beads in fasts vows almes crossings offerings to Saints and such like 9. They ascribe great power to auricular confession in doing away sin 10. They hold al to be damned that dye without baptism 11. Extream Unction is with them a Sacrament though not of such
The Penitents being received into the Church cut their Haire and Beards and lay aside their penitentiall garments and put on clean cloathes after the example of Ioseph when he was delivered out of prisâ—n This casting off their old cloathes puts them in minde of putting off the old man In Extream Vnction the Priest first besprinkleth the sick person and the whole roome with holy water then he anointeth the organs of the five senses because by them sin infecteth the soul the reines also and feet are anointed to expiate the sins that are in the concupiscible and motive faculties They onely must be anointed of whom there is no hope of recovery Of the Ceremonies used in Sacred Orders we will speak hereafter In Matrimony the Priest blesseth the married couple with prayers and oblations if they were never married before but they are not to blesse the second marriage The Woman is covered with a vaile after the example of Rebecca and to shew her subjection to the man she is united to the man by a Lace or Ribband tied in a knot by a Ring also put on the fourth finger of the left hand because of the veine that reacheth from thence to the heart signifying the mutual love that ought to be between them but marriages are not to be celebrated in Lent and other times of humiliation Q. 7. What are their Tenets concerning the Saints in Heaven A. They register their names in their Calendars after the Pope hath canonised them or given a testimony of their Sanctity and decreed honours for them namely publick Invocation dedication of Altars and Temples to them oblation of Sacrifices celebration of Festival days setting up of their Images and reservation of their Reliques The honour they give to God is called by them Latria that of the Saints is Dulia but the honour which they give to Christs humanity and the Virgin Mary is Hyperdulia 2. They say that the Saints make intercession for us not immediately to God but through Christ they obtain their requests 3. That we ought to invocate both Saints and Angels 4. That their Images are to be worshipped that the Images of Christ and of the Saints are not Idols because Idols are representations of that which is not and in Scripture the word Idol is spoken onely of Heathen Images that it is not unlawful to represent God by such Images as he hath described himself therefore they painâ— God in the form of an old man the Holy Ghost in the form of a Dove That though the Images of Christ and the Apostles are to be honoured in relation to the persons which they represent yet we must not think there is any Divinity in them or that they can help us or that we ought to aske any thing of them 5. That the Images of Christ and the Saints should be placed in Churches because the Images of the Cherubims were placed in Salomons Temple and before in the Tabernacle 6. That the Reliques of Christ and of the Saints are to be honoured and kissed as holy pledges of our Patrons yet not to be adored as God nor invocated as Saints 7. That the true Crosse of Christ the Nailes the Thornes c. by way of of analogy and reduction are to be worshipped with the same kind of worship or Latria that Christ is that the signe of the Crosse in the forehead or in the aire is a Sacred and venerable signe powerful to drive away evil spirits 8. That Pilgrimages ought to be undertaken to those holy places where the Images and Reliques of Christ and of the Saints are kept 9. That days should be kept holy in memory of the Saints the observation of which is a part of divine worship Q. 8. What is their Doctrine concerning the Church A. They teach that the government of the Church is Monarchical as being the most excellent form of government That the government of the Church was founded on the Person of Saint Peter That Peter was Bishop of Rome and so continued till his death That the Pope is Peters Successor and Christs Vicar by whom he is made head of the Church Militant That the Pope is not Antichrist but that the great Antichrist shall be a particular man of the Tribe of Dan who shall reign in Ierusalem three years and a half and shall be acknowleged by the Iewes as their Messiah whom he will make believe that he is of the Tribe of Iuda and descended of David 2. They hold that the Pope is the supream Judge in controversies of Faith and manners that his judgement is certain and infallible that he can erre in particular controversies of fact depending upon mans testimony and that he may erre as a private Doctor in questions of right as well of faith as of manners but that he cannot erre when with a General Council he makes decrees of faith or general precepts of manners and that the Pope is to be obeyed though either by himself or by a particular Councilâ— he erre in some doubtful matters but they generally now believe that though the Pope were an Heretick yet he cannot prescribe or define any Heretical Doctrine to be believed by the whole Church That the Pope hath a spiritual coactive jurisdiction in making Laws to bind the conscience by his sole authority without the consent of Priests or people and that he can judge and punish the transgressors of his Laws That as the Apostles had their immediate authority from Christ so the Bishops have the same immediately from the Pope That the Pope hath a supream power over the temporal estates of Christians to depose Kings and dispose of their Kingdoms in order to spiritual things and so far as it is necessary to the salvation of souls That it is not repugnant to Gods word for the same man to be both a Political and Ecclesiastical Prince seeing Melchisedech Moses Eli Samuel and the Macchabees exercised both powers 3. They believe that the true Church of Christ is onely that Society which acknowledgeth the Pope to be head thereof and Christs Vicar upon earth That they which are not baptized and the Catechumeni are not properly and actually members of the Church but onely in possibility That Hereticks Schismaticks and excommunicate persons are not members of the Church That reprobates are members of the militant Church Because in Noah's Ark were unclean beasts in the same Net are good and bad fishes at the same Wedding-feast many were called but few chosen in the same Sheep-fold are same Goats in the same house are vessels of dishonour Judas was one of the Apostles c. That the true Catholike Church is always visible for it is compared to a Mountain to a Candle to a City on a Hill c. That the true visible Church can never fail totally Because it is built on a Rock against which Hell Gates cannot prevaile c. That the true Church cannot fall into errour Because it is the Pillar
Masse must be said on festival days for the dead except the body be present And although in the Masse for the living incense is burned to shew that their prayers like incense ascend before God yet in the Masse for the dead incense is not burned because their prayers are of no efficacy for do the dead praise thee saith David The corps may not be brought into the Church whilest Masse is saying for the living but must be set in the Porch till Masse be done and the Mass for the dead be begun in which Masse the kisse of peace must not be given because there is no communion between us and the dead neither can they answer us the dead corps is washed and anointed then it is carried to the Church but by the way the bearers rest three times to signifie Christs three days rest in the grave Holy water and Frankincense is put in the grave with the corps to keep off evil spirits thence and to shew that the deceased party hath offered to God the incense of his prayers and good life whilest he lived He is buried with green bayes to shew that his soul is alive and that it doth not â—ither with the body and with his face upward and his feet towards the East to shew his expectation of Heaven and his readinesse to meet Christ in the Resurrection whose appearance is believed shall be in the East Every Christian that is buried out of the Church or Church-yard hath a Crosse set at his head to shew he was a Christian. Câ—ergy men that have taken orders are buried in the habit of their orders all are wrapt in linnen because Christ was so yet some are buried in sackcloth to shew their repentance Antiently the names of holy men departed were registred in scrolls or â—olding tables called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word Diptycha the Latin Church retained these were kept by the Bishop and the â—ames publickly read in time of divine service to shew that the just shall be had in everlasting remembrance The prayers that are made for the dead are not for the Saints in Heaven for they need not our prayers but our praises to God for them nor for the damned in Hell seeing our prayers can availe them nothing but onely for those who dying in venial sins unrepented make satisfaction in Purgatory Lastly there is neither Gloria in exceâ—sis nor Hallelujah sung in the office for the dead Of these passages see Alcuiâ—us de divin offic Amalar. Fortunat. de Eccles. officiis Stephanus Durantus de ritibus Eccles. Cathol Guliel Durandus in rationali c. The Contents of the Fourteenth Section Of the Eastern Religions and first of the Greeks 2. Of the Church dignities and discipline in the Greek Church at this day 3. Of the other Nations professing the Greek Religion chiefly the Moscovites and Armenians 4. Of the Monks Nunâ— and Eremites of Moscovia 5. Of the form of service in their Chu ches 6. How they administer the Sacraments 7. The Doctrine and Ceremonies of the Russian Church at this day 8. Of their Marriage and Funeral Ceremonies 9. Of the profession of the Armenians 10. Of the other Greek Sects namely the Melchites Georgians and Mengrelians 11. Of the Nestorians Indians and Jacobites 12. Of the Maronites Religions 13. Of the Cophti 14. Of the Abyssin Christians 15. Wherein the Protestants agree with and dissent from other Christian Churches SECT XIIII Quest. 1. HAving taken a view of the differences in Religion among the Romanists and Anti Romanists in the West what Religion do the Christians in the East professe A. In the East the Greek Religion prevaileth in many places chiefly in those Countries of Europe namely Greece Macedon Epirus 〈◊〉 Thrâ—ce Servia Basciâ— Moldavia Walachiâ— Bosnia Podolia and Moscovia In the Islands also of the Aegean Sea and in some parts of Poland Dalmatia and Croatia in some parts also of Asia namely in Natolia Circassia Mengrelia and Russia The Greekâ— place much of their devotion in the worship of the Virgin Mary and of painted but not carved Images in the intercesâ—ion prayers help and merits of the Saints which they invocate in their Temples They place justification not in faith but in workes School-divinity chiefly the works of Thomas Aquinâ—s which they have in Greek are in great request with them The Sacrifice of the Masse is used for the quick and the dead and they use to buy Masses they do not hold a Purgatory fire yet they believe there is a third place between that of the blessed and the damned where they remain who have deferred repentance till the end of their life but if this place be not Purgatory I know not what it is not what the souls do there Though they deny the Procession of the Holy Ghost from the Son yet they baptise in the name of the Three Persons Priests among them may marry once but not ofâ—â—er That marriage is unlawfull which is contracted within the seventh degree of Consanguinity and Affinity They use leavened bread in the Sacrament and administer in both kinds they have four Lâ—â—ts in the year they deny the Popes supremacy abstain from blood and things strangled observe the Jewish Sabbath with the Lords day They use neither confirmation nor extream unction and will not have either the blessed souls iâ— Heaven to enjoy Gods presence or the wicked in Hell to be tormented â—ill the day of judgement preaching is little used amongst them but Masses often therefore one of their Monks whom they call Coloieri for preaching sometimes in Lent and at Christmasse and Eastet was accused and banished to Mount Sinai by the Patriarch of Constantinople as Chytraus witnesseth They esteem equal with the Scriptures the Acts of the seven Greek Synods and the writings of Basil Chrysostoâ—e 〈◊〉 and their traditions They believe that the souls of the dead are bettered by the prayers of the living They are no less for the Churches authority and for Traditions then the Roman Catholicks be when the Sacrament is carried through the Templâ— the people by bowing themselves adore it and falling on their knees kisse the 〈◊〉 Q. 2. What Ecclesiastical Dignities and Discipline is there in the Greek Church at this day A. They have their Patriarch who resides at Constantinople who is elected by his Metropolitans and Arch-Bishops but is confirmed by the great Turkes chief Bassa who upon promise of some thousand Duckets from the Patriarch doâ—h ratifie his priviledges He hath no more authority with the great Turk then any Christian Embassadour who thinks it a great honour to be admitted to fall down at the Seigniors feet and to kisse his cloak Next to the Patriarch are the Metropolitans who are placed according to their antiquity Of thes Metropolitans are 74. under whom are Arch-Bishops and Bishops The Metropolitan of Thessalonica hath ten Bishops under him he of Athens hath six Corinth hath foure Bishops and one hundred Churches Mitylena had five
theefe as hateful to God as an ignorant Idolater 4. When we look upon the confused multitude of Religions in the world let us learne to tremble at Gods judgements to make much of the light whilest we have it to hold fast by the truth to embrace it with all affection and the Ministers thereof for if once we forsake the right way which is but one we shall wander all our daies after in by-paths and crooked lanes of error which are innumerable if we reject the thread of Gods word presented to us by the Church a thread I say surer than that of Ariadne we shall be forced to ramble up and down through the inextricable Labyrinth of erronious opinions It stood with the justice of God to suffer men who in the begining were of one language and religion to fall into a Babel and confusion both of tongues and false religions for not retaining the truth to dig to themselves broken Cesterns which would hold no Water for rejecting the fountain of living Waters to surfet upon the poysonable flesh of quails who grew weary of the bread of Angels and with the swine to eat husks who would slight the wholsome food of their Fathers house If the Iewes put Gods word from them and judge themselves unworthy of Eternal Life Loe Paul and Barnabas will turn to the Gentiles Act. 13. 46. 5. In reading this Book we shal finde that the whole rabble of vain phantastical or prophane opinions with which at this day this miserable distracted Nation is pestered are not new revelations but old dreams of ancient Hereticks long agoe condemned by the Church and exploded by the publick authority of Christian Magistrates but now for want of weeders these Tares spring up again in the Lords field and are like to choak the good corne unlesse the Lord of the Harvest send forth labourers into his Harvest 6. The reading of this Book may induce us to commiserate the wretched condition of a great part of the World buried as it were in the darknesse of ignorance and tyranny of superstition To blesse God for the light and freedom we enjoy whereas they are not greater sinners than we but except we repent we shall all likewise perish let us not then be too high-minded but fear and when we think we stand let us take heed-least we fall God hath already permitted divers of those old obsolet and antiquated hereticall opinions to break in amongst us the times are now come that men will not suffer wholesome Doctrine but having itching ears after their own lusts get them an heap of teachers turning their ears from the truth and giving themselves unto Fables 2 Tim. 4. Thus is the Lord pleased to deal with us he suffers Heresies to repullulate that they who are approved among us may be manifested He permits Prophets and Dreamers amongst us but it is as Moses saith to prove â—s and to know whether we love the Lord our God with all our hearts and with all our souls Deut. 13. To conclude whereas all men are desirous of happiness and immortality but few walk in the right way that conduceth to it being there are such multitudes of by-waies as we may see by this Book let us follow the counsel of the Prophet Ier. 6. 16. Stand in the waies behold and ask for the old way and walk therein and yee shal finde rest for your souls And thus good Reader having shewed thee the true use of this book I leave it to thy perusal beseeching God to keep us from the by-waies of error and to lead us into the way of truth A. R. The desire of some Friends hath occasioned the publishing of this list of Books compiled by the Author 1. RErum Iudaicarum or the Jewish affairs in four Books 2. An Exposition on the first fourteen Chapters of Genesis 3. Rasura Tonsoris 4. Mel Heliconium 5. Mystagogus Poeticus 6. Virgilius Evangelisans 7. Christiados Lib. 13. 8. Chymaera Pythagorica 9. The New Planet no Planet 10. Meditations on Predestination 11. Medicus medicatus 12. The Philosophical Touch-stone 13. The picture of the Conscience 14. Colloquia Plautina 15. Wollebius Christian Divinity translated cleered and enlarged 16. Gnomologicum Poeticum 17. Enchiridion Oratorium Poeticum 18. Isagoge Grammatica 19. Arcana Microcosmi 20. A â—aveat for reading the Alâ—oran 21. A Refutation of Doctor Brownes vulgar errours 22. A Refutation of the Lord Bacon Doctor Harvey and others 23. Sir Walter Raleighs History Epitomised 24. Observations on Sir Walter Raleigh 25. The Second part of the History of the World 26. Leviathan drawn out with a hook 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or A View of all Religions c. Books not yet published but ready for the Presse viz. 1. DIvine Moral Natural and Historical exercises on the whole Book of Genesis 2. Melissomachia 3. Religionis Apotheosis 4. Paraphrasis Virgiliana 5. Virgilius Triumphans 6. Psychomachia Virgiliana 7. Epigrammata Romana COLLOQUIA 1. CVlinaria 2. Convival 3. Cubicularia ia 4. Tertullianicum 5. Apnleanum 6. Sidonianum 7. Petronianum 8. Persianum 9. Terentianum 10 CiceronianuÌ„ c ☞ THe Reader may please to take notice that this Book being the 27. in order also the 15. in order and the 25. which is the second part of the History of the World Corrected by the Authors own Hand and by him owned as the best and perfectest Copy are to be sold by Iohn Saywell at the Grey-hound in Little Britain LONDON These Books are to be sold by Iohn Saywel at his shop at the Signe of the Grey-Hound in Little-Britain London viz. THe History of the World the second part being a continuation of the famous History of Sir Walter Raleigh Knight together with a Chronology c. by A. R. The true Copy whereof is distinguished by the Grey-Hound in the Frontispice from any other whatsoever though coloured by a pretended representation of the Authour in the Title page An exact collection of the choicest secrets in Physick Chyrurgery both Câ—ymick and Galenick by Leonard Phioravanâ— Knight Doctor Edwards and others Speedy help for Rich and Poor as to the Griping of the Guâ—s Cure of the Gout c. by Hermaâ—â—â— Vanderheyden an experienc'd Physitian Mr. Charles Hoole's Grammar in Latine and English the shortest orderliest and plainest both for Master and Scholar of any yet extant Also his Terminationes examplae de â—linatâ—â—â— conâ—ugationum and Propria quae â—â—atibus Quae 〈◊〉 and As in praesenti englished and explained for the use of young Grammatians And there is now lately printed a new Primer entituled Mr. Hoole's Primer more easie and delightsome for the learner then any yet extant having 24. several representations of Persons Beasts Brids c. answering the several letters of the Alphabet in a copper plate laying also the surest foundation for true spelling the defect whereof in the ordinary teaching 〈◊〉 so much complained of The practice of Quietnesse by Bishop Web. The Revelation of certain
from the Father and the Son not by way of Generation or Conception but of Eternal and Spiritual dilection he also taught that it was injustice to punish any man for opinions in Religion or Heresie The Whippers taught that whipping of themselves with rods full of knots and sharp pricks did more expâ—â—te and abolish sin then confession that this their voluntary whipping was before Martyrdom which was inflicted by outward force that now there was no use of the Gospel nor of the Baptisme of Water sith the Baptisme of Blood was better that holy water was â—â—â—iesâ—e that no man could be saved who did 〈…〉 himselfe They also held perjury lawful The 〈◊〉 whose author was one Hermannus Italus held community of Wives lawful which Doctrine they put in practise at their meetings to pray then putting out their lâ—ghts â—hey used promiscâ—ous copnlation and the children born of such commixtion they put to death They taught that all things amongst Christians should be in common that Magistracy did not consist with Christianity and that the Saints did not see God till the day of judgement Gerardus Sagarellus of Parma whose Disciples were named Pseudâ—-apostoli that is false Apostles because they bragged that they did imitâ—te the Apostles poverty therefore they would not take or keep money or reserve any thing for the next day he taught that to make vows or to swear at all was unlawful that marriages might be dissolved by such as would embrace their Religion and that they were the onely Christians they were enemies to Tythes and to Churches which for prayer they accounted no better then Hogs Styes Q. 7 What were the opinions in Religion the feurteenth Century A. The Beguardi who professed a Monastical life taught that we might attaine to as much perfection and beatitude in this life as in Heaven that all intellectual natures were blessed in themselves not in God that it was a sin to kisse a Woman but not to lie with her because nature inclined to this but not to that That perfect and spiritual men were freed from obedience to superiours from fasting praying and good works and that such men could not sin nor encrease in grace being perfect already They would have no reverence to be used in the Eucharist nor at all to receive it for that did argue imperfection The Beguinae professed the same Tenets and withal were against vows and voluntary poverty The Beguini taught that wealth consisted not with Evangelical perfection and therefore blamed Pope Iohn 22 for permitting the Franciscans to have corn in their barns and wine in their cellars They held that the state of Minorites was more perfect then that of Bishops that they were not bound to give an account of their faith when they were demanded by the Inquisitors and that the Pope had no power to dispense with Vows The Lolhards so called from Walter Lolhard their author held that Lucifer was injuriously thrust out of Heaven that Michael and the blessed Angels should be punished eternally that Lucifer should be saved that the blessed Virgin lost her Virginity after Christs birth and that God did neither see nor would punish sins committed under ground therefore they gave themselves to all uncleannesse in their vaults and caves Richardus Armacanus taught that voluntary poverty was unlawful and that priests could blesse and confer orders as well as Bishops One Ianovesiâ—s taught that in the year â—â—60 on Whitsunday Antichrist would come who should pervert all Christians and should mark them in their Hands and Foreheads and then should be damned eternally and that all Iewes Saracens and Infidels who were seduced by Antichrist should after his destruction be converted to Christ but not the Christians that fell off from Christ. The Turelupini taught that we should not be ashamed of those members we have from nature and so like the Cynicks they gave themselves openly to all uncleannesse they held also that we were not to pray with our voice but with the heart onely Q. 8. What were the Tenets of the Wicklevits who lived in this Centurie A. They were so called from Iohn Wickliffe an Englishman and taught that the substance of bread and wine remained in the Sacrament that neither Priest nor Bishop remaining in any mortal sin could consecrate or ordain that the Mass had no ground in Scripture that outward confession was needlesse where there was true contrition that a wicked Pope had no power over the faithful that Clergy-men should have no possessions that none should be excommunicate by the Church but he who is first excommunicate by God that the Prelate who excommunicates a Clerk appealing to the King is a traitorâ— and so is he that being excommunicate refuseth to hear or to preach that Deacons and Priests may preach without authority of the Bishop that the King might invade the Churches Revenues that the people may punish their Kings that the Laity may detain or take away the Tytâ—es that special prayers for any man were of no more force then general that religious orders were unlawful and that such should labour with their hands that it was a sin in Constantine and others to enrich the Church that the Church of Rome was Satans Synâ—gogue they rejected also the Popes election by Cardinals Indulgences decretal Epistles the Popes excommunications and his supremacy they held also that Austin Benet and Bernard were damned for instituting religious orders that God ought to obey the Devil that he who gives almes to Monasteries should be excommunicate that they are Simoniacks who pray for their Parents or Benefactors that Bishops reserved to themselves the power of Ordination Confirmation and Consecration for lucres sake that Universities Degrees and Schools of Learning were hurtfull to the Church These and such like Tenets of Wickliff are let down in the Councel of Constance where they were condemned Other opinions are fathered upon him to wit that man had no free will that the sins of the Predestinate were venial but of the Reprobate all mortal that the Saints were not to be invocated nor their reliques kept nor the Crosse to be worshipped nor images to be placed in Churches they rejected also Vows Canonical hours Church-Musick Fasting Baptizing of Infants Benedictions Chrism and Episcopacy He held also that the Brother and sister might marry that every creaâ—ure may â—e called God because its perfection is in God Q. 9. What opinions were taught the fifteenth Century A. Iohn Hus of Bohemia publickly maintained the Doctrine of Waldus and Wickliffe and withal taught that Saint Peter was never head of the Church that the Church is onely of the predestinate that Saint Paul when he was a persecutor was not a member of Satan that the Divinity and the Humanity made up one Christ whereas the personal union consisted indeed not between the two Natures but between the Person of the Word and the Humane Nature That the Pope was subject to Cesar that the Pope
one Nature and one Will some affirming him to be onely God some onely man some made up of both some altogether deny him some will have his body come from Heaven some from the Virgin some from the Elements some wil have our Souls Mortal some Immortal some bring it into the body by infusion some by traduction some wil have the soul created before the world some after some will have them created altogether others severally some will have them corporeal some incorporeal some of the substance of God some of the substance of the body So infinitly are mens conceits distracted with variety of opinions whereas there is but one truth which every man dims at but few attain it every man thinks he hath it and yet few enjoy it The main causes of these distractions are pride self-love ambition contempt of Church and Scripture the Humour of Contradiction the Spirit of Faction the desire of Innovation the want of preserment in high Spirits Anger Envy the benefit that ariseth to some by fishing in troubled waters the malignant eye that some have on the Churches prospeâ—ity the greedy appetite others have to Quailes and the Flesh-Pots of Egypt rather then to Manna though sent from Heaven the want or contempt of Authority Discipline and order in the Church which like Bulwarks Walls or Hedges keep out the wild Boars of the Forfest from rooting up the Lords Vineyard and the little Foxes from eating up the Grapes thereof Therefore wise Governours were forced to authorize Bishops Moderatours or Superintendents call them what you will for regulating curbing and punishing such luxurious wits as disturbed the peace of the Church and consequently of the State by their fantastical inventions knowing that too much liberty was no lesse dangerous then Tyranny too much mercy as pernitious as cruelty and a general permission in a Kingdom or State no lesse hazzardous to the publick tranquillity then a general restriction The Contents of the Ninth Section The first original of the Monastical Life 2. The first Eremites or Anchorites 3. The manner of their living 4. Their Excesses in Religion 5. The preheminence of the Sociable Life to the Solitary 6. The first Monks after Anthonie 7. The rules of Saint Basil. 8. Saint Hieroms order 9. Saint Austins order 10. If Saint Austin instituted his Eremites to beg 11. Of Saint Austins Leathern Girdle used at this day 12. The institutions and exercises of the first Monks 13. Why Religious persons cut their Haire and Beards 14. Whence came that custom of Shaving 15. Of the Primitive Nuns 16. Of What account Monks are at this day in the Roman Church 17. How the Monks and Nuns of old were consecrated 18. The Benedictine order 19. Of the orders proceeding from them 20. Of Saint Bennets rules to his Monks 21. The Benedictines Habit and Dyet 22. Rules prescribed by the Councel of Aix to the Monks 23. The Rites and Institutions of the Monks of Cassinum 24. The manner of electing their Abbots 25. The Benedictine Nuns and their rule 26. Of the Laws and Priviledges of Monasteries SECT IX Quest. 1. HAving taken a view of the Opinions in Christian Religion for 1600 years it remains that we now take notice of the strictest observers thereof therefore tell us who they were that separated themselves from other Christians not so much in opinion as in place and strictnesse of living and what was the first original of this separation A. When the Christian Religion in the beginning was opposed by persecutors many holy men and women to avoid the fury of their persecutors retired into desart places where they gave themselves to fasting prayer and meditation in the Scriptures These were called Eremites from the Desart where they lived and Monachi from their single or solitary life And Anchorites from living a part by themselves Such were Paul the Eremite Anthony Hilarion Basil Hierom and others Afterward the Eremites growing weary of the Desarts and Persecution at an end betook themselves into Towns and Cities where they lived together and had all things in common within one building which they called Monastery Covent or Cloyster These Monks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worshippers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exercisers or Wrestlers in Christianity Clerici also as being the Lords inheritance and Philosophers from their study and contemplation of Divine and Humane things Their houses were called Caenobia because they held all things among them in common and Claustra or Cloysters because there they were inclosed from the rest of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schools of cares and discipline and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of exercise As the men had their peculiar Houses or Cloysters so had the women who were willing to separate themselves from the world these were called Nâ—nnâ— or Nuns from the Egyptian word Nennus for there were the first Monasteries from their solitary life they are named Moniales and from their holinesse Sanctimoniales and from the Roman phrase Virgines Vestoles now because these holy men and women lived at first in caves and subterraneal holes they were named Mandritae for Mandrae signifies caves or holes and Troglodyta from those Ethiopians in Arabia neer the Red Sea who lived on Serpents flesh and Roots whose skins were hardned with the nights cold and tanned with the Suns heat They were so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their caves where they dwelt Q. 2. Who were the first Eremites or Anchorites A. If we take Eremites for such as have lived in desarts for a while to avoid persecution then we may say that Eliah Iohn Baptist and Christ himself were Eremites For they were forced sometimes to live an Eremitical or solitary life in desarts But if by Eremites we understands such as wholly addicted themselves to an Eremitical or solitary life from the world and worldly affairs that they might the more freely give themselves to fasting prayer and contemplation then the first Eremite we read of since Christ was Poul the Theban who having lost in the persecution under Decius both his Parents and fearing to be betrayed by his Sisters Husband betook himself to a cave at the foot of a Rocky Hill â—bout the year of Christ 260. and there continued all his life to wit from fifteen years of age till he died which was the one hundred and thirteenth year of his life All which time he saw no body but Antonius who being Ninety years old by divine instinct came to Paul on the day he died This Antonius instituted this Eremitical life in Egypt Being twenty years old he sold his Estate and bestowed it on the poor then in remote places he lived alone but that sometimes he would visit his disciples At 35. years he betook himself to the desart till he was 55. Then he returned to the Cities and preached Christ there Afterward he returned again to the desart where he spent the remainder of his life and dyed the 105. year of
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
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-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
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
authority that is an immediate call from heaven the same infallibility of judgement or power of giving the Holy Ghost that the Apostles had nor was their Doctrine otherwise anthenticall than as it was conformable to the Doctrine of the Apostles Q. But was not the Church after the Apostles decease left an Orphan being destitute of these extraordinary Apostolicall graces A. No for though she was deprived of the personall presence of the Apostles yet she is not destitute of their infallible judgement left in their writings with her which supply the Apostles absence till the end of the World Q. Coâ—ld one man at the same time â—e both an Apostle and a Bishop or Presbyter A. Yes in case of necessity for Iames was an Apostle and Bishop of Ierusalem too because that was the mother-Mother-Church to which resorted Jews of all Nations for instruction and knowledge therefore it was fitting that none lesse than an Apostle should reside there for the greater authority and satisfaction Q. Can Episcopacy be proved by the Canons of the Apostles and Councel of Antioch A. Those Canons are much doubted if they be the Apostles or not however it is probable to me that the parochian not the Diocesan Bishop is there meant for there is no superiority there given but of order and respect partly because of the eminency of the place or City where he lived partly by reason of his own worth and learning without whose advice matters of moment should not be done by the other Bishops or Presbyters nor should he do anything without them but should together ordain Presbyters and Deacons for that is a matter of moment yet he is onely named there because he being as it were the head the rest are understood Q. Was Acrius an Heretick for affirming there was no difference between a Bishop and a Presbyter A. No Though for this opinion Epiphanius and out of him Austin place him among the hereticks for the Scripture puts no difference between these The Church of Alexandria was the first that put difference between them as Epiphanius seems to affirm when he saith Haeres 68. that the Church of Alexandria doth not admit of two Bishops But though Aerius was not in this an Heretick yet he was in an error if he thought that there was no difference at all among Bishops or Presbyteâ—s for one is above another in gifts in honour in order though perhaps not in Jurisdiction authority and pastorall Function Quest. Is the Church to be ruled by the Civill Magistrate A. No for the Church being christs spiritual Kingdome and not of this world is to be guided by her own spirituall Officers as the State is ruled by temporall Officers Caesar must have what is Caesar's and God that which is Gods's And for this cause the Church and State have their different Lawes and punishments Neither had the Apostles choseâ— Elders and other Officers in the Church if the Civil Magistrate had been to rule it and had the Church of Ierusâ—lem been all one with the State thereof or the church of Crete all one with the Kingdome of Crete the Apostles had incroached upon the temporall Government had been guilty of Rebellion and proved enemies to Casar when they set up Elders and other Church-Officers in those and other places besides VVomen sometimes and Children are Magistrates and Princes but the one must not speak in the Church 1. Cor. 14. 34. The others are not fit to be made Bishops 1. Tim. 3. Quest. Are Church Governours â—y Divine Institution A. Yes for Christ appointed Apostles Prophets Evangelists Teachers and other helps of Government 1 Cor. 12. 28 Paul left Titus in Creâ—e to ordain Elders in every City Tit. 1. 5. The Apostles ordained Elders in every Church Asts 14. 23. which Officers were in the Church before there was any christian State or christian Magistrate And as Christ appointed Rulers for his Church so he gave them the Keyes of heaven or power to bind and loose Mat. 16. 19. 18. 17. 18 and to remit and retain sins Iohn 20. 23. these are said to have the rule over us Heb. 13. 17. 24. this ruling power was exercised by Paul against Hymeneus and Alexander 1. Tim. 1. 20. and injoyned to the Elders of Corinth 1. Cor. 5. 3. 12 13. and was practised before them by the Priests upon Vâ—ziah 2. Chron. 26. 17 18. 21. by Phineâ—as the Priest Num. 25. by Christ himself in whipping the buyers and sellers out of the Temple Q. Have we any president for appeals from the Classicall to the higher assemblies A. Yes for then was an appeal from the Church of Antioch concerning some Jewish ceremonies to the assembly of the Apostles and Elders at Ierusalem Acts 15. 1 2 6. Q. Who are to judge of scandals A. The Ministers 1. Cor. 5. 12. for they succeeded the Priests and Levites in the old Law but these were appointed Judges by God in such cases Deut. 17. 8 9. Q. Is the Church-Government by Elders or Bishops Deacons Doctors and Teachers alâ—erable A. Not in the substance or essentialls thereof but In the circumstances or adjuncts it is alterable as in the manner time place and other circumstances of Election So the Government by Elders and Deacons is not to be changed but that they should be elected by all the people and that there should be the strict number of seven Deacons in each parish is not needfull though at first as Acts 6. 5. there were but seven chosen and that by the multitude Q. Wherein is moderate Episcopacy different from Presbytery A. Presbytery is Episcopacy dilated and Episcopacy is Presbytery contracted so the government is in effect the same differing onely as the fist or hand contracted from the same hand expanded or dilated onely Episcopacy is more subject to error and corruption than Presbytery and this more subject to disorder and confusion by reason of parity than Episcopacy the peace of the Church the suppressing of schisme and heresie the dignity of the Clergy are more consistent with Episcopacy than with Presbytery but this again is lesse obnoxious to pride and tyranny than Episcopacy by which we see that no Government is perfectly exempted from corruption in this life nihil est ex omni parte beatum But I find that as the Romans in their greatest dangers betook themselves to the Dictatorship so hath the Church in her extremities had recourse to Episcopacy Q. May the Civil Magistrate change the Church-Government A. He may alter the outward form thereof as it depends upon the circumstances of time place and persons but the substance of it he cannot change he can also by his Laws force the observation of the Government and punish the disturbers of the Churches peace Q. May the same man be both a Magistrate and a Minister A. Though among the Gentiles it was lawfull as we see in Anius that was both King and Priest Rex hominum Phoebique
the Image of God original and actual sin and free will 3. Their opinions concerning the Law of God concerning Christ Faith Iustification and good works 4. Their Tenets concerning pennance fasting prayer and almes 5. Their opinions concerning the Sacraments and Ceremonies used in those controverted 6. What they believe concerning the Saints in Heaven 7. Their Doctrine concerning the Church 8. What they hold concerning Monks Magistrates and Purgatory 9. Wherein the outward worship of the Church of Rome consisteth and first part of their Masse 10. Their dedication of Churches and what observable thereupon 11. Their Consecration of Altars c. 12. The Degrees of Ecclesiasticall persons in the Church of Rome Their sacred orders office of the Bishop and what colours held Sacred 13. Wherein the other parts of the Masse consisteth 14. In what else their outward worship doth consist 15. Wherein consisteth the seventh part of their worship and of their holy days 16. What be their other holy-days which they observe canonical hours and processions 17. Wherein the eighth part of their worship consisteth their ornaments and Vtensils used in Churches dedicated to Christ and the Saints their office performed to the dead SECT XIII Quest. 1. WHat is the Doctrine of the Church of Rome at this day and first of the Scriptures A. Though they maintain the same Scriptures with us the same Commandments the Lords Prayer and the three Creeds of the Apostles of Nice and of Athanasius yet in many points they differ from other Churches which briefly are these 1. They hold that Apocrythal Books are for regulating our faith and manners of equal authority with the Canonical Scripture such are Iudith Tobias third and fourth of Esdras the Book of Wisdom Ecclesiasticus Baruch the Epistle of Ieremie the thirteenth and fourteenth Chapters of Daniel the Books of Macchabâ—es and that part of Hester which is from the tenth verse of the third Chapter 2. They preferr the vulgar Latine Edition to the Hebrew and Greek Texts 3. They hold that there is no necessity to translate the Scripture into Vulgar languages 4. That the Scripture is not to be read of Lay-people except of such as are discreet judicious and learned and are authorised by the Ordinary 5. That the Masse is not to be celebrated in the Vulgar tongue 6. That the sense and interpretation of the Scripture depends upon the Churches approbation 7. That the Scriptures by reason of their difficulty and obscurity are not fit to be read by the Laity or to be judges of controversies 8. That the Scriptures have four different senses namely the Literal Allegorical Tropological and Anagâ—gical which are to be expounded according to traditions written and unwritten according to the practise of the Church the consent of Fathers and interpretation of Councels confirmed by the Pope 9. That the Scriptures are not of absolute necessity for the being of a Church seeing there was a Church from Adam to Moses for the space of two thousand years without any Scripture being onely guided and instructed by traditions without which the Scriptures are not perfect as not containing all Doctrines necessary to salvation Q. 2. What are their Tenets concerning predestination the Image of God Original sin and Actual and Free-will A. 1. They hold election mutable because the Elect may totally fall from faith and righteousnesse 2. That sin foreseen was the cause of reprobation in respect of the positive act of condemnation and some of them hold that foreseen works were the cause of election 3. concerning the Image of God they hold that it consisteth most in charity and that this is Gratia gratum faciens Grace which makes us acceptable and that it is a habit infused whereas they say that Gratia gratis data is the gift of Miracles 4. That man in the state of innocency did not stand in need of any special assistance by which he might be excited to good workes 5. That original sin is not in the understanding and will but in the inferiour part of the soul onely which they call the flesh that concupiscence and ignorance are onely infirmities and remainders of original sin That the Virgin Mary was without original sin That Infants dying in original sin onely are punished with the paine of losse not with the paine of sense That original fin is taken away by baptisme and that in the regenerate it is remitted and not imputed or to be called a sin but onely as it is the cause and punishment of sin that some actual sins are of their own nature veniall and some mortal That the sin against the holy Ghost is pardonable 6. They hold that in free-will is required not onely a liberty from coaction but also from necessity that an unregenerate man can by his own strength without Gods special help perform some moral good in which there may be no sin found That an unregenerate man hath freedom of will in matters of salvation though not without the help of grace so that he may hinder or further his conversion and may by his natural power cooperate with grace Q. 3. What are their opinions concerning the Law of God concerning Christ faith justification and good works A. 1. They divide the two Tables so that they make but three commandements in the first and seven in the second making one commandement of the first two and two of the last They hold that Idols and Images are not the same and that the Images of Christ and of the Saints may be worshipped without Idolatry That equivocation may be used in some cases and an officious lye 2. Concerning Christ they hold that he was not ignorant of any thing and that he did not attain to knowledge by learning That he descended truly into Hell in respect of his soul and there preached to the Fathers in prison and delivered them from their Limbus so that they had nor as yet entered into Heaven till Christ by his death had opened the gates thereof which Adam shut by his sin That Christ did merit by his sufferings not onely for us but also for himself that glory which he enjoyes after his Ascension 3. Concerning faith they say that Historical miraculous and saving faith are one and the same that the special application of the promises of grace belongs not to faith but to presumption That faith hath its residence onely in the intellect and not in the will That faith is an assent rather then knowledge That justifying faith may be totally lost in the regenerate That true faith may be without charity That we are not justified by faith alone That man by the natural strength of free-will can prepare himself for future justification being assisted by the holy Spirit In his preparation are contained these acts namely Fear Hope Love Repentance a purpose to receive the Sacrament a resolvtion to live a new life and to observe Gods Commandements 4. Concerning justification they say that the first is
needs follow We could instance the condition of the Iewes how they flourished whilest they adhered to the Religion prescribed them by God But when they admitted the Gentile Religions also among them they fell into all the mischiefs mentioned and God cast them off as a prey to their Enemies But we have sufficient and experimental proof of this in our neighbouring Countries of France and Germany what distempers and civil wars not many years ago have ensued upon the differences of Religion to the desolution and ruine of many Towns and Cities Tantum Relligio potuit suadere malorum Q. 5. May a State tolerate different Religions in privat A. 1. If they be such Religions as do not overthrow the fundamentals of truth 2. Nor such as impugne or disturb the government established in that State or Kingdom 3. If the professors thereof be such as are not factious ambitious or pertinacious but honest simple tractable obedient to Superiors having no other end in holding their opinions of Religion but Gods glory and satisfaction of their own conscience so far as they can conceive and withal are willing to submit to better judgements and to renounce their opinions when they are convinced to be erroneous in these regards I say a State may and wise States do tolerate diversities of opinions in Religion upon good grounds because as Solomon saith There is a time for all things under the Sun There will come a time when the tares shall be separated from the corne though the wise Husbandman suffers them to grow together a while The wise Physitian will not presently fall to purging out the noxious humours of a Cacochymicall Body for in some diseases nothing is more dangerous then precipitate and untimely Physick Chronical dâ—seases are not cured by Physick and motion but by time and rest The nature of man is such saith Seneca that he will be sooner led then drawn facilius ducitur quà m trabitur Stubborn and violent courses in reformation beget stubborn and violent opposition The warme Sun will prevail more with the traveller then the cold and boysterous winde the Goats blood will break the Adamant which the hardest hammers cannot do God also hath his times for calling of men to the knowledge of his truth some he calls at the nineth hour and some not till the eleventh Christ sends abroad his Disciples to preach and work miracles among the Iewes but into the way of the Gentiles they must not yet go till his ascension It falls out many times that the remedy is worse then the disease and while we go about to cure the State we kill it and instead of purging out the peccant humours of the body Politick we cast it into a Calenture or burning Feaver This was not unknown to that wise and good Emperor Theodesius who could not be perswaded by the Catholikes to extirpate or use violent courses against the Arrians but permitted them to enjoy their Churches and opinions knowing how dangerous it would prove to the State if the quietnesse thereof should be disturbed this had been to kindle the fire which was lately extinguished and to raise a conâ—â—â—gration in the Empire which could not be quenched without an inundation of blood this had been Camerinam movere or to awake a sleeping Dog For this cause though the Turk is zealous in his Religion yet he permits Christians Iewes Persians Aethiopians and others to enjoy their several Religions The like liberty is permitted in Germany France and other places for avoiding further mischief For this purpose that there may not be a breach of peace and disturbance in the government of the State The Turks and Moscovites inhibit all disputations in points of Religion upon pain of death The like inhibition was made by the Emperor and Princes of Germany after their Civil Wars that there should be no dispute or contention between the Catholickes and Protestants for indeed by such disputes Religion it self is weakned and the State indangered for if it be not tolerable to question Laws once established how can it be safe either for State or Church to call in question Religion once setled and confirmed by authority By questions and dispâ—tes the Majesty of Religion is slighted and that made dubious which ought to be most certain The objects and high mysteries of our faith are not to be measured by our shallow reason The many disputes about Religion commonly overthrow the practise of Religion which consisteth not in talking but in doing the one indeed is more easie then the other as Seneca saith Omnes disputare malunt quam vivere We had rather dispute of salvation then work it out with fear and trembling If Heaven could be obtained with wrangling and disputing a profane Sophister should sooner have it then a Holy Christian who knows that life eternal is not obtained by talking of but by walking in the ways of Gods Commandements But to return to our former discourse and to end this question as we began diversity of Religious with the limitations aforesaid may be connived at especially when it cannot be avoided without the danger and ruin of the State and the rather because the Conscience cannot be compelled nor faith forced There never was a wiser State than the Romans and more zealous in the worship of their gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the custome and laws of their Nation yet they admitted the worship of Isis and Aesculapius forrain Deities and a Pantheon or Temple for all gods And though they abhorred the Iewes above all other people yet Augustus that wise and happy Emperor permitted them to exercise their own Religion Princes and Magistrates must like wise Ship-Masters rather strike Saile and cast Anchor then make Ship-wrack in a storme and rather saile back with safety then venture upon the Rocks in the Harbour with danger Praestat recurrere quà m male currere As Constans the Emperor and Theâ—dosius the Great though Catholick Princes yet for quietnesse sake tolerated the Arrians So did Leo make an Edict of Union called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all the different religions within his dominions might live peaceably and friendly together For the same cause Anastasius made a Law of Amnesty and accounted those the best preachers that were moderate Q. 6. May a Christian Prince dissemble his Religion A. 1. He may not because God abhorreth Hypocrisie condemneth a double heart and rejecteth such as draw neer to him with their lipps when their hearts are far from him Christ denounceth more woes against Hypocrisie then any other sin of those who are Wolves in Sheeps cloathing he will have us take heed and threatneth to deny those before his heavenly Father who deny him before men We are commanded to love God with all our heart with all our strength c which we do not if we dissemble He requires faithfulnesse truth and sincerity in the inward parts he abhorreth liaâ—s and deceitful men Shall we think it lawful