Leyden their King reigned who taught that he had a commission from heaven to take many wives 18 Libertines who make God the author of sin and deny the Resurrection 19. Deo relicti who rejected all meanes and relied onely upon God 20. Semper Orantes who with the old Euchytes are still praying thinking they are tyed to no other duty Q. 2. What are the Tenets of the Brownists A. These being so called from their author Master Robert Brown of Northamptonshire sometimes a School-Master in Southwark hold there is no other pure Church in the world but among them so did the Donatists of old 2. They reject the Lords Prayer in this they are Iewes and agree with the old Hereticks called Prodiciani 3. They will not serve God in consecrated Churches nor will communicate with those they called wicked in this they follow the old Cathari 4. They reject tythes and affect parity in this they are Anabaptists 5. They hold all the Church Ceremonies to be Popish 6. That the love which is in God is not Essential 7. That Ordination of Ministers by Bishops is Antichristian 8. That the Word preached and Sacraments administred by scandalous Ministers are altogethers ineffectual 9. That Church-musick is unlawful 10. That Lay-men and Mechanicks may preach and expound Scripture 11. That set forms of prayers are aboninable in the sight of God whereas notwithstanding we have diverts set forms both in the Old and New Testament at which they quarrel and chiefly at the Lords Prayer 12. There be divers sorts of this profession some Brownists of which we have spoken some Barrowists so called from Barrow their first Martyr He called the Church of England Sodom Babylon and Egypt Some are called Wilkinsonians from Wilkinson their Master who thought that he and his followers were truly Apostles and therefore denyed communion with such as did not give them that title A fourth sort there is of Anabaptistical Brownists who hold themselves the onely true Church and condemn the other Brownists for Pedobaptisme therefore they re baptise such as come to them They that would see more of this Sect let them read the Book called The profane Schisme of the Brownists another called The foundation of Brownisme Master Whites Discovery of Brownisme Doctor Halls Apology against the Brownists Giffords Declaration against the Brownists Pagits Heresiography c. Q. 3. What are the Familists A. The Familists or Family of love are so called from the love they bear to all men though never so wicked and their obedience to all Magistrates though never so tyrannical be they Iewes Gentiles or Turks Their first Founder was one David George of Delfe who called himself the true David that should restore the Kingdom to Israel He held 1. That neither Moses nor the Prophets nor Christ could by their Doctrine save the people but his Doctrine was the onely meanes of salvation 2. That whosoever spoke against his Doctrine should never be forgiven neither in this life nor in the life to come 3. That he would set up the true house of David and raise the Tabernacle of God not by suffering but through love and meeknesse 4. That he was the right Messiah the beloved son of the Father 5. That he should not die or if he did he should rise again His Successor Henry Nicholas of Amsterdam maintained the same Doctrine but in his own name calling himself The Restorer of the World and the Prophet sent of God To the former Tenets he added 1. That there is no other Christ but holinesse and no other Antichrist but sin 2. That the Family of love hath attained the same perfection that Adam had before he fell 3. That there is no resurrection of the flesh 4. That the day of judgement is already come and that this Nicholas is the Judge of the world 5. That there hath been eight great Lights in the world whereof Christ was the seventh but himself the eight and greatest of all 6. That none should be baptized till the thirtieth year of their age 7. That the joyes of Heaven shall be onely here on the Earth and so likewise Hell 8. That they ought not to bury the dead not to give almes to such as are not of their profession 9. That Angels are born of women 10. That every day of the week should be a Sabbath 11. That the Law may be fulfilled in this life 12. That there was a world before Adam was made 13. That there is no other Deity but what man partakes of in this world 14. That such wives as are not of their belief may be rejected for whores 15. That in H. Nicholas dwelleth all perfection holinesse and knowledge and that their illunâ—inated Elders are deified in this life and cannot sin There be also divers sorts of Familists as Castalians Grindletonians of the Mountains of the Vallies of the scattered 〈◊〉 c. which hold with these former opinions that the Scriptures are but for Novices that we ought not to pray for pardon of sin after we are assured of Gods love that wicked men sin necessarily and such more stuff Q. 4. What be the Adamites and Antinomians A. Of the Adamites in Saint Austins time we have already spoken as also of the Bohemian Adamites Of late years there were some of them in Amsterdam where the men and women did pray in their meetings and perform other divine services naked This posture they called the state of innocency and their meetings Paradise In their opinions they were Anabaptists The Antinomians are so called from their opposing and rejecting of the Law which they say is of no use at all under the Gospel neither in regard of direction nor correction and therefore ought not to be read or taught in the Church 2. They say that good works do neither further nor evill workes hinder salvation 3. That the child of God can no more sin then Christ could and therefore it is sin in him to aske pardon for sin 4. That God never chastiseth his children for sin not is it for their sins that any Land is punished 5. That murther adultery drunknesse are sins in the wicked but not in the children of grace nor doth God look upon them as sinners and consequently that Abrahams lying and dessembling was no sin in him 6. That the child of grace never doubteth after â—e is once assured of salvation 7. That no man should be troubled in his conscience for any sin 8. That no Christian should be exhorted to performe the duties of Christianity 9. That an Hypocrite may have all the graces that were in Adam before his fall and yet be without Christ. 10. That Christ is the onely subject of all graces and that no Christian believeth or worketh any good but Christ onely believeth and worketh 11. God doth not love any man for his holinesse 12. Sanctification is no evidence of a mans Justification Of this and such like stuff you may read in
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
would infect others men by this are deterred from sinne by this also Gods anger is appeased and his judgement removed of averted and our communion with God is renewed and confirmed Therefore we are commanded Deut. 13. to remove the evil from amongst us and to depart out of Babylon and not to communicate with the unfruitfull works of darknesse Q. Are excommunicate persons members of the Church A. As they are excommunicate they are not members for how can they be members of the Church from whose Union and Society they are separated or how can Heathens and Publicans be members of the Church for such are excommunicate persons to be accounted yet in respect of their faith which is not quite extinguished and as they are subject to the external government of the Church they may be called members thereof Q. Are we Protestants justly excommunicate by the Pope A. 1. No for we are not Hereticks but Orthodox Professors 2. He hath no power to exclude us out of the Church who himself is scarce a member of the Church 8. T is no wonder that we are rejected by those who seem to be the onely builders whereas Christ himself the chief corner stone was rejected by the builders 4. By being excommunicate from Babylon we are made members of Ierusalem and indeed we had not been partakers of the true light so long as we remained in darknesse nor had we been the servants of Christ so long as we served Antichrist 5. No sooner had the Hirelings cast out Christs sheep out of the fold but Christ the true Shepheard found them out and brought them home with joy So the blind man Ioh 9. was no sooner cast out of the Synagogue but he was received and entertained by Christ. So we have gained Heaven by being excommunicate from Rome and Balaams curse is turned to a blessing Q. What hath Rome got by Excommunication A. Though she kept the world a while in awe and thereby got wealth yet by her excommuications she hath lost more then she hath got for she lost all the Eastern Countries when Pope Victor inconsiderately excommunicated the Eastern Churches about the matter of Easter What the Popes got by excommunicating the German Emperors and French Kings Histories can tell us they lost England by excommunicating Henry the eighth and his Protestant Children Q. Who are to be Excommunicate A. 1. Not Iewes and Turks but Christians for we are not to judge them who are without but if any be called a brother who is a fornicator c. 2. Not every sinful brother but he who sins of perversenesse after admonition for he doth wilfully by his sinnes separate himself from God therefore deserves to be separate from the Church by excommunication and consequently to be delivered over to Satan who reignes without the Church as Christ doth within and this delivering over is to the destruction of the flesh that is of the Old Man or body of sin but that the spirit may be saved that is that Grace or the New Man may be strengthened 3. A brother must not be excommunicate for every sin but for that which is publick and scandalous private sins are to be punished by him who knowes all secrets 4. A Brother must be excommunicate for his own sins but not for the sins of another every man must bear his own burthen therefore Bishop Auxlius was justly reproved by Saint Austin Epist. 75. for excommunicating the whole Family for the Masters offence alone Q. Can excommunication consist with Charity A. Yes for there can be no greater charity then to save the soul but the end of excommunication is to save the soul or the spirit it is charity to keep a man from blaspheming but Hymeneus and Alexander were delivered up to Satan that they might learne not to blaspheme 1. Tim. 1. it is charity to stay an Infection or Plague but excommunication is such a means therefore Paul wills the Corintâ—ians to take away the evil from among them fâ—r Knâ—w you not saith he that a little Leven will sowre the whole lump 1. Cor. 5. It is charity to keep a man from eating and drinking his own damnation but unworthy eaters of the Sacrament eat their own damnation if they be not suspended or kept off by excommunication Q. Is the Civil Magistrate prejudiced by the censure of excommunication A. No for the weapon of the Magistrate is the Sword but the Minister useth onely the Word The end of the Ministers censure is to save the sinner The end of the Magistrates is to kill the sinner The Minister is content to receive the sinner into the Church again upon his repentance but the Magistrate regards not the repentance and sorrow of the Malefactor the Minister takes notice of many sinnes which the Magistrate doth not because they are such as trouble not the State as private grudges of Neighbours c. There be also Magistrates that wink many times at great sinnes as for example drunkenesse which the Minister should not forbeare to censure Q. May the Minister or Presbytery excommunicate any man without the consent of the Church A. No for excommunication or separation from the body of Christ is of that consequence that it concerns all to take notice of it but the Minister may suspend from the Sacrament without the Churches consent such as he knows are scandalous and profane and this he ought to doe though the Church should refuse to assent for he is commanded not to give that which is holy to Dogs nor must he suffer any of his stock to eat his own damnation this is to put the Sword into his hand that would kill himself which is to be guilty of his sin Qui noâ— vetat peccare cum possit jubet Q. From what things can we not be excommunicate A. 1. From the love of God in Christ Jesus our Lord no man can separate us for the foundation of God remaineth sure 2. Nor from the practise of those duties which are grounded on the Lawes of nature can we be hindered by excommunication such as are the duties of Husbands and Wives Fathers and Children Masters and Servants Princes and People therefore the Popes excommunication cannot loose people from their alleageance to their Prince 3. Nor can excommunicate persons be hindered from practising such things as are grounded on the Law of Nations such as traffique and commerce for an excommunicate person must be to us as a Publican and Heathen but with such the Iewes might have commerce and traffique 4. Excommunication doth not debar us from exercising the workes of charity for we are bound to feed the hungry and not suffer them to starve because they are excommunicate 5. Excommunication doth not debar us from hearing the word except we be scoffers of it Q. Is the Christian Magistrate subject to the censure of excommunication A. Yes for though he be a Father as he is a Prince yet he is a Brother as he is a Christian and therefore
was not Head of the Church nor Vicar of Christ nor successor of Peter that Bishops were murtherers in delivering over to the secular power such as did not obey them that canonical obedience was a humane invention that Priests though excommunicate ought to preach that Excommunications Suspensions and Interdicts were invented to maintain the Clergies pride These and such like points did he defend for which he was condemned in the councel of Constance These same opinions were maintained by Hierom of Prague for which also he was by the same Councel condemned the next year One Pickard of Fâ—anders renewed in Bâ—hemâ—a the Heresie of the Ad mâ—tes The Hussites divided themselves into thrâ—e Sects to wit the Pragenseâ— the Thabo iteâ— so called from mount Thabor where Christ was transfigurrd which name Zisca their Captain gave them calling the Castle where they used to meet Thabor as if they had seen there Christs transfiguratâ—on The third Sect were called Orphans after Zisca's death as having lost their Faâ—her and Patron all these used barbarous cruelty against Priests Monks Churches Images Reliques and such as professed the Roman Catholick Religion The Mosâ—ovites or Russians fell off to the Greek Religion and held that the Pope was not the chief Pastor of the Church that the Roman Church was nor head of the rest They rejected also the Latine Fathers the definitions canons and decrees of the general Councels and used leavened bread in their Eucharist One Rissuich a Hollander taught that the Angels were not created that the soule perished with the body that there was no Hell that the matter of the Elements was coeternal with God He blasphemed Christ as a Seducer and not the Son of God He held that Moses never saw God nor received his Law from him that Scriptures were but Fables that the Gospel was false and such like blasphemous stuffe did he spue out for which he was burned Q. 10. What opinions did the Sixteenth Century hâ—ld A. Martin Luther an Augustin Frier â—aught thaâ— Indulgences were unlawful that the Epistle to the Hebrews the Epistle of Iames the second of Pâ—ter the two last of Iohn the Epistle of Iude and the Apecalyâ—e were not canonical He opposed invâ—cation of Saints Image wâ—rship Free-wâ—ll the Popes Supremacy Excommunication teâ—poral posseâ—â—ions of â—he Clergy merit of Works possibility of tuâ—filing the Law the Monastical life caelibaâ— canonical obâ—dience distinction of Meats Transubstantiation communion under one kinde the Masse auricular confession Absolution Purgatory extream Unction and five of the Sacraments He held also that General Councels might erre that 〈◊〉 was not a particular person that Faith onely justified that a faithfull man may be assured of his salvation that to the faithful sin is not imputed that the first motions are sin that Sacraments did not confer grace Divers other opinions are fathered upon him by his adversaries as may be seen in the above named Authors The Anabaptists so called from Re-baptizing had for their author one Nicolas Storke who pretended familiarity with God by an Angel promising him a Kingdom if he would reform the Church and destroy the Princes that should hinder him His Scholar Muncer raised an army of 4000. Bores and Tradesmen in Suevia and Franconia to maintaine his Masters dreams but they were overthrown by Count Mansfield Iohn of Leyden a Taylor renewed the said dreams and made himself King in Munster of the Anabaptists whose Viceroy was Knipherdoâ—ing but this phantastical Monarchy was soon destroyed the Town taken after 13. moneths Siege where the King and his Viceroy with their chief Officers were put to death Their Tenets were that Christ was not the Son of Mary nor true God that we were righteous not by faith in Christ but by our own merits and sufferings They rejected original sin baptisme of Infants communion with other Churches Magisâ—â—acy among Christians Oaths and punishments of Malefactors They refused to swear allegeance to Princes and held that a Christian may have many wives and that he may put away his wife if she be of another Religion and marry another That no man must possesse any thing in proper that re-baptization may be used that before the day of judgement the godly should enjoy a Monarchy here on Earth that man had free-will in spiritual things and that any man may Preach and give the Sacraments Q. 11. What are the Anabaptists of Moravia A. These at first called themselves Apostolicall because they did imitate the Apostles in going bare-foot and in washing one anothers feet in having also all things in common amongst them But though this custom be now left yet at this day in Moraviae they have a common Steward who doth distribute equally things necessary to all They will admit none into their Society but such as have some trade and by their handy worke can get their livings As they have a common Steward for their temporals so they have a common Father for their spirituals who instructs them in their Religion and prayeth with them every morning before they goe abroad to worke These publike prayers are to them instead of Sermons They have a generall governour or head of their church whom none knoweth but themselves for they are bound not to reveal him They communicate twice in the year the men and women sit promiscuously together On the Lords day they walk two and two through the Towns and Villages being clothed in black and having slaves in their hands They are much given to silence at table for a quarter of an houre before they eat they sit and meditate covering their faces with their hands the like devotion they shew after meat All the while their governour stands by to observe their gesture that if any thing be unbeseeming he may tell them of it When they come to any place they discourse of the last judgement of the eternall paines of hell of the crueltie of Divels tormenting mens bodies and souls that so they may afright simple people into their religion then they comfort them by shewing them a way to escape all those torments if they will be but rebaptized and embrace their religion They observe no festival days nor will they admit of any disputations Q. 12. What Sects are spâ—ung out of Lutheranism A. Besides the Anabaptists already mentioned there be Adiaphorists of which Melancthon is thought to be author these hold the customs and constitutions of the church of Rome to be things indifferent and that they may be professed or not professed without scruple 2. Vbiquitaries These hold that Christs humanity as well as his divinity is every where even in hell Breâ—tius is thought to be father of this opinion But if Christs humanity be every where then we must deny the articles of his Resurrection Ascention and comming again to judge the Quick and the dead for what needs there such motions if he be everywhere 3. Majorists so called from one
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
authority that is an immediate call from heaven the same infallibility of judgement or power of giving the Holy Ghost that the Apostles had nor was their Doctrine otherwise anthenticall than as it was conformable to the Doctrine of the Apostles Q. But was not the Church after the Apostles decease left an Orphan being destitute of these extraordinary Apostolicall graces A. No for though she was deprived of the personall presence of the Apostles yet she is not destitute of their infallible judgement left in their writings with her which supply the Apostles absence till the end of the World Q. Coâ—ld one man at the same time â—e both an Apostle and a Bishop or Presbyter A. Yes in case of necessity for Iames was an Apostle and Bishop of Ierusalem too because that was the Mother-Church to which resorted Jews of all Nations for instruction and knowledge therefore it was fitting that none lesse than an Apostle should reside there for the greater authority and satisfaction Q. Can Episcopacy be proved by the Canons of the Apostles and Councel of Antioch A. Those Canons are much doubted if they be the Apostles or not however it is probable to me that the parochian not the Diocesan Bishop is there meant for there is no superiority there given but of order and respect partly because of the eminency of the place or City where he lived partly by reason of his own worth and learning without whose advice matters of moment should not be done by the other Bishops or Presbyters nor should he do anything without them but should together ordain Presbyters and Deacons for that is a matter of moment yet he is onely named there because he being as it were the head the rest are understood Q. Was Acrius an Heretick for affirming there was no difference between a Bishop and a Presbyter A. No Though for this opinion Epiphanius and out of him Austin place him among the hereticks for the Scripture puts no difference between these The Church of Alexandria was the first that put difference between them as Epiphanius seems to affirm when he saith Haeres 68. that the Church of Alexandria doth not admit of two Bishops But though Aerius was not in this an Heretick yet he was in an error if he thought that there was no difference at all among Bishops or Presbyteâ—s for one is above another in gifts in honour in order though perhaps not in Jurisdiction authority and pastorall Function Quest. Is the Church to be ruled by the Civill Magistrate A. No for the Church being christs spiritual Kingdome and not of this world is to be guided by her own spirituall Officers as the State is ruled by temporall Officers Caesar must have what is Caesar's and God that which is Gods's And for this cause the Church and State have their different Lawes and punishments Neither had the Apostles choseâ— Elders and other Officers in the Church if the Civil Magistrate had been to rule it and had the Church of Ierusâ—lem been all one with the State thereof or the church of Crete all one with the Kingdome of Crete the Apostles had incroached upon the temporall Government had been guilty of Rebellion and proved enemies to Casar when they set up Elders and other Church-Officers in those and other places besides VVomen sometimes and Children are Magistrates and Princes but the one must not speak in the Church 1. Cor. 14. 34. The others are not fit to be made Bishops 1. Tim. 3. Quest. Are Church Governours â—y Divine Institution A. Yes for Christ appointed Apostles Prophets Evangelists Teachers and other helps of Government 1 Cor. 12. 28 Paul left Titus in Creâ—e to ordain Elders in every City Tit. 1. 5. The Apostles ordained Elders in every Church Asts 14. 23. which Officers were in the Church before there was any christian State or christian Magistrate And as Christ appointed Rulers for his Church so he gave them the Keyes of heaven or power to bind and loose Mat. 16. 19. 18. 17. 18 and to remit and retain sins Iohn 20. 23. these are said to have the rule over us Heb. 13. 17. 24. this ruling power was exercised by Paul against Hymeneus and Alexander 1. Tim. 1. 20. and injoyned to the Elders of Corinth 1. Cor. 5. 3. 12 13. and was practised before them by the Priests upon Vâ—ziah 2. Chron. 26. 17 18. 21. by Phineâ—as the Priest Num. 25. by Christ himself in whipping the buyers and sellers out of the Temple Q. Have we any president for appeals from the Classicall to the higher assemblies A. Yes for then was an appeal from the Church of Antioch concerning some Jewish ceremonies to the assembly of the Apostles and Elders at Ierusalem Acts 15. 1 2 6. Q. Who are to judge of scandals A. The Ministers 1. Cor. 5. 12. for they succeeded the Priests and Levites in the old Law but these were appointed Judges by God in such cases Deut. 17. 8 9. Q. Is the Church-Government by Elders or Bishops Deacons Doctors and Teachers alâ—erable A. Not in the substance or essentialls thereof but In the circumstances or adjuncts it is alterable as in the manner time place and other circumstances of Election So the Government by Elders and Deacons is not to be changed but that they should be elected by all the people and that there should be the strict number of seven Deacons in each parish is not needfull though at first as Acts 6. 5. there were but seven chosen and that by the multitude Q. Wherein is moderate Episcopacy different from Presbytery A. Presbytery is Episcopacy dilated and Episcopacy is Presbytery contracted so the government is in effect the same differing onely as the fist or hand contracted from the same hand expanded or dilated onely Episcopacy is more subject to error and corruption than Presbytery and this more subject to disorder and confusion by reason of parity than Episcopacy the peace of the Church the suppressing of schisme and heresie the dignity of the Clergy are more consistent with Episcopacy than with Presbytery but this again is lesse obnoxious to pride and tyranny than Episcopacy by which we see that no Government is perfectly exempted from corruption in this life nihil est ex omni parte beatum But I find that as the Romans in their greatest dangers betook themselves to the Dictatorship so hath the Church in her extremities had recourse to Episcopacy Q. May the Civil Magistrate change the Church-Government A. He may alter the outward form thereof as it depends upon the circumstances of time place and persons but the substance of it he cannot change he can also by his Laws force the observation of the Government and punish the disturbers of the Churches peace Q. May the same man be both a Magistrate and a Minister A. Though among the Gentiles it was lawfull as we see in Anius that was both King and Priest Rex hominum Phoebique
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