we do they informed Sinners of their Duty they charitably represented to them their faults they applied to them fit censures they depriv'd them of participating of the Divine Mysteries they caused them to pass by certain degrees of Penance proportion'd to the greatness of their faults and when the crimes were heinous and the obstinacy stout and resolute they Excommunicated them in separating them from the Society of the faithful as persons who had made themselves unworthy of living within the pale of the Church Tertullian has in few words compris'd all this proceeding which I have now touched when describing the Assemblies of his times Apolog. cap. 39. he observes That therein was made Exhortations Reprehensions and Censures that therein were inflicted punishments that after having maturely weighed all things Judgment was given being perswaded God see them and it is saith he a great resemblance of the last Judgment if any one for his sins is deprived of the Communion of Prayer from the Assembly and from all holy intercourse Which will also appear yet more clearly if one considers that Peter Bishop of Alexandria and Martyr of Jesus Christ under Dioclesian has expressed the vertue and efficacy of the Communion Epist Canon cap. 8. by communicating in all things in Prayers in participating of the body and blood of the Lord and in the Preaching of the Word Origen has already spoke of the Ecclesiastical Synod and of those which had the care to watch over the conduct of Christians to encourage the one to do well and to exclude from the holy Assemblies those which lived ill Chap. 3. Art 3. upon which it may be noted there was two sorts of Excommunications amongst the Primitive Christians the former which was most frequent consisted in the being debar'd from the Sacraments to which sinners could not approach until after having done Penance for their sins as it happened to the Emperour Theodosius as is related by Zozomen Lib. 3. Cap. 25. for so it was that all publick sins were punished the other was a total exclusion from the Society of Believers which Tertullian expresses by Omni Ecclesia tecto Submovere XVI Suspension from the Holy Sacrament shall be used the more effectually to humble sinners and make them the more truly sensible of their offences This suspension nor the cause of it shall not be declared to the people neither also the restitution of the sinner unless it were in case they were Hereticks despisers of God Rebels to the Consistory Traytors to the Church as also such as shall be guilty of crimes worthy of corporal punishment and that bring great scandal on the whole Church as also those who against remonstrances to them made do marry to Papists Fathers and Mothers which do so marry their children Tutors Curators and others which supply the place of father and mother and do so marry their Pupils together with those which thither carry them to be Baptized or do present others to be Baptized it being necessary that all such persons altho there may be perceived in them some beginning of Repentance should speedily be deprived for some time from the benefit of the Sacrament and that the Suspension should be declared to all the People as well that they may be the more humbled and induced to repentance as to discharge the Church from all blame and reproach and also to give terror to others and make them tremble by this example to avoid the like Sins CONFORMITY There has ever in the Church a distinction been made betwixt secret sins and those sins which have been publick and scandalous in regard of the former the Church never exercised any authority for to the end she might act against sinners it is necessary that they confess their sins or that they may be convinc'd of them But because it may so happen that the sins of a private person may be known to some of the Governours of the Church and that he may not have scandalized the publick Orig. Hom. 7. in Jos pa. 185. l. 1. Aug. Ser. 16. de Verb. Do. c. 7 Tom. 10. in this case he may be censured in the Ecclesiastical Senate and if his crime deserves it may declare to him he is not in a state fit for some time to approach to the holy Communion which is just what is practised by us But when the sins are publick and scandalous we publickly suspend from the Holy Sacrament those which commit them and leave them in this state until such time that having given sufficient marks of sincere Repentance we receive them into the bosom of the Church by a publick acknowledgment of their offence which they are obliged to do in presence of all the People And herein we follow the Example of the Primitive Church Hom. 7. in Jos 21. 2. in Jud. Tom. 1. in Mat Trac 35. To. 2. which only subjected these sort of Sins to the Canons of publick Penance it is the constant Doctrine of Origen as appears in divers parts of his Writings where he formally declares that there 's only great Sins scandalous Sins which should be publickly punished and also he will have it done with a spirit of Charity and according to the Gospel precept for so 't is he explains himself in his third Homily on Leviticus Gregory of Nysse in his Canonical Letter to Letoius Can. 5 6. speaks no otherwise and tho he expresses himself in different terms from Origen yet he acknowledges that 't is only publick Sins which should pass by the degrees of publick Penance according to the Constitution of the Fathers St. Austin is no less clear herein than the two others Hom. 50. he teaches in the Book of fifty Homilies which is in the tenth Tome That when the sin is great and gives scandal to others the Sinner ought to do Penance in presence of all the Congregation especially if the Edification of the Church require it And in another of these same Homilies that is in the 27th he will have to pass by this rude and laborious Penance Murderers Tom. 10. Cap. 7. Adulterers and Sacrilegious persons And in the sixteenth Sermon on the words of our Lord he saith That the sins which are committed publickly must be reproved publickly and privately those which are committed more secretly I might add to these Testimonies what he writes in the Epistles Fifty four and hundred eight which are in the second Tome of his Works and in the 65th Chap. of his Manual to Laurence the Author of the Questions on the Old and New Testament Tom. 3. which is in the Appendix of the fourth Tome which shews he is in this of the same opinion as the true St. Austin is in explaining the 102. Question Caesarius Bishop of Arles Tom. 2. Bibl. Patr. a Writer of the Sixth Century in the first and eighth of his Homilies Pope Gregory the First in the 31. Letter of the 12th Book Isidore Bishop of
towards it by putting the Cup as near their Mouth as they possible can to avoid giving any manner of Offence CONFORMITY This is a wise and charitable condescendence towards an insurmountable weakness of Nature it was by this Principle the Antient Church gave the Sacrament mixt and soaked to those who lay at the point of Death Apud Euseb l. 6. c. 44. so it was practis'd in the Third Century towards a certain Old Man called Serapion who was a dying Penitent for a Priest of Alexandria sent by a Young Man a little or a Portion of the Sacrament commanding it should be steept and put in the Old Mans mouth that he might swallow it down but this was not done but in case of great necessity as Hugh Maynard a Learned Benedict in observes in his Notes on the Book of Sacraments of Gregory the First The same favour was used towards Young Infants in the times as they were admitted to the participation of the Sacraments and not that only but Pope Paschal who succeeded Vrban the Second in the year 1099 commanded that the Two Symbols should be distributed apart except 't were to little Children and to such as are extream sick for to such he permits that they might be communicated with the Wine only because they cannot swallow Bread The charitable Indulgence then allowed by our Discipline towards such as have an invincible aversion and antipathy against Wine ought not to be blamed VIII It remains in the Liberty of Ministers in distributing the Bread and Wine to use the accustomed words the thing being indifferent provided words are used that tend to Edification CONFORMITY When Jesus Christ gave to his Apostles the Sacrament of Bread he said this is my Body and in giving them the Symbol of Wine this is my Blood or this Cup is the New Testament in my Blood As for the Apostles we do not find they said any thing In the time of Justin Martyr Apol. 1. pag. 97. the Giver nor the Communicant said nothing but the Deacons gave to the faithful Bread and Wine which had been Consecrated And 't is gathered from Clements of Alexandria Strom. lib. 1. pag. 271. that 't was so practis'd at the end of the Second Century sometime after it was said to Communicants in giving them the Sacrament The Body of Christ The Blood of Christ In the Sixth Century and after it was said particularly in the West The Body of our Lord Jesus Christ preserve you to Everlasting Life The Blood of our Lord Jesus Christ Redeem you to Eternal Life Euchol p. 83. The Greeks say at this time You participate and communicate of the Holy Body and Pretious Blood of our Lord and Saviour Jesus Christ for the Remission of your sins and to Life Everlasting Amongst us is commonly said This is the Body of Jesus Christ this is the Blood of Jesus Christ The Church as any one may see having at all times used a great freedom in this matter IX The Churches shall be advertis'd that the Cup is to be administred by the Minister CONFORMITY As Jesus Christ Blessed and Consecrated his Eucharist so he also administer'd it for there was none but him that did the Office and Duty of a Minister A little more than a Hundred years after Apol. 1. pag. 97. Christians received the Communion from the hands of Deacons as we find by Justin Martyr a practice observ'd a long while but with some difference and 't is probable those who did so grounded themselves on what is said in the VI. chap. of the Acts that Deacons should serve at Tables as if by this Expression was to be understood the distributing the Sacrament at the Holy Table whereas it means no more but the distributing of Alms and Charities to Widows and Orphans and in general to the Poor of the Church After all lio de Coron c. 3. Tertullian observes it was not received but of the hand of him which presided that is to say of Pastors and probably 't was in his time the use of the Churches of Africa which doubtless were more conformable to the Example and Practice of Jesus Christ to which we may add what is said by St. Chrysostome in his Forty Sixth Homily on St. Matthew The Priest only is permitted to distribute the Cup of the Blood of Jesus Christ The Greek word designs also Bishops as well as Sacerdos which the Interpreter has used X. Inasmuch as distributing the Lords Supper several sick Persons came to receive which occasions that several make scruple of drinking the Wine after them the Pastors and Elders shall be warn'd to take prudent care and give good Order therein CONFORMITY It is a prudent and cautious Establishment to avoid greater inconvenience XI Those who have been a long time in the Church and will not communicate of the Lords Supper if they do it through contempt as for fear of being obliged to forsake all manner of Idolatry after several admonitions they shall be cut off from the body of the Church but if it be by infirmity they shall be borne with for some time until they can be Established CONFORMITY There 's nothing in this Article that differs from the practice of the Antient Church which obliged all those which heard the Word of God to participate of the Lords Supper 't is what is intimated by the Second Cannon of the Council of Antioch Those which enter into the Assemblies and hear the Holy Scriptures but by a certain looseness do not communicate in Prayer with the People and deprive themselves of the participation of the Lords Supper let such be cast out of the Church The Ninth of those attributed to the Apostles and which probably was borrowed of that of Antioch is no less positive All the Believers which enter into the Church and that hear the Reading of the Scriptures but which stay not for the Prayers nor do receive the Holy Sacrament let them be cut off because they give offence to the Church Thence it is that in the Eleventh chap. of the Eighth Book of Constitutions called the Apostles it is Ordained That the Deacons should stand at the Doors where the Men sit and the Vnder-Deacons of that of the Women to hinder that no body go out during the time of the Oblation that is to say during the time of celebrating the Eucharist XII Those which frequent the Christian Congregations but on the Communion Day shall be reprov'd and warned to do their Duty and even to this purpose to joyn to one certain Church CONFORMITY The Author of Constitutions which go in the Apostles Names prescribes to Believers to frequent the Holy Assemblies not only when the Lords Supper is celebrated but also on all other Dayes Lib. 2. cap. 59. there to attend on calling on the Name of God in singing Psalms and the hearing of his Word The 80th Cannon of the Sixth Oecumenical Council does depose Church-men Tom. 5. Conc. pag. 344.
in their actions that all their study and care tended only to Piety and Virtue without being needful to incline them to it by any great number of Rules so also their Discipline at first consisted in forty little Articles which were composed by the first National Synod held at Paris in the year 1559 whereas that we have at this time contain'd in 14. Chapters 222. Articles much more large and ample than the first The Reason of this difference proceeds from the change which in time hapned to those that liv'd in our Communion and that were Members of our Churches had they always followed the steps of their Ancestors and that they had been faithful Representatives of their Innocence and of their purity they would have stood in need but of very few Rules because the only love of Virtue would have seasoned all their actions animated all their motions mortified their passions and desires and lighted in their Souls a Divine flame which would have raised their thoughts from Earth to Heaven and the which in snatching them by a holy violence from the love of the Creatures would inseparably have fastned them to the love of the Creator But because there is always some remains of Man in Man and that the flesh too often prevails over the spirit they by little and little degenerated from the zeal of their Fathers and their piety insensibly falling into extream coldness they suffered themselves to fall into many defects which dishonoured the Holiness of their Profession and which obliged their Guides to increase from time to time the number of Laws to restrain by the authority of those Ordinances the course of their disorders and to stop the spring of those abuses wherein they wisely followed the conduct of the Primitive Fathers who seeing a great negligence in the lives of Christians added to their Constitutions new Decrees proportionable as the Sins of Men gave them matter and occasion knowing well that 't was the only means to preserve in its purity a Religion which had been cemented by the blood of Jesus Christ and consecrated by his Spirit In conclusion How large soever our Discipline at this time may be and how much soever is increased the number of its Canons I dare boldly say That never was a better Discipline and that there was never seen an Ecclesiastical Policy more judiciously composed than it is if one take the pains to read it without prejudice one shall agree to this truth and unless one be extreamly prepossest with prejudice against it it must be granted that the Constitutions are just that the Rules are holy and that all the Decrees have no other aim but the glory of God and the holiness of those which submit themselves to the keeping of his Laws all the parts of this body answer one the other they march an equal pace and agree all to the same end the form of Government which it prescribes is indeed very simple but it is Evangelical the order it will have one follow is full of exactness and if the Government it establishes is far from splendor and pomp it is wholly bedew'd in justice and equity In a word All that 's contain'd in it was setled with a spirit of love and sweetness After all this what is there can be blam'd in this Discipline Is it the Establishment of its Ministers But there must be such to instruct the people Is it the manner of their Establishment But it is conformable to that which was observed in the Primitive Church Is it the qualities which is desired to be in them But they are the very same which St. Paul requires in those which consecrate themselves to the holy Ministry Is it the Duties whereunto they are obliged But in this also is followed the precepts of the same Apostle seeing they are obliged to preach the Word of God to administer the Sacraments which he has instituted to live unblameably to be an Example to their Flock in word and actions to edifie them by their Sermons and by their Example under pain of great Censures to those which do not discharge themselves as they ought of these just Duties even to the suspending and deposing those which commit Scandalous offences and such as deserve suspension and deposition Shall our Schools be condemn'd But the use of them is too ancient and too necessary for 't is convenient to instruct youth and teach them with care that they may one day be fit instruments in the hand of God for the propagating his truth and for establishing the Kingdom of his Son If any carp at our Consistories it shall be made appear that from the beginning there was in every Church an Ecclesiastical Senate which informed themselves of all which concerned the good and edification of the Flock If any quarrel at our Lay Church Elders we will make appear that their Institution is almost as ancient as the setling of Christianity and that the Primitive Church having used it successfully several Ages we also make use of it with much utility according to its example As for Deacons all the world knows they were instituted by the Apostles and amongst us they answer very well to the design of their Institution for they take care of the Poor and distribute to them the gifts and charity of good people as their true Patrimony As to the Union of the Churches St. Paul declares sufficiently of what importance it is when he exhorts us to keep the unity of the spirit in the bond of peace and to be one body and one spirit as being called to the hope of one and the same vocation The ancient Doctors have recommended nothing with more care than this holy union nor censur'd any thing with more ardor and zeal than the Divisions and Schisms which divide the Church and tear to pieces the seamless Coat of our Lord Jesus Our Colloquies are nothing else in effect but Assemblies of Ministers and Elders of some certain Association or part of a Country deputed by their Churches to deliberate all together of Affairs which offer and do concern the quiet and comfort of those which sent them so that they cannot be condemned without censuring at the same time the Synods which are called Diocesan to which they have no little resemblance Who can find any fault with our Provincial and National Synods seeing they are grounded on the practice of the Primitive Church and on the authority of the Canons which so frequently recommend the holding and calling of them One must be very ill humoured to blame what we do in our Assemblies all the holy Exercises whereof consist in Invocating the Name of God in Singing of Psalms in Preaching his Word and in the administring the Sacraments These Sacraments being the Seals of his Covenant and Symbols of our Redemption they cannot be Celebrated with too great respect nor too much reverence cannot be shewn when they are administer'd and 't is this respect and reverence which has been
Sevil about the same time in his second Book of Sentences Chap. 20. and in the third Ch. 46. these three have followed the steps of others It is with regard hereunto that the third Council of Carthage enjoins Bishops in the fourth Century Can. 31. Tom. 1. Conc pag. 711. to prescribe to Penitents according to the nature of sins the time of penance The Jesuit Petau in the 2 3 and 10th Chap. of his 6th Book of Publick Penance acknowledges against Mr. Arnauld That it was the practise of the ancient Church where only heinous and scandalous Crimes were publickly reproved he acknowledges the same thing in his Observations on St. Epiphamus where he has a dissertation on the ancient manner of Penance Tom 2. pag. 238. on occasion of the Heresie of the Novatians which is the 59th in order Father Sirmond of the same Society speaks in the same manner in his Treatise of Publick Penance Chap. 2. 4. In the main all I have said regards the usual Excommunication of the Primitive Church of which I have treated in the precedent Article and by the Laws whereof scandalous Sinners were not admitted to the Holy Table until they had passed through all the Degrees of Penance which was then in use XVII If by such suspensions the Sinners were not reclaimed but continued obstinate and impenitent after long expectation and that they have been several times admonished and intreated proceeding shall be made against them by giving publick admonitions to the People three several Sundays being named if need be by the Minister to make them more ashamed every body advertised to pray to God for them and endeavour by all means to bring them home by repentance of their sins to prevent Retrenchment and Excommunication to which one cannot proceed without sorrow But if for all this they will not repent but persevere in their obstinacy and impenitence on the fourth Sunday it shall be publickly said by the Pastor That 't is declared to the said scandalous and obstinate persons in naming them by their Names That they are not any longer acknowledged as Members of the Church cutting them off from it in the Name and Authority of our Lord Jesus Christ and of his Church And the form of the Excommunication shall be as follows The Form of the Excommunication Brethren see here the fourth time that we declare unto you that N. for having committed several Crimes and for having scandalized the Church of God and for shewing himself impenitent and a contemner of all admonitions which have beén made unto him by the Word of God has been suspended from the Holy Supper of the Lord the which suspension and causes of it has been signified to you to the end you may join your Prayers with ours that it might please God to soften the hardness of his heart and give him true Repentance drawing him from the way of perdition But having so long time waited for him prayed and exhorted and conjur'd him to be converted to God and endeavoured all means to bring him to repentance nevertheless perseveres in his impenitence and with an incor rigible obstinacy rebels against God and tramples under foot his Holy Word and the Order he has established in his Church and glorying in his sins is cause that the Church for so long time is disturbed and the Name of God blasphemed We Ministers of the Gospel of our Lord Iesus Christ whom God has armed with Spiritual weapons powerful through God to the pulling down of strong holds which hold out in opposition against him to whom the Eternal Son of God has given power to bind and loose on Earth declaring that whatsoever we bind on Earth shall be bound in Heaven to the end to purifie the House of God and free his Church from Scandals and in pronouncing Anathema against the wicked should glorifie the Name of God In the Name and Authority of the Lord Iesus by the advice and authority of the Pastors and Elders assembled in Colloque and of the Consistory of this Church we have Retrenched and do Retrench the said N. from the Communion of the Church we Excommunicate and remove him from the Society of the Faithful that he might be to you as a heathen and unbeliever and amongst true Christians he may be Anathema and Execrated let his Company be esteemed contagious and let his Example fill your souls with fear and make you tremble under the mighty hand of God seeing 't is a fearful thing to fall into the hands of the living God Which Sentence of Excommunication the Son of God will ratifie and make it efficacious until that the sinner ashamed and humbled in the sight of God gives him glory by his eonversion and being freed from these chains of Satan where with he is bound he bewails his sins with tears of Repentance Beloved Brethren pray unto God that he will have pity on this poor sinner and that this fearful Iudgment the which with great sorrow and sadness of heart we pronounce against him in the Name and Authority of the Son of God may serve to humble and turn into the way of truth a soul which is strayed from it Amen Cursed is every one that doth the work of the Lord negligently If there be any one that loves not the Lord Jesus Christ let him be Anathema Maranatha Amen CONFORMITY Christians were not the first which inflicted the pain of Excommunication on Rebellious and Scandalous Sinners Pagans and Jews have practised the same thing I say Pagans Casar informs us in his Commentaries that the Druids in Gaul Excommunicated those which despised their Decrees and their Constitutions Lib. 6. pag. 134 135. forbidding them to approach near the Sacrifices after which they were lookt upon as impious and obstinate every one flying from their company and conversation fearing to receive some harm by infection and this punishment which was the greatest of all those they did inflict put into such a condition those which were subjected to it that they were refused the benefit of the Law altho they earnestly desired it and it also deprived them from all degree of honour As for the Jews every body knows Excommunication was in use amongst them who as 't is said had three sorts the first and slightest which they called Niddui this separated the guilty from those which were not so but for a little space and for thirty days only the second which they called Herem was attended with Anathema's and Maledictions and it was not permitted to eat nor drink with him that was so Excommunicated and 't is probable St. Paul had regard to this kind of Excommunication when he saith 1 Cor. 5.2 I write unto you that you should not eat with such a one The third kind of Excommunication was Shammatta by which was separated for ever from the Communion and Society of the Church him that was guilty Seeing then that Jews and Pagans have exercised this power methinks it would
be injustice to refuse it to the Christian Church seeing also Jesus Christ her Head and Spouse has commanded us in his Gospel to look on him that refuses to hear the Church as a Pagan and Heathen that is to say Matt. 18.17 he will that he be cast out of the Church or that he be Excommunicated which amounts all to one thing St. Paul has expressed this action by delivering over to Satan 1 Cor. 5.5 1 Tim. 1.20 unless one will say that there was something more in St. Paul's Excommunication than in that designed by Jesus Christ in the Gospel However it be the Governours of Churches strengthned by the command of the Lord Jesus and by the Example of his Apostles have always Exercised this Ecclesiastical power against enormous and scandalous sins Tertullian and Origen have shewn on the fifteenth Article That it was the practise of their times which is also verified by the places I have cited out of the same Origen on the precedent Article and by another of Tertullian's who writes in his Book of Pudicity Chap 4. that these sinners should be driven away from the Inclosure of the Church and the place of the Assembly and this was the great and true Excommunication whereas the other was only a privation from the Sacraments To these two Witnesses we may joyn St. Cyprian Contemporary with Origen who very often in his Epistles makes mention of this Censure Ep. 28.38 55 62 of the last Edit when he speaks of removing from the Communion of not Communicating with some one to banish and to cast out of the Church to condemn by the mouth of the Pastor to kill with the Spiritual Sword And other Expressions he uses to declare the same thing The tenth of the Canons attributed to the Apostles does not suffer us to be ignorant of this ancient Discipline Seeing he Excommunicates him that prays with an Excommunicated person in the House only I 'le inlarge no farther seeing one must make a Volume if one would collect all the Canons and Testimonies of the Fathers which treat of Excommunication and more also should one treat of the History of Interdiction which Popes to render their Power more formidable have sent abroad in these last Ages contrary to the use and practise of the Primitive Church to which they were utterly unknown As for the Order which is to be followed according to our Discipline before debarring a sinner from the Communion of the Church besides that it is grounded on the Laws and Precepts of Charity it is also conformaable to the practise of the Primitive Christians Hom. in Jos Tom. 1. p. 185. who by Origen's report reproved and warned the guilty three several times before they came to this last Extremity Thence it is also the same method was observed when there was any mention of deposing an Ecclesiastical Person because in sundry occasions the same faults which deserved Deposition of a Church-man was punished with Excommunication in a Secular as appears by divers Canons particularly by the sixth and seventh of the first Oecumenical Council of Ephesus where we find these words If they are Bishops See the Can. 8 17. of the Counc of Calced or others of the Clergy which are deposed the Bishops from Episcopacy the others from the degree they-held in the Clergy from whence they are quite excluded but if they are Lay persons let them be Excommunicated And we have made appear on the 49th Artic. of Chap. 1. that a Bishop was cited three times or any other Ecclesiastical person before proceeding to his deposing I don't insist on the form of Excommunication repeated after the Article on which I have made the necessary remarks because 't is in the liberty of the Church in such like occasions to make use of what terms it shall judge most fitting provided that in the main it don't depart from the bounds which the Gospel does prescribe nor from the Example of the Holy Apostles Neither do we see that in the Primitive Church they were confined to the use of a sorm of words when any one was Excommunicated those which condemned Sinners to that punishment having been always Masters of the form and manner of Excommunication which is always the same in substance what variety soever there may be in the form wherein it is conceived XVII For the future all Sentences of Excommunication confirmed by the Provincial Synod shall continue firm as also all Sentences of Suspension from the Lords Supper given by the Consistory the which not being published to the People shall hold good altho the party suspended appealed to the Colloque or Provincial Synod CONFORMITY There 's nothing in this Article but what is very conformable to the ancient Discipline according to which each Church had power to inflict throughout the whole extent of its Ecclesiastical Jurisdiction the necessary punishments and Censures against all sorts of offences so that when a Bishop had Excommunicated any one none but the Synod of the Province could take off the Excommunication as there was none but the Synod of the whole Diocess which comprehended several Provinces which could reverse the Sentence of a Provincial Synod Therefore 't is that the Sixth Canon of the first Oecumenical Council of Constantinople the 9. and 17. of that of Chalcedon suffers to appeal from the Bishop to the Provincial Synod and from the Provincial to that of the whole Diocess of which we have a resemblance in our National Synods XIX Those which have deserted the profession of the True Religion to embrace Idolatry if they persist in this Apostacy after means used to return them to the flock they shall publickly be declared Apostates to wit those who lately shall turn to be such unless the Consistory shall think such a publication to cause some notable damage and prejudice to the Church in which case nothing shall be done but by advice of the Provincial Synod As for those which of a long time shall be revolted the execution of this publication is refer'd to the discretion of Consistories CONFORMITY In the Primitive Church Idolatry and Apostacy were in several places excluded from pardon and absolution Tom. 1. Conc. p. 232 236. Tom. 1. Conc. Gall. p. 8. during the two first Centuries of Christianity as is made appear by the first and 46. Canons of the Council of Eliberi assembled Anno Dom. 305. and by the last of the first Council of Arles in the year 314 but it also appears by these same Canons that bare Apostacy was not without hope of being pardoned by the Church but only when it was accompanied with Idolatry which the ancient Christians looked upon as the blackest of all crimes Paran ad Poen Tom. 3. Bib. Pat. pag. 71. and the most heinous of all sins But the great Council of Nice removed this difference in the 11th Canon and made them all hope to find absolution in a certain time as well Idolaters as meer Apostates
humility of his heart and of the Homage he owes to Almighty God unless some may be hinder'd to do it by sickness or otherwise the Judgment whereof shall be left to his own constancy CONFORMITY The Ancient Christians were wont to kneel at Prayers as Eusebius testifies in his Ecclesiastical History St. Chrysostom in his 18 Homily on the 2 to the Corinthians saith that he bowed to the ground and Synesius in his 57 Epistle that he kneeled down at his Prayers and that in that posture of a Beggar he desir'd Death rather than a Bishoprick Nevertheless it must be granted that about the end of the 2 Century they began to pray standing on Sundays and during the interval of time betwixt Easter to Whitsontide Tertullian assures us so in the third Chapter of the Book of the Crown and with him the Author of Questions to the Orthodox in the Works of St. Justin Martyr in the 115 Question a practise authorised by the great Council of Nice in the 20th Cannon on account of those which us'd otherwise In the time of St. Jerom that is to say in the 4 and 5 Century's the Decree of Nice was follow'd and he also touches the Use of this Custom in his Preface on the Ephesians where he observes that from Easter to Whitsontide It is a time of Joy and Victory during which saith he we do not bend the knee and do not prostrate towards the Earth Tom. 6. pag. 161. but arising with the Lord we fly up to the highest Heavens He observes the same thing in his Dialogue against the Luciferians chap. 4. St. Paul nevertheless does the contrary for we read in the 20 chap. of the Acts ver 36. that having discoursed with the Pastors of the Church of Ephesus he kneeled down and prayed with them all it appears by the 16 verse of the same chapter that 't was betwixt Easter and Whitsontide St. Luke observes also in the 21 chap. verse the 5th of the same Book of Acts that the Apostle departing from Tyre about the same time being accompany'd with the Disciples and Brethren of the place with their Wifes and Children they kneeled down and prayed Moreover this practise of the Ancient Christians which I but now mention'd shews that it was ever their manner to pray kneeling which is the most becoming and decent posture to procure the Mercy of God as the Author of Questions to the Orthodox does declare because indeed the Creature can never too much humble himself before the Soveraign Majesty of his Maker in whose presence he must prostrate himself and confess his vileness and nothingness saying to him with Abraham I am but dust and ashes And as they prayed kneeling in the primitive Church there 's no doubt to be made but they also prayed bare-headed such doubtless were those Common Prayers and Supplications which were made in their Assemblies as Justin Martyr and Tertullian do testifie in their Apologies As for singing of Psalms it is what has ever been practis'd in Christian Assemblies St. Paul recommends it to the Colossians in these terms Col. 3.16 See Eph. 5.19 Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with grace in your hearts to the Lord. Pliny the 2d in his Relation to the Emperor Trajan of the Christians in Asia and of their Assemblies before day light for fear of Persecution he observes amongst other things Lib. 10. Ep. 97. that they sang Hymns to Jesus Christ as to a God Tertullian makes mention of this Letter of Pliny to Trajan in the 2 chap. of his Apology and in the 39 he speaks of these spiritual Songs which Christians sang to God in his time especially the Psalms of David have ever been highly esteemed in the Church which has found the singing of them so comfortable and saving that it has ever been practis'd without Interruption The 17 Cannon of the Synod of Laodicea prescribes the manner of singing them in the Assembly It would be endless to relate all the Fathers have said in commendation of these Divine Hymns the praise whereof they have endeavour'd to strive who should most exalt them especially St. Basil St. Ambrose St. Chrysostom Theodoret and several others therefore I 'le content my self in producing what is said by the Author of the Christian Topography That the Psalms of David are sung in all Churches throughout the World and that they are almost in every bodies mouth as well great as small and that in each Church they are sung Apâ—d Allaâ—â—um de lib. Graee pag. 61. and they are oftner read than the Writings of the Prophets or any other sacred Monuments II. The Congregations of Believers being also appointed to sing the praises of God and to comfort and fortifie themselves by the use of Psalms All shall be advertis'd to carry their Psalm Books to Church and those who by disdain shall neglect to have them shall be sensur'd as also those which shall not be uncover'd in the time of singing as well before as after Sermon and also during the time of celebrating the Sacraments CONFORMITY Seeing Prayer and singing Psalms are things Essential to Piety our Discipline doth justly prescribe the Manner and Means to do it as becometh and to declare those worthy of sensure which shall transgress their Ordinance It requires the same thing in the time of celebrating the Sacraments and in desiring it it nothing differs from the practice of the Antient Church which had so great Respect for Baptism and the Lords Supper that it suffer'd not the Catechumeny Energumeny or Penitents to be present at celebration of one or the other calling them both Terrible Misteries III. In times of great Persecution or of Plague War Famine or other great affliction Also when Election is to be made of Ministers of the Word of God and at the time of entering into the Synod one may if necessity require one or more days have publick Prayers with fasting yet without seruple or superstition all done with great caution and consideration And the Churches shall be advertis'd to conform one with another in celebrating a Fast as near as they can according to convenience of time and place CONFORMITY Tertullian being turn'd Montanist and by consequence an Enemy of Catholicks and the Orthodox cap. 2. p. 545. whom he treats injuriously and after an unchristian manner Tertullian I say reproaches them in his Book of Abstinence which he wrote expresly against them he reproaches them that they fasted voluntarily according to the subject and occasion they had for it and in the same Book he saith that the Bishops were wont to appoint the People to fast when the Church had need to humble it self in the sight of God Ibid cap. 13. p. 551 Extr. and that it is in fear of some evil that threatens it this was the manner of the Antient Christians in celebrating of
pag 453. which he held Anno 1565 forbids the same thing to all that are Excommunicated XII Ministers shall diligently warn Godfathers and Godmothers to weigh and consider the promises they make at the Celebration of Baptisme and Fathers and Mothers also to choose Godfathers and Godmothers well instructed in Religion and of good Life and Conversation and that may be of their Acquaintance as near as may be and that by their means there may be appearance in case of need the Children may be well Educated CONFORMITY The Author of the Ecclesiastical Hierarchy Tom. 2. cap. 7. p. 361 362. under the name of Dennis the Areopagite prescribes just what is appointed by our Discipline Jonas Bishop of Orleans follows the same Steps in the Ninth Century and Establishes by the words of St. Austin the Duties wherein Godfathers and Godmothers stand bound to those which they present to be Baptized it is to what he imploys the Sixth Chapter of the First Book of Instruction of the Layity and the words of St. Austin he makes use of Tom. 1. Spicil pag. 19. are taken out of the Sermon 133 of Time which is in the Tenth Tome of his works Tom. 9. Conc. pag 453. Cardinal Borrome in his first Council of Millan Anno 1565 follows the same steps with the Antients ordering to warn Godfathers of their Duty towards their Neophytes Tom. 5. Spicil pag. 212. both as to Doctrine and Manners where Fathers and Mothers are wanting A long while before this Council of Millan St. Eloy had recommended the same thing to Godfathers and in the Second Book of Capitularies chap. 46. Godfathers are enjoyn'd to apply themselves to teaching Children they have presented in Baptism because they have answer'd for them It is also the subject of a Cannon of a Council of Reims in Reginon Lib. 1. cap. 272. XIII Those which by Trustees shall present Children to be Baptized in the Churches of Rome shall be severely sensur'd as consenting to Idolatry CONFORMITY In the Antient Church those which lived in a Communion separate from others never presented their Children to be baptized in those Societies whereof they were not Members and with whom they held no fellowship nor correspondence in matters relating to Religion and the service of God XIV As for Names given to Children Ministers shall reject as much as in them lies and as shall be expedient those that savour of Antient Paganisme and shall impose on the said Infants the Names attributed to God in the Church as Emanuel and the like and moreover shall admonish Fathers and Godfathers to choose Names approv'd in the Holy Scripture as much as may be possible If they have a desire to some other they may be admitted those abovesaid only excepted and such as may tend to indecency CONFORMITY Dennis Bishop of Alexandria observes in Eusebius That the Antient Christians were wont to give their Children the Names of Peter Paul and other Holy Men as well to shew the Love and Respect they bore those Holy Persons as to render their Children as dear in the sight of God as those Holy Men were St. Chrysostom writes that the Antiochians loved Miletius their Pastor so tenderly that they call'd their Children by his Name for this end forgetting that of their Ancestors And in the Twenty First Homily on Genesis which is in the Second Volumne he Exhorts his Auditors not too lightly to impose all sorts of Names no not even those of their Grandfathers and Great Grandfathers and those which have been illustrious by Birth on their Children but rather the Names of these Holy Men which have been celebrated for their Vertues and in favour with God and elsewhere he complains of those which do otherwise according to which Eusebius speaks in his Book of the Martyrs of Pallestine chap. 11. of Five Martyrs that having quitted the Names they received from their Fathers because saith he they were it may be some Idol Names they took the Names of Elias of Jeremiah of Esaiah of Samuel and Daniel The Fourth Council of Millan whereof we spake on the Tenth Article requires this Custom to be followed I think therefore our Discipline does very well in keeping the medium betwixt too great a Severity and too great Indulgence whereunto the Establishments of our National Synods agree very well on this Article XV. Ministers shall warn their Flocks to behave them with all due Reverence when the Sacrament of Baptism is administred And to avoid the contempt most People make of Baptism either going out of the Assembly or behaving themselves in it irreverently when it is administred it has been thought good that for the future it be administred before singing the last Psalm or at least before the last Prayer and the People shall be warned to bear the same Reverence in the Administration of Baptism as of the Lords Supper seeing Jesus Christ with his benefits is offered us in the one as well as the other Sacrament CONFORMITY In the Fifth Action of the Council of Constantinople under Memma Tom. 4. Conc. pag. 109. which was its Bishop about the Year of our Lord 536 there is a request of the Church of Apamia where is shewn the profound respect one ought to have in the time of administring Baptism thence it is the Antient Doctors do call it a Mistery or terrible Misteries There is in the Euchology or Ritual of the Greek Church an excellent Oration to the Catecumeny which are on the point of receiving Baptisme Pag. 340. Par. 1647 in the which is represented in a touching and Pathetical manner the dignity of this August Sacrament with the reverence and holy fear one should have when one celebrates it Cardinal Borrome in his Fifth Council of Millan assembled Anno Dom. 1579. Appoints all Curates To warn frequently all those which assist at the Celebration of Holy Baptisme Tom. 9. Conc. pag. 616. to bring all manner of Piety Devotion and attention meditating secretly and with care the promises they have made to God when they were Baptized It is not therefore to be wonder'd if St. Chrysostom speaks of the Baptismal Fountain as of a redoubtable and desirable Pool both together In illud fiâ—â—◠〈◊〉 reg Caesor Patrisam Tom. 6. p. â—â—0 and if he Exhorts those which are going to be baptized to prostrate themselves as Captives before their King to cast themselves on their knees lifting up their hands to Heaven where the King of us all saith he is sitting on a Royal Throne because in effect we owe this respect and veneration to his Sacraments at all times that we are present when they are Celebrated XVI The Consistory shall have an Eye over those which without great Considerations keep their Children long from being Baptized CONFORMITY St. Cyprian Ep. 59. pag. 95. or rather a Synod of 66 Bishops of which he was Chief appointed that Infants newly born should be Baptised without deferring too long Baptising them and
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
Virgin proceeding from their Blood and Seed and that the substance of his Body was formed not only of the Virgin according to what the Apostle saith that he was of the Seed of David according to the Scriptures that he was made of a Woman and that he partook of Flesh and Blood like other Children Answ Yes Quest Do you not believe that the baptizing of young Infants is grounded in the Scriptures and in the continual practice of the Church Answ Yes Quest Do you not with all your heart renounce the Errors of those which deny it and are you not sorry for having hitherto slighted it Answ Yes Quest Do you not believe that the Establishing of Magistrates is an Ordnance of God to the which those which refuse to submit draw down damnation on themselves And that all manner of Obedience after the Will of God is due to them Answ Yes Quest Do you not believe that this good God which calls us all by the Preaching of his Word to Life and Salvation has instituted some Signs and Sacraments in his Church which Seal and Confirm to us the Covenant of Grace which is offer'd to us by the Preaching of the Gospel Answ Yes Quest How many Sacraments think you there are in the Christian Church Answ Two to wit Baptisme and the Lords Supper Quest Do you not desire to be instructed in the Nature and Vse of Baptisme which you desire in the Church Answ Yes Quest The Minister shall say Our Lord shews us all in what poverty and misery we were born in telling us we must be regenerated for if it be needful our Nature be renewed to have admission into the Kingdom of Heaven it is a sign 't is wholly sinful and cursed therein therefore he warns us to be humbled and cast down in our-selves and in this manner he prepares us to desire and seek his favour whereby all the perverseness and evil of our first Nature shall be abolished for we are not capable of receiving it until first we have wholly laid aside all trust in our own Strength Wisdom Righteousness even to condemning all that is in us Now when he has shewn us our misery he then comforts us by his mercy promising to regenerate us by his Holy Spirit to a Holy Life which shall be to us as the entrance into his Kingdom This Regeneration consists in two parts which is that we should deny our selves not following the way of our own reason our Pleasure and own Will but subjecting our understanding and heart to the Wisdom and Will of God mortifying all that is of us and of the Flesh afterwards we should follow the light of God to comply and submit to his Holy Will as he commands us by his Word and bads us by his Spirit The accomplishment both of the one and the other is in our Lord Jesus whose Death and Passion is of such Vertue that partaking thereof we are as it were Dead to Sin to the end that our fleshly Lusts should be mortified In like manner by vertue of his Resurrection we may be raised to a new Life which is God being Govern'd and Conducted by his Holy Spirit which worketh in us things well pleasing in his sight Nevertheless the first and principal point of our Salvation is that by his Mercy he pardon and forgives us all our sins not imputing them to us but blotting them out that they should not rise up in Judgment against us All these Graces are bestow'd on us when he is pleased to ingraff us into his Church by Baptisme for in this Sacrament he assures us of the pardon of our sins And to this end he hath appointed the Sign of Water to shew us That as by this Element Bodily filthiness is washed away he will also wash and purifie our Souls that there might be no spot in them Then he shews us our Renovation the which lyes as has been said in the Mortification of our Flesh and in a Spiritual Life which he worketh in us So shall we receive double Grace and benefit of our God in Baptisme provided we do not frustrate the vertue of this Sacrament by our ingratitude which is that we have therein certain assurance that God will be a merciful Father to us not imputing our Sins and Offences Secondly That he will assist us by his Holy Spirit to the end we may resist the Devil Sin and the Lusts of the Flesh even till we triumph over them to live in the liberty of his Kingdom which is the Kingdom of Righteousness Seeing then 't is so that these two things are accomplish'd in us by the love of Jesus Christ it follows that the vertue and substance of Baptisme is compris'd in him and indeed we have no other cleansing but his Blood nor no other renewing but in his Death and Resurrection but as he communicates to us his Riches and Blessings by his Word so also he distributes them to us by his Sacraments Now herein appears the wonderful Love of God towards us that those Graces he bestows upon us having before the coming of the Messias been restrain'd within the People of the Jews and the partition Wall which separated the Jews and Gentiles being taken away by the Death of Jesus Christ he shed abroad the Waters of his Saving Grace in such abundant manner on the Children of Men that in him there is now neither Jew nor Greek Male nor Female Circumcision nor Vncircumcision nor any other Creature else which can hinder us from this great Salvation that Jesus Christ will be preached to all Nations and the Covenant of his Love confirm'd by Baptisme according to the Commission given to his Apostles saying Go Preach to all Nations Baptizing them in the Name of the Father of the Son and of the Holy Ghost And it is this Grace Brother which you desire to partake of by Baptisme is it not true Answ Yes Quest But because entring into the House of God every one should take care of his wayes fearing to prophane the the Sanctuary in adventuring according to the saying of the Wise Man least he should offer the Sacrifice of Fools and that he should be cleansed from the Leven and Error of Malice do you not detest all the Errors which are contrary to the Holy Doctrine taught in our Churches Answ Yes Quest Seeing you are about to receive Holy Baptisme do not you promise to live and dye in the Faith of the Lord Jesus heretofore confessed by you accompanying it with a Holy Life and Conversation and to imploy all your Thoughts Words and Actions to glorifie God and edifie your Neighbours submitting your self to the Order of the Church and to the Discipline whereby this Holy Order shall inviolably be maintain'd Answ Yes This being done the Minister shall add Let us pray to God that he would be pleased to Bless this Holy Action and shall pray after this manner Lord our God infinitely Wise and Merciful we Praise and Bless thy Holy
Name for the favour thy good hand has vouchsafed to shed abroad on this thy Servant who was in the most profound darkness of the shadows of Death when thou didst illuminate him causing to shine on him the saving and quickning Light of the Day Star from on high drawing him from a deplorable hardness to soften his heart and freeing him from the bands of Death to restore him to Life as Lord thou hast taken away the vail which was on his heart calling him to confess the only true God and him whom thou hast sent Jesus Christ and hast at this time inspired him with courage to make publick Confession of thy most Holy Faith and of the hope thou hast caused to spring in his Soul enabling him to present himself in thy sight to receive Holy Baptisme the Seal of thy Covenant pledge of the remission of sins and Symbole of our entrance into thy House by Spiritual Regeneration Look Lord more and more on him with the eye of thy favour forgiving all his sins sprinkling his Soul with the precious Blood of the Lamb without spot which taketh away the sins of the Woold and making him feel the powerful vertue of its propitiation let thy Spirit sanctifie and make him a new Creature to the end that dying to sin he may live unto Righteousness and laying aside the Old Man with its Lusts he may put on the New Man which is renewed in Righteousness and true Holiness And as we are about to pour on his head the water of thy Sacrament shed forth on him the Gifts and Graces of thy Holy Spirit receiving him into the number of thy Servants and honouring him with the Adoption of thy Children Enable him to offer unto thee during the whole course of his Life the Obedience and Religious Service which is due unto thee and for ever to persevere in thy Holy Covenant to the end that as now in thy Name we receive him into the Communion of thy Church Militant thou wilt vouchsafe one day to receive him into thy Church Triumphant and gather him for ever into the Assembly of the First born whose Names are written in Heaven Hear us O Father of all Mercies to the end the Baptisme we confer upon him according to thine Ordinance may produce its Fruit and Vertue as 't is revealed to us in thy Holy Gospel in thy Son our Saviour Jesus Christ who has commanded us to pray unto thee and say Our Father which art in Heaven c. Speaking to those who present the Catecuminy the Minister shall say to them Quest As you have been charitably imployed in the Teaching and Instructing our Brother and are Witnesses of the Baptisme he is to receive at this present by our Ministry Do you not promise in the presence of God and this Holy Assembly to continue more and more to strengthen him in the Faith and exhort him to good Works Answ Yes This being done speaking to the Catecumeny which waits kneeling to receive Baptisme powing the Water on his head the Minister shall say Having seen the Testimonies of your Faith N. I Baptise you in the Name of the Father of the Son and of the Holy Ghost Amen CONFORMITY There is nothing in all this formulary as large as it is which is not found in substance in what we have remaining of the Catechisms of the Antient Doctors of the Church and in what was practis'd towards those to whom Baptisme was to be conferr'd and because most part of those which converted themselves to the Christian Faith turn'd from Paganisme where they had learn'd to believe and serve several Gods the first step they were made go in the way of Salvation was to make them renounce this Diabolical Doctrine afterwards to believe and be throughly perswaded that there is but one True God which has made Heaven and Earth that supports all things by his Almighty Word who gives us our Life Being and Motion who never left himself without Witness and has manifested himself to Men not only by his Works but also by Revelation of his Will contained in the Holy Scriptures of the Old and New Testament Tom. 1. pag. 93. The first act of Faith of the Catecumeny's saith St. Cyril of Alexandria in the third Book of Adoring in Spirit and Truth is to depart from the belief and opinion touching the plurality of Gods and to imbrace him who is the only true God by Nature Theodolphus Bishop of Orleans in a Treatise he made of the Order which is to be observ'd in the administration of Baptism establishes near hand the same practise when he writes in chap. 2. that the first instruction which is given to Catechumenies is that there is one true God to the end that leaving the worship of the creature they should Consecrate themselves to the Worship of God the Creator It 's true that when 't was a Jewish Proselite he was obliged before Baptisme to renounce particularly all legal Ceremonies to the Ancient Material and Typical Worship to the Jewish Washings and Purifications to their Feasts their New Moons and Sabbaths and generally to all that pertained to the Synagogue especially to the false Messias they yet expect and will never come Moreover they were to make open profession to believe in God the Father Son and Holy Ghost Holy Consubstantial and individual Trinity that they should admit of the Incarnation of the Eternal Word Jesus Christ our Saviour in confessing he is come into the World and that he is made Man but not ceasing to be God the Holy Virgin having brought him forth after the Flesh and by this means being become the Mother of God It is after this manner they proceeded with the Jewish Proselites Pag. 344. Par. 1647 as we find by a Catechism in the Ritual of the Greeks which in substance answers to what 's prescrib'd in our Discipline But if it was a Mahumetan that imbraced the Christian Religion the first thing that was requir'd of him was to Anathematise Mahomet his Sectators his Successors his lying Alcoran full of Impostures and Dreams especially in what regards our Saviour Jesus Christ in a Word all the impieties which depend of the Carnal Religion of this infamous Impostor of the East which being done this Proselite made this Declaration I now adhere to Jesus Christ the only true God I believe in the Father the Son and the holy Ghost holy indivisible and consubstantial Trinity I believe the Mistery of the Incarnation and the coming into the World of one of the holy Trinity that is of the Word and only begotten Son of God who was begotten of the Father before the World began by whom all things were made and I am perswaded he is true Man without being divested of his Divinity for he is true God and true Man without confusion without conversion and without alteration with two Natures in one sole Person I confess also he suffered all things voluntarily that he was crucified
Husband it was also the Opinion of Innocent I. Ep. 9. Theodore Archbishop of Canterbury whom I cited on the 29th Article Can. 113.4 q. Spicil p. 62. suffers a Lay man whose Wife has absented to marry another at the expiration of seven years with consent of the Bishop and at the End of one year if she has been taken away Captive by force The 83 Caunon of the 6 universal Council Tom. 5. conc pag. 347. follows near hand the Discipline of St. Basil and partly that of Leo the First The 9th of that of Verbery which I have mention'd several times suffers a Man who is forced to change Countries and whose Wife will not follow him it suffers him to marry another if he cannot contain Tom. 2. Conc. Gall. pag. 3. Photius in the 13 Title Can. 2. of his Nomocanon declares the Time and the Manner that the Wife of the absent Husband is to observe before she re-marries The Friar Blastares follows the steps of Photius and when the absence of the Husband or the Wife is caused by Captivity he determins that if in five years no news be heard the Marriage is void XXXII As for the Wifes of Priests and Friers which revolt and return to Idolatry singing Mass or returning to their Cloysters from whence they came out before they are advertis'd to inhabit no longer with their said Husbands during their Apostasie not to load Marriage with blame and ignominy and also shall not marry with others until the first marriage be dissolv'd by the Magistrate CONFORMITY To this Article may be referr'd the 44 Cannon of the 2d Cannonical Epistle of St. Basil with the interpretations of Balsamon and Zonaras the 13th Cannon of the first Council of Orleans of the year 511. and the 3d. of that of Verbery assembled Anno 752. for in all these places Tom. 1. conc Gall. pag. 150. Tom. 2. pag. 2. something is ordain'd which comes very nigh the Establishment of our Discipline CHAP. XIV Of Particular Rules and Advertisements ARTICLE I. NO Body shall be received to the Communion of the Church until he has first publickly renounced all Superstitions and Idolatries of the Church of Rome and of the Mass especially CONFORMITY The Church in all Ages has refused to receive Persons into her Communion until they had first given an account of their Faith and had renounced all Errors they had formerly professed and all the false Worship they had before preached I may prove this Truth by sundry Cannons but I 'le only produce some the thing being clear of it self The Sixth Cannon of Laodicea is express on this Subject Hereticks must not be permitted to enter into the House of God if they persevere in their Heresie The Seventh is no less formal Those amongst the Novatians Photinians or Quarto decimans nor those amongst them they call Believers until they first anathematize all Heresie especially that wherein they were detain'd To this same Subject may be apply'd the 37th and 58th Cannons of the same Synod about Forty years before the Great Council of Nice had order'd in the VIII Cannon touching the Catharians that when they return'd to the Communion of the Church they should be oblig'd to declare by writing That they imbrac'd all the Doctrines of the Catholick and Apostolick Church And that by consequence they renounce all the Errors contrary to them and wherewith they had been infected and because all Errors are not alike dangerous the Second Oecumenical Council assembled at Constantinople in the year 381 prescribes in the Seventh Cannon the manner of receiving those which turn to the Church and this method is different according to the Diversity of Errors of those which are converted but after all the least that is expected of them Is to anathematize by Writing all manner of Heresie as doth not agree with the Dogma's of the Holy Catholick and Apostolick Church II. A Believer is not permitted to intermeddle in any thing wherein there may be an intermixture of Idolatry as that which is called the Kiss of the hand or the Ceremony of the Church keep Masses Vigils and maintain Friers which are appointed for that purpose But to hold Priories Revenues Rents Chappellanies and Tythes to pay the Revenue to Churchmen inasmuch as they are Temporal Lords it is a thing indifferent and at the liberty of those that please to do it Nevertheless Believers are advertis'd not to intermeddle in those matters if they find any abuse therein or appearance of any ill consequence whereof the Consistories shall take special heed CONFORMITY It 's only requisite to read what I have said on the Nineteenth Article of the Fifth chap. which is that of Consistories to see after what manner those are treated in the Primitive Church as were any way poluted with Idolatry I will here only add two things First That the Ancient Fathers called Idolatry Crimen principale summum scelus principale crimen genneris humani summum saeculi reatus tota causa judicii And by these expressions they would let Christians see how much they should abhor Idolatry seeing it breaks all manner of Communion with God Secondly That the Council of Laodicea after having declared in the 35th Cannon that Christians should not forsake the Church of God to follow Angels to invoke them it makes this Mennace If any one be found to serve this hidden Idolatry let him be anathematised because he has forsaken our Lord Jesus Christ the Son of God and is turn'd to Idolatry The Reader may observe if he please that the Fathers of Laodicea think one abandons Jesus Christ and for sakes him at the very instant one makes any step towards Idolatry and 't will be to no purpose to say that one often thinks there is Idolatry where there is none because that as soon as ever a Man thinks there is Idolatry he ought not be concern'd more nor less although he might be mistaken in his Judgment for he would betray his own Conscience and indanger his Salvation seeing that in matter of Religion all that is done without Faith is Sin as St. Paul saith III. Those who by unlawful means as by Popes Bulls or for Money shall hold Benefices and also those which shall uphold Idolatry directly or indirectly are declared unworthy to be admitted to the Holy Communion of the Lords Supper As for benefices conferr'd on any Body by right of Patronage whether it be by Provision of the Lord Lay Patron or by Collation of the Bishop Believers are advertis'd not to accept of any that shall be given them under any open or tacit condition of service deditated to the Idol CONFORMITY This Article being a consequence and dependance on the former it has no need of any other Interpretation IV. Printers Booksellers Painters and other Tradesmen and in general all Believers especially those who have any Office in the Church shall be admonished not to make any thing in their way as depends directly on the