onely the exercise of their hands but also of their mindes as Hospinian observes out of Budaeus These Monks were tyed to weare a white garment Q. 8. What Religious Order did Saint Hierome erect A. S. Hierom who was coetaneal with S. Basil being offended at the Heathenish lives of Christians in Rome betook himself with some others into Syria where he lived in the Desart for a time giving himself to study prayers and meditation afterward returning to Rome was so hated there by the Clergy whose vices he sharply reproved that he betook himself again to his Monastical life in Syria where Paula a noble Roman Marton erected four Monasteries three for Women and one for men in Bethlehem neer the stable where Christ was borne In this Covent Saint Hiâ—rom lived many years with divers of his friends spending his time in devotion writing and meditating on the Bible and educating also of divers noble youths to whom he read Rhetorick and the Poets And thus he ended his dayes the 91. year of his life and of Christ 421. The Monks of his Order are called Hieronymiani whose garments are of swart or brown colour Over their coat they wear a plated cloak divided they gird their coat with a leather girdle and wear wooden shoos There is also an Order of Eremites of Saint Hierom set up by Charles Granellus a Florentin about the year of Christ. 1365. These Hierâ—mites flourished most in Italy and Spain and have large revenues Q. 9. Of What Religious Order is Saint Augustine held to be author A. Of those who are called Canon Regulars bearing Saint Augustines name and of the Eremites of Saint Augustine Which of these two Orders was first instituted by that great light and Doctor of the Church it not yet certain we finde that this holy man was at first a Manichee till he was 31. years of age and professed Rhetorick at Rome and Millan but by the perswasion of Simplicianus and reading the life of Antony the Monk he became a convert and in a Garden with his friend Alipius as he was bewailing his former life he heard a voice accompanied with the Musick of Children saying to him Tolle lege Tolle lege that is Take up and Read looking about and seeing no body he took this for a divine admonition and so taking up the Bible the first passage he lighted on was this Not in Surfetting and Drunkenâ—esse not in Chambering and Wantonnesse but put you on the Lord Iesus c. Upon this resolving to become a Christian he went with Alipius to Millan where they were both baptized with his Son by Saint Ambrose Bishop theâ—â— After this having spent a few years in fasting prayer and study in the holy Scripture he was called to Hippo in Africa where he was at first Presbyter and then Bishop He built a Monastery within the Church of Hippo where he lived with other learned men â—s in a Colledge and from thence sent abroad divers Divines to be Clergy men in Hippo and Bishops to other places Now whereas Saint Austin was first an Eremite and lived in the Desart before he erected a Collegiate life in Hippo it is likely that the Eremites of his Order are more ancient then his Monks or Canons But some doubt whether either of those Orders were instituted by him as divers other Orders who professe to live after his rule as the Scopettini instituted by Steven and Iames of Sena and confirmed by Gregory 11. about the year 1408. The Prisonâ—rii called also Lateranenses these sprung up in the Territory of Luca in Hetruria which Eugenius 4. ratified The Order of Saint George in Alga instituted at Venice by Lâ—â—rentius Iustinianus Anno. 1407. and confirmed by Pope Iohn 22. These wear a Blew habit The Dâ—minicans also Brigidians Iesuati Servants of the blessed Virgin Mary Hieromites Antonians Trinitaries Brothers of Saint Iohn of Ierusalem Cruciâ—eri Brothers of Saint Peter the Confessor Brothers of the Lords Sepulchre Eremites of Saint Paul with divers others The habit of the Canons regular is a White Cloth Coat open before and down to their feet This is girded to their body and over it they wear a Linnen Surplesse to their knees and over that â— short black Cloak to their elbows with a Hood fastned to it their Crowns are shaven like other Friers and when they go abroad they wear a bread Hat or a black Corner'd Cap. But Saint Austins Eremites wear a black Coat with a Hood of the same colour underneath there is a White little Coat Their Girdle is of Leather with a Buckle of Horn. After the example of these Monastical Canons there were Ecclesiastical Canons erected who instead of an Abbot had the Bishop for their Governour these were seated neer the Cathedral Church which sometimes was called Monâ—stery and corruptedly Minster these Canons whilst they lived strictly according to their rule were named Regular but when they fell off from their strict way of living and medled with worldly businesse they received a new name of Canons Secular Volaterran reckoneth 4555. Monasteries of Canons in Europe 700. in Italy whereas now are scarce 60. Popes 36. Cardinals 300. of Canonised Saints 7500. Q. 10. Did Saint Austin institute his Eremites to beg A. It is not likely for Saint Austin never begged himself but did live by his learned and pious labours Christ and his Apostles did not live idlely and by begging Saint Paul laboured working with his own hands and said 1. Cor. 4. That he who will not work should not eat And 2. Thes. 3. That it is a more blessed thing to give then to receive A begger was not to be suffered in Israel and amongst Gods people it was held a curse to beg therefore David wished that his Enemies might beg their Bread and sheweth that the children of the righteous shall never be driven to beg Besides they that are able to work aud will not but live upon the alms of such as are sick and impotent are robbers of the poor and weak I deny not but Christ undertook voluntary poverty because he confesseth Luc. 6. That the Son of man had not whereon to lay his head and Luc. 8. 3. that the Women did minister to him of their goods and elsewhere That he had neither House of his own to be born in nor a Chamber of his owne to eate his last Supper in nor an Asse of hiâ— own to â—ide on nor a Grave of his own to lie in Yet we do not read that he begged or lived idlely for he went about preaching working miracles and doing good therefore he needed not to beg for he that will thus imploy his life shall not want nor need to beg And so if the Monks would take pains in praying and preaching they needed not to be Mendicants For the labourer is worthy of his wages no man goeth a Warfare on his on châ—rges he that serveth at the Altar must live by the Altar and
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
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
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-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
Bishopricks but now none Chalcedon hath a Metropolitan and sixty Churches but no Bishops The Metropolis of Nicaea hath fifty Churches but no Bishop at this time Ephesus hath fifty Churches but no Bishop Philippi the Metropolis of Macedonia hath one hundred and fifty Churches Antiochia of Piâ—idia is Metropolis of fourty Churches Smyrâ—a is Metropolis of eighty Churches but fourty or fifty persons make a Church in Greece Most of the Metropolies in Asia are â—â—ined The Greeks at Constantinople are distributed into certain Churches where they meet on Sundays and holy days their greatest congregations scarce exceed three hundred persons Their chiefe Feast is that of Maries assumption every Lords day in Lent the Patriarch sayeth Masse sometimes in one Church sometimes in another where he collects the almes of well disposed people They have no musick in their Churches the Women are shut up in their Churches within latises that they may not be seen by the men In the Patriarchs own Church are to be seen the bodies of Mary Salome of Saint Euphemiâ— and the Murble Pillar to which Christ was bound when he was scourged They have also in the Greek Church Hieromonachi and Priests whom they call Popes 〈◊〉 may consecrate and say Masse They have theâ— Lay-Monks Deacons and Sub-Deacons and their Anagnostes who read the Domâ—nical Epistle and other things The Monks who are all of Saint Basils order have their Archimandrithes or Abbots Their Monks are not idle but work they are called Caloieri the Patriarch Metropolites and Bishops are of this order and abstain from flesh but in Lent and other fasting times they forbear fish milk and egges the Greeks celebrate their Liturgies in the old Greek tongue which they scarce understand On festival days they use the Liturgy of Basil on other days that of Chrysostâ—me They have no other tranâ—lation of the Bible but that of the 70. Q. 3 What other Nations professe the Greek Religion besides those alâ—eady named A. The Moscovites and Armenians â—s for the Moscovites they with the Russians were converted by the Greeks and are with them of the same communion and faith saving that they differ from the Greeks in receiving children of seven years old to the Communion in mingling the bread and wine in the chalice with warm water and distributing it together in a spoon besides they permit neither Priest nor Deacon to officiate or take orders except they be married and yet when they are actually in orders will not allow them to marry they dissolve marriage upon every light occasion the Arch-Bishop of Mosco their chief Metropolitan was wont to be confirmed by the Patriarch of Constantinople but is now nominated by the Prince or Great Duke and consecrated by three of his own Suffragans whereof there be but eleven in all that Dominion but the Bishops of South Russia subject to the King of Poland have submitted themselves to the Pope and whereas the Russian Clergy were wont to send yearly gifts to the Patriarch of Constantinople residing at Sio or Chios now the Grâ—at Duke himself sends him somewhat yearly toward his maintenance the Bishops of Moscovia besides their Tythes have large rents to maintain them according to their Place and Dignitie and they have as large an Ecclesiastical Jurisdiction as any Clergy in Christendome they do so highly esteemthe Scriptures and four General Councels that they touch them not without crossing and bowing Besides their Patriarch and two Metropolitans of Novograd and Rostove they have 4 Arch-Bishops and six Bishops besides Priests Arch-Priests Deacons Monks Nuns and Heremites The Patriarch of Mosco was invested in his jurisdiction by Hieronymo the banished Patriarch of Constantinople or Sio because in the Isle Chio or Sio was the Patriarchs seat after he was banished by the Turk from Bâ—zantium The Bishops in their Solemnities wear rich Mitres on their heads embroydered copes with Gold and Pearle on their backs and a Crosiers staff in their hands when they ride abroad they blesse the people with their two fore-fingers All Bishops Arch Bishops and Metropolites are chosen by the Great Duke himselfe out of their Monasteries so that first they must be Monks before they can attain these dignities so they must be all unmarried men The Ceremonies of the Bishops inauguration are in a manner the same that are used in the Church of Rome Preaching is not used in this Church onely twice a year to wit the first of September which is their new years day and on Saint Iohn Baptists day in the Cathedral Church a short speech is made by the Metropolite Arch-Bishop or Bishop tending to love with their neighbours obedience and Loyalty to their Prince to the observation of their Fasts and Vows and to perform their dntiâ—â— to the holy Church c. Clergy there keep out learning to keep up Tyranny The Priests crowns are not shaven but shorne and by the Bishop anointed with oyle who in the Priests ordination puts his Surplise on him and sets a white crosse on his breast which he is not to wear above eight days and so he is authorised to say sing and administer the Sacraments in the Church They honour the Images of Saints their Priests must marry but once the 〈◊〉 people pray not themselves but cause the Priests 〈◊〉 pray for them when they go about any businesse or journy Every year there is great meetings to solemnise the Saints day that is Patron of their Church and to have prayers said to that Saint for themselves and friends and so an offering is made to the Priest for his pains for he lives on the peoples benevolence and not on Tythes once a quarter the Priest blesseth his Parishioners houses with persume and holy water for which he is paid but whatsoever benefit the Priest makes of his place he must pay the tenth thereof to the Bishop The Priest wears long 〈◊〉 of hair hanging down by his ears a gowne with a broad cape and a walking staff in his hand He wears his surplise and on solemne days his cope when he reads the Liturgy They have their Regular Priests who live in Covents In Cathedral Churches are Arch-Priests and Arch-Deacons every Priest hath his Deacon or Sexton Q. 4. Are there any store of Monks Nuns and Ereâ—ites in Moscovia A. Every City abounds with Monks of St. Basils order for many out of displeasure others out of fear in avoid punishment and others to avoid taxes and oppression do embrace this life besides the opinion of â—â—â—rit they have thereby When any is admitted he is by the Abbot stript of his Secular Garments and next to his skin is cloathed with a white Flâ—nnel shirt over which is a long Garment girded with a â—road leathern belt The upper Garment is of Say of a â—ooty-colour then his crown is shorne to whom the Abbot sheweth that as his haires are taken from his head so must he be taken from the world this done he anoints his crown with