A friendly trial of the grounds tending to separation in a plain and modest…A friendly triall of the grounds tending to separation in a plain and modest…
A friendly trial of the grounds tending to separation in a plain and modest dispute touching the lawfulness of a stinted liturgy and set form of prayer, Communion in mixed assemblies, and the primitive subject and first receptacle of the power of the Keys: tending to satisfy the doubtful, recall the wandering, and to strengthen the weak: by John Ball.A friendly triall of the grounds tending to separation in a plain and modest dispute touching the lawfulnesse of a stinted liturgie and set form of prayer, Communion in mixed assemblies, and the primitive subject and first receptacle of the power of the Keyes: tending to satisfie the doubtfull, recall the wandering, and to strengthen the weak: by John Ball.
John Ball 1585–1640Cambridge: printed by Roger Daniel printer to the University of Cambridge for Edward Brewster, 1640Cambridge: printed by Roger Daniel printer to the Universitie of Cambridge for Edward Brewster, 1640
[16], 314, [4] p. · 84k words · STC 1313 · ESTC S122227
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
It is one thing to join with men in sin,1 another to join with them necessarily in the worship of God, though for the manner of administration something be done amiss. If I profess not dislike of what I judge amiss, having no calling thereunto, my joining in prayer is no appearance of evil to a right-discerning eye, because I am necessarily called there to attend upon the Lord in his holy ordinances. Necessary attendance upon his master excuseth the servants presence in many companies where he seeth and heareth much evil which he cannot amend nor reprove: and shall not necessary attendance upon Jesus Christ justly and truly excuse the faithful? To say nothing, that this exception is cross to the former; and if these exceptions be laid together, we shall find nothing but going backward and forward, one denying what the other affirmeth.
It is one thing to joyn with men in sin,1 another to joyn with them necessarily in the worship of God, though for the manner of administration something be done amisse. If I professe not dislike of what I judge amisse, having no calling thereunto, my joyning in prayer is no appearance of evil to a right-discerning eye, because I am necessarily called there to attend upon the Lord in his holy ordinances. Necessary attendance upon his master excuseth the servants presence in many companies where he seeth and heareth much evil which he cannot amend nor reprove: and shall not necessary attendance upon Jesus Christ justly and truly excuse the faithfull? To say nothing, that this exception is crosse to the former; and if these exceptions be laid together, we shall find nothing but going backward and forward, one denying what the other affirmeth.
If the faithful by the approbation of our Saviour Christ and his Apostles were present at Divine ordinances as much or more corrupted then they can be supposed to be with us,
corruptions we are not voluntarily to withdraw our selves: For defilement is feared without cause by simple presence, where Christ requireth and approveth our presence, and hath promised to be present with us by his grace. But the faithful by the commandment and approbation of Christ have been present at Divine ordinances as much or more corrupted then they can be supposed to be with us; For the scribes and Pharisees sinned grievously in corrupting the law with false glosses,
They taught many things directly contrary to the law; as, if a child had vowed not to relieve his parents, he was bound to keep his vow, and neglect them: They defiled the worship of God with their vain inventions: And it may well be thought their praying was answerable to their preaching, cold, fruitless, corrupt and rotten many ways: Nevertheless the faithful held communion and fellowship with them in the worship of God, not in their corruptions, and that by the approbation and commandment of Christ himself. Our Saviour doth not tell the faithful they were to call upon the Pharisees to fulfil their ministry which they had received, and, as occasion should require, proceed further to declare their dislike in such manner as is meet, either absenting themselves or other ways declaring their dislike, so as the whole church may take notice of it: But his commandment is, they should hear them so long as they sit in Moses chair.
⟨p. 169⟩
It is true our Saviour doth not approve their corrupt glosses and sinful inventions,
and admonish others to let them alone, and beware of their leaven, but not to forsake the assembly or absent themselves from the ordinances of worship.
that simple presence at Divine ordinances is not consent or approbation of the corruptions therein practiced; and that we must leave and forsake some in respect of familiar conversation, with whom we may hold outward communion in the exercises of religion. The sin of Eli's sons in profaning the holy things of God was exceeding great;
If the faithfull by the approbation of our Saviour Christ and his Apostles were present at Divine ordinances as much or more corrupted then they can be supposed to be with us,1 then for such ⟨p. 168⟩corruptions we are not voluntarily to withdraw our selves: For defilement is feared without cause by simple presence, where Christ requireth and approveth our presence, and hath promised to be present with us by his grace. But the faithfull by the commandment and approbation of Christ have been present at Divine ordinances as much or more corrupted then they can be supposed to be with us; For the scribes and Pharisees sinned grievously in corrupting the law with false glosses,2 in so much that they neither taught nor practiced what was necessary to salvation:3 They taught many things directly contrary to the law; as, if a child had vowed not to relieve his parents, he was bound to keep his vow, and neglect them: They defiled the worship of God with their vain inventions: And it may well be thought their praying was answerable to their preaching, cold, fruitlesse, corrupt and rotten many wayes: Neverthelesse the faithfull held communion and fellowship with them in the worship of God, not in their corruptions, and that by the approbation and commandment of Christ himself. Our Saviour doth not tell the faithfull they were to call upon the Pharisees to fulfill their ministery which they had received, and, as occasion should require, proceed further to declare their dislike in such manner as is meet, either absenting themselves or other wayes declaring their dislike, so as the whole church may take notice of it: But his commandment is, they should heare them so long as they sit in Moses chair. ⟨p. 169⟩It is true our Saviour doth not approve their corrupt glosses and sinfull inventions,4 but doth sharply reprove them himself,5 and admonish others to let them alone, and beware of their leaven, but not to forsake the assembly or absent themselves from the ordinances of worship.6 From which it followeth evidently,7 that simple presence at Divine ordinances is not consent or approbation of the corruptions therein practiced; and that we must leave and forsake some in respect of familiar conversation, with whom we may hold outward communion in the exercises of religion. The sinne of Eli's sonnes in prophaning the holy things of God was exceeding great;8
1Argum. 2. There were in the Jewish Church in Christs time, and in divers of the Apostolical churches afterwards: more and greater errors taught then are in any or all the churches of England, Robins. Treat. Of the lawfulness of bearing, • c. pag. 16.Argum. 2. There were in the Jewish Church in Christs time, and in divers of the Apostolicall churches afterwards: more and greater errours taught then are in any or all the churches of England, Robins. Treat. Of the lawfulnesse of bearing, • c. pag. 16.
3Loqui••r hîc Dominus proptiè de justitia inhaerente, quae consistit in bonis operibus, ut patet tum ex collatione cum justitia Pharisaeorum, tum ex sequen••• […] prorum D•calogs, Pisc. in Matth. 5. 20•chol. Sculiet •xer•it. l 2. cap. 19. Rainold, […]. with […] 7. […]. 15. 5, […] with Hart, ch. 7. div. 4. p. 268, 269.Loqui••r hîc Dominus proptiè de justitia inhaerente, quae consistit in bonis operibus, ut patet tum ex collatione cum justitia Pharisaeorum, tum ex sequen•••〈…〉 prorum D•calogs, Pisc. in Matth. 5. 20•chol. Sculiet •xer•it. l 2. cap. 19. Rainold, 〈…〉. with 〈…〉 7. 〈…〉. 15. 5, 〈…〉 with Hart, ch. 7. div. 4. p. 268, 269.
but Elkanah,1 Hannah and Samuel did not partake with the sins of the priests, in that they did not abstain from the Lords sacrifices.2 The behaviour of the Corinthians in their unreverent, scandalous, and almost profane coming to the Lords table was foul and corrupt, yet the faithful did not forbear, nor the Apostle charge them to absent themselves from the Lords table. The famous church of Rome was so weak and feeble in the duties of government as they did not or could not separate from them such as preached Christ contentiously and with spiteful minds against the Apostle,3 and the greater number of that church did corruptly demean and carry themselves therein;4 and yet the Apostle never taught the rest to separate and have no communion with them in the ordinances of worship.5
but Elkanah,1 Hannah and Samuel did not partake with the sinnes of the priests, in that they did not abstein from the Lords sacrifices.2 The behaviour of the Corinthians in their unreverent, scandalous, and almost prophane coming to the Lords table was foul and corrupt, yet the faithfull did not forbear, nor the Apostle charge them to absent themselves from the Lords table. The famous church of Rome was so weak and feeble in the duties of government as they did not or could not separate from them such as preached Christ contentiously and with spitefull minds against the Apostle,3 and the greater number of that church did corruptly demean and carry themselves therein;4 and yet the Apostle never taught the rest to separate and have no communion with them in the ordinances of worship.5
Knowledge before-hand that such corrupt administration ⟨p. 170⟩will be used maketh our joining with the assembly sinful to us; whereas if the evils were unexpected the danger would not be alike. And thus it was with them who congregated to hear the scribes and Pharisees.
Knowledge before-hand that such corrupt administration ⟨p. 170⟩will be used maketh our joyning with the assembly sinfull to us; whereas if the evils were unexpected the danger would not be alike. And thus it was with them who congregated to heare the scribes and Pharisees.
It is not for them that earnestly oppose all humane inventions to ward off a blow by humane devises. 1When God commandeth my presence at his ordinance, why should the corruption foreknown in the manner of administration,2 without my consent or approbation, any more defile, then that which falleth out unexpected? Or if it should, nothing can be alleged more impertinently. For the corruptions of the Pharisees in perverting the law were ordinary and common, well known to all men, and so reproved by our Saviour as a thing notorious. And the like may be said of the disorders in the churches of Corinth, and Rome: for if the knowledge thereof came to the Apostle absent and at that time in prison, by the information of the brethren, of necessity it must be known to the members of the churches. The faithful therefore when they joined in the ordinances of worship with these assemblies, neither did nor could pretend ignorance of these things.
It is not for them that earnestly oppose all humane inventions to ward off a blow by humane devises. 1When God commandeth my presence at his ordinance, why should the corruption foreknown in the manner of administration,2 without my consent or approbation, any more defile, then that which falleth out unexpected? Or if it should, nothing can be alledged more impertinently. For the corruptions of the Pharisees in perverting the law were ordinary and common, well known to all men, and so reproved by our Saviour as a thing notorious. And the like may be said of the disorders in the churches of Corinth, and Rome: for if the knowledge thereof came to the Apostle absent and at that time in prison, by the information of the brethren, of necessitie it must be known to the members of the churches. The faithfull therefore when they joyned in the ordinances of worship with these assemblies, neither did nor could pretend ignorance of these things.
1Answ.
2Our knowing of it maketh not our act the more or less an act of approbation. It I do an act wherein I do indeed approve of a thing, if I know the thing, I really approve of it upon knowledge; if I know it not, I really approve of it, but ignorantly, Robins. Treat. of the &c pag. 30.Our knowing of it maketh not our act the more or lesse an act of approbation. It I do an act wherein I do indeed approve of a thing, if I know the thing, I really approve of it upon knowledge; if I know it not, I really approve of it, but ignorantly, Robins. Treat. of the &c pag. 30.
There is a broad difference to be put betwixt the sin committed by persons with whom I communicate,1 and the corruption put upon the ordinance in which I communicate.
There is a broad difference to be put betwixt the sinne committed by persons with whom I communicate,1 and the corruption put upon the ordinance in which I communicate.
If the sin of him with whom I communicate be manifest and known,1 the ordinance of God is corrupted by it one way or other. And if I be ⟨p. 171⟩defiled with all known corruption whatsoever, it is not material to the point in hand how those corruptions differ in their specific nature. The question is, Whether all presence at the ordinances of God in some respect corruptly or disorderly administered, contract guilt in him that is only present in obedience to Gods commandment, and hath no calling from God to testify peculiar or special dislike. It may be of some use here to show what corruptions be fundamental and what not, what pernicious to be tolerated and what not, when a man hath a calling to testify against abuses and when not: But to speak of the specific difference betwixt abuses of the same kind or degree, is quite wide of the mark. This will easily be yielded, because communion in the ordinances of worship is as well denied when wicked men are admitted to the sacrament as when it is administered in a devised or stinted Liturgy, as it is called.
If the sinne of him with whom I communicate be manifest and known,1 the ordinance of God is corrupted by it one way or other. And if I be ⟨p. 171⟩defiled with all known corruption whatsoever, it is not materiall to the point in hand how those corruptions differ in their specificall nature. The question is, Whether all presence at the ordinances of God in some respect corruptly or disorderly administred, contract guilt in him that is onely present in obedience to Gods commandment, and hath no calling from God to testifie peculiar or speciall dislike. It may be of some use here to shew what corruptions be fundamentall and what not, what pernicious to be tolerated and what not, when a man hath a calling to testifie against abuses and when not: But to speak of the specificall difference betwixt abuses of the same kind or degree, is quite wide of the mark. This will easily be yielded, because communion in the ordinances of worship is as well denied when wicked men are admitted to the sacrament as when it is administred in a devised or stinted Liturgie, as it is called.
It was never questioned by right-believing Christians,1 but the faithful by Gods approbation might hold communion with the churches in the ordinances of worship, for some ages after the death of the apostles.2 The church continued a virgin all the days of the apostles, as Hegesippus ⟨p. 172⟩noteth: But immediately after their death innumerable evils crept in & began to spring amain: nevertheless, the faithful might, did, and ought to hold communion together in the proper and substantial means of worship. That many things were amiss in the churches, is not denied; and that the faithful through ignorance did offend in many things: but in this, that they held communion notwithstanding such abuses amongst them, they are blameless. For a time the faithful did lie hid in Babylon by Gods approbation, until the exhortation was given from heaven to come out of her and touch no unclean thing. Not that they might touch any unclean thing at any time, that is, either in practice or consent and liking stain themselves with the corruptions of the world: But that they might lie hid in the midst of much confusion, and neither like nor consent unto the evils which they did bewail, but could not reform. That exhortation from heaven, Come out of her my people, come out of her, 3&c. some interpret of a local departing out of the city of Rome,4 as Lot went out of Sodom: and that interpretation the text seemeth to favour, because the very outward destruction of the place is in that chapter menaced; and therefore the removing out of the very place, in avoidance of the mischief coming upon it, forewarned: 5But most commonly it is applied to a spiritual coming out of Babylon,6 in separating from the society and communion of that church wherein they could lie hid no longer without defilement. 7And hence some conclude, that this ⟨p. 173⟩departure was to be made at a certain definite time,8 when God was pleased to go before the faithful and furnish them for this end and purpose: But until the time of freedom was proclaimed, the faithful did and might so lie hid in Babylon as not to be partakers of her sins.9 For there is a certain order of the Revelation, fitted to the order of times: And as there is a time to speak,10 and a time to keep silence, but no time to lie; so there is a time for the church to figh and lie hid, but no time to dissemble or defile her self.
It was never questioned by right-believing Christians,1 but the faithfull by Gods approbation might hold communion with the churches in the ordinances of worship, for some ages after the death of the apostles.2 The church continued a virgin all the dayes of the apostles, as Hegesippus ⟨p. 172⟩noteth: But immediately after their death innumerable evils crept in & began to spring amain: neverthelesse, the faithfull might, did, and ought to hold communion together in the proper and substantiall means of worship. That many things were amisse in the churches, is not denied; and that the faithfull through ignorance did offend in many things: but in this, that they held communion notwithstanding such abuses amongst them, they are blamelesse. For a time the faithfull did lie hid in Babylon by Gods approbation, untill the exhortation was given from heaven to come out of her and touch no unclean thing. Not that they might touch any unclean thing at any time, that is, either in practice or consent and liking stain themselves with the corruptions of the world: But that they might lie hid in the midst of much confusion, and neither like nor consent unto the evils which they did bewail, but could not reform. That exhortation from heaven, Come out of her my people, come out of her, 3&c. some interpret of a locall departing out of the citie of Rome,4 as Lot went out of Sodom: and that interpretation the text seemeth to favour, because the very outward destruction of the place is in that chapter menaced; and therefore the removing out of the very place, in avoydance of the mischief coming upon it, forewarned: 5But most commonly it is applied to a spirituall coming out of Babylon,6 in separating from the societie and communion of that church wherein they could lie hid no longer without defilement. 7And hence some conclude, that this ⟨p. 173⟩departure was to be made at a certain definite time,
1Argum. 3.
2Euseb. Hist. l. 3. cap. 32. & l. 4. cap. 22. Gr. Chrysostom. in 1. Cor. Hom. 36. Verè tum coelum Ecclesia fuit, Spiritu euncta admin strante, cuncta Ecclesiae capita moderante, &c. Nunc verò vestigia tantùm rerum illarum tenemus. P. Ramus Epist. ad Carolum Lotharingium, an. 1570. de quindecim à Christo seculis primum verè esse aureum; reliqua quò longiù abscederent esse nequiora ac deteriora. Isidor. Pelus. l. 3. Epist. 408. Florente Ecclesià & nondum morbo laborante, Divinae gratiae circa eam velut chorum agebant, sancto Spiritu jes administrante, atque antist• tum unumquemque incieante, ac Ecclesiam in coelum convertente.Euseb. Hist. l. 3. cap. 32. & l. 4. cap. 22. Gr. Chrysostom. in 1. Cor. Hom. 36. Verè tum coelum Ecclesia fuit, Spiritu euncta admin strante, cuncta Ecclesiae capita moderante, &c. Nunc verò vestigia tantùm rerum illarum tenemus. P. Ramus Epist. ad Carolum Lotharingium, an. 1570. de quindecim à Christo seculis primum verè esse aureum; reliqua quò longiù abscederent esse nequiora ac deteriora. Isidor. Pelus. l. 3. Epist. 408. Florente Ecclesià & nondum morbo laborante, Divinae gratiae circa eam velut chorum agebant, sancto Spiritu ies administrante, atque antist• tum unumquemque incieante, ac Ecclesiam in coelum convertente.
And as the Israelites offended not when they removed not out of Egypt before Moses was sent thither of God, so neither did the faithful transgress, in that they departed not out of Babylonish captivity before they were called of God, the time of liberty was proclaimed, and God showed them whither to fly. To live in captivity until freedom be published, is a misery, not a sin. In that condition care must be, to keep pure and undefiled, but not to run away without leave or licence from God. Whatsoever is to be thought of this application of the text, herein all orthodox interpreters consent and agree, that after the church was stained with manifold abuses, the faithful did and ought to hold communion with her in the means of worship. But if simple presence be approbation of every thing that is judged to be done amiss in the worship of God, a Christian could at no time that can be named, in no age since the death of the apostles, hold communion with the church of God in the ordinances and ⟨p. 174⟩means of grace. For it is as lawful to be present at the worship, prayers or administration which is read out of a book in some things faulty, as to be present at that service where the scriptures are read out of a translation in many things faulty and corrupt, in which many things are added, diminished, altered and changed. But in the primitive churches the faithful must be present, if at all, at the worship of God when the scriptures were read out of a faulty translation: For to say nothing of the corruptions of the Seventy Interpreters, 1which (as Bellarmine confesseth) had gathered many stains and blots in three hundred years,2 of necessity the translations which were derived from it, of which sort were most in the primitive church, can be no less corrupt. For no man before Hierome ever translated the books of the Old Testament out of the original into Latin, 3but out of the Seventy: And the same may well be thought of most vulgar translations, where the Greek or Latin were not in use. And if the Septuagint was corrupted in many things at that time,4 the translations drawn thence cannot be pure. Amongst many and divers Latin translations, which Augustine saith cannot be numbered, 5there was one more common then the rest and better esteemed, by Hierome called the Vulgar, who disliketh it, and preferreth the translation of Symmachus and Theodotion above it.
And as the Israelites offended not when they removed not out of Egypt before Moses was sent thither of God, so neither did the faithfull transgresse, in that they departed not out of Babylonish captivitie before they were called of God, the time of liberty was proclaimed, and God shewed them whither to flie. To live in captivitie untill freedome be published, is a misery, not a sinne. In that condition care must be, to keep pure and undefiled, but not to run away without leave or licence from God. Whatsoever is to be thought of this application of the text, herein all orthodox interpreters consent and agree, that after the church was stained with manifold abuses, the faithfull did and ought to hold communion with her in the means of worship. But if simple presence be approbation of every thing that is judged to be done amisse in the worship of God, a Christian could at no time that can be named, in no age since the death of the apostles, hold communion with the church of God in the ordinances and ⟨p. 174⟩means of grace. For it is as lawfull to be present at the worship, prayers or administration which is read out of a book in some things faulty, as to be present at that service where the scriptures are read out of a translation in many things faulty and corrupt, in which many things are added, diminished, altered and changed. But in the primitive churches the faithfull must be present, if at all, at the worship of God when the scriptures were read out of a faulty translation: For to say nothing of the corruptions of the Seventy Interpreters, 1which (as Bellarmine confesseth) had gathered many stains and blots in three hundred yeares,2 of necessity the translations which were derived from it, of which sort were most in the primitive church, can be no lesse corrupt. For no man before Hierome ever translated the books of the Old Testament out of the originall into Latine, 3but out of the Seventy: And the same may well be thought of most vulgar translations, where the Greek or Latine were not in use. And if the Septuagint was corrupted in many things at that time,4 the translations drawn thence cannot be pure. Amongst many and divers Latine translations, which Augustine saith cannot be numbred, 5there was one more common then the rest and better esteemed, by Hierome called the Vulgar, who disliketh it, and preferreth the translation of Symmachus and Theodotion above it.
1Bellarm. De verbo Dei, lib. 2. cap. 6.
2August. De civ. Dei, lib. 18. cap. 43. & De doctrina Christ. lib. 2. cap. 11.
4Platina De vit. Pontif. Damas. 1. Hieron. in Isa. 4.
5The worst translation that this day is commonly used either in the English, or in the French, or in the Dutch tongue, is far better and truer then that old Common translation in the Latin, Jewel. D•f. of the Apol. part 1. cap. 1. div. 1.The worst translation that this day is commonly used either in the English, or in the French, or in the Dutch tongue, is farre better and truer then that old Common translation in the Latine, Jewel. D•f. of the Apol. part 1. cap. 1. div. 1.
If we give credit to ancient writers, we shall find ⟨p. 175⟩that there were divers customs in the church,1 and rites in the administration of the sacraments, not mentioned in scripture, and some of them savouring more of superstition then of devotion, which the Papists themselves have not only laid aside but condemned, though of ancient and long continuance.
If we give credit to ancient writers, we shall find ⟨p. 175⟩that there were divers customes in the church,1 and rites in the administration of the sacraments, not mentioned in scripture, and some of them savouring more of superstition then of devotion, which the Papists themselves have not onely laid aside but condemned, though of ancient and long continuance.
1Euseb. Hist. lib. 5. cap. 24. Socrat. l. 5. cap. 21. Sozom. l. 7. cap. 19. Cypr. epist. 48. Graf. De consecr. dist. 1. can. 2. Hieroin Mart. cap. 14. Cypr. De lapsis. Nec derelicto cibo & poculo Domini, ad profant contagia spo••• properavimus, &c. accipientibus caeteris locus ejus advenit. August. epist. 23. ed Bonifac. & 107. ad Vitalem. Ansegis. in leg. Franocari capit. lib. 1. cap. 155. Osor. lib. 9. De gest. Eman. In modo Baptizandi Ethiop. Bruxelin edito, An. 1550. Just. Martyr. qu. 155. Basil. De Spirit. S. cap. 27. Concil. Nieen. can. •0. Tert. De coron. milit. cap. 3. Hieron. Advers. Lucifer. cap. 4. Ambr. lib. 3. De Sacram. cap. 1. Cypr. De spectacul. Tert. De Oral. & lib. 2. ad uxer. Hieron. Apol. ad Pamma••. Concil. Caesar. august. can. 3. See Whitak. De Script. contr. 1. qu. 6. cap. 12. Balthas. Lydiat. Waldens. tom. 2. pag. 37, 38. Ham. Panstrat. tom. 4. lib. 5. cap. 1•. whitak. De Sacram. pag. 332, 333, &c.Euseb. Hist. lib. 5. cap. 24. Socrat. l. 5. cap. 21. Sozom. l. 7. cap. 19. Cypr. epist. 48. Graf. De consecr. dist. 1. can. 2. Hieroin Mart. cap. 14. Cypr. De lapsis. Nec derelicto cibo & poculo Domini, ad profant contagia spo••• properavimus, &c. accipientibus caeteris locus ejus advenit. August. epist. 23. ed Bonifac. & 107. ad Vitalem. Ansegis. in leg. Franocari capit. lib. 1. cap. 155. Osor. lib. 9. De gest. Eman. In modo Baptizandi Aethiop. Bruxelin edito, An. 1550. Just. Martyr. qu. 155. Basil. De Spirit. S. cap. 27. Concil. Nieen. can. •0. Tert. De coron. milit. cap. 3. Hieron. Advers. Lucifer. cap. 4. Ambr. lib. 3. De Sacram. cap. 1. Cypr. De spectacul. Tert. De Oral. & lib. 2. ad uxer. Hieron. Apol. ad Pamma••. Concil. Caesar. august. can. 3. See Whitak. De Script. contr. 1. qu. 6. cap. 12. Balthas. Lydiat. Waldens. tom. 2. pag. 37, 38. Cham. Panstrat. tom. 4. lib. 5. cap. 1•. whitak. De Sacram. pag. 332, 333, &c.
The particulars are many and well known:1 so that ancient custom is not plea sufficient to prove a thing good, nor some abuse crept into and continued in the church cause sufficient why we should voluntarily absent our selves from the Lords ordinances. In the second primitive church (as some distinguish) if not the first, they had a stinted form of Liturgy, not only for lessons, psalms, epistles and gospels, and professions of faith, but in prayers, for matter and manner not much unlike to ours. To the praise of ⟨p. 176⟩God be it spoken, our Liturgy for purity and soundness may compare with any Liturgy used in the third and fourth ages of the church: And if in those times the faithful might lawfully hold communion in the ordinances of worship, we cannot at this day lawfully withdraw our selves by reason of such faults as be objected. This ⟨p. 177⟩I mention, that we might learn to acknowledge Gods mercy, walk worthy of what we have received, and strive forward towards perfection by all lawful means. Long before the Lord called his people to come out of Babylon, what faults soever can be objected against our Liturgy were found in theirs. The faithful therefore may lawfully be present at our service, notwithstanding the faults objected against it. For the Lord did not only wink at his peoples weakness and ignorance for the time, but approve of their nonseparation until he was pleased to call them forth. Neither can it be imagined, that they might hold communion in other ordinances but not in their stinted Liturgies: for in those times of all other parts the stinted Liturgies were most pure, God of his endless mercy so providing for his church and the comfort of his people in those hard and evil times when the doctrine was miserably & dangerously corrupted,2 in respect of Merit of works, and Invocation of Saints, &c. the Liturgies were long preserved pure and free, whereby the faithful might be present with more comfort and freedom of conscience. This one thing duly considered would put an end to many scruples, ⟨p. 178⟩and might serve to stop them who out of over-great heat and forwardness are ready to except against the means of their own comfort, and to cast off what God offereth because they cannot enjoy what they desire.
The particulars are many and well known:1 so that ancient custome is not plea sufficient to prove a thing good, nor some abuse crept into and continued in the church cause sufficient why we should voluntarily absent our selves from the Lords ordinances. In the second primitive church (as some distinguish) if not the first, they had a stinted form of Liturgie, not onely for lessons, psalmes, epistles and gospels, and professions of faith, but in prayers, for matter and manner not much unlike to ours. To the praise of ⟨p. 176⟩God be it spoken, our Liturgie for purity and soundnesse may compare with any Liturgie used in the third and fourth ages of the church: And if in those times the faithfull might lawfully hold communion in the ordinances of worship, we cannot at this day lawfully withdraw our selves by reason of such faults as be objected. This ⟨p. 177⟩I mention, that we might learn to acknowledge Gods mercy, walk worthy of what we have received, and strive forward towards perfection by all lawfull means. Long before the Lord called his people to come out of Babylon, what faults soever can be objected against our Liturgie were found in theirs. The faithfull therefore may lawfully be present at our service, notwithstanding the faults objected against it. For the Lord did not onely wink at his peoples weaknesse and ignorance for the time, but approve of their nonseparation untill he was pleased to call them forth. Neither can it be imagined, that they might hold communion in other ordinances but not in their stinted Liturgies: for in those times of all other parts the stinted Liturgies were most pure, God of his endlesse mercy so providing for his church and the comfort of his people in those hard and evil times when the doctrine was miserably & dangerously corrupted,2 in respect of Merit of works, and Invocation of Saints, &c. the Liturgies were long preserved pure and free, whereby the faithfull might be present with more comfort and freedome of conscience. This one thing duely considered would put an end to many scruples, ⟨p. 178⟩and might serve to stop them who out of over-great heat and forwardnesse are ready to except against the means of their own comfort, and to cast off what God offereth because they cannot enjoy what they desire.
1Michael Medina, lib. 5. De sacror. hom. continent. cap. 105. Ex quatuor & octoginta Apostolicis canonibus, quos Clemens Roman. Pontifex & eorundem Apostolorum discipulus in unu• coegit, vix sex aut octo Latina ecclesia nunc observat. Martin. Paris. De Tradit. part. 3. cap. de autoritate canon. Apostolicor. In illis continentur multa quae temporum corruptione non plenè observantur, aliis, pro temporis & materiae qualitate, aut obliteratis, aut totius ecclesiae magisterio meritò abrogatis. In the Greek Liturgies not before any other public prayer, but immediately before the holy ministration, the Priest saith, [Greek or Hebrew]. Cyprian. in orat. Dom. Serm. 6. Sacerdos ante orationem praefatione praemissà parrot fratrum merits, dicendo, SURSUM CORDA, ut dum respondee plebs, HAEEMUS AD DOMINUM, admoneatur. Chrysost. ex variis locis in Matth. Hom. 9. Clamamus in conspectu sacrificii, SURSUM CORDA. August. in Psalm. 39. & De done persevere. lib. 2. cap. 13. See Jewel, Defen. part 2. chap. 14. div. 2. Chrysost. in 2. Cor. Hom. 18. The priest and the people at the ministration talk together: The Priest saith, THE LORD BE WITH YOU: the people answereth, AND WITH THY SPIRIT. Of the Lords prayer, Hieron. lib. 3. Contra Pelag. Apostoli Dominico praecepto ad celebrationem Eucharistiae adhibuere Dominicam precationem. August. in epist. 59. ad Paulin. qu. 3. Quam totam petitionem ferè omnis ecclesia Dominicâ oratione concludit. In Liturg. Chrysostomi; chorus, PATER NOSTER: altâ voce Sacerdos, QUONIAM TUUM EST REGNUM. See Ham. Panstrat. tom. 4. lib. 6. cap. 9. §. 11, 12, 13, &c. Of the Constantinepolitane Creed, see Concil. Toletan. 3. can. 2. Of HOLY, HOLY, HOLY, &c. Concil. Vosens. An. 444. can. 6. Of CHRIST HAVE MERCY, Concil. Vasens. can. 5. Basil. epist. 63. August. epist. 178. Of ALLELUIA, or PRAISE THE LORD, Sozom. lib. 7. cap. 19. Of GLORY BE TO THE FATHER, Sozom. lib. 3. cap. 19. Concil. Vasens. can. 7. Platin. De vit. Pontif. Damas. 1. Graecis usitatum preces terminare aliquâ Doxologiâ. Hinc psalmis addere solitos, GLORIA PATRI; Salutationi Angelicae, [Greek or Hebrew]. Ham. Panstr. tom. 1. lib. 12. cap. 13. § 32, 33. Of the abrenunetation in baptism, Cyril. Hierosolym. Catech. mystag. 1. Chrysost. Hom. 21. ad popul. Antioch. Renuncio Satanae & omnibus operibus ejus, & pompis ejus, & omni cultui ejus. Consist. Apost. lib. 7. cap. 42. Tert. De Spectacul. cap. 4. & omnibus inventis ejus, & omnibus qui sub ipso sunt. Ambr. Hexam. lib. 1. cap. 4. & mundo ejus. Ambr. De iis qui myster. initiant. cap. 2. Cyril. Alexandr. lib. 7. contr. Jul. Daemoniorum turbis valedico, omnem pompam corum & cultum respuo. See Ham. Panstr. tom. 4. lib. 6. cap. 14. §. 14, 15, 16, 17, 18, 19. Of Sureties and Godfathers, see Ham. ibid. §. 20, 21. 22. Zepper. De polit. Eccles. lib. 1. cap. 14. & lib. 2. cap. 10. Balthas. Lid. Not. in disp. Taborit. tom. 2. cap. 5. De Patrimis. The Brethren in Egypt, saith Augustine epist. 121. are reported to have many prayers, but every of them very short, as if they were darts thrown out with a sudden quickness. Not only the books called Apocrypha, but Clements epistles (Euseb. lib. 4. cap. 23.) and the lives of the Martyrs were read. Concil. Carthagiz. 3. can. 47.
The snares of superstition are warily to be declined, 1because we are apt and prone to take infection thereby, it being a work of the flesh, and agreeable to our nature.
All sin is to be shunned,1 and that at all times; but the danger of sinning only is to be shunned by watchfulness and circumspection,2 not by omission or neglect of any duty that God calleth us unto or requireth at our hands. In a free state and condition the occasions of sin must be avoided, because no man is safe who is next to danger, and it is no point of wisdom to fish with a golden hook: But when God casteth a man upon the occasions of sin in the duties of religion, justice, or an honest calling, he must not omit the duty because of the occasion, but resist the occasion and watch over his heart that he be not hurt thereby. If a sour herb or two grow in a good pasture, is it not better to heed the flock there then to suffer them to starve? The sheep of Christ are wise to discern betwixt things that differ, and know where to feed, and what to leave. And if superstition be dangerous; partial, indiscreet, ⟨p. 179⟩misguided zeal is sinful, turbulent, and pernicious. Whence have most schisms arisen in the church, but even from hence, that some in place have been over-eager and peremptory to press the members of the church to profess their belief or approbation of some errors, perhaps in themselves small and to be tolerated, which they could not profess with a good conscience, and not allow them communion in the church but upon such condition? Also the frequent drawing out of the sword of excommunication to cut off well-deserving members from visible society with the churches of God for small and trifling matters, is a great occasion and cause of schism. Whatsoever man or church, 3saith one, doth for any error of simple belief deprive any man so qualified as above either of his temporal life, or livelihood, or liberty, or the churches communion and hope of salvation, he is for the first unjust, cruel and tyrannous; schismatical, presumptuous, and uncharitable for the second. Wherefore such as have power in their hands, they are always to remember that this power is given them not for destruction, or to show their own greatness, but for the edification of others, and therefore never to be used but upon special and weighty considerations and occasions.4 He that striketh fiercely with his spiritual sword at feathers, doth always either wound himself or wrest his arm.
All sinne is to be shunned,1 and that at all times; but the danger of sinning onely is to be shunned by watchfulnesse and circumspection,2 not by omission or neglect of any duty that God calleth us unto or requireth at our hands. In a free state and condition the occasions of sin must be avoided, because no man is safe who is next to danger, and it is no point of wisdome to fish with a golden hook: But when God casteth a man upon the occasions of sin in the duties of religion, justice, or an honest calling, he must not omit the duty because of the occasion, but resist the occasion and watch over his heart that he be not hurt thereby. If a sowre herb or two grow in a good pasture, is it not better to heed the flock there then to suffer them to starve? The sheep of Christ are wise to discern betwixt things that differ, and know where to feed, and what to leave. And if superstition be dangerous; partiall, indiscreet, ⟨p. 179⟩misguided zeal is sinfull, turbulent, and pernicious. Whence have most schismes arisen in the church, but even from hence, that some in place have been over-eager and peremptory to presse the members of the church to professe their belief or approbation of some errours, perhaps in themselves small and to be tolerated, which they could not professe with a good conscience, and not allow them communion in the church but upon such condition? Also the frequent drawing out of the sword of excommunication to cut off well-deserving members from visible society with the churches of God for small and trifling matters, is a great occasion and cause of schisme. Whatsoever man or church, 3saith one, doth for any errour of simple belief deprive any man so qualified as above either of his temporall life, or livelyhood, or liberty, or the churches communion and hope of salvation, he is for the first unjust, cruel and tyrannous; schismaticall, presumptuous, and uncharitable for the second. Wherefore such as have power in their hands, they are alwayes to remember that this power is given them not for destruction, or to shew their own greatnesse, but for the edification of others, and therefore never to be used but upon speciall and weighty considerations and occasions.4 He that striketh fiercely with his spirituall sword at feathers, doth alwayes either wound himself or wrest his arm.
1Answ.
2For the practice and performance of duties simply moral & commanded in their kind, we ought to strain to the utmost, and to go as near the wind as may be: seeing nothing but apparent sin in the way can excuse the withdrawing from it, when occasion of enjoying it is offered, Robins. Treatise Of the lawfulness of hea•ing &c. pag. 6.For the practice and performance of duties simply morall & commanded in their kind, we ought to strain to the utmost, and to go as near the wind as may be: seeing nothing but apparent sin in the way can excuse the withdrawing from it, when occasion of enjoying it is offered, Robins. Treatise Of the lawfulnesse of hea•ing &c. pag. 6.
And of particular private persons it hath ever been most true, that a partial, rigid, irregular adhering to some branches of holy doctrine hath been no ⟨p. 180⟩less pernicious to themselves then troublesome to others: For the fond admiration of their zeal and forwardness in this one particular breedeth neglect of Christian watchfulness and constant uniform walking with God, disregard of Gods ordinances and of the good which may be gotten thereby,1 disesteem (if not contempt) of others who will not comply with them in the same way: and what can follow hereupon but contentions and jars, surmises, censurings and uncharitableness, rents and divisions in the church? This danger is the greater, because it stoppeth the ear against advise and counsel: For being once persuaded that they and they only do maintain the truth and rightly affect it, no reason will enter, no persuasion take place to the contrary, be it never so evident and apparent. And this is most preposterous, when the truths wherewith they are so enamoured and which they zealously affect be matters of small or least importance: for then the great and weighty truths, concerning the very life and soul of religion, and the substantial means of grace, are undervalued in comparison of the other. We must therefore labour and watch so to keep our selves from the infection of superstition as not to foster indiscreet and partial zeal, which admiring that which is of less importance thrusteth into over-vehement contentions, and lesseneth the due esteem of the great mercy the Lord hath showed unto his church.
And of particular private persons it hath ever been most true, that a partiall, rigid, irregular adhering to some branches of holy doctrine hath been no ⟨p. 180⟩lesse pernicious to themselves then troublesome to others: For the fond admiration of their zeal and forwardnesse in this one particular breedeth neglect of Christian watchfulnesse and constant uniform walking with God, disregard of Gods ordinances and of the good which may be gotten thereby,1 disesteem (if not contempt) of others who will not comply with them in the same way: and what can follow hereupon but contentions and jarres, surmises, censurings and uncharitablenesse, rents and divisions in the church? This danger is the greater, because it stoppeth the eare against advise and counsel: For being once perswaded that they and they onely do maintein the truth and rightly affect it, no reason will enter, no perswasion take place to the contrary, be it never so evident and apparent. And this is most preposterous, when the truths wherewith they are so enamoured and which they zealously affect be matters of small or least importance: for then the great and weighty truths, concerning the very life and soul of religion, and the substantiall means of grace, are undervalued in comparison of the other. We must therefore labour and watch so to keep our selves from the infection of superstition as not to foster indiscreet and partiall zeal, which admiring that which is of lesse importance thrusteth into over-vehement contentions, and lesseneth the due esteem of the great mercy the Lord hath shewed unto his church.
1Great zeal they have against the false church, ministry and worship so being, or by them conceived so to be, and against any appearing evil in the true, but little for that which is true and good, Robins. ubi suprà, pag. 10.Great zeal they have against the false church, ministery and worship so being, or by them conceived so to be, and against any appearing evil in the true, but little for that which is true and good, Robins. ubi suprà, pag. 10.
No particular member of a church may voluntarily1⟨p. 181⟩break off external communion with the church, or refuse to communicate in the public service and worship of God, unless the Lord Jesus go before him therein and be his warrant; that is, unless Christ hath withdrawn the presence of his grace, or the party cannot be present without the guilt of hypocrisy or approbation of somewhat that is evil. For the members of the visible church must hold fellowship in faith and love, not only one with another, but with all other visible churches, and all others entirely professing the faith of Christ, so far as they hold communion with Jesus Christ. And therefore no member can lawfully break off external communion with the true church of Christ but in that only wherein and so far as it hath broken off fellowship with Christ: For where Christ is, there is his church; and where two or three are met together in his name; 2there is he in the midst among them. 3He is that Prince that is in the midst of his people, who goeth in when they go in. And when Christ calleth his free voluntaries to assemble in prayer, or to partake at his table, and promiseth to be present with them, to hear their prayers, and refresh their souls with grace, it is not lawful for a Christian to withdraw himself. But in a congregation where a stinted form is used, and that in some respects faulty here or there, Christ may be and is present in the midst among them; Christians are called to come, and may be present without guilt of hypocrisy or approbation of the least evil. To leave communion when we be obliged by God to ⟨p. 182⟩continue in it, is no less then schism according to the nature of it. Obliged by God we are to hold communion with the true churches of Christ in his true worship and service so far as it may be without sin and wickedness on our parts: So that though there be some errors or ignorances in the public administration, yet if our belief of some error or approbation of disorder be not required to that communion, it is not lawful to depart from the society of that church which professeth the saving truth of Christ entirely for substance, rightly maintaineth the dispensation of the sacraments, soundly calleth upon God in the mediation of Jesus Christ, and plentifully enjoyeth the means of grace.
No particular member of a church may voluntarily1⟨p. 181⟩break off externall communion with the church, or refuse to communicate in the publick service and worship of God, unlesse the Lord Jesus go before him therein and be his warrant; that is, unlesse Christ hath withdrawn the presence of his grace, or the party cannot be present without the guilt of hypocrisie or approbation of somewhat that is evil. For the members of the visible church must hold fellowship in faith and love, not onely one with another, but with all other visible churches, and all others intirely professing the faith of Christ, so farre as they hold communion with Jesus Christ. And therefore no member can lawfully break off externall communion with the true church of Christ but in that onely wherein and so farre as it hath broken off fellowship with Christ: For where Christ is, there is his church; and where two or three are met together in his name; 2there is he in the midst among them. 3He is that Prince that is in the midst of his people, who goeth in when they go in. And when Christ calleth his free voluntaries to assemble in prayer, or to partake at his table, and promiseth to be present with them, to heare their prayers, and refresh their souls with grace, it is not lawfull for a Christian to withdraw himself. But in a congregation where a stinted form is used, and that in some respects faulty here or there, Christ may be and is present in the midst among them; Christians are called to come, and may be present without guilt of hypocrisie or approbation of the least evil. To leave communion when we be obliged by God to ⟨p. 182⟩continue in it, is no lesse then schisme according to the nature of it. Obliged by God we are to hold communion with the true churches of Christ in his true worship and service so farre as it may be without sin and wickednesse on our parts: So that though there be some errours or ignorances in the publick administration, yet if our belief of some errour or approbation of disorder be not required to that communion, it is not lawfull to depart from the society of that church which professeth the saving truth of Christ intirely for substance, rightly mainteineth the dispensation of the sacraments, soundly calleth upon God in the mediation of Jesus Christ, and plentifully enjoyeth the means of grace.
When corruption and external communion be so involved that it is simply impossible to leave the corruptions unless we leave the external communion of the church, a necessity of separation from that external communion then lieth upon us:1 But though errors or corruptions of some kind be not only tolerated but established,2 maintained, and pressed, yet if we can hold communion without approbation of the said errors or corruptions, Separation in that case is unjust, rash and unadvised, because the ⟨p. 183⟩Lord therein doth not go before us. The sin of Separation, if unjust, is so great and heinous, the ill consequences and mischiefs, so many and fearful, that all Christians should be well advised neither to lay stumbling-blocks before the feet of others, which might occasion their turning aside, nor to seek or catch occasions of departure, but rather to wait and tarry till they be assured that the Lord goeth before them.3 For the first, when the Anabaptists in Helvetia opposed humane inventions as unlawful, they were by public authority and with common consent abolished. And that of Irenaeus is well known, Variety of ceremonies commend the unity of faith. For the other part, the faithful have ever tolerated weaknesses and infirmities in each other, and abuses in the church, so long as the foundation was held, and they agreed in the main. In the primitive church not only some persons but whole congregations have doubted of many books of scripture, and yet lost not their dignity of true churches of Christ. How long did the faithful wait and bear before they departed, or rather were driven by excommunication, sword, and sire out of Babylon? This hath been the judgement of the godly learned in all ages of the church.4 They that for trifling and small causes, saith Irenaeus, divide the body of Christ, &c. these can make no reformation of such importance as to countervail the danger of a division. 5When good men tolerate bad men, saith Augustine, which can do them no spiritual hurt, to the intent they may not be separated from those who are spiritually ⟨p. 184⟩good, then there is no necessity to divide unity. And in another place,6 These two things retained will keep such men pure and uncorrupted, that is, neither doing ill, nor approving it. Although faith be one funiculus colligantiae, 7yet variety of opinions without pertinacy standeth with unity:
When corruption and externall communion be so involved that it is simply impossible to leave the corruptions unlesse we leave the externall communion of the church, a necessity of separation from that externall communion then lyeth upon us:1 But though errours or corruptions of some kind be not onely tolerated but established,2 mainteined, and pressed, yet if we can hold communion without approbation of the said errours or corruptions, Separation in that case is unjust, rash and unadvised, because the ⟨p. 183⟩Lord therein doth not go before us. The sin of Separation, if unjust, is so great and heinous, the ill consequences and mischiefs, so many and fearfull, that all Christians should be well advised neither to lay stumbling-blocks before the feet of others, which might occasion their turning aside, nor to seek or catch occasions of departure, but rather to wait and tarry till they be assured that the Lord goeth before them.3 For the first, when the Anabaptists in Helvetia opposed humane inventions as unlawfull, they were by publick authority and with common consent abolished. And that of Irenaeus is well known, Variety of ceremonies commend the unitie of faith. For the other part, the faithfull have ever tolerated weaknesses and infirmities in each other, and abuses in the church, so long as the foundation was held, and they agreed in the main. In the primitive church not onely some persons but whole congregations have doubted of many books of scripture, and yet lost not their dignity of true churches of Christ. How long did the faithfull wait and bear before they departed, or rather were driven by excommunication, sword, and sire out of Babylon? This hath been the judgement of the godly learned in all ages of the church.4 They that for trifling and small causes, saith Irenaeus, divide the body of Christ, &c. these can make no reformation of such importance as to countervail the danger of a division. 5When good men tolerate bad men, saith Augustine, which can do them no spirituall hurt, to the intent they may not be separated from those who are spiritually ⟨p. 184⟩good, then there is no necessity to divide unity. And in another place,
2He who would have us receive the weak in faith, whom God hath received, would not have us refuse the fellowship of churches in that which is good, for weakness in them of one sort or other. And this we have so plainly and plentifully commended unto us, both by the prophets, yea by Christ himself in the Jewish church, and apostles and apostolical men in the first Christian churches (in which many errors and evils of all kinds were more then manifest, and the same oft-times both so far spread and deeply rooted as the reforming of them •as rather to be wished then hoped for) as that no place is left for doubting, &c. Robins. ubi suprà, pag. 15.He who would have us receive the weak in faith, whom God hath received, would not have us refuse the fellowship of churches in that which is good, for weaknesse in them of one sort or other. And this we have so plainly and plentifully commended unto us, both by the prophets, yea by Christ himself in the Jewish church, and apostles and apostolicall men in the first Christian churches (in which many errours and evils of all kinds were more then manifest, and the same oft-times both so farre spread and deeply rooted as the reforming of them •as rather to be wished then hoped for) as that no place is left for doubting, &c. Robins. ubi suprà, pag. 15.
when God was pleased to go before the faithfull and furnish them for this end and purpose: But untill the time of freedome was proclaimed, the faithfull did and might so lie hid in Babylon as not to be partakers of her sinnes.
and a time to keep silence, but no time to lie; so there is a time for the church to figh and lie hid, but no time to dissemble or defile her self.
10Carleton, Consens. Eccl. cathol. de Script. cap. 1.
Michael Medina, lib. 5. De sacror. hom. continent. cap. 105. Ex quatuor & octoginta Apostolicis canonibus, quos Clemens Roman. Pontifex & eorundem Apostolorum discipulus in unu• coegit, vix sex aut octo Latina ecclesia nunc observat. Martin. Paris. De Tradit. part. 3. cap. de autoritate canon. Apostolicor. In illis continentur multa quae temporum corruptione non plenè observantur, aliis, pro temporis & materiae qualitate, aut obliteratis, aut totius ecclesiae magisterio meritò abrogatis. In the Greek Liturgies not before any other publick prayer, but immediately before the holy ministration, the Priest saith, 〈non-Latin alphabet〉. Cyprian. in orat. Dom. Serm. 6. Sacerdos ante orationem praefatione praemissà parat fratrum mentes, dicendo, SURSUM CORDA, ut dum respondee plebs, HAEEMUS AD DOMINUM, admoneatur. Chrysost. ex variis locis in Matth. Hom. 9. Clamamus in conspectu sacrificii, SURSUM CORDA. August. in Psalm. 39. & De done persever. lib. 2. cap. 13. See Jewel, Defen. part 2. chap. 14. div. 2. Chrysost. in 2. Cor. Hom. 18. The priest and the people at the ministration talk together: The Priest saith, THE LORD BE VVITH YOU: the people answereth, AND VVITH THY SPIRIT. Of the Lords prayer, Hieron. lib. 3. Contra Pelag. Apostoli Dominico praecepto ad celebrationem Eucharistiae adhibuere Dominicam precationem. August. in epist. 59. ad Paulin. qu. 3. Quam totam petitionem ferè omnis ecclesia Dominicâ oratione concludit. In Liturg. Chrysostomi; chorus, PATER NOSTER: altâ voce Sacerdos, QUONIAM TUUM EST REGNUM. See Cham. Panstrat. tom. 4. lib. 6. cap. 9. §. 11, 12, 13, &c. Of the Constantinepolitane Creed, see Concil. Toletan. 3. can. 2. Of HOLY, HOLY, HOLY, &c. Concil. Vosens. An. 444. can. 6. Of CHRIST HAVE MERCY, Concil. Vasens. can. 5. Basil. epist. 63. August. epist. 178. Of ALLELUIA, or PRAISE THE LORD, Sozom. lib. 7. cap. 19. Of GLORY BE TO THE FATHER, Sozom. lib. 3. cap. 19. Concil. Vasens. can. 7. Platin. De vit. Pontif. Damas. 1. Graecis usitatum preces terminare aliquâ Doxologiâ. Hinc psalmis addere solitos, GLORIA PATRI; Salutationi Angelicae, 〈non-Latin alphabet〉. Cham. Panstr. tom. 1. lib. 12. cap. 13. § 32, 33. Of the abrenunetation in baptisme, Cyrill. Hierosolym. Catech. mystag. 1. Chrysost. Hom. 21. ad popul. Antioch. Renuncio Satanae & omnibus operibus ejus, & pompis ejus, & omni cultui ejus. Consist. Apost. lib. 7. cap. 42. Tert. De Spectacul. cap. 4. & omnibus inventis ejus, & omnibus qui sub ipso sunt. Ambr. Hexam. lib. 1. cap. 4. & mundo ejus. Ambr. De iis qui myster. initiant. cap. 2. Cyrill. Alexandr. lib. 7. contr. Jul. Daemoniorum turbis valedico, omnem pompam corum & cultum respuo. See Cham. Panstr. tom. 4. lib. 6. cap. 14. §. 14, 15, 16, 17, 18, 19. Of Sureties and Godfathers, see Cham. ibid. §. 20, 21. 22. Zepper. De polit. Eccles. lib. 1. cap. 14. & lib. 2. cap. 10. Balthas. Lyd. Not. in disp. Taborit. tom. 2. cap. 5. De Patrimis. The Brethren in Egypt, saith Augustine epist. 121. are reported to have many prayers, but every of them very short, as if they were darts thrown out with a suddain quicknesse. Not onely the books called Apocrypha, but Clements epistles (Euseb. lib. 4. cap. 23.) and the lives of the Martyrs were read. Concil. Carthagiz. 3. can. 47.
2Collectae antiquae nihil habent de intercessione aut meritis, nè Apostolorum quidem, &c. Balth. Lid. Not. in disput. Taborit. pag. 133. In the Liturgy of Basil there is no mention made of the Offering of the body and blood of Christ by the priest, nor of Redeeming the living or dead by this work. In the Liturgy attributed to James there is no propitiatory sacrifice to be made by the priest, but a mystical: no private Mass, but all must communicate: a confession against merit: The sacrament is to be administered in both kinds. Jacobus Pamelus scriptor Pontificius ingens volumen Liturgiarum Latinarum edidit Coloniae excusum Ann. 1571. in quibus frequens mentio communionis laicorum sub utraque specie, nulla missae privatae, vel sacrificii propitiatorii, vel aliarum superstitionum impiarum, quae postea irrepsorant, si quis praesertim secula post tempora Apostolorum observet. Illyric. Caralog. test. lib. 1. pag. 70, 71. I am assured, saith Masius, Praesat. in Anaph. Basil. they are free and exempt from that wicked doctrine of that infamous heretic Nestor: For having read a great volume of their solemn prayers which they make to God, I have found nothing that might offend any man of sound opinion in our religion: if it be not this, that I suspect them, because that they in many places call not the Virgin Mary▪ Mother of God; but in stead of this title they call her, The Mother of Light & Life.Collectae antiquae nihil habent de intercessione aut meritis, nè Apostolorum quidem, &c. Balth. Lyd. Not. in disput. Taborit. pag. 133. In the Liturgie of Basil there is no mention made of the Offering of the body and bloud of Christ by the priest, nor of Redeeming the living or dead by this work. In the Liturgie attributed to James there is no propitiatory sacrifice to be made by the priest, but a mysticall: no private Masse, but all must communicate: a confession against merit: The sacrament is to be administred in both kinds. Jacobus Pamelus scriptor Pontificius ingens volumen Liturgiarum Latinarum edidit Coloniae excusum Ann. 1571. in quibus frequens mentio communionis laicorum sub utraque specie, nulla missae privatae, vel sacrificii propitiatorii, vel aliarum superstitionum impiarum, quae postea irrepsorant, si quis praesertim secula post tempora Apostolorum observet. Illyric. Caralog. test. lib. 1. pag. 70, 71. I am assured, saith Masius, Praesat. in Anaph. Basil. they are free and exempt from that wicked doctrine of that infamous heretick Nestor: For having read a great volume of their solemn prayers which they make to God, I have found nothing that might offend any man of sound opinion in our religion: if it be not this, that I suspect them, because that they in many places call not the Virgin Mary▪ Mother of God; but in stead of this title they call her, The Mother of Light & Life.
These two things reteined will keep such men pure and uncorrupted, that is, neither doing ill, nor approving it. Although faith be one funiculus colligantiae,
