A friendly triall of the grounds tending to separation in a plain and modest dispute touching the lawfulnesse of a stinted liturgie and set form of prayer, Communion in mixed assemblies, and the primitive subject and first receptacle of the power of the Keyes: tending to satisfie the doubtfull, recall the wandering, and to strengthen the weak: by John Ball.

CHAP. IX. It is lawfull for a Christian to be present at that service which is read out of a book in some things faultie both for form and matter. (Book 9)

ONe reason alledged to prove the lawfulnesse and necessity of Separation from our publick service in particular is this, That the prayer-book in question is corrupt in many things:* 1.1 which is thus amplified; The matter of some petitions is such as we cannot say Amen to it in faith; as in the collect on the XII. sunday after Trinitie it is prayed that God would forgive us those things whereof our con∣sciences are afraid, and give unto us that our prayers dare not presume to ask, &c. To omit divers others, the very ••itting of Collects to certain dayes, for holy fasts and feasts not sanctified by God, savour of su∣perstition; as speciall prayers for Lent, serving to countenance the keeping of it as a religious fast, &c. the manner of praying, vain repetitions, as the often repeating of the Lords prayer, and GLORY TO THE FATHER, and LORD HAVE MERCY UPON US, &c. disorderly responsories,* 1.2 the clerk ta∣king part of the prayer out of the ministers mouth, &c. Moreover, the book perverteth the right use of the scriptures, dismembreth and misapplieth them for ma∣king of gospels, epistles, lessons, and collects appointed for feasts of mens devising, and derived from the Papists; and it reteineth a corrupt translation of the psalmes, and bringeth into the church Apocrypha wri∣tings

and the errours conteined in them. To them that look at all humane Liturgies as images forbid∣den by the second commandment, this objection is of small force; because the thing it self, and not the corruption cleaving to the Liturgie, is disal∣lowed. But lest this accusation should breed scruple in the minds of some not altoge∣ther disaffected to stinted forms of prayer or Li∣turgies, I will examine not the qualitie of the ex∣ceptions whether justly or unjustly taken, but the weight of the reason, if the particulars should be granted. For this objection it self doth free the Liturgie from grosse errours, either fundamentall or such as border thereupon, respecting faith or practice, in the prayers themselves or that which concerneth the administration of the sacraments. For the corruptions objected, are Misapplication of some text si of scripture, Frequent repetitions of the same things, Disordered responsories, and Breaking petitions asunder, &c. and these not di∣spersed throughout the whole book, but in some passages onely; which concern not the main grounds and chief heads of Christian religion, but are such faults or slips as may peaceably be tole∣rated amongst brethren. Therefore not to insist upon any particulars mentioned, I lay down this proposition, That a Christian may lawfully and with good conscience be present at such service and prayers which are read out of a book, though somethings therein are or may be supposed to be faultie for form or matter, in things not fundamen∣tall nor bordering thereupon, not pernicious or

noxious, but such as may be tolerated amongst brethren; & these not dispersed through the whole body of the book, but in some passages onely. It is one thing to allow corruption, another to be pre∣sent at the service of God where something is done corruptly. For the Lord chargeth us to keep our selves free from all pollution; but allow∣eth not to separate from abuses, unlesse he be plea∣sed to go before, and as he goeth before us. It is one thing to approve of abuses in a Liturgie, ano∣ther to tolerate what we cannot reform. For a Liturgie should be framed so, not that things may be construed well, but that they cannot be con∣strued amisse. But many things may be suffered which are not so well ordained, when it is not in our power to redresse them. The Lord needeth not mans lie, neither doth he allow us to do evil that good may come thereof: and therefore I must not subscribe to an errour against conscience, though never so innocent, nor professe approba∣tion of that which in conscience I cannot allow, though never so small, to the intent I might enjoy externall communion with the church of God in the ordinances of worship. But I must tolerate many things for the maintenance of peace and uni∣tie, and the preservation of Gods worship: For if there be not mutuall toleration and forbearance, but each man will rigidly stand upon his own opi∣nion and presse others to be of his mind and fol∣low his practice in all things and every tittle, of ne∣cessitie all things must fall into confusion, and the church be rent almost into as many pieces as there be men.

The proposition is proved,* 1.3 first, Because they that alledge the foresaid faults or corruptions against communicating with us in our publick Li∣turgie or stinted prayers, do themselves put small strength or none at all in this reason. For suppose a chapter be somewhat unfitly divided, and break off in the midst of the matter, or now and then se∣parate verses which should go together, or a verse be ill distinguished, or the preacher misalledge a text of scripture, or something be found amisse in his prayer when he exerciseth his own gifts, must I of necessitie separate from that ordinance of God, or reject the good for that which is amisse? Hereunto this answer is returned; When the minister exerciseth his own gift,* 1.4 Gods ordi∣nance is observed, wherewith I may communicate in praying as well as preaching, notwithstanding his in∣firmities in either, which are but personall: and in such cases the rule warranteth men to trie all things and to hold that which is good, 1. Thess. 5. 21. But when the Liturgie is read, an ordinance which is not of God but of man is introduced into Gods worship contra∣ry to the second commandment, and therefore I must reject it, and have no communion with it. Is not this in plain terms to grant, that the corruptions alledged can be no cause of Separation, but this onely, Because it is the devise of man. The corruptions alledged are not the cause, because they may be found in translations, the distinction of chapters and verses, the preaching of the word, and the prayers of the minister, when he exerci∣seth his own gifts, from which we must not sepa∣rate,

* 1.5 and where presence is not approbation. But whatsoever is objected touching abuses, the whole building leaneth upon this foundation, and this alone, That stinted prayer is the devise of man. And this objecting of abuses in this question is the devise of man, because it is brought in to ensnare the simple-hearted Christian when other grounds will not hold, and yet in plain terms it is disclaim∣ed as soon as it is alledged.

Whatsoever worship is offered up to God by the minister,* 1.6 is in their name, and so the action of the assembly then present, who are to declare their assent by saying Amen if it be lawfull, if otherwise, to call upon their minister to fulfill the ministery which he hath received of the Lord, Col. 4. 17. and, as occasion shall require, to proceed further, to declare their dislike, in such a manner as is meet, either by absenting themselves from it, or other∣wayes declaring their dislike, so as the whole church may take notice of it.

Whatsoever worship is offered up to God by the minister,* 1.7 whether in prayer conceived by himself or devised by others, it is in the name of the congregation: but every phrase, petition or branch of petition is not approved by their pre∣sence, silence, or saying Amen to the prayers in generall, as in the former passage is acknow∣ledged. The presence of the people was never deemed interpretatively a consent to every thing that was there done. The prayers which for matter God disalloweth we ought to disallow, but as God disalloweth them, and as he calleth us

forth to bear witnesse to his truth. But it is one thing to tolerate, another to approve; one thing to disallow the method or form, another the mat∣ter; one thing privately to dislike, another openly to witnesse against a thing as in no wise to be born withall; one thing to speak when we are called forth, another to thrust our selves forth unadvi∣sedly. Some things are to be born with in bre∣thren whereof we are not bound so much as to admonish them, unlesse we be intirely familiar and of intimate acquaintance: Some things we must bear with though upon admonition they be not amended. The people must bear with some infirmities in their minister, both in preaching and prayer, as he must with some wants in them, without so much as taking notice of them to ad∣monish by way of censure:* 1.8 And if upon admo∣nition he cannot be of their minds in every thing, they must not reject and cast him off, no more then he is to cut them off because in every point they conform not to his pleasure. If the parties be stubborn, and will not heare admonitions, but rather grow more perverse and desperate, even to rent and tear in pieces such as seek to reclaim them, we are not bound to make known our judgement and profession unto them, unlesse we be lawfully called of God thereunto. And if the greater part be in errour and so stiff that they would sooner persecute the better then reform, if it be not in matters fundamentall or bordering thereupon, or noxious and pernicious to be con∣cealed, I know not that either that innocent is al∣lowed

to separate from the exercises of religion for that cause, or bound to admonish them of their errour.* 1.9 He that taught to suffer the tares rather then to pluck up the wheat with them, hath shew∣ed a reason for this judgement.* 1.10 This I do infinitely grieve at, (saith Augustine) that many most whol∣some precepts of Divine scripture are little regard∣ed, and in the mean time all is so full of many pre∣sumption, * 1.11 that he is more grievously found fault with who during this Octaves toucheth the earth with his naked foot then he that shall bury his soul in drun∣kennesse. And after, I cannot approve them, and I think they are to be cut off wheresoever we have power. Many of these things, for fear of scanda∣lizing many holy persons, or provoking those that are turbulent, I dare not freely disallow. That every private Christian should in publick manner questi∣on the doctrine of his minister or the prayers of the congregation, and declare his dislike in what∣soever is not agreeable to his particular opinion, in such manner as is mentioned, is neither command∣ed of God, nor consonant to right reason, is not agreeable to order, peace, love, or Christian mo∣deration, and of necessitie must fill the church with confusion, disorder, rents, and schismes.

If reading the Liturgie be the praying which Gods word alloweth,* 1.12 we are bound in conscience to apply our selves unto it as Gods ordinance;* 1.13 and not we onely but also all the churches throughout the world: If not, we are bound to witnes against it.

Here the reason taken from the faults of our Li∣turgie is plainly dismissed out of the field:* 1.14 For our

Liturgie is to be witnessed against by this objecti∣on, not because it is erroneous or faulty, nor for the matter or manner of imposition, but simply because it is not the Liturgie appointed by Christ in the New Testament. And many things are here confounded which should have been distinguished. Prayer is the ordinance of God, and all Christi∣ans are bound in conscience to apply themselves unto it: But the forms of prayer may be divers; all allowed, because none is necessary or determi∣ned: and therefore though allowed, no man is bound in conscience precisely to apply himself un∣to any one and none other; much lesse all church∣es. And as they are not bound unto any one, so neither to witnesse against it, a stinted Liturgie being of the number of things lawfull but not de∣termined by God.

Though all presence where sinne is acted con∣tracteth not guilt,* 1.15 yet the danger is greatest when we are in the use of Gods ordinance.

It is one thing to be present where that which is sinne in it self absolutely and simply is acted,* 1.16 an∣other to be present at the doing of some necessary duty wherein by accident somewhat is amisse. Now to joyn in prayer or participation of the sa∣crament, is to communicate in the necessary duties of piety, not in sinne; and if ought be done amisse, it is by accident, not by it self. And presence there, though sinne be committed by one or other, is lesse dangerous, because it is not free and volun∣tary but necessary and enjoyned. We are not left at liberty to come or not, as please our selves, but

commanded under pain of sinne to be there pre∣sent: and he that calleth will preserve from danger, and accept of our service which he commandeth. And if presence was dangerous, yet it is not un∣lawfull: for by watchfulnesse the danger might be prevented, and not by separation or withdrawing our selves from the worship it self. If there be danger, I must be vigilant and circumspect, but I must not shut the doore against Christ when he knocketh, nor refuse to come unto Christ when he inviteth to sup with him. And if all be granted, nothing is here alledged but what might be said against communicating with ministers who have their weaknesses, or use a stinted form of their own devising ordinarily, or be of different opini∣ons, either in prayer or sacrament: and if we must hold communion with none who dissent from us in any jote or tittle, we must never joyn or not long continue in any congregation.

The personall miscarriages of private persons are not so perillous as the evil acts of the minister whom I make my mouth to God in prayer.* 1.17 Nei∣ther do the errours of individuall men tainted with corruptions, voluntarily broched in prayer or sermon, cast that defilement upon them who joyn together, as do the unwarrantable opinions of the church, and the ministration upon such pub∣lick commandment.

It is a good rule in Divinity oft to be thought upon,* 1.18 That every distinction in matters of faith or religion not grounded upon or warranted by the scripture is an humane devise. For is not this to

adde to the word of God, to lay down an opini∣on as from God which is not to be found in his word at all? Now to apply this to the present matter in hand, I desire to know from what scrip∣ture this distinction can be warranted, That the personall errours of the minister in his voluntary administration of the sacraments or prayer do not defile, though I do not publickly testifie dislike, or absent my self; but errour committed in the administration by publick commandment do pol∣lute all that be present. Reason why presence should pollute in one case more then the other none can be given.* 1.19 Calling from God to testifie dislike it may be I have in neither, but least in the latter: It being more tolerable for private persons to rebuke the slips and errours of their minister in voluntary administration, then for a man to con∣troll the order established by publick authority and common consent, when he is not in speciall called thereunto. If this distinction be of weight, it would go best with the church to have no settled order amongst them: for so long as the faults and corruptions be onely personall they de∣file not them that be present at the ordinances; but personall they are untill they be established by common consent or publick authority. Moreover, by this rule one member may sooner cast out the whole church then the whole church can cut off one member: For the church must not cut off a member but upon weighty consideration and ap∣parent just cause, and that after conviction, with much long-suffering and patience; but if this ob∣jection

hold true, one member must openly re∣buke the church, or withdraw from communion with the church, for a stinted Liturgie, or for some slip or fault there committed, perhaps que∣stionable, at least tolerable among brethren.

Is not my joyning with them that sinne to be re∣puted an appearance thereof,* 1.20 when I professe not dislike thereof?

It is one thing to joyn with men in sin,* 1.21 another to joyn with them necessarily in the worship of God, though for the manner of administration something be done amisse. If I professe not dis∣like of what I judge amisse, having no calling thereunto, my joyning in prayer is no appearance of evil to a right-discerning eye, because I am necessarily called there to attend upon the Lord in his holy ordinances. Necessary attendance upon his master excuseth the servants presence in many companies where he seeth and heareth much evil which he cannot amend nor reprove: and shall not necessary attendance upon Jesus Christ justly and truly excuse the faithfull? To say nothing, that this exception is crosse to the former; and if these exceptions be laid together, we shall find nothing but going backward and forward, one denying what the other affirmeth.

If the faithfull by the approbation of our Savi∣our Christ and his Apostles were present at Di∣vine ordinances as much or more corrupted then they can be supposed to be with us,* 1.22 then for such

corruptions we are not voluntarily to withdraw our selves: For defilement is feared without cause by simple presence, where Christ requireth and approveth our presence, and hath promised to be present with us by his grace. But the faithfull by the commandment and approbation of Christ have been present at Divine ordinances as much or more corrupted then they can be supposed to be with us; For the scribes and Pharisees sinned grie∣vously in corrupting the law with false glosses,* 1.23 in so much that they neither taught nor practiced what was necessary to salvation:* 1.24 They taught ma∣ny things directly contrary to the law; as, if a child had vowed not to relieve his parents, he was bound to keep his vow, and neglect them: They defiled the worship of God with their vain inven∣tions: And it may well be thought their praying was answerable to their preaching, cold, fruit∣lesse, corrupt and rotten many wayes: Neverthe∣lesse the faithfull held communion and fellowship with them in the worship of God, not in their corruptions, and that by the approbation and commandment of Christ himself. Our Savi∣our doth not tell the faithfull they were to call upon the Pharisees to fulfill their mini∣stery which they had received, and, as occasi∣on should require, proceed further to declare their dislike in such manner as is meet, either absenting themselves or other wayes declaring their dislike, so as the whole church may take notice of it: But his commandment is, they should heare them so long as they sit in Moses chair.

It is true our Saviour doth not approve their corrupt glosses and sinfull inventions,* 1.25 but doth sharply reprove them himself,* 1.26 and admonish others to let them alone, and beware of their lea∣ven, but not to forsake the assembly or absent them∣selves from the ordinances of worship.* 1.27 From which it followeth evidently,* 1.28 that simple presence at Divine ordinances is not consent or approbation of the corruptions therein practiced; and that we must leave and forsake some in respect of fa∣miliar conversation, with whom we may hold outward communion in the exercises of religion. The sinne of Eli's sonnes in prophaning the holy things of God was exceeding great;* 1.29 but Elka∣nah,* 1.30 Hannah and Samuel did not partake with the sinnes of the priests, in that they did not ab∣stein from the Lords sacrifices.* 1.31 The behaviour of the Corinthians in their unreverent, scandalous, and almost prophane coming to the Lords table was foul and corrupt, yet the faithfull did not forbear, nor the Apostle charge them to absent themselves from the Lords table. The famous church of Rome was so weak and feeble in the duties of government as they did not or could not separate from them such as preached Christ con∣tentiously and with spitefull minds against the Apostle,* 1.32 and the greater number of that church did corruptly demean and carry themselves therein;* 1.33 and yet the Apostle never taught the rest to separate and have no communion with them in the ordi∣nances of worship.* 1.34

Knowledge before-hand that such corrupt ad∣ministration

will be used maketh our joyning with the assembly sinfull to us; whereas if the evils were unexpected the danger would not be alike. And thus it was with them who congregated to heare the scribes and Pharisees.

It is not for them that earnestly oppose all hu∣mane inventions to ward off a blow by humane de∣vises. * 1.35 When God commandeth my presence at his ordinance, why should the corruption fore∣known in the manner of administration,* 1.36 without my consent or approbation, any more defile, then that which falleth out unexpected? Or if it should, nothing can be alledged more imperti∣nently. For the corruptions of the Pharisees in perverting the law were ordinary and common, well known to all men, and so reproved by our Sa∣viour as a thing notorious. And the like may be said of the disorders in the churches of Corinth, and Rome: for if the knowledge thereof came to the Apostle absent and at that time in prison, by the information of the brethren, of necessitie it must be known to the members of the churches. The faithfull therefore when they joyned in the ordi∣nances of worship with these assemblies, neither did nor could pretend ignorance of these things.

There is a broad difference to be put betwixt the sinne committed by persons with whom I communicate,* 1.37 and the corruption put upon the ordinance in which I communicate.

If the sinne of him with whom I communicate be manifest and known,* 1.38 the ordinance of God is corrupted by it one way or other. And if I be

defiled with all known corruption whatsoever, it is not materiall to the point in hand how those corruptions differ in their specificall nature. The question is, Whether all presence at the ordinan∣ces of God in some respect corruptly or disorderly administred, contract guilt in him that is onely present in obedience to Gods commandment, and hath no calling from God to testifie peculiar or speciall dislike. It may be of some use here to shew what corruptions be fundamentall and what not, what pernicious to be tolerated and what not, when a man hath a calling to testifie against abuses and when not: But to speak of the specificall difference betwixt abuses of the same kind or de∣gree, is quite wide of the mark. This will easily be yielded, because communion in the ordinan∣ces of worship is as well denied when wicked men are admitted to the sacrament as when it is admi∣nistred in a devised or stinted Liturgie, as it is called.

It was never questioned by right-believing Christians,* 1.39 but the faithfull by Gods approbation might hold communion with the churches in the ordinances of worship, for some ages after the death of the apostles.* 1.40 The church continued a virgin all the dayes of the apostles, as Hegesippus

noteth: But immediately after their death innume∣rable evils crept in & began to spring amain: never∣thelesse, the faithfull might, did, and ought to hold communion together in the proper and substantiall means of worship. That many things were amisse in the churches, is not denied; and that the faith∣full through ignorance did offend in many things: but in this, that they held communion notwith∣standing such abuses amongst them, they are blamelesse. For a time the faithfull did lie hid in Babylon by Gods approbation, untill the exhor∣tation was given from heaven to come out of her and touch no unclean thing. Not that they might touch any unclean thing at any time, that is, either in practice or consent and liking stain themselves with the corruptions of the world: But that they might lie hid in the midst of much confusion, and neither like nor consent unto the evils which they did bewail, but could not reform. That exhor∣tation from heaven, Come out of her my people, come out of her,* 1.41 &c. some interpret of a locall depart∣ing out of the citie of Rome,* 1.42 as Lot went out of Sodom: and that interpretation the text seemeth to favour, because the very outward destruction of the place is in that chapter menaced; and there∣fore the removing out of the very place, in avoy∣dance of the mischief coming upon it, fore∣warned: * 1.43 But most commonly it is applied to a spirituall coming out of Babylon,* 1.44 in separating from the societie and communion of that church wherein they could lie hid no longer without de∣filement. * 1.45 And hence some conclude, that this

departure was to be made at a certain definite time,* 1.46 when God was pleased to go before the faithfull and furnish them for this end and pur∣pose: But untill the time of freedome was pro∣claimed, the faithfull did and might so lie hid in Babylon as not to be partakers of her sinnes.* 1.47 For there is a certain order of the Revelation, fitted to the order of times: And as there is a time to speak,* 1.48 and a time to keep silence, but no time to lie; so there is a time for the church to figh and lie hid, but no time to dissemble or defile her self. And as the Israelites offended not when they re∣moved not out of Egypt before Moses was sent thither of God, so neither did the faithfull trans∣gresse, in that they departed not out of Babylonish captivitie before they were called of God, the time of liberty was proclaimed, and God shewed them whither to flie. To live in captivitie untill freedome be published, is a misery, not a sinne. In that condition care must be, to keep pure and undefiled, but not to run away without leave or licence from God. Whatsoever is to be thought of this application of the text, herein all ortho∣dox interpreters consent and agree, that after the church was stained with manifold abuses, the faithfull did and ought to hold communion with her in the means of worship. But if simple pre∣sence be approbation of every thing that is judged to be done amisse in the worship of God, a Chri∣stian could at no time that can be named, in no age since the death of the apostles, hold communion with the church of God in the ordinances and

means of grace. For it is as lawfull to be pre∣sent at the worship, prayers or administration which is read out of a book in some things faulty, as to be present at that service where the scrip∣tures are read out of a translation in many things faulty and corrupt, in which many things are ad∣ded, diminished, altered and changed. But in the primitive churches the faithfull must be present, if at all, at the worship of God when the scriptures were read out of a faulty translation: For to say nothing of the corruptions of the Seventy Inter∣preters, * 1.49 which (as Bellarmine confesseth) had ga∣thered many stains and blots in three hundred yeares,* 1.50 of necessity the translations which were derived from it, of which sort were most in the primitive church, can be no lesse corrupt. For no man before Hierome ever translated the books of the Old Testament out of the originall into La∣tine, * 1.51 but out of the Seventy: And the same may well be thought of most vulgar translations, where the Greek or Latine were not in use. And if the Septuagint was corrupted in many things at that time,* 1.52 the translations drawn thence cannot be pure. Amongst many and divers Latine trans∣lations, which Augustine saith cannot be num∣bred, * 1.53 there was one more common then the rest and better esteemed, by Hierome called the Vul∣gar, who disliketh it, and preferreth the transla∣tion of Symmachus and Theodotion above it. If we give credit to ancient writers, we shall find

that there were divers customes in the church,* 1.54 and rites in the administration of the sacraments, not mentioned in scripture, and some of them savour∣ing more of superstition then of devotion, which the Papists themselves have not onely laid aside but condemned, though of ancient and long con∣tinuance.

The particulars are many and well known:* 1.55 so that ancient custome is not plea sufficient to prove a thing good, nor some abuse crept into and con∣tinued in the church cause sufficient why we should voluntarily absent our selves from the Lords ordinances. In the second primitive church (as some distinguish) if not the first, they had a stinted form of Liturgie, not onely for les∣sons, psalmes, epistles and gospels, and professi∣ons of faith, but in prayers, for matter and man∣ner not much unlike to ours. To the praise of

God be it spoken, our Li∣turgie for purity and sound∣nesse may compare with any Liturgie used in the third and fourth ages of the church: And if in those times the faithfull might lawfully hold communion in the ordinances of wor∣ship, we cannot at this day lawfully withdraw our selves by reason of such faults as be objected. This

I mention, that we might learn to acknowledge Gods mercy, walk worthy of what we have re∣ceived, and strive forward towards perfection by all lawfull means. Long before the Lord called his people to come out of Babylon, what faults soever can be objected against our Liturgie were found in theirs. The faithfull therefore may law∣fully be present at our service, notwithstanding the faults objected against it. For the Lord did not onely wink at his peoples weaknesse and igno∣rance for the time, but approve of their non∣separation untill he was pleased to call them forth. Neither can it be imagined, that they might hold communion in other ordinances but not in their stinted Liturgies: for in those times of all other parts the stinted Liturgies were most pure, God of his endlesse mercy so providing for his church and the comfort of his people in those hard and evil times when the doctrine was mise∣rably & dangerously corrupted,* 1.56 in respect of Merit of works, and Invocation of Saints, &c. the Litur∣gies were long preserved pure and free, whereby the faithfull might be present with more comfort and freedome of conscience. This one thing due∣ly considered would put an end to many scruples,

and might serve to stop them who out of over-great heat and forwardnesse are ready to except against the means of their own comfort, and to cast off what God offereth because they cannot enjoy what they desire.

The snares of superstition are warily to be de∣clined, * 1.57 because we are apt and prone to take infe∣ction thereby, it being a work of the flesh, and agreeable to our nature.

All sinne is to be shunned,* 1.58 and that at all times; but the danger of sinning onely is to be shunned by watchfulnesse and circumspection,* 1.59 not by omission or neglect of any duty that God calleth us unto or requireth at our hands. In a free state and condition the occasions of sin must be avoid∣ed, because no man is safe who is next to dan∣ger, and it is no point of wisdome to fish with a golden hook: But when God casteth a man upon the occasions of sin in the duties of religion, ju∣stice, or an honest calling, he must not omit the duty because of the occasion, but resist the occa∣sion and watch over his heart that he be not hurt thereby. If a sowre herb or two grow in a good pasture, is it not better to heed the flock there then to suffer them to starve? The sheep of Christ are wise to discern betwixt things that differ, and know where to feed, and what to leave. And if superstition be dangerous; partiall, indiscreet,

misguided zeal is sinfull, turbulent, and pernici∣ous. Whence have most schismes arisen in the church, but even from hence, that some in place have been over-eager and peremptory to presse the members of the church to professe their be∣lief or approbation of some errours, perhaps in themselves small and to be tolerated, which they could not professe with a good conscience, and not allow them communion in the church but up∣on such condition? Also the frequent drawing out of the sword of excommunication to cut off well-deserving members from visible society with the churches of God for small and trifling mat∣ters, is a great occasion and cause of schisme. Whatsoever man or church,* 1.60 saith one, doth for any errour of simple belief deprive any man so qualifi∣ed as above either of his temporall life, or lively∣hood, or liberty, or the churches communion and hope of salvation, he is for the first unjust, cruel and tyrannous; schismaticall, presumptuous, and un∣charitable for the second. Wherefore such as have power in their hands, they are alwayes to remem∣ber that this power is given them not for destru∣ction, or to shew their own greatnesse, but for the edification of others, and therefore never to be used but upon speciall and weighty conside∣rations and occasions.* 1.61 He that striketh fiercely with his spirituall sword at feathers, doth alwayes either wound himself or wrest his arm. And of particular private persons it hath ever been most true, that a partiall, rigid, irregular adhering to some branches of holy doctrine hath been no

lesse pernicious to themselves then troublesome to others: For the fond admiration of their zeal and forwardnesse in this one particular breedeth neg∣lect of Christian watchfulnesse and constant uni∣form walking with God, disregard of Gods ordi∣nances and of the good which may be gotten thereby,* 1.62 disesteem (if not contempt) of others who will not comply with them in the same way: and what can follow hereupon but contentions and jarres, surmises, censurings and uncharitable∣nesse, rents and divisions in the church? This danger is the greater, because it stoppeth the eare against advise and counsel: For being once per∣swaded that they and they onely do maintein the truth and rightly affect it, no reason will enter, no perswasion take place to the contrary, be it ne∣ver so evident and apparent. And this is most preposterous, when the truths wherewith they are so enamoured and which they zealously affect be matters of small or least importance: for then the great and weighty truths, concerning the very life and soul of religion, and the substantiall means of grace, are undervalued in comparison of the other. We must therefore labour and watch so to keep our selves from the infection of superstition as not to foster indiscreet and partiall zeal, which admiring that which is of lesse im∣portance thrusteth into over-vehement con∣tentions, and lesseneth the due esteem of the great mercy the Lord hath shewed unto his church.

No particular member of a church may volun∣tarily* 1.63

break off externall communion with the church, or refuse to communicate in the publick service and worship of God, unlesse the Lord Je∣sus go before him therein and be his warrant; that is, unlesse Christ hath withdrawn the presence of his grace, or the party cannot be present without the guilt of hypocrisie or approbation of some∣what that is evil. For the members of the visible church must hold fellowship in faith and love, not onely one with another, but with all other visible churches, and all others intirely professing the faith of Christ, so farre as they hold communion with Jesus Christ. And therefore no member can lawfully break off externall communion with the true church of Christ but in that onely wherein and so farre as it hath broken off fellowship with Christ: For where Christ is, there is his church; and where two or three are met together in his name;* 1.64 there is he in the midst among them.* 1.65 He is that Prince that is in the midst of his people, who goeth in when they go in. And when Christ calleth his free voluntaries to assemble in prayer, or to par∣take at his table, and promiseth to be present with them, to heare their prayers, and refresh their souls with grace, it is not lawfull for a Chri∣stian to withdraw himself. But in a congregation where a stinted form is used, and that in some re∣spects faulty here or there, Christ may be and is present in the midst among them; Christians are called to come, and may be present without guilt of hypocrisie or approbation of the least evil. To leave communion when we be obliged by God to

continue in it, is no lesse then schisme according to the nature of it. Obliged by God we are to hold communion with the true churches of Christ in his true worship and service so farre as it may be without sin and wickednesse on our parts: So that though there be some errours or ignorances in the publick administration, yet if our belief of some errour or approbation of disorder be not required to that communion, it is not lawfull to depart from the society of that church which professeth the saving truth of Christ intirely for substance, rightly mainteineth the dispensation of the sacra∣ments, soundly calleth upon God in the mediati∣on of Jesus Christ, and plentifully enjoyeth the means of grace. When corruption and exter∣nall communion be so involved that it is simply impossible to leave the corruptions unlesse we leave the externall communion of the church, a necessity of separation from that externall com∣munion then lyeth upon us:* 1.66 But though errours or corruptions of some kind be not onely tolerated but established,* 1.67 mainteined, and pressed, yet if we can hold communion without approbation of the said errours or corruptions, Separation in that case is unjust, rash and unadvised, because the

Lord therein doth not go before us. The sin of Separation, if unjust, is so great and heinous, the ill consequences and mischiefs, so many and fear∣full, that all Christians should be well advised neither to lay stumbling-blocks before the feet of others, which might occasion their turning aside, nor to seek or catch occasions of departure, but rather to wait and tarry till they be assured that the Lord goeth before them.* 1.68 For the first, when the Anabaptists in Helvetia opposed humane in∣ventions as unlawfull, they were by publick au∣thority and with common consent abolished. And that of Irenaeus is well known, Variety of ceremo∣nies commend the unitie of faith. For the other part, the faithfull have ever tolerated weaknesses and in∣firmities in each other, and abuses in the church, so long as the foundation was held, and they a∣greed in the main. In the primitive church not onely some persons but whole congregations have doubted of many books of scripture, and yet lost not their dignity of true churches of Christ. How long did the faithfull wait and bear before they departed, or rather were driven by excommunication, sword, and sire out of Baby∣lon? This hath been the judgement of the god∣ly learned in all ages of the church.* 1.69 They that for trifling and small causes, saith Irenaeus, divide the bo∣dy of Christ, &c. these can make no reformation of such importance as to countervail the danger of a di∣vision. * 1.70 When good men tolerate bad men, saith Au∣gustine, which can do them no spirituall hurt, to the intent they may not be separated from those who are spi∣ritually

good, then there is no necessity to divide unity. And in another place,* 1.71 These two things reteined will keep such men pure and uncorrupted, that is, nei∣ther doing ill, nor approving it. Although faith be one funiculus colligantiae,* 1.72 yet variety of opini∣ons without pertinacy standeth with unity: but nothing is so contrary to the church as schisme and departure.* 1.73 This matter I will shut up with the saying of Zaga Bishop of Aethiope, and em∣bassador of Prester John: It is a miserable thing that Christian strangers should be so sharply reproved, as enemies, as I have been here; and other things which concern not the faith. But it should be farre more con∣venient to support all Christians, be they Grcaeians, be they Armenians, be they Aethiopians, be they of any one of the seven Christian churches, with charity and love of Christ, and to permit them to live and con∣verse amongst other Christian brethren without any injurie, because that we are all infants of one bap∣tisme, and do hold truly the true faith. The con∣clusion is, That the externall communion of the church in publick worship is not to be forsaken for some faults, neither fundamentall nor noxious, which may be espied in her Liturgie.

Though the bearing and forbearing not onely of small but even of great sinnes also must be for a time,* 1.74 yet it must be but for a time, and that is whilest reformation be orderly sought and procu∣red. * 1.75 Lev. 19. 17. But what time hath wrought in the church of England all men see, growing dayly by the just judgement of God from evil to worse, and being never aforetime so impatient

either of reformation or other good as at this day. Moreover, a man must so bear an evil as he be no way accessory unto it by forbearing any means ap∣pointed by Christ for the amending of it.

Errours or faults be of two sorts:* 1.76 Some grosse, notorious,* 1.77 manifest, such as a man cannot but see to be amisse unlesse he will shut his eyes against the light, and must amend, or there can be no hope of salvation: Others of quotidian incursion, frail∣ty and infirmity, ignorance or mere weaknesse, such as godly men are not convinced of, or if they see them at some times to be amisse, yet in ordi∣nary course they be overtaken with them, from which the most holy be not altogether free. In these latter though Christians must labour the help,* 1.78 cure and support of each other by all means lawfull, yet they must bear one with another, not for a time onely, but continually. For such are the ignorances and frailties of all men, that if they bear not one with another, of necessity they must break off all society one with another. If all that dissent in opinion in any circumstances of re∣ligion, if all that be judged too remisse or over∣zealous, or if every one that is waspish, rash, stiff in his own opinion, or laboureth under such like infirmity, must be cut off, I know not where we shall find a church upon earth.* 1.79 Besides, it is one thing to bear with faults for a season, when we have power in our hands to reform them; another, to hold communion with the church in the worship of God where such abuses are continued. Such as have power in their hands

to reform should tolerate abuses for a time onely, sc. untill there be opportunity of reformation: But such as have not power in their hands to re∣dresse abuses may and ought to hold communion with the church of God in the publick worship of God, notwithstanding such abuses continued: for the continuance of such corruptions is not the sin of him who hath used all good means for their removall, but cannot obtein it. The Lord never gave commandment to his people to depart from and forsake his ordinances because such as ought did not reform but maintein abuses in his sanctua∣ry. If they abode still in that corrupt society, and joyned in the publick worship of God, because they had not authority to redresse them; then it followeth, that communion in Gods ordinances is not sin to them who mislike the corruptions that are allowed and practiced, pray, desire, and by all other good means seek reformation, but break not off society, because the Lord hath given them no authority so to do, goeth not before them therein: they should walk by their own light, and not by Gods commandment, nor the approved examples of the Saints recorded in scripture. For one or a few private Christians to break off society with the church in prayer or par∣ticipation of the sacraments, because they are ad∣ministred in a stinted Liturgie, or the corruptions pretended therein, is a greater disorder and cor∣ruption then any they can alledge in the Liturgie concerning prayer or administration of the sacra∣ments: because in so weighty businesse they chal∣lenge

that authority which Christ never commit∣ted to them, and go directly crosse to the order established by our Saviour Christ. But of that more at large in the chapters following.

Notes

• * 1.1

  Copy of a Let∣ter, pag. 24.
• * 1.2

  Apologie or defense of such true Chri•••• 〈◊〉〈◊〉. pag. 68. 〈…〉〈…〉.
• * 1.3

  Argum. 1.
• * 1.4

  Copie of a Let∣ter, pag. 26.
• * 1.5

  Treatise of the minist. of Eng∣land, pag. 34. The second way whereby they profane Christs inter∣cession, is by offering up in Christs name and mediation their devised stinted popish worship and ministration, which being never appointed by Christ but devised by man is an abomination to God.
• * 1.6

  Object. 1.
• * 1.7

  Answ.
• * 1.8

  Sins are either controvertible or manifest: If controverti∣ble and doubt∣ful, men ought to bear one vvith anothers different judgement; if they do not, but any for this make a ••reach of Se∣paration, they sin. (Ainsw. Against M^r Bern. reas. removed, pag. 17).
• * 1.9

  Matth. 13. 29.
• * 1.10

  See Calvin. Epist. 117.
• * 1.11

  August. Epist. 119.
• * 1.12

  Object. 2.
• * 1.13

  Copie of a Let∣ter, pag, 32. Aplog. or Des. of such true Christ. Pet. 3. pag. ••8. reas. 5.
• * 1.14

  Answ.
• * 1.15

  Object. 3.
• * 1.16

  Answ.
• * 1.17

  Object. 4.
• * 1.18

  Answ.
• * 1.19

  If this were a good ground, that every one approveth of the evill done in matter or manner where he is present, none could live with good conscience in any society of men on earth. Persons so minded are best live a∣lone; for vvith others they will keep no peace, Robins. Treatise Of the lawful∣nesse &c. pag. ••1.
• * 1.20

  Object. 5.
• * 1.21

  Answ.
• * 1.22

  Argum. 2. There were in the Jewish Church in Christs time, and in divers of the Apostolicall churches afterwards: more and greater errours taught then are in any or all the churches of England, Robins. Treat. Of the lawfulnesse of bearing, •• c. pag. 16.
• * 1.23

  Matth. 5. 18, 19. 20.
• * 1.24

  Loqui••••r hîc Dominus pro∣ptiè de justi∣tia inhaeren∣te, quae con∣sistit in bonis operibus, ut patet tum ex collatione cum justitia Pharisaeorum, tum ex sequen∣•••••• 〈…〉〈…〉 prorum D••calogs, Pisc. in Matth. 5. 20 ••chol. Sculiet ••xer∣••it. l 2. cap. 19. Rainold, 〈◊〉〈◊〉. with 〈…〉〈…〉 7. 〈…〉〈…〉. 15. 5, 〈…〉〈…〉 with Hart, ch. 7. div. 4. p. 268, 269.
• * 1.25

  Matth. 23. 12, 13.
• * 1.26

  Chrysost. in Hebr. Hom. 34. Augustin. con∣tra lit. Petil. l. 2. cap. 6.
• * 1.27

  Matth: 15. 13, 14.
• * 1.28

  Matth. 16. 6.
• * 1.29

  1. Sam. 2. 17, 18, 19, 20.
• * 1.30

  1. Sam. 1. 1, 2, 3.
• * 1.31

  1. Cor. 11. 20.
• * 1.32

  Phil. 1, 15.
• * 1.33

  Phil. 2, 20, 21
• * 1.34

  Object. 1.
• * 1.35

  Answ.
• * 1.36

  Our knowing of it maketh not our act the more or lesse an act of ap∣probation. It I do an act wherein I do indeed ap∣prove of a thing, if I know the thing, I really approve of it upon know∣ledge; if I know it not, I really approve of it, but igno∣rantly, Robins. Treat. of the &c pag. 30.
• * 1.37

  Object. 2.
• * 1.38

  Answ.
• * 1.39

  Argum. 3.
• * 1.40

  Euseb. Hist. l. 3. cap. 32. & l. 4. cap. 22. Gr. Chrysostom. in 1. Cor. Hom. 36. Verè tum coelum Ecclesia fuit, Spiritu euncta admin strante, cuncta Ecclesiae capita moderante, &c. Nunc verò vestigia tantùm rerum illarum tenemus. P. Ramus Epist. ad Carolum Lotharingium, an. 1570. de quindecim à Christo seculis primum verè esse aureum; reliqua quò longiù abscederent esse nequiora ac deteriora. Isidor. Pelus. l. 3. Epist. 408. Florente Ecclesià & nondum morbo laborante, Divinae gratiae circa eam velut chorum agebant, sancto Spiritu ies administrante, atque antist••∣tum unumquemque incieante, ac Ecclesiam in coelum convertente.
• * 1.41

  Apoc. 18. 4.
• * 1.42

  Brightm. in Apoc. 18 4.
• * 1.43

  2. Cor. 6. 17.
• * 1.44

  Hebr. 13. 13.
• * 1.45

  1. Joh. 2. 19.
• * 1.46

  See Symonds Pisga Evang. cap. 11. p. 209. 220. & cap. 13 pag. 246.
• * 1.47

  Cameron. Prae∣lect. de Eccles∣s. de Schisma∣te.
• * 1.48

  Carleton, Consens. Eccl. cathol. de Script. cap. 1.
• * 1.49

  Bellarm. De verbo Dei, lib. 2. cap. 6.
• * 1.50

  August. De civ. Dei, lib. 18. cap. 43. & De doctrina Christ. lib. 2. cap. 11.
• * 1.51

  See Chamier. Panstrat. tom. 1. lib. 12. cap. 1. & lib. 13. cap. 3, 4, 5, &c. & lib. 14. cap. 2, 3, &c.
• * 1.52

  Platina De vit. Pontif. Damas. 1. Hieron. in Isa. 4.
• * 1.53

  The worst translation that this day is commonly used either in the English, or in the French, or in the Dutch tongue, is farre better and truer then that old Common translation in the Latine, Jewel. D••f. of the Apol. part 1. cap. 1. div. 1.
• * 1.54

  Euseb. Hist. lib. 5. cap. 24. Socrat. l. 5. cap. 21. So∣zom. l. 7. cap. 19. Cypr. e∣pist. 48. Graf. De consecr. dist. 1. can. 2. Hieroin Mart. cap. 14. Cypr. De lapsis. Nec derelicto cibo & poculo Domini, ad profant contagia spo•••••• prope∣ravimus, &c. accipientibus caeteris locus ejus advenit. August. epist. 23. ed Bonifac. & 107. ad Vitalem. Ansegis. in leg. Franocari capit. lib. 1. cap. 155. Osor. lib. 9. De gest. Eman. In modo Baptizandi Aethiop. Bruxelin edito, An. 1550. Just. Martyr. qu. 155. Basil. De Spirit. S. cap. 27. Concil. Nieen. can. ••0. Tert. De coron. milit. cap. 3. Hieron. Advers. Lucifer. cap. 4. Ambr. lib. 3. De Sacram. cap. 1. Cypr. De spectacul. Tert. De Oral. & lib. 2. ad uxer. Hieron. Apol. ad Pamma••••. Concil. Caesar. august. can. 3. See Whitak. De Script. contr. 1. qu. 6. cap. 12. Bal∣thas. Lydiat. Waldens. tom. 2. pag. 37, 38. Cham. Panstrat. tom. 4. lib. 5. cap. 1••. whitak. De Sacram. pag. 332, 333, &c.
• * 1.55

  Michael Me∣dina, lib. 5. De sacror. hom. continent. cap. 105. Ex qua∣tuor & octo∣ginta Aposto∣licis canoni∣bus, quos Clemens Ro∣man. Pontifex & eorundem Apostolorum discipulus in unu•• coegit, vix sex aut octo Latina ecclesia nunc observat. Martin. Paris. De Tradit. part. 3. cap. de autoritate canon. Apostolicor. In illis continentur multa quae temporum cor∣ruptione non plenè observantur, aliis, pro temporis & materiae qualitate, aut oblite∣ratis, aut totius ecclesiae magisterio meritò abrogatis. In the Greek Liturgies not be∣fore any other publick prayer, but immediately before the holy ministration, the Priest saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cyprian. in orat. Dom. Serm. 6. Sacerdos ante ora∣tionem praefatione praemissà parat fratrum mentes, dicendo, SURSUM CORDA, ut dum respondee plebs, HAEEMUS AD DOMINUM, admoneatur. Chrysost. ex variis locis in Matth. Hom. 9. Clama∣mus in conspectu sacrificii, SURSUM CORDA. August. in Psalm. 39. & De done persever. lib. 2. cap. 13. See Jewel, Defen. part 2. chap. 14. div. 2. Chrysost. in 2. Cor. Hom. 18. The priest and the peo∣ple at the ministration talk together: The Priest saith, THE LORD BE VVITH YOU: the people answereth, AND VVITH THY SPIRIT. Of the Lords prayer, Hieron. lib. 3. Contra Pelag. Apostoli Dominico praecepto ad celebratio∣nem Eucharistiae adhibuere Dominicam precationem. August. in epist. 59. ad Pau∣lin. qu. 3. Quam totam petitionem ferè omnis ecclesia Dominicâ oratione concludit. In Liturg. Chrysostomi; chorus, PA∣TER NOSTER: altâ voce Sacerdos, QUONIAM TUUM EST REGNUM. See Cham. Panstrat. tom. 4. lib. 6. cap. 9. §. 11, 12, 13, &c. Of the Constantine∣politane Creed, see Concil. Toletan. 3. can. 2. Of HOLY, HOLY, HOLY, &c. Concil. Vosens. An. 444. can. 6. Of CHRIST HAVE MERCY, Concil. Vasens. can. 5. Basil. epist. 63. August. epist. 178. Of ALLELUIA, or PRAISE THE LORD, Sozom. lib. 7. cap. 19. Of GLORY BE TO THE FATHER, Sozom. lib. 3. cap. 19. Concil. Vasens. can. 7. Platin. De vit. Pontif. Damas. 1. Graecis usitatum preces terminare aliquâ Doxologiâ. Hinc psalmis addere soli∣tos, GLORIA PATRI; Salutationi Angelicae, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cham. Panstr. tom. 1. lib. 12. cap. 13. § 32, 33. Of the abrenunetation in baptisme, Cyrill. Hierosolym. Catech. mystag. 1. Chrysost. Hom. 21. ad popul. Antioch. Renuncio Satanae & omnibus operibus ejus, & pompis ejus, & omni cul∣tui ejus. Consist. Apost. lib. 7. cap. 42. Tert. De Spectacul. cap. 4. & omnibus inventis ejus, & omnibus qui sub ipso sunt. Ambr. Hexam. lib. 1. cap. 4. & mundo ejus. Ambr. De iis qui myster. initiant. cap. 2. Cyrill. Alexandr. lib. 7. contr. Jul. Daemoniorum turbis valedico, omnem pompam corum & cultum respuo. See Cham. Panstr. tom. 4. lib. 6. cap. 14. §. 14, 15, 16, 17, 18, 19. Of Sure∣ties and Godfathers, see Cham. ibid. §. 20, 21. 22. Zepper. De polit. Eccles. lib. 1. cap. 14. & lib. 2. cap. 10. Balthas. Lyd. Not. in disp. Taborit. tom. 2. cap. 5. De Patrimis. The Brethren in Egypt, saith Augustine epist. 121. are re∣ported to have many prayers, but every of them very short, as if they were darts thrown out with a suddain quicknesse. Not onely the books called Apocrypha, but Clements epistles (Euseb. lib. 4. cap. 23.) and the lives of the Martyrs were read. Concil. Carthagiz. 3. can. 47.
• * 1.56

  Collectae an∣tiquae nihil habent de in∣tercessione aut meritis, nè A∣postolorum quidem, &c. Balth. Lyd. Not. in disput. Taborit. pag. 133. In the Liturgie of Basil there is no mention made of the Offering of the body and bloud of Christ by the priest, nor of Redeeming the living or dead by this work. In the Liturgie at∣tributed to James there is no propitiatory sacrifice to be made by the priest, but a my∣sticall: no private Masse, but all must communicate: a confession against merit: The sacrament is to be administred in both kinds. Jacobus Pamelus scriptor Pontificius ingens volumen Liturgiarum Latinarum edidit Coloniae excusum Ann. 1571. in qui∣bus frequens mentio communionis laicorum sub utraque specie, nulla missae privatae, vel sacrificii propitiatorii, vel aliarum superstitionum impiarum, quae postea irrepso∣rant, si quis praesertim secula post tempora Apostolorum observet. Illyric. Caralog. test. lib. 1. pag. 70, 71. I am assured, saith Masius, Praesat. in Anaph. Basil. they are free and exempt from that wicked doctrine of that infamous heretick Nestor: For ha∣ving read a great volume of their solemn prayers which they make to God, I have found nothing that might offend any man of sound opinion in our religion: if it be not this, that I suspect them, because that they in many places call not the Virgin Ma∣ry▪ Mother of God; but in stead of this title they call her, The Mother of Light & Life.
• * 1.57

  Object. 1.
• * 1.58

  Answ.
• * 1.59

  For the pra∣ctice and per∣formance of duties simply morall & com∣manded in their kind, we ought to strain to the utmost, and to go as near the wind as may be: see∣ing nothing but apparent sin in the way can excuse the withdrawing from it, when occasion of en∣joying it is of∣fered, Robins. Treatise Of the lawfulnesse of hea••ing &c. pag. 6.
• * 1.60

  Chilling. An∣swer, part 1. chap. 4. para∣gr. 13.
• * 1.61

  Dr Jeckson. Of the church.
• * 1.62

  Great zeal they have a∣gainst the false church, ministery and worship so be∣ing, or by them conceived so to be, and a∣gainst any ap∣pearing evil in the true, but little for that which is true and good, Ro∣bins. ubi su∣prà, pag. 10.
• * 1.63

  Argum. 4.
• * 1.64

  Matth. 18. 20.
• * 1.65

  Ezek. 46. 10. See Lavater in Ezek. 46. 10.
• * 1.66

  Rom. 3. 8.
• * 1.67

  He who would have us receive the weak in faith, whom God hath received, would not have us refuse the fellowship of churches in that which is good, for weaknesse in them of one sort or other. And this we have so plainly and plentifully commended unto us, both by the prophets, yea by Christ himself in the Jewish church, and apostles and apostolicall men in the first Christian churches (in which many errours and evils of all kinds were more then manifest, and the same oft-times both so farre spread and deeply rooted as the reforming of them ••as rather to be wished then hoped for) as that no place is left for doubting, &c. Robins. ubi suprà, pag. 15.
• * 1.68

  Zuingl. tom. 2. De Bapt. pag. 70.
• * 1.69

  De haeres. lib. 4. cap. 62.
• * 1.70

  Contr. Parm, l. 2. cap. 1••.
• * 1.71

  Cap. 21.
• * 1.72

  Cusan. Catho∣lic. concord. l. 1. cap. 5.
• * 1.73

  See Calvin. epist. 379. & Instit. lib. 4. cap. 10. §. 22. Damian a Goes, De mori∣bus Aethiop.
• * 1.74

  Object. 1.
• * 1.75

  Robins. A∣gainst Bern. pag. 16.
• * 1.76

  Answ.
• * 1.77

  There are cor∣ruptions which eat out the ve∣ry heart of a thing, as well as such as hin∣der the work∣ing onely, and stain the work, Robins. Against Berr. pag. 67.
• * 1.78

  As in a true church in re∣spect of out∣ward order there may be many false do∣ctrines taught, so in a church false in respect of outward or∣der there may be many sound and seasonable truths taught, Robins. Trea∣tise Of the law∣fulnesse, &c.
• * 1.79

  The printers to the Christi∣an reader.