condemned the Opinion of a certain Bishop called Fidus that would have it put off to the Eighth day as formerly to Circumcise them Pope Syricius in his Letter to Himerius Bishop of Tarragona Tom. 1. conc c. 2. pag. 689. writes towards the end of the 4th Century that he thinks convenient young Infants should speedily be Baptis'd The V. Cannon of the Council of Gironda in Catalonia assembled in the year 517 prescribes that they should be baptised the very same day they are born if it happen they are infirm which is very common Tom. 3. conc pag. 806. Peter Chrisologus Bishop of Ravenna shews sufficiently in his 10th Homily that care must be taken to administer Baptism to young Children Him that writ the forged Ecclesiastical Hierarchy in the name of Dennis the Areopagite Tom. 2. pag. 360 361. is of the same Mind and even attributes it to the Apostles although he determines not exactly the time I should never have done should I produce all the Testimonies of the Antients touching the Baptising young Children seeing it has always been practis'd in the Church my design is chiefly to shew that the Authors of our Discipline had reason when they appointed not to defer Baptising of young Children too long and I have sufficiently shewed that this practise is conformable to that of the Antient Church Nevertheless it is not to be thought this practise has always been so well establish'd in the Church that it has not found some Opposers Tertullian in the Eighteenth Chapter of his Treatise of Baptism would have their Baptism put off till they were of Age to give an account of their Faith Gregory of Nazianzen don't go quite so far Orat. 40. p. 658. To. 1. but at least it should seem convenient they should be of three or four years of Age before they receive the honour of Baptism because he thinks at that Age they may understand some questions as may be asked them and make answer thereunto The Christians of Thessaly referred the Christening of their Children till Easter whatever accident befell them so that a great many of them dyed without Baptism as Socrates observes in his Ecclesiastical History Chap. 12. Book 5. The more I consider all these things the more I approve the Conduct of our Discipline which prudently enjoyns Consistories to take care that the Baptising of Infants should not be deferr'd too long As for Adults it is well known that in the Primitive Church many deferr'd their Baptism a long while and many times to the end of their Life but it is also known that the Fathers have condemned those which did after this Manner XVII Although a believing Man has a Wife of the contrary Religion yet is he not excused if his Child be presented to be Baptis'd in the Romish Church and therefore shall not be admitted to the Lords Supper unless it be so that he has hinder'd it with all his might CONFORMITY Besides what I have said on the 13th Article it must be observed that the Father is Master of his Children and shall joyn to this remark the 14th Cannon of the Council of Calcedon which prescribes to Readers and Singers which are Married not to permit their Children to be Baptised elsewhere than in the Catholick Church if by chance their Wifes lived in another Communion and if unknown to them they have caused them to be Baptized in the Society whereof they are Members it enjoyns them that is to say the Husbands to bring them back into the bosom of the Church out of the which they have been Baptis'd XVIII Baptisms shall be Registred and carefully kept in the Church with the Names of Fathers and Mothers and Godfathers and Godmothers and Children baptised and the Fathers and Godfathers shall be bound to bring a Ticket wherein shall be contain'd the Name of the Child of the Father and Mother and Godfather and Godmother thereof and the Day of its Birth also shall be expressed CONFORMITY The Author of the Ecclesiastical Hierarchy falsly attributed to Dennis the Areopagite makes mention of this Custom according to which was Register'd the Names of those which were Baptised Tom. 2. cap. 2. and of the Persons which presented them The Friar Maximus his Scholiast confesses it so in the VII Century As he fully explains himself in his Notes on the place we but now obser'd and Pachymeres who made a Paraphrâ—se on this same Writer in the 13th Century has not passed over this Circumstance in silence observing that the Priests and Deacons wrote on Holy Tables the Names of them who were Christened and of their Godfathers It 's true he was mistaken in thinking these Tables was that which in the Church was called the Book or the Diptyches of the Living for this publick Begister where the Names of the Baptised and those which presented them was a different thing from the Sacred Diptychs which were a kind of little Book of two Leaves in one of which was writ the name of the Living whereof there was commemoration made at the time of Celebrating the Eucharist However it be pag. 216. pag. 341.342 Tom. 9. conc pag. 412. cap. 2. de reform Matrim I make no question but the Greek Ritual makes allusion to the practise I Examin in a fine Exhortation which the Bishop makes to the Catechumeny on Good Friday The Council of Trent in the 24th Session Anno 1563. appoints Curats to write the Names of the Baptised and of the Godfathers and Godmothers Cardinal Borrome who glory'd to hold to the Decisions of the Council of Trent Ibid. p. 453. and to see them put in Execution failed not to prescribe to his Curats in the first Council of Millan held in the year 1565 Ibid. p. 548 549 674. to have a Book and therein to write the Names and Surnames of the baptised also of Father and Mother and Godfathers and Godmothers together with the day of the Childrens birth and of that when they are baptis'd which he also repeats in two other Councils held in the same place that is in the 4th and 5th XIX The Names of Fathers and Mothers of unlawful Children or Bastards shall be Register'd in the Church Book that they may be known except such as are born in Incest to the end to extinguish the remembrance of so heinous a Sin in which case it shall suffice to name the Mother with him or her that shall present the Child And in all illegitimate it shall be said that they are not born in Lawful Marriage CONFORMITY This Article is much the same with the precedent One saving only that there is question of Children born in unlawful Copulation which our Discipline requires to have their baptism Register'd on condition nevertheless that it shall be observed they are born bastards it is to what amounts the Ordinance of Cardinal Borrome in the place of the Council of Millan but just now cited for he enjoyns that it be marked in
that the band of Marriage may be broke by reason of Adultery nevertheless 't is the Doctrine of Jesus Christ who formally declares in the Gospel That 't is only for Adultery that Marriage may be dissolv'd as well to the Bed as the Obligation I know St. Austin and some others have found difficulty in the explication of the Words of our Saviour and that they could not fully resolve to explain them in the manner I just now mention'd at least St. Austin confesses in several places of his Writings That the Question concerning the Dissolving of Marriages for cause of Adultery is very obscure and difficult and is what made him write on this matter things which would seem contradictory if one did not distinguish the times wherein he applied himself to write on this question For it is most certain in what he wrote before the 2d Council of Mileva which was held in the year of our Lord 416. he appear'd unresolv'd and undetermin'd finding great difficulties obstructions almost impassible and depths not easily to be fathomed those that will please to take the pains to see what he writes in the 3d Chapter of his Book against Adimentius in the 7th of the Book touching the Comfort of Marriage in the 8th and 25th Chapters of the 1st Book of Adulterous Marriages that is to say of Marriages dishonoured by Adultery and joyn to these Testimonies which are in the 6th Tome those others which are in the 4th to wit The 19th Chapter of the Book of Faith and Works the last Question of the Book of 83 Questions and the 16th Chapter of the first Book of the Sermon of our Lord on the Mount those I say which will take the pains to read all these places which I have instanc'd will agree to the irresolution and trouble St. Austin was in on the subject now spoke of and especially if they consider the sincere Confession which he makes in one of the places I have cited Having saith he Lib. 1. de Adult Conjug cap 25. Tom. 6. thus Treated and Examin'd these things according to my capacity I am not ignorant that the Question touching Marriages is very obscure and difficult and I do not dare to say that I have yet explained in this Work nor that I am able if you press me to resolve hereafter in any other all the difficulties which accompany it He confesses the same thing Lib. 2. Retract cap. 57. Tom. 1. although in terms a little different in recalling the Books wherein is found the Testimony which justifies what I have alledged of his doubtfulness and declares with his usual humility That he don't think to have given to this Matter all the clearness it requires After this Council of Mileva this Holy Doctor wrote several Treatises wherein he explains himself more fully than he had done in the others for instance In the 19th Chapter of the first Book of Retractaions he saith That 't is out of doubt that one may leave his Wife for the Fornication which is committed in Adultery In his 89th Letter to Hillarius Quest 4. He confesses That by the Laws of Jesus Christ Tom. 2. it is not permitted to leave one's Wife but for the cause of Adultery and that Jesus Christ forbid to put her away for any other Cause but for Adultery And in the 9th Treatise upon St. John It is permitted to put away the Wife for the cause of Adultery Tom. 9. because she has first refused to be a Wife in not keeping her vow of Wedlock to her Husband To judge of the mind of St. Austin by these latter Testimonies which are more formal and positive than the former it may be concluded That he believed having well examin'd the matter that the band of Marriage was broke by Adultery Nevertheless because that in the other writings he could not satisfy himself nor clear all their difficulties wherewith this question seem'd to be always incumbred I would not make use of His Authority for Establishing the Conformity of our Discipline with that of the Primitive Christians This Council of Mileva above-mention'd forbids in the 17th of its Canons which is the 102. in the African Code it forbids him that is repudiated by his Wife and to the Woman put off by the Husband to re-marry themselves to any one else and enjoyns them to live single or to be reconcil'd again threatning to put them into the number of Penitents if they disobey this Decree which the Fathers of the Synod pretend to be conformable to the Evangelical and Apostolical Discipline But in the first place they do not declare whether they speak of a separation occasion'd by Adultery or by some other cause for the which Jesus Christ don't permit of Separation Secondly The Conduct of St. Austin who assisted at this Council makes me suppose that either the Fathers of Mileva spake of Divorces besides for the Cause of Adultery or at least if they regarded Divorces grounded upon Adultery St. Austin did not forbear Writing after the Convocation of this Assembly That 't is permitted to put away the Wife for the matter of Adultery Thirdly When the Council it self with some other Doctors should more fully explain themselves and that they should have formally condemn'd the second Marriage of those which had been put away for Adultery it would not from thence follow that I have not made appear that our Discipline does not suffer in this occasion only what the Ancient Christian Discipline of the Church suffered seeing I have proved it by the Canons of divers Councils by the Decrees of some Popes in their Synods and by the practice of all the Greek Church a practice which the Council of Trent dared not to condemn after the Remonstrances made by the Ambassador of Venice And yet farther It is what a famous Doctor of the Communion of Rome has fully justified without thinking of us nor the innocency of our Conduct on the point in Controversy in a Book which he published two or three years ago touching the power of Kings and Sovereigns over Marriages for in the 3d Part Art 1. Chap. 5. he hath at large represented to the Reader the Tradition of the Church on the matter of Marriages occasion'd by Adultery whereas I have contented my self to relate in my Work what is most definitive in the Tradition and least of all subject to Controversy and Contestation Whatever's the matter after so many explanations there is hope to believe That Men will not for the future cry so much against this Article of our Discipline which has given occasion to our Enemies to accuse us of favouring Vice and Libertinisme I could if it were needful mention other Cavils of some lesser Disputers against the Holiness of our Ecclesiastical Laws which they have spoke very injuriously of as if they were directly contrary to the Rules of the first Christians and as if those which made them had taken pleasure quite to forsake its use and
present it only saith That 't is requisite there should several be assisting or that should consent by their Letters The 1st of the Canons attributed to the Apostles requires That a Bishop should be establish'd by two or three Bishops Thence it is that though according to the direction of most part of the Canons Three Bishops were usually employed for the Ordaining a Pastor nevertheless Examples are found different from this Custom Dioscorus Bishop of Alexandria was Ordain'd by two Bishops Tom. 3. Concil p. 539. nevertheless the Fathers of the Council of Calcedon acknowledg'd him for a Legitimate Bishop before his being depos'd and frequently term'd him the Most Reverend Bishop Hist Eccles l. 5. c. 23. Theodoret Writes that Evagrius was Consecrated Bishop of Antioch by Paulin only and by this means chose him his Successor before his death yet this did not hinder but Siricius and Innocent L. 7. c. 32. p. 288. the 1st Bishops of Rome and almost all those of the West esteemed him as a Lawful Minister Anatolius as Eusebius writes in his Ecclesiastical History received the Imposition of Hands by Theoteckna Bishop of Caesaria in Palâ—stine and in making him Bishop made him also his Coadjutor by reason of his great Age it not appearing that any other Bishop was present at this Ceremony although it had been easie to have called others to it it 's true this hapned before the 1st Council of Nice but besides that the other Examples we have alledged are after this Council it needs only to read the 4th Chapter of the 5th Book of Theodoret's Ecclesiastical History where will be seen sundry Instances of Bishops being Ordain'd by laying on of Hands of one Minister to which may be added the 19th Chapter of his Religious History and the 19th of the 8th Book of Zozomen's History which makes mention of two several Ordinations made or ready to be done without any great necessity by one sole Bishop a great while after this Council of Nice It is not then to be thought strange if our Discipline mentions but two seeing also these two do represent the Synod or Colloque which deputed them and that they do nothing but by virtue of the Power and Authority wherewith those Bodies has invested them and that moreover one alone may suffice for a due Ordination as we have just now proved But before ending this matter one difficulty which offers must be resolv'd to wit if Hands may be laid on two Ministers at once for it sometimes happens in our Churches that two are called together and some are in doubt and desire to know if one Minister can give them both Ordination at the same moment To which I answer That if one consider the Original of this Ceremony and the Nature of the thing it self one may safely agree to lay hands on two Ministers at once As for the Original and the Ceremony every body knows it comes from Jesus Christ or rather from the Patriarchs which practised it before their Children were Masters of Judea and 't is not to be doubted but Jesus Christ and the Apostles derived this Custom thence when they us'd it If it appears then that any of the Patriarchs blessed two persons at once in putting one hand on the head of the one and the other hand on the head of the other it seems to me one is sufficiently Authoris'd to give Imposition of Hands to two Ministers at the same time Now to know if the Patriarchs did so you need only read Genesis 48. where Jacob blessed the two Sons of Joseph purposely setting his right hand on the head of Ephraim which was the younger and his lest on the head of Manasseh which was the elder Brother But to remove all doubt and scruple it needs only cast an eye on the nature of the thing it self that 's to say on the Prayer which is indeed what is the essential part of these kind of Actions the imposing of the hand or hands being only a bare exterior gesture to design those for whom the Blessing of God is implor'd that it may rest upon them as one may so speak much after the same way as the hands do stay on their heads now no body does question but that one may pray for two as well as for one thence it is that in Eusebius his History there is mention made L. 1. c. 13. p. 34. to receive Prayers by the hand to signifie to receive the Blessing of God by Prayer and the laying on of Hands so that in effect 't is as if he had said To receive the Blessing of God by Prayer and the imposition of Hands as he speaks in Chap. 1. Book 2. To conclude The Ancients called this Ceremony which they practised on sundry occasions Tom. 7. l. 2. c. 26. de pecc mor. rem I say they called it Prayers by the hand or Prayers of the hand or hands Or as St. Austin explains himself in some of his Writings The Prayer of Imposition of Hands IX Those which are Elected shall subscribe the Confession of Faith settled amongst us and the Ecclesiastical Discipline as well in the Churches where they are Ordain'd as in those whither they may be sent CONFORMITY The former part of this Article which regards the Confession of Faith which those are to sign which are established in the Ministry of the Church relates in the first place to what was practised in the Primitive Church where when one received the Office of Bishop or Minister one was absolutely obliged to subscribe to the Confession of Faith of the Council of Nice and by consequence to what was determin'd in the three following Oecumenical Councils touching the Divinity of the Holy Ghost and touching the Person and two Natures of Jesus Christ Secondly It refers also to the mutual Letters which the New Bishops wrote to the others to assure them they were of the same Communion and that they had one and the same belief See here a famous instance and of the first Antiquity that is of the 3d Century whereof Eusebius has preserved us the memory in his Ecclesiastical History L. 7. c. 30. p. 282. in his preserving the Letter which the Fathers of the Council of Antioch where Paul of Samosatia was condemned wrote to all the Churches In this Letter amongst other things they give advice of the Ordination of Domnus into the Church of Antioch instead of a Heretick which they had deposed and they give this intimation That one may write to Domnus which was the lawful Bishop and that Communicatory Letters might be receiv'd from him St. Cyprian at the end of his 67th Letter to Pope Stephen Let us know saith he who has been setled at Arles instead of Marcion to the end we may know to whom to recommend our Brethren and to whom to write Theophilus Bishop of Alexandria advertises at the end of his 1st and 3d Paschal Letters all the Bishops of Egypt of the
same City of Antioch In the Year 346 Euphrates Bishop of Cologne was also depos'd by a Council Assembled in the same City for an impiety much like that of Paul of Samosatia for he denied that Jesus Christ was God It was on the same ground that in the Ancient Church Pelagius Celestius Julian and their followers Nestorius Eutyches and many others were Anathematiz'd not to speak of what was done against Arrius in the first Council of Nice I do not here make mention of scandalous vices for which Ministers deserve to be depos'd because I shall speak of them in the following Articles I will only add that the 45th Canon of the Apostles deprives of the Communion the Bishop Priest and Deacon which do so much as pray with Hereticks that is to say according to Balsamons interpretation If they have any Communication with them but he deposes them if they permit them to do any Ecclesiastical Function and the 46th if they allow of their Baptism and Oblation XLVIII Those shall not be depos'd who through Sickness Age or other the like accident shall be incapable of doing their Office in which case they shall still enjoy the Honour and shall be recommended to their Churches for a maintenance being provided of another which shall perform their Office CONFORMITY Old Age and Sickness being no lawful cause of deposition it is with good reason they here except them out of the Number of those things for which Bishops and Deacons are wont to be degraded and to turn them into the Rank of Lay-men from the which they were before distinguish'd as for Old Age it is certain that in the Primitive Church when a Pastor was well stricken in years and that by reason thereof he could not perform all things relating to his Office some other was chosen to assist him but in continuing to him the Honour of his Office and a competent Maintenance Euseb Hist Eccles l. 6. c. â— It was so practised at the beginning of the 3d Century in regard of Narcissus Bishop of Jerusalem Aged 116 years for there was by consent of the Neighbouring Bishops given to assist him in that weighty employment Alexander who had been Bishop in Capadocia It was for the same reason that Theotecnus Id. ib. l. 7. c. â—2 p. 288. Bishop of Caesarea of Palestine Consecrated one Anatolius Bishop with whom he divided the care of his Disocess which they govern'd both together for some time These are the two Ancientest Examples of Coadjutors of Bishops as is spoke at this time they were at first introduced for the ease of Ministers who for their extreme Age could not discharge the Duties of their Pastoral Office but since that time Favour and Ambition has had a much greater share in establishing these kind of Coadjutors than Necessity although the Council of Antioch in the year 341 expresly defends it in the 23. Canon which practise St. Austin was a stranger to when Valerius made him his Coadjutor and designed him his Successor as Possidonius observes in the eighth Chapter of his Life where he takes if I be not deceived the Council of Antioch for that of Nice the fourth Canon of which prescribes only the manner of Promotion of Bishops whereas the 23. of Antioch absolutely prohibits a Bishop to establish himself a Successor and by the same means a Coadjutor I come now to Sicknesses and other like accidents for the which we do not think fit a Minister should be deposed we do not indeed in the first Ages of the Church find any Rule on this subject because in all likelihood as yet none were found that would dispute to a Pastor who by reason of Sickness could not discharge the Duties of his Calling the name and quality of Pastor no more than things necessary for his subsistence In the time of Gregory the First things having in all likelihood changed face in this regard this Prelate made a Constitution which is yet to be seen in the 11th Book of his Letters Indict 6. Ep. 7 8. by which he appoints that a Coadjutor shall be provided for the Bishop who by reason of Sickness cannot take care of his Congregation which nevertheless shall be bound to maintain him as before it is much after this sort he deals by the Bishop of Rimini who by his own confession a great pain in the head rendered incapable of discharging his Episcopal Office for which cause he desired to be absolutely discharged that another might be put in his place which could not have been done without his consent but only to have given him a Coadjutor The Bishops of France did otherwise in regard of Heriman or Herman Bishop of Nevers who was troubled with a mighty head-ach but he stoutly resisted them as also Vvemlen Bishop of Sens his Metropolitan for they would have put another in his place against his will but having writ to Pope Nicholas the First in the year 862 he disapproved what they did in the case Tom. â— Cone Gal. Ann. 862. p. 87 88 politickly avoiding the question they put to him touching the forged Decretal of Melchiades In the Appendix at the end of the Letters of Loup Abbot of Ferriers of the last Edition there 's a Letter of Innocent the Third to the Archbishop of Tours writ in the year 1209 whereby he will have the Bishop of Perigueux to resign his Bishoprick to another because he was uncapable and unfit to discharge the Office and that moreover he wasted the Treasure of the Churches altho he judges the former reason sufficient cause for the resignation But Innocent the Sixth in the sixth year of his Popedom that is about the year of Christ 1360 writes to Girlac Archbishop of Mayence to appoint a Coadjutor to Salvian Bishop of Worms by reason of his great age and sickness without leaving the Coadjutor any hopes of succeeding him after his death the Letter is to be seen in the same Appendix Mark Patriarch of Alexandria Apud Beaureg Annot. in Can. Apost To. 2. Pandect p. 37. having demanded of Balsaman the famous Greek Canonist that liv'd in the Twelfth Century If a man that had but one hand or but one eye were worthy the honour of Priesthood and whether 't were permitted to him that after Ordidination chanc'd to be dismembered in any part of his body to celebrate Divine Service or not Balsaman after having alledged the 77 and 78 Canons of those which go in the Apostles names to resolve the difficulty proposed to him adds That those ought not to be established in Ecclesiastical Offices which by reason of their sickness and infirmities are incapable of doing their Duties but as for those which since their Ordination are faln into any mischance he declares That if their inconvenience don't hinder them from discharging their calling they are permitted to continue in it and to celebrate Divine Service but if the inconvenience be such as that it hinders them he will that they
To this Settlement may be referr'd the Canons which descend to receive to the Communion in a Church or Province those which have been Excommunicated in another as the 5th of the 1st Council of Nice the 6th of that of Antioch the 32 of the Apostles and divers others After all the Constitution of our Discipline which we examine gives Power to Synods to restore after due acknowledgment those which have been depos'd for lesser faults but to serve in another Church which in substance Tom. 3. Concil p. 817. c. 10. is one of the Decrees of the Council of Lerida which we have cited several times there 's something much like this in the 11th Canon of the Council in Trullo at the end of the 7th Century Tom. 5. Conc. Page 329. LIV. Vagabonds that is to say those which have no vocation and that intrude into the Ministry shall be suppressed and whatsoever the Provincial Synods do as to prohibiting the Ministry it shall have the same virtue and effect as if the National Synod had enjoin'd it CONFORMITY The 6th Canon of the first Oecumenical Council of Constantinople may well be applied to this Article seeing it was made against those which endeavour to confound and overthrow the Ecclesiastical Order In the year 752. was held a Council at Verberie in Valois Tom. 2. Conc. Gall. p. 4. it was a Royal House in the Diocess of Soissons near Champaigne The 14th Canon of which is against wandring and straying Bishops The 22d of that of Mayence in the year 813 in the same Volume pag. 281. is also against wanderers as also the 101st of the Synod of Aix la Chappelle in the year 816. the same page 376. And to conclude the 5th of the 2d Council of Toul Assembled at Tousi in the same Diocess Anno Dom. 860. by Order of Charles the Bald and of Lothaire to all these Canons may be added the 13th of the Synod of Vernon under Pepin in the Year 755. Tom. 1. Conc. Gall. pag. 3. LV. Those which are declared Vagabonds Apostates Hereticks Schismaticks shall be proclaim'd in all Churches that they might beware of them and a List of their Names shall be deliver'd to the Provincial and National Synods CONFORMITY What we have said on the 52d Article is very proper for this therefore it is needless to repeat it LVI Those who have been put in the number of Wanderers by advice of the National Synod cannot be struck out but by another National Synod CONFORMITY There 's nothing in this Establishment but what is conformable to the method of Ancient Canons which frequently remitted differences to be determin'd at Synods to the end that being decided this way every body should acquiesce to their determinations especially when it was transacted by the Synods of the whole Diocess which comprehended several Provinces and to which do answer our National Synods this appears by several Canons of the Councils of Nice of Antioch of the 1st of Constantinople and others the 22d of the Council of Mayence alledged by us on the 54th Article does expresly refer the question of wandring Church-men to the Censure of the Synod LVII Those which shall insinuate themselves into the Ministry in the Provinces and Places where the pure Ministry is already Established shall be duely advertised to desist and in case they persevere they shall be declar'd Schismaticks as also those which adhere to them if after the like warning they do not leave them CONFORMITY No one saith the Apostle ought to assume to himself the Honour of the Ministry unless he be lawfully called to it therefore 't is with great reason that the Authors of our Discipline appoint That the temerity of those should be reproved which intrude into the Ministry without Vocation both in the Country and other places where the Ministry is already Established It is on this account that the Author of the pretended Canons of the Apostles L. 3. c. 10. Paris 1608. prohibits Lay-persons to perform any Function of the Sacred Ministry of the Church as to Christen to Administer the Lord's Supper and the laying on of hands and declares That those which shall undertake it without being called shall be punished with the punishment of Vzza It is for the same reason That the Ancient Canons forbid Bishops on pain of Deposing to meddle out of their Diocesses or there to make Ordinations to the prejudice of their Brethren It is just the same as is enjoyn'd in the 35th of the Apostles to the which may also be added the 12th and the 16th of the 1st Council of Nice which say something near the same matter The 8th of the 1st Council of Ephesus in the Year 431 is more formal for upon occasion of the Incroachments which the Bishop of Antioch made on the Isle of Cyprus the Fathers appoint That each Province shall enjoy its Privileges and forbids Bishops to incroach or make themselves Masters of places which have not been always under their Conduct with Express Command to restore those they had usurped that the Authority of Ancient Canons may not be trampled under foot To all which may be added part of what I have observed on the 18th and 24th Articles and besides what Socrates has writ of one Ischyras which was of St. Athanasius his Diocess and who never having been preferr'd to the Honour of Priesthood had nevertheless the impudence to assume the Name and do the Functions of a Priest which the Historian judged worthy of several deaths It 's true this inconsiderate Person in all likelihood acted after this manner thinking he should be favour'd by the Arrians which were Enemies to Athanasius which succeeded accordingly for they advanc'd him to be Bishop as appears by the 20th Chapter of the 2d Book of the same Socrates Zozomen calls him Ischyrion in the 12th Chap. of the 3d Book of his History CHAP. II. Of SCHOOLS ARTICLE I. THE Churches shall use their best endeavour to Erect Schools and shall give Directions that Youth be instructed CONFORMITY The instruction of Youth being of the greatest importance for establishing of the Truth for advancing the Glory of God and for the Edification of his People it was great reason to procure amongst us the means of doing it wherein our Fathers have exactly followed the Example of the Primitive Christians who neglected nothing for the Educating of their Children for not to insist on Grammar or Rhetorick to which Schools they sent them until the Emperor Julian the Apostate who gain'd this Name by his falling off from the Truth forbid the Masters of those two Arts to teach them to Christians which Amianus Marcelinus though a Heathen condemns as an Action directly contrary to the Laws of Clemency and Equity not to insist I say on these things no more than on other humane Sciences the knowledg of which they were no strangers to Who don't know that their principal study was to understand the Truths of the Holy Scriptures
to the Council of Carthage in the year 407 speaks three several times of the Elders at Nova Germania and because there had been some difference betwixt this Church and Maurentius its Bishop and that nevertheless the Elders deputed in this affair to the Synod appeared not the Council assigned to Maurentius the Judges he desired and left to the choice of the Elders tho absent the nomination of those that should be needful to compleat the number and what is very remarkable in this conjuncture is that these Elders defended the right of the People which were the Bishops opposite party who complained of their outrage and calumnies What I have hitherto writ does clearly shew that when the Deacon Hillary complained that the use of Elders was abolished he had a regad to Italy where it had indeed hapned in sundry places though the same practise continued elsewhere as I have justified by many Examples after the time in which this Roman Deacon wrote I now proceed on farther and do say this custom was not extinct in France and Sicily at the end of the Sixth Century I say first of all in Sicily for Pope Gregory the First writ to John Bishop of Palermo Tom. 2. lib. â—1 Ind. 6 Ep. 49. p. 1083 and recommends two things to him one was To establish a Receiver by consent of the Elders and Clergy to give an account yearly to take away all suspition of fraud The other was not to give easie credit to reports that might be made to him of his Clergy but carefully to examine the truth in presence of the Elders of his Church I say in the second place this same practice was observed in France In effect Gregory of Tours has transmitted to us the Letter of an Assembly of Bishops held at Poictiers by the King's Command to take course about the disorders of the Monastry of St. Radegonda Hib. l. 1â— c. 16. and in this Letter the Abbess confesses amongst other things that she received Earnest for the Marriage of her Neece which was an Orphan that she received it in presence of the Bishop the Clergy and the Elders And in the year 585. King Goutran makes express mention of the Elders of the Church which he distinguishes from the Clergy in the Edict which he addresses to the Bishops and Judges of his Kingdom Tom. 1. Conc. Gall. p. 391. I can't say but Agobard Bishop of Lions in the ninth Century might design these same Elders Lib. de Jure Sacerd pag. 135. Tom. 2. when complaining of Persons of Quality that abused Priests they had in their Houses He saith That by reason of these Domestick Chaplains They forsook the Churches the Elders and the publick service Now it follows I must treat of the form and manner of Electing our Deacons and Elders The Establishment I examin distinguishes the places where the Discipline is not yet setled from those where it is already received in the former it requires Election should be made by the Votes of the People and Pastors In the other it appoints that nomination shall be made in the Consistory and that it shall be signified to the People to have either their consent or their refusal because their Establishment depends on the liking and approbation of the People the nomination made in the Consistory no way depriving the People of their Right seeing the most part of those which do it that is to say the Elders and Deacons do represent the People and are invested with its power and rights It is therefore of the People either mediately or immediately that depends the Establishing of Elders and Deacons amongst us And herein our Discipline has Religiously followed the practice of the holy Apostles who referred to the liberty of the People the Election of the Seven Deacons the History whereof is mentioned by St. Luke in the 6th Chap. of the Acts. And 't is not only in regard of Deacons the Apostles proceeded in this manner they would also that the whole Church of Jerusalem should have share in Establishing Matthias Acts 1. who by common consent was added to the Number of the Eleven Apostles and when they Ordained ordinary Pastors doubtless they did it by the advice of the Assemblies of the People to the conduct of whom they intended to commit them Which example the succeeding Christians imitated very exactly as we have made appear on Artic. 4. of the first Chap. Our Discipline does not therefore prescribe any thing as to what regards the Election of our Elders and Deacons but what is very conformable to the practice of the Apostles and to that of the Primitive Christians in short if in the first Ages of Christianity the People had a good share in the Vocation of Ministers of greater reason had they in Establishing of Elders which were if it may be so said the Executors of their Will and the dispencers of their Rights And if our Ministers by the ninth Article of the first Chapter are obliged to sign our Confession of Faith and Ecclesiastical Discipline agreeable to what was practiced in the Primitive Church it cannot be thought strange that we should also oblige our Elders and Deacons to sign them because they make up one body with the Ministers of each Church and do partake with them of the conduct of the same Flocks II. Hence forward as much as possible may be avoided there shall not be elected for Elders and Deacons of the Church those which have Wives contrary to the true Religion according to the saying of the Apostle Nevertheless that the Church may not be deprived of the labour of several good persons who by reason of the ignorance of past-time have Wives of a contrary Religion they shall be dispensed withal for the present necessity provided they shew their readiness in instructing their said Wives and in desiring them to joyn themselves to the Church CONFORMITY Having established as we have done the first Article this has no difficulty in it for St. Paul requires 1 Tim. 3. That Deacons should hold the mystery of the Faith in a pure Conscience He also requires That their Wives be faithful in all things and by consequence in those of Religion and Piety which should be the only Religion of Jesus Christ both in Husband and Wife to avoid the great inconveniences which happen by diversity of Religions which Tertullian represents very well to his Wife in the Second Book he wrote to her III. The Office of Elders is to have care of the Flock with the Pastors to take care the People come to the Assemblies and that every one frequent the holy Congregations to give notice of misdemeanors and scandals to take cognizance and judg of them with the Pastors and in general to have care with them of all such like things which concern the Order Support and Government of the Church so that in each Church there shall be a form of their office in writing according to the circumstance
shall be distributed with great care by the Priests according to the Bishops Order for the use of the Church and the Poor That it be made known to all the World that every body should endeavour at all times to maintain their Family and the Poor because 't is a wicked and impious thing in the sight of God that those which enjoy great Riches and that abound with all manner of Wealth should not help and assist those which are in want and misery It is to what also amounts the 14th Canon of the 6th Council of Arles in the same year That each have care of their Poor in time of Famine Ib. p. 271. or any other necessity because 't is written Blessed are the merciful for they shall obtain mercy The Emperor Charlemain commanded the same thing in the first Book of his Capitularies Pag 324. c. 11. Chap. 121 128 132. and in another Capitulary he made after certain Synods he assembled in the year 813. and which is in Sirmond's 2d Tome of French Councils And I make no doubt but this holy Discipline was Religiously practis'd in the first Ages of Christianity when people were full of Charity when there was no need of compelling them to the exercise of it by Authority of Canons and Humane Laws I proceed to the 2d Means which I propos'd and which regards the Attestations and Certificates which should not be granted but with much caution and circumspection to the end those to whom they are given should not abuse them in the places whither they go or by the which they pass these kinds of Certificates were very frequent in the Primitive Church where they were called Letters to which was given several denominations according to the several Causes under which they were consider'd in regard of those which wrote them they were call'd Ecclesiasticks in regard of the relation which was betwixt those which wrote them and which receiv'd them they had the name of Communicatory or Pacisick moreover they were called Canonical by reason of the Order which rendered them necessary and peculiar Letters because they were writ in certain Terms and with distinct Marks as they bore if it may be so said as had the very tokens of Christian Charity But besides all these respects there was that of the persons in whose favour these Letters were written and then they were term'd in general Letters of Recommendation of which St. Paul makes mention in the 3d Chap. of the 2d Epistle to the Corinthians Nevertheless this general Term has not hinder'd that in this last regard three sorts has not sometimes been made in the first place there were Litterae Dimissoriae Letters of License by virtue of which Ecclesiasticks of one Church were admitted to do the Functions of their Calling in another and could even be receiv'd into their Clergy Tom. 5. Concil p. 327. and be Members of it provided they were absolutely Dimissoriae as appears by the 17th Canon of the 6th Oecumenical Council Secondly Litterae Commendatiae Letters of Recommendation which were given to strange and unknown Clerks or to Lay-men which were separated from the Communion to the end to recommend them as Believers and as being out of the Censures of the Church The 13th Canon of the Council of Chalcedon speaks of the former Where it forbids to suffer strange and unknown Clerks to say Service in another Church without having Letters of Recommendation from their Bishops And Zonaras a famous Greek Canonist makes mention of the latter on the 11th Canon of the same Council and on the 12th and 13th Canons of those attributed to the Apostles Cap. 9. Litt. A. p. 94. The Frier Blastares makes almost the same remark in his Alphabetical Collection of Canons To conclude The Council of Chalcedon requires that Letters Pacifick only should be given to the Poor See here the manner it explains it self in the 11th Canon We appoint that all the Poor and those which have need of assistance have in their Journeys along with them Ecclesiastical Letters only Pacifick and not Letters of Recommendation because Letters of Recommendation should not be given but to those which are some way suspected Yet I observe this distinction han't always been kept and that the Council of Antioch in the 7th Canon forbids to receive a Stranger without having the Pacifick Letters which that of Chalcedon accords to the Poor and Indigent Gregory of Nazianzen expresses himself thereupon in a manner which sufficiently shews they were Letters of Recommendation as the Interpreter has translated it In short in his 3d Oration which is the 1st against Julian the Apostate he saith That amongst many things which that Cowardly Fugitive from the Truth endeavour'd to introduce the use and practise of amongst the Gentiles in imitation of Christians Tom. 1. p. 102. he desir'd above all things To establish the use of those Letters of Recommendation by the which saith this Ancient Doctor we send from one Country to another those which are poor and in necessity Zozomen in his Ecclesiastical History writes the same thing of this Emperor and saith That by virtue of these Letters by which Christians recommended the Strangers of their Communion they were lodged and care was taken of them where ever they went and in what Country soever they came as much as if they had been Friends and a long while known and acquainted and that all this was done on account of the Character the Letters gave of them and which were as 't were the Mark and Symbol of their Profession and as I conceive 't is what Tertullian calls the Contesseration of Hospitality that is to say the mark and sign at the sight whereof the right of hospitality was us'd towards those which shew'd it and 't is probable Lucian had a regard to this Custom when speaking of a Stranger Dial. de Pereg. he saith that in Travelling he found plentiful assistance amongst the Christians whereby he was abundantly supplied with all things There is yet something farther to be considered in this matter to wit That Christians were so circumspect in granting these Letters of Recommendation that they examin'd those which had them and oblig'd them to give an account of their Faith to avoid all fraud and surprise Ubi supra The 58th Canon of the Council of Eliberi or Eluira in Spain in the year 305. orders it so the 33d of the Apostles is no less express without insisting on the Interpretations of Balsamon Zonoras and Aristenus Greek Canonists which have understood it in this sense I can't tell but Lucian does again allude to this practise of Christians when he said That they receive certain Dogma's which he mentions without exactly searching the Truth but I know very well that we on this occasion do the same as the Primitive Christians did not only through Custom but also by Order of our National Synods That of Charanton the Establishment whereof is cited in the Article
Fasts an order which we exactly follow and which is grounded in that Jesus Christ nor his Apostles have not prescrib'd in any place of the New Testament on what dayes one should or should not fast as St. Austin has observ'd in his 86 Epistle to Casulanus IV. Those Churches which have been accustom'd to make publick Prayers on certain dayes may keep the order they have for a long time happily used and others may conform thereunto according to the means which God shall please hereafter to give them and as their Edification shall require CONFORMITY This Article has no other Scope but to establish an intire Conformity in the Churches as to what regards the Exercises of Piety and Religion can 27. Tom. 1. conc Gal. p. 199. near hand as when the Council of Epaume in the year 517. ordain'd that in the out Provinces for celebration of Divine Offices the same Order should be observ'd as is by the Metropolitan the same thing was concluded the same year in Spain in the 1 Council of the Synod of Gironda can 55. To. 3. conc pag. 806 and Anno 633 in the 2 Cannon of the 4 of Tolledo To. 4. conc pag. 582. and in the year 465 a Council of Vannes had appointed that throughout the whole Province the same Order and Rule for Divine Offices and for singing of Psalms should be observ'd V. There shall no Prayer or Sermon nor publick Alms be given at Burials to shun Superstitions and those which accompany the Corps shall be exhorted to behave themselves with modesty during the time meditating according to the object before their Eyes as well the miseries and shortness of this life as the happiness of the life to come CONFORMITY All pretence towards superstition whereunto Men are too apt to incline is in this Article endeavour'd to be avoided VI. Because Mourning don 't consist in Apparel but in the Heart Believers shall be warned to demean them therein with all Modesty rejecting all Ambition Hypocrisie Vanity and Superstition CONFORMITY This last Article prescribes Modesty and excludes Hycoprisie and Ambition which were generously opposed by the Primitive Christians CHAP. XI Of BAPTISME ARTICLE I. BAptism administred by one that has no Vocation is absolutely Void CONFORMITY The Author of Apostolical Constitutions contents not himself to forbid Women to Baptise he also prohibits all Lay Persons because they are not called to it in effect having employ'd the Ninth Chapter of the Third Book to shew that Women should not Baptise he thus begins the Tenth Neither do we suffer a Lay Person to Exercise any Priestly Function as to offer Sacrifice that is to say to celebrate the Sacrament or to Baptise or impose hands or to give the Benediction whether more or less for none takes to him this honor but he enjoys it which is called of God St. Basil was of no other Mind as the Jesuit Petau confesses in his Notes upon St. Epiphanius where he says St. Basil seems to have believed that Baptism conferr'd by Lay persons was Null and to speak the Truth this Holy Doctor speaking of the Opinion of St. Cyprian of Firmilian Pag. 351. and others which taught that all those ought to be Re-Baptis'd which had been Baptis'd by Hereticks he saith Epist ad Ampluit can 1. To. 3. p. 21. That they had appointed they should be purisied anew by the true Baptism of the Church no more nor less then if they had been Baptis'd by Lay Persons St. Basil would not have spoke after this Manner had he not been perswaded that Baptism administred by Lay Men is not true Baptism As for Baptism administred by a Woman cap. 17. p. 231. Tertullian had before condemn'd it in his time in his Treatise of Baptism and had shewn that they were not permitted to teach nor to Baptise St. Epiphanius in the Heresie of the Collyridians which is the 79 in order inlarges much in proving the same thing to stop the rashness of Women who would undertake to Baptise pag. 1059 1060. observing also that the Holy Virgin had not this power for if she had it Jesus Christ might have been Baptis'd by her rather than by John Baptist The fourth Council of Carthage made this Decree Anno 398 That a Woman should not presume to Baptise It is not then to be wonder'd that St. Epiphanius in the forty two Heresie observes as a thing blameable Tom. 1. conc can 〈…〉 That the Arch-Heretick Marcion permitted Women to Baptise II. A Doctor in the Church cannot Preach nor administer the Sacraments unless he be both Doctor and Minister CONFORMITY This Article is but a continuance of the former for seeing a Doctor in quality of a meer Doctor hath no vocation to Preach the Word nor to administer the Sacraments it is unquestionable the Baptism which he shall confer shall be no other than that which shall be administred by a Meer Lay Man to do it Lawfully he must not only be a Doctor but also a Minister III. A Jew or Pagan of what Age soever he be ought not to be Baptised before being well Instructed in the Christian Religion and that it appears they are so by their Confession CONFORMITY There 's nothing in this Establishment but what was practis'd in the Antient Church St. Justin Martyr testifies in his second or rather his first Apology that the Christians of those times would not Baptise those who would turn to their Communion until after they had believed and were throughly perswaded of the Truth of their Doctrine and moreover promised to live conformable to the holiness of their Laws and profession Pope Victor the 1 ordain'd towards the end of the second Century as the Pontifical Book saith in his Life that in case of Necessity one may Baptise all those that turn from Paganism to Christianity either in a River or in the Sea or in a Fountain or in a Lake upon condition nevertheless that in the first place they should give an Account of the Christian Faith and make an open Confession of it The Ten Books of Recognitions falsly attributed to St Clement Disciple of the Apostles are very ancient but forged and writ before Origen who liv'd in the third Century in the VI of these Books at the end we read St. Peter Baptised near the Sea Those which had fully received the Faith of our Lord and Saviour that is to say those which believed in him and which had been Instructed in the knowledge of his Gospel St. Jerom expounding these words of our Saviour to his Apostles Math. 28.19 Go teach all Nations baptising them in the name of the Father of the Son and of the Holy Ghost St. Jerom observes In cap. 28. Mat. Tom. 6. pag. 66. the Apostles taught them first and that after having instructed them they baptised them with Water for saith he It cannot be that the Body should receive the Sacrament of Baptism unless the Soul has first received
the Church-book if the Children are begotten in lawful Wedlock A Form of Baptism of those which shall be Converted to the Christian Faith as well Pagans Jews Mahometans and Anabaptists which have not been Baptised made at the National Synod of the Reformed Churches of France held at Charanton in the year 1644. the 26 of December and the following Days AFter that the Catechumeny has been sufficiently instructed and Catechis'd to give an account of his Faith and that the Church shall by good Testimonies have taken cognisance of the Integrity of the Persons Life and Learning they shall by the said Persons be presented to the whole assembly of believers to be baptised in their presence And the Minister shall say The first Demand Do you not confess that you are a Child of Wrath deserving death and everlasting damnation Answer Yes Demand Are you not displeased and grieved for all the the sins you have committed ever since you were born and don 't you promise for ever to forsake them Answer Yes Dem. Do you not with all your heart forsake the seducements and temptations of the Devil and his Angels of all the Pomps and Vanities of the World and of all the Affections and Lusts of the Flesh Answ Yes If it be a Pagan the Minister shall say to him Dem. Do you not believe there is one only God which made Heaven and Earth who supports all things by his powerful Word and in whom we live move and have our being Answ Yes Then the following demand shall be made which is common to all and which are to be offer'd to all Dem. Do you not believe this great God which has created Heaven and Earth is one in Fssence and distinguished into three Persons Equal and Coeternal the Father the Son begotten of the Father from all Eternity and the Holy Ghost proceeding Eternal from the Father and the Son Answ Yes If it be a Pagan the three following Questions shall be propos'd Dem. Do you not believe this great God never leaving himself without Witness has manifested himself to Men not only by his Works which from their first production continually publish his Praise and Glory but also by revealing his Will for the Salvation of Mankind contained in the Holy Scriptures called the Old and New Testament Answ Yes Dem. Do you not believe that all these Holy Scriptures are divinely inspired and continue the perfect Rule of our Faith and good Living Answ Yes Dem. Do you not protest to resist the Devil to the last minute of your Life whom you have hitherto adored serving sdols made with hands or the host of Heaven or to conclude those which by Nature are no Gods Answ Yes If it be a Jew these sive Questions shall be made omiting the four above expressed they belonging to Pagans Dem. Do you not detest the Rebellion and Obstinacy of the Jews and do not you beg pardon for having been so long time ingaged therein Answ Yes Dem. Do you not believe that what God has been pleas'd to reveal to us of his Will is contain'd not only in the Books of the Old but also in those of the New Testament Answ Yes Dem. Do you not believe that Jesus the Son of the Blessed Virgin Mary conceived in her by the ineffable Power of the Holy Ghost and after condemned to dye on the Cross through the false Accusation of the Jews by the wicked Sentence of Pontius Pilate raised from the dead the third day and now sitting in Glory is God manifest in the Flesh the Eternal Word of the Father by which he created and maintains the whole Vniverse the blessed Seed promised to Adam presently after his Fall by vertue of whom the Serpents head is broken whose coming all the Patriarchs expected with Hope and the great Prophet and true Messias foretold as well by Moses as by the other Prophets which lived after him Answ Yes Dem. Do you not believe that the Lord Jesus is the fulfilling of the Law in Righteousness to all which believe the truth of his Types and Figures the true Lamb of God which taketh away the Sins of the World and that in him dwells the fulness of the Godhead bodily Answ Yes Dem. Do you not believe that now the observation of Legal Ceremonies is not only superfluous but also wholly prejudicial to a good Conscience Answ Yes If the Catecumeny be a Mahometan the Minister shall ask these following Questions omitting the former which particularly refer to Pagans or Jews Dem. Do you not believe that the Scriptures of the Old and New Testament are inspir'd of God and conttain his whole Will for the Salvation of Mankind and the only perfect Rule of Faith and good Living Answ Yes Dem. Do you not believe that Jesus the Son of the Blessed Virgin Mary conceived in her by vertue of the Holy Ghost and made after the Flesh of her substance is God and Man blessed for ever perfect God and perfect Man Man made of a Woman in the fulness of time and God ingender'd of God the Father before all Eternity Answ Yes Dem. Do you not believe that the Lord Jesus from his first conception after the Flesh was Holy Innocent without Spot separate from Sinners and that he suffer'd not Death for his Sins but for ours¿ Answ Yes Dem. Do you not believe that his Death is the propitiation of our sins yea for the sins of the whole World and that this propitiation is of infinite Merit whereby Eternal Glory and Salvation has been acquir'd for us Answ Yes Dem. Do you not believe Mahomet was a Deceiver and that his Alcoran is a Sacrilegious heap of Dreams full of absurdities and broached a purpose to set up a false and abominable Religion Answ Yes Dem. Do you not believe that the Gospel of our Lord Jesus is the power of God to Salvation in all them which believe That the only Christian Religion is the power of God to Salvation in all them which believe that the only Christian Religion is that alone whereby God the Father has revealed his good pleasure for the Salvation of Mankind until the end of the World that since the manifestation thereof there is no other to be expected that the Lord Jesus Christ only is the great Prophet promis'd to the Believers of the Old Testament and that God having formerly spoken in divers manners to Men before and under the Law has spoke to the Church of the New Testament by the Mouth of his only Son Jesus Answ Yes Quest Repeat the summary of your Faith Answ I believe in God the Father Almighty Maker of Heaven and Earth c. If the Catecumene be an Annabaptist the Minister shall say Quest Do you not believe that the Lord Jesus is and shall be true God and Man in both Natures Eternally that he was according to his Manhood like to us in all things sin only excepted so that he was the true Son of Abraham of David of the Blessed
and Excommunicate Lay Persons who being in Town pass Three Sundays without being present at the Holy Exercises made in the Assemblies of the Church XIII Those which make it their practice to hear Sermons in one Church and to receive the Holy Sacraments in another shall be advertis'd and sensur'd and shall associate themselves to the nearest and most convenient Congregation as shall be advised by the Colloque CONFORMITY In the time of St. Justin Martyr Apol. 1. pag. 97. the Christians met together in one place from City and Country not only to hear the Word of God but also to receive the Holy Sacrament The Council of Agde in Languedock which held in the Year 606 Tom. 1. Conc. Gall. cap. 21. p. 165. suffers those that are far from Parish Churches to have private Oratories for the ease of their Families nevertheless enjoyns them to be present at their Parishes on the chief and solemn Feasts of the Year Charlemain in his Capitulary of the Year 789 Tom. 2. cap. 9. pag. 157. requires it should be done on all Holy Dayes and Sundays and forbids private Persons to desire Priests to say Divine Service in their Houses on those Dayes Ibid. cap. 45.46 p. 223 Theodulph Bishop of Orleans prescribes the same thing in his in the Year 797 to this same Discipline may also be referr'd the Second Cannon of the Council of Nants whereof I spake on the Fifth Article XIV Although in our Churches the Lords Supper is not wont to be celebrated above four times a year yet it were to be desired it were celebrated oftner the due Reverence thereunto belonging being observed because it is very necessary that the most upright may be Exercised and Mercies in Faith by the frequent use of the Sacraments as also the Example of the Primitive Church doth teach us And therefore the National Synod shall give Direction as the good of the Church shall require CONFORMITY The lukewarmness of Christians in Piety has been the cause that Communions have been less frequent than they were in the Primitive times Therefore our Discipline has setled them at four times a year desiring nevertheless that People were in a state fit to Communicate oftner The Council of Agde which I cited on the foregoing Article reduces it to Three times in the 18th Cannon That of Autun Can. 14. p. 71. in the Supplement of French Councils doth the same in the Year 630. Atto Bishop of Verceil in the Tenth Century renews that of Agde in its Capitulary Tom. 8. Spicil c. 73. pag. 27. Ratherius of Verona in the same Century speaks of Four times a year in his Synodal Epistle to the Priests of his Diocess which is inserted by Don Luke De Achery in his second Spicilegium Peter de Celles in his Treatise of Monastical Discipline which is in the Third Spicil writes pag. 94. That 't is sufficient for a Lay Person to communicate once a year The Council of Trent in the Thirteenth Session under Julius the Third Anno 1551 the 11th of October Anathematises in the Ninth Cannon Tom. 9. Coâ—c p. 382. all those that shall deny that Believers of both Sexes are obliged to communicate at Easter at least once a year although in the 22th Session which is the Sixth under Pius the Fourth in the Year 1562 and the 17th of September Ib. p. 40â— touching the Doctrine of the Sacrifice of the Mass chap. 6. The Synod desires that all the Believers which are present should communicate not only by a Spiritual affection and desire but also by a Sacramental participation which Cardinal Borrome has not failed to observe and confirm in some of the Councils which he held at Millan â—â— p. 453 517 549. I almost forgot the Fiftieth Cannon of the Council of Tours assembled Anno 813. That Lay Persons communicate at least thrice a year if they cannot receive oftner unless that they were hindred by some great Sin which is repeated word for word in the 45th chap. of the Second Book of the Capitularies of our Kings Theodulphus Bishop of Orleans contented himself at the end of the Eighth Century to warn Believers that they should not abstain too long from receiving the Holy Sacrament and to procure the qualities fit and necessary when they intended to approach to so great a Sacrament Ib. c. 44. pag. 223. Honorius of Autun observes in the Tenth Volumne of the Library of the Holy Fathers pag. 1198. that 't was agreed on by reason of worldly Men that one should communicate either every Lords Day or every Third Sunday or on great Holy Dayes or three times a year CHAP. XIII Of MARRIAGES ARTICLE I. THose which are under Age cannot Contract Marriage without consent of their Father and Mother or others under whose care they are committed nevertheless if their said Father and Mother be so unreasonable as to refuse to agree to a thing so Holy and Profitable even doing it in hatred to Religion the Consistory shall advise the Parties to have their recourse to the Magistrate CONFORMITY The Discipline of the Antient Church has provided for what ours doth here enjoyn and hath taken care to keep Children in the respect and obedience which they owe to their Parents forbidding them to marry without their consent and 't is not only in regard of Children it does so but also in regard of all such as are under Tuition of others It is the matter and subject of the 42 Cannon of St. Basils second Canonical Epistle Tom. 3. p. 33. Marriages made without consent of those under the power of whom one is are Fornications those then who marry during the Life of Father or Guardian are not excusable till their consent be had for then the Marriage becomes lawful and receives the vertue which it ought to have This Cannon is as 't were an abridgement of Two preceeding ones as is observ'd by Balzamon and Zonares Greek Cannonists who pretend that Marriage is void without the consent I but now speak of and that it ought to be dissolv'd The 23th Cannon of the same Epistle is also very full to this purpose Maids which follow their Lovers without consent of Father c. live in Fornication but if Father and Mother are reconcil'd to them the thing seems to be setled in a good state by this remedy nevertheless that they be not admitted to partake of the Lords Supper until after three years Pennance Whereupon the same Greek Cannonists above-mentioned observe that the consent of Parents that is to say of Father and Mother doth change Fornication into lawful Marriage without departing at all from the sensure contain'd in the Cannon The 22th Cannon of the Fourth Council of Orleans Tom. 1. Conc. Gall. p. 265 Ib. p. 316 pag. 5â—4 in the Year 541 prohibits the taking a Maid in Marriage without consent of Father and Mother the Sixth of the Third Synod of Paris Anno 557 forbids also the
Ancient Eastern Manuscript he sets down insufficiency as a lawful cause of separation with free liberty to the other party whither the Man or Woman to re-marry XV. Marriages shall be proposed in the Consistory with sufficient attestations of promises CONFORMITY This Establishment is to prevent Clandestin Marriages I will shew on the 19th Article that it is conformable to the Ancient Discipline XVI Baines shall be asked in places where the Parties do reside and are known and if they will be Married in some other place than where their Banes have been called they shall take sufficient attestation that they have been published three several times CONFORMITY Pope Innocent the third making Answer to the Bishop of Beavais in the 4th Book of Decretals Tit. 1 de Sponsal cap. 27. makes mention of a publication of Banes and in the Council of Latran which he assembled in the year 1215 he appointed that the Custom of publishing Banes of Marriage in Churches observed in some places should be generally observed in all places Tom. 7. conc cap. 51. p. 818 accordingly we Read in the second volume of Dom. Luke D' Achery a Benedictine Friers Spirilegium that Nicholas Bishop of Anger 's prohibited in the year 1270 pag. 217 221 222. to confirm or celebrate any marriage whatsoever until publication was first made of it in the Church he also mentions the same practise in another Synod in the year 1274 Ib. p. 255. Tom. 9. conc pag. 411. Decret de refor Matrim cap. 1. which William his successor also renewed in the year 1304. The Council of Trent in the 24th Session the 11th of November 1563. the 8th under Pius the IV prescribes also the same thing Cardinal Borrome failed not to confirm this custom and to recomend the observing of it in his Councils at Millan and 't is to be observed the testimonies I have alledged require that publication shall be made in the Churches of the parties contracting XVII Banes shall be published three several Sundays in places when there is Sermons and in other places when publick prayers may be said However the Publication ought to continue the space of 15 dayes after which time the Marriage may be Solemniz'd in the Assembly and even on the third Sunday CONFORMITY The same Testimonies I alledged on the foregoing Article do prescribe in substance the same thing as our Discipline doth for some will have it that the publication now spoke of should be made in a certain time which should give leisure to those who would oppose a Marriage to prepare their Reasons others that Banes should be asked several times on Holy-daies others to the Number of three several times XVIII Those which live in places where the usual Exercise of Religion is not Established may cause their Banes to be published in Romish Churches inasmuch as 't is a matter partly political CONFORMITY The publishing of Banes being a thing meerly political our Discipline had reason when it suffer'd those of our Religion in the case hinted at to have them done in Temples of the Romish perswasion XIX The Churches shall not Marry any body without having ful knowledge and approbation CONFORMITY Besides what I have said on the second Article it appears by the first Cannon of the Council of Laodicea that Clandestin Marriages were condemned even in that time There is in the third Volume of Councils a Decree of Pope Hormisdas taken out of Gratian and is conceived in these Terms Can. 2. pag. 801. That no Believer of what quality soever do not Marry clandestinely and in secret but let him Marry publickly in our Lord Tom. 3. conc Gal. pag. 116. Tom. 7. conc pag. 818. in receiving the Priests Benediction This Hormisdas was Pope in the beginning of the 6th Century Herrald Bishop of Tours makes the same prohibition in the 130 chap. of his Capitulary Anno Dom. 858. and the 15th Can. of those which Pope Innocent the third proposed and caused to pass at the Council of Latteran in the year 1215 contain the very like constitution It is therefore that in our Churches no Stranger is Married without having a good attestation from the Church whereof he is member to know if the Banes have there been published three several Lords dayes without any opposition Cardinal Borrome in his second Council of Millan Anno Dom. 1569 Decree 26 will have it so practis'd Tom. 9. conc pag. 590. according to the Ordinance of the Council of Trent XX. When one of the parties is of a contrary Religion the promises of Marriage shall not be received nor published in the Church until the party of contrary Religion be sufficiently instructed doth protest publickly in the Church of the place where the said party is known that with full resolution he renounces all Idolatry and Superstition particularly the Mass and will by Gods assistance persevere therest of his life in his true worship and service of which instruction the Consistory shall take account And it shall not be lawful for any Pastor or Consistory to do otherwise under pain of being suspended and even of being turn'd out of their office CONFORMITY Even from the first Ages of Christianity the Orthodox were forbidden to Marry with Persons which were not of their Communion but of some other Sect which was looked on as Heretical and contrary Tom. 1. conc pag. 234. The Council of Elebori or Eluira in Spain in the year 305 imploys to this purpose the 6th of its Cannons The 10th and 31st of Laodicea about the year 360 treat of the same thing But the 14th of Calcedon is more full for it prohibits those kind of Marriages unless him that intends to Marry an Orthodox Maid Let. G. c. 12. doth promise to be converted to the true Faith The Frier Blastares in his Pandects printed at Oxford of whom I have spoke already explaining this Cannon of Chalcedon makes two considerable remarks first that the Consummation of Marriage now spoke of ought to be deferr'd until the Heterodox party has accomplish'd his promise the second that the same thing is to be required of Latins that is to say of those of the Church of Rome when they desire to marry Women that are Orthodox an evident proof that the Latin Church was esteemed a Hetorodox Church by the Greeks in Blastares's time which was in the XIV Century I may alledge several other Cannons against the Marriages now spoke of Tom. 1. conc Gall. pag. 231. 242. as the 72 of the 6th Oecumenical Council at the end of the 7th Century The 19th of the 2d Council of Orleans in the year 533. the 6th of that of Auvergne assembled 2 years after and the 25 and 26 Decrees of the 1 Title of the 2d Council of Millan which I cited on the foregoing Article If from Councils we pass to Ecclesiastical Writers Tom. 1 p 239 240. we shall find several which have explained themselves after the same manner
Tragedies CONFORMITY This Respect is due to the Holy Scriptures as not to make it serve for Subject nor Argument to these peeces of Theater which the Ancient Church has securely condemned forbidding her Children to be there present XIX Churches where there shall be Printers shall warn them not to print Books that shall concern Religion or Ecclesiastical Discipline without first having communicated them to the Consistory to prevent the mischeifs that have arisen thereby The Printers Stationers c. shall be warned not to sell any Books relateing to Idolatry that may be impious or scandalous or which may tend to the corrupting of good Manners CONFORMITY After what I have observed on the 2 3 and 16th Articles of this Chapter this doth not require any new interpretation XX. Although the Priests do wrongfully usurp Tythes by reason of their Administration nevertheless they ought to be paid in respect to the Kings command and to avoid sedition and giving offence CONFORMITY In that we pay Tythes to the Curate is an Effect of the obedience we owe to the Ordinance of our King and a mark of the care our Synods have had in accomodating in indifferent things with those from whom we have separated for meer Conscience sake and not for worldly considerations nor for private Interests XXI Believers shall be exhorted not to give any offence in working on fast days according to the Edict CONFORMITY It is also by a Principle of Obedience and submission that we observe Holy-days not to offend our Neighbours and to keep our selves up to the Edict under whose Rules we live XXII All Vsuries shall be very strictly prohibited because they are Exorbitants and many abuses is therein committed CONFORMITY The Ancient Cannons very strictly prohibited usury because it was cruel and many great crimes were therein committed Our Discipline follows a moderation in declaring that in matter of Lending one shall act according to the Kings Ordinance and moreover that the Rules of Charity be consulted XXIII All violence and unbecoming language against those of the Roman Church and even against Preists and Friers shall not onely be hinder'd but also wholly suppressed as much as possible may be CONFORMITY This Article is grounded on the Gospel which puts in the number of Murderers those which violate their Neighbours by injurious words and shews the disposition we have ever had to live peaceably with our Country-men not to instance in Cannons which forbid all manner of Outrages XXIV Swearers who through Custom or Anger take the Name of God in vain and others who prophane the Majesty of the Lord shall be grevously censur'd and after one or two admonitions if they desist not shall be suspended the Lords Table and outragious Blasphemers as also Damee's and the like shall by no meanes be tollerated in the Church but from the first offence shall be censured even to suspension from the Sacrament and if they persist they shall be publickly Excommunicated CONFORMITY The foundation of this Article is taken from the third Commandment of the first Table of the Law Thou shalt not take the Name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh his Name in vain After so strict a prohibition and so terrible a Commination our Discipline had Reason to establish punishments against the Infringers of this Commandment to avoid all blame and reproach L. 7. Ind. 2 Epist 6. Tom. 2. Spicil pag. 548. because as Gregory the first says Him that corrects not what should be taken away doth commit it Our King St. Lewis made an Ordinance in the year 1270 to bannish out of his Kingdom Blasphemies and Oaths whereby the Majesty of God is criminaly prophan'd XXV The Churches shall advertise Believers both Men and Women to use great Modesty especially in Apparel and shall give Order to abate the superfluity therein committed Nevertheless the said Churches shall make no Law thereabouts it being a thing appertaining to the Magistrate to do but shall give notice to all that the Kings Ordinances in those Cases shall be diligently observ'd CONFORMITY The remarks I have made on the 20th Article of the first Chapter will shew the Conformity of this with the Discipline of the Ancient Christians XXVI No body can be debarr'd from the Lords Table for wearing any kind of habit that shall be of Common use and Custom in this Kingdom but in this rank ought not to be comprehended those which leave the open marks of shame dissoluteness too much newness as Painting naked Breasts and the like the Consistories shall use all possible means to suppress such Dissolutions by Sensures and against obstinate Persons shall proceed to suspending them from the Lords Table CONFORMITY I say the same of this as of the former XXVII Dances shall be suppressed and those who make account to Dance or be present at Dancing after having been several times admonished shall be Excommunicated when they shall grow obstinate and Rebellious Consistories are strictly enjoyn'd to see this Article duely executed and to cause it to be publickly read in the name of the Synods and the Colloques exhorted to take Notice of Consistories which shall not take care to Sensure them CONFORMITY Can. 53. The Synod of Laodicea about the middle of the 4th Century made a Cannon against Dances contain'd in these Words Christians which go to Weddings must not Dance but let them Dine or Sup civilly as becomes Christians In the third Volume of the Councils a like Decree is attributed to the Council of Lerrida in the year 524. Though it s nothing but the same of that of Laodicea a little vary'd but just now mention'd Herrald Bishop of Tours in his Capitulary's of the year 858 Pag. 818. in the third Volume of the Councils of France forbids also Dances not only at Weddings Cap. 112 114. pag. 115. but also on other occasions the Frier Blastares has not in his Collection forgot the Cannon of Laodicea Chap. 7. of the Letter G. pag. 66. St. Eloy Bishop of Noyon in the 7th Century inveigh'd much against Dancing which he put in the number of Devilish Divertisments as is reported by St. Owen in the second Book of his life chap. 15. Tom. 5. spiril pag. 217. In the year 589 the third Council of Toledo had appointed in the 23d Tom. 4. conc pag. 507. Cannon to exterminate this prophane and Irreligious Custom from amongst the people who instead of attending diligently on Gods service on Holy-days spent the time in Dancing and singing filthy and impure Songs and the Fathers enjoyn the Bishops and Judges with care to clear Spain from this extravigance And about the beginning of the V. Century a Council of Africa had ordain'd in the 27th Cannon that the Emperors should be desir'd to prohibit Dances in the Streets on Days appointed for Celebrating the Memory of Martyrs Tom. 1. conc pag. 915. In the 6th Book of the Capitularies of our
the Word of God and by the Laws of our Invincible Monarch its very just severely to sensure Transgressors and all those which passing over the Laws of Heaven and Earth give way to these furies and passions which proceed from an insatiable desire of anger and revenge XXXIII These Articles here contained touching Discipline are not so setled amongst us but if the good of the Church require it they may be changed but it shall not be in the power of Ministers Consistories Colloques and Provincial Synods thereunto to add alter or diminish without the advice and consent of a Natiâ—nal Synod CONFORMITY Upon the least knowledge of Ecclesiastical Antiquity it is apparent that the Conducters of Christian Churches has on several occasions done what our Discipline tolerates in this last Article and after the manner it prescribes thence it is that when there was any question made of a point of Discipline which regarded the Churches of the Roman Empire all in general it was only an Oecumenical Council could determine it as I have made appear on the second Article of the 6th chap. to which I referr the Reader moreover it were easy to produce sundry examples of changes made at several times in the Ancient Discipline but as 't is a truth own'd by all the world I will only touch at the matter of pennance the practice whereof has been various according to the diversity of times Councils having therein made several changes as occasion has required as appeares by Reading the Ancient Cannons see what I have writ on the 19th Article of the 5th chap. which is that of Consistories However Ecclesiastical Discipline should allways be conformable to the genious of the Gospel and to the mind of Jesus Christ and have for its foundation this maxim of St. Paul That all things should be done decently and in order in the Church of God â—ib 2. de Bapt. c. 3. Tom. 7. p. 40. This being so the Chrch has allways had power to change what it thinks fit in matter of Discipline seeing that according to St. Austins remark the last Oecumenical Councils have often corrected the former its true he saith it ought to be done without arrogancy or pride without strife or contention wirh oâ— spirit of love and charity For the Rule of faith remaining entire saith Tertullian the rest which relates to Discipline admits the novelty of Correction by means of the grace of God which operates and makes farther progress in us to the end FINIS A TABLE of the Chapters contained in this Book Chap. 1 OF Ministers Page 1 Chap. 2 Of Schools Page 111 Chap. 3 Of Elders and Deacons Page 118 Chap. 4 Of Deaconship Page 138 Chap. 5 Of Consistories Page 146 Chap. 6 Of Vniting Churches Page 153 Chap. 7 Of Colloques Page 158 Chap. 8 Of Provincial Synods Page 161 Chap. 9 Of National Synods Page 181 Chap. 10 Of Exercises of Believers Page 191 Chap. 11 Of Baptisme Page 197 Chap. 12 Of the Lords Supper Page 239 Chap. 13 Of Marriage Page 250 Chap. 14 Of Particular Rules Page 289 FINIS Advertisment Liptines vulgarly Lestines was a Royal House in the Diocess of Cambray Vernum Palatium was another betwixt Compiegne and the Monastry of St. Dennys and if I have called it Vernum in some places of this Work it is because Vernum has more likeness to Vernon than to Verneuil In the main whatsoever it is called it is known 't is not Vernon on the River Sein Forum July Fruil in Austria Urbs Carnorum Editions of some BOOKS I have made use of The Library of the Fathers Paris 1664 The Tomes of General and particular Councils ibid. 1636 The Councils of France by Sirmond ibid. 1629 Supplement of the Councils of France ibid. 1666 The Code of the Canons of the Vniversal Church which Contain the Canons of the Council Nice of Auryra of Neoraesaria of Gangre of Antioch of Laodicea of Constantinople of Ephesus of Chalcedonia Paris 1661 The African Code ibid. 1661 Eusebius his Ecclesiastical History ibid. 1659 Socrates and Zosomen ibid. 1668 Theodoret Evagrius Theodous Lector ibid. 1673
Superstitions of the Church of Rome And as for private Actions and the corrections proper thereunto it shall be what the Consistory shall judge convenient CONFORMITY The same may be said almost of this as I said of the Third and add withal That after our Separation from the Church of Rome for things which we do not approve we cannot with safe Conscience practice any of those things which have been the motive and cause of our Separation V. Notaries Secretaries and others who by their Offices are obliged to Sign and Seal things indifferently which are presented to them shall not be blamed for receiving Testaments passing Contracts and dispatching Letters of things which concern Idolatry nor Judges for judging causes concerning Ecclesiastical Matters and the Execution of Edicts CONFORMITY The Authors of our Discipline have prudently permitted those of our Communion in preferrence to those of the Church of Rome to do all things as may be done without prejudicing ones Conscience or indangering Salvation VI. Arbitrators shall not meddle with any Matters that concern Idolatry directly nor Indirectly CONFORMITY There needs no other Commentary on this Establishment then what I have remarked on the Tenth and Eleventh VII Advocates and Attorneys may not plead in causes which tend to taking away Preaching and setting up Mass and generally they shall not be suffered to give Council to the Romish Clergy in causes which tend directly or indirectly to the oppression of the Church and true Religion CONFORMITY There can be nothing more just than to forbid all Persons of our Religion to Establish what we do condemn and to destroy what we set up VIII Neither Bishops nor Officials nor Arch-Deacons such as they are at present have by right any Jurisdiction Ecclesiastical nor Civil Nevertheless because Believers are sometimes constrain'd to appear before them to gain their Right which otherwise were not to be obtain'd they may thither make their address being referr'd by the Magistrate to whom they are first to apply themselves CONFORMITY One may and ought also submit to all the Jurisdictions Established in a Country by Consent and Authority of the Sovereign especially when one is appointed so to do by Order of the Magistrate under this condition nevertheless That the Service of God be not thereby injur'd nor the Conscience concern'd IX Advocates that are Believers ought not to plead on any account whatsoever before Officials but only in cases for which one may prosecute their Right before them according to the precedent Article CONFORMITY This Article depending of the former its needless to look for any other Explication X. It is not a thing unlawful in it self to exercise Civil Jurisdictions and Procurations under Ecclesiastical Persons which do not at all concern that which they call the Spirituality CONFORMITY Seeing it is permitted to acknowledge the Jurisdictions of Ecclesiastical Persons on certain occasions and in the manner above established it may also be permitted to Exercise them XI Believers may not obtain nor publish Monitories nor Excommunications of the Roman Church CONFORMITY The Protestants not acknowledging the Popes Authority to be Legitimate they ought not to have recourse to it Directly nor Indirectly XII Inasmuch as it is not lawful nor expedient to go hear the Preachers of the Church of Rome or others that intrude themselves without being lawfully called the Flocks shall be hinder'd by the Ministers from going thither and those that will go shall be summon'd before the Consistory and sensur'd as the case shall require CONFORMITY It 's above Thirteen Hundred years ago that the Council of Laodicea made this Decree Those which are Members of the Church shall not be permitted to go to Church yards nor to Oratories of any Hereticks whatsoever either to Pray or to obtain the healing of any Sickness but the Believers that have so done shall for a time be deprived of the Holy Communion and upon confessing and repenting their fault shall afterwards be restor'd again XIII Lords Gentlemen and others shall be advertised not to entertain in their Houses scandalous and incorrigible Persons and especially if they suffer Priests singing Mass or discoursing to debauch their Servants or if they do anew take and receive such into their Service CONFORMITY This Establishment tends only to the purity of Life and preservation of true Religion which are things to which every body ought diligently to apply themselves XIV Fathers and Mothers shall be Exhorted to take great care in Teaching and Educating their Children which are the Seed and Nursery of the Church And those which send them to the Schools of Priests Friers Jesuits and Nuns shall be prosecuted by the severest Church Sensures Those also which put their Children to be Pages or otherwise to Lords and Gentlemen of the contrary Religion shall be advis'd how they do so CONFORMITY This proceeds from the same principle the other did and was made by the same Motives which are Motives very reasonable and very conformable to the practice of the Antient Church XV. Those who have Brothers Sisters and other Relations who having quitted Monasteries to serve God with a pure and good Conscience shall be Exhorted to assist them and to do according to the Laws of Humanity and Affinity CONFORMITY If Christians are obliged and they are obliged by the word of God and by the Ancient Cannons to exercise towards all Men Works of Charity of greater Reason should they do them to their near Friends and Relations especially when they are reduc'd to necessity for serving God with a good Conscience in departing from a Communion wherein they were fully perswaded they could not be saved XVI Ministers nor any else in the Church cannot Print Books made by themselves or others touching Religion nor any way publish them without communicating them to the Colloque or if need be to the Provincial Synod and if the matter require hast to the Accademies or to two Pastors which shall be nominated by the Synod and shall attest the Examination by them made of the said Writings CONFORMITY This Ordinance is very necessary to prevent all the evil consequences as may sometimes ensue without the Examination therein prescribed the same thing is done amongst the Papists whose works are commonly approved by some Doctors and at Rome by the Master of the Sacred Pallace See what I have said on the Fifteenth Article of the First Chapter XVII Those which take Pen in hand to treat the Histories of the Holy Scriptures in Meter are advertis'd not to mix therein any Poetical Fables and not to attribute to God the Name of false Gods and not to add nor diminish to the Holy Scriptures but to keep as near as may be to the Stile of it CONFORMITY This Article will find it self sufficiently explain'd by the things I have remarked on the Twelfth Article of the First Chapter whether I refer the Reader XVIII The Books of the Bible whether Cannonical or Appocriphal shall not be transformed into Comedies nor