Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	church_n	communion_n	separation_n	2,767	5	10.7643	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45123	An answer to Dr. Stillingfleet's sermon, by some nonconformists, being the peaceable design renewed wherein the imputation of schism wherewith the doctor hath charged the nonconformists meetings, is removed, their nonconformity justified, and materials for union drawn up together, which will heal both parties.	Humfrey, John, 1621-1719.; Lobb, Stephen, d. 1699.	1680 (1680)	Wing H3668; ESTC R22261	36,018	45

our Parish-Church for the sake of unity for which we have still other seasons And which is the greater evil to have the people of a Parish only divided into several places to hear the Ministers of both perswasions preach to them when this too shall not hinder them being parts still or Members of the same Parochial Society or that all the Preachers and Ministers in the Nation but those only who Conform should have their mouths stopt and Talents buryed How when there are so many of them So many of them truly serious and painful Labourers So many of them that actually do so much good and the everlasting welfare of thousands of mens souls depend upon it What is Parochial Vnion in comparison We will appeal to the Consciences of every upright equal person whether Conformist or Nonconformist that fears God to give Judgment The preaching of the Gospel and particular Assemblies are of Divine Parochial Churches are of Human Institution That which is of Divine is undeniably to be prefer'd before that which is of Human appointment For the great Charge then against us of Schism we answer Schism is a Causeless breach of the Churches Vnion a causeless separation from her Communion the Communion of a Church whereof we are members or should be Let either of these learned men or any that hath read any thing about Schism tell us if we do not define it right by a separation that is causeless for if there be a cause the separation will be justified as it is between us and the Church of Rome Now when the case between the Conformists and us is so open and in the face of the Sun that unless we set and keep up these honest Conventicles the whole Generation of these Nonconformist Ministers must be laid aside from the Exercise of their Office for ought we see as long as these men do hold whatsoever in the mean while becomes of the Souls of so many multitudes What Apology Defence or Account shall we here need more than this only Is there not a cause But stay Do we Ministers go about here to justifie our selves in our Preaching and leave the People in Schism God forbid We do apprehend that Hearing and Preaching are Relata which do mutually put and destroy one another That consequently the Peoples meeting is Authorized by our Commission We suppose them not indeed to come out of any Principles of Separation we do not need to do so We suppose them rather to stand only on the Plea we offer them Occasional Greater Edification That is the same Plea still with ours the Plea of Greater Duty It is not in contempt to the Government that they come nor out of neglect of their own Minister with scandal to their Neighbours They come not to any end inconsistent with the Rule of Charity and Concord But they are convinced in their Consciences that they do Edifie more by Hearing the plain Nonconformist and so seek entirely only the Greater Profit of their Souls by these means In London now it is manifest that the Churches will not there hold their People and the Assemblies of Presbyterians are there upon this account nothing else but so many Additions Helps or Supplies to the Parish defect And what hurt can there be more in it than for one man to have under him two or three Curates In some places there are Nonconformists who have been Ministers formerly in the place or thereabouts where they live and when both the People and they do own themselves in some measure still under the same Relation here is something more to be said as to them for their Justification However if nothing of this be there is yet some Universal impression on the hearts of most honest people which makes them tenderly sensible of the wrong that we have suffered in being turn'd out of the Vineyard for our consciences And what if any do think themselves bound hereupon in the sight of God for the delivering their own souls from the participation of their sins that have ejected us to come sometimes to hear us by the way of acknowledging our Ministry and to give respect to those they think worthy that by this countenance of theirs toward us they may both bear their Testimony against the iniquity and offer so much as lies in their Sphere toward our Restitution who can say but they have Reason Who shall hinder them from taking into their mouths what we have said before and are ready to say again Is there not a Cause They are words of David to his surly Elder Brethren who are offended for his being about the Business he was sent And David said what have I done is there not a Cause To this Apology we know it will be said by the Episcopal Party for nothing else that we know can be said to any purpose But you may conform If so we must then desire of one or both of these learned moderate and judicious Doctors to contribute but this one thing toward it that is to answer our ensuing Objections and those especially which concern the Political part of Conformity about the Oxford Oath and Subscription If there be but one Particular imposed on us as a condition of Conformity which we prove to be sinful and they cannot refel it there is no man this Doctor knows well hath been more forward than himself to let us know out of Hales That it is not the Refuser but the Imposer is guilty of the Schism Let us proceed therefore to the second part of our Task though since our first Impression which was Anno 1675. this is done more fully by another There are Three things enjoyned in the Act of Uniformity Re-ordination The Declaration The Subscription We begin with the Threshold Re-ordination It must be acknowledg'd by both Parties That Re-ordination is an uncouth thing quite against the hair of the literate World whether Fathers Counsels Schoolmen or Modern Divines Protestants and Papists and put usually into the same predicament and more especially by Austin with Re-baptization If the present Bishops therefore in the imposing of it would have stood by it and maintained the Lawfulness of it as being neither against the Law of Nature nor Positive Institution but as having rather the Example of the Apostles and of Paul and Barnabas more particularly for it with what else by some is urged against the stream barely of human Authority This would perhaps have looked handsome and the ingenuity of it would have been notable But when they would generally have it imposed and yet disown it and be ashamed of it in so much as though there be few or none ordained by Presbyters but believe the validity of that Ordination they would have our former Ministry to be null and make us contented in effect to be held but Usurpers of holy things Sacrilegious persons and all our Ministerial Acts void as the Acts of meer Laicks before it is really so intollerable we cannot bear them It

is true there is one instance from Antiquity out of Athanasius of some persons with Ischryas among them whom they would not allow according as these hold to be Ministers because one Coluthus that ordained them was only a Presbyter Unto which may be added the Story of the purblind Bishop in the Hispaline Council Circa An. 656 But we answer in the sense as we remember of Dr. Field on the Church It is one thing what they judged according to their Ecclesiastical Canons and another what we ought to judge according to the Word of God The Scripture makes no difference between Bishop and Presbyter the Superiority and Inferiority arising after in the Church And when we are made Christs Ministers and put in office by him according to his Word how shall that Authority be vacated for something wanting only in the Constitutions of Men Here is a matter of Infinite wrong which the opinion of these Men does us It takes away the Office Christ hath given us and holds it null If it was a grievous thing in the late times to put one of these Ministers out of his Place only what is it to put so many of us out of our Office There is no Person almost of Spirit but will be ready to part with his life as soon as the Honour he holds from the King and shall not the Ordained Minister maintain the Right which he holds from Christ When so many eminent Predecessors to these Bishops and other defenders of this Church have maintained Presbyterian Ordination When the Reformed Churches abroad have no other When the Case was such as that there was no other to be had here in the late times When not we alone then are concerned only in the wrong but our Lord and Master whose cause is it and whose business we are to do and the Souls of so many people We cannot but appeal to the Higher Powers in a matter of so great right and wrong as this is For we are contented to have revised and judged whether the Diocesan Bishop be distinguishedly named in Christs Charter for Ordination as he is in the Canons of Men Or when we have been ordained already as Timothy by the laying on of the hands of Presbytery whether the Lawn be de Essentia to the Ceremony and the Hands avail nothing without the Sleeves on The next thing is the Declaration I A. B. do here declare my unfained assent and consent to all and every thing contained and prescribed in and by the Book Entituled The Book of Common Prayer and the Form of Ordaining Bishops Priests and Deacons That is Assent to all and every thing contained in and Consent to every thing prescribed by these Books Sirs There was a time when that the Nation had the hopeful Overture of a Concord between the Sober of two parties and the Hearts of Most men were in preparation to receive it But alas Instead of such a Gracious and Blessed Issue as was expected we have here the streight Injunction of an Assent and Consent to all Conformity and every thing of it new and old to be approved and obeyed or else one part of the Ministry must be immediately turn'd out How can those now whose Judgments are and have been still for Moderation between both Opinions in times before as now be able to come over to one side altogether on such Terms as these How can these we say make so short a turn as this without the Hazard of some sprain to their Consciences if they do it We cannot tell you perhaps nor are willing to declare the impression which we have upon our Spirits against a going back from that more Spiritual Plain and Simply zealous Service of Almighty God in the way we were in and Reformation we sought unto that Something we are not used to and fear To wit unto a form of worship and Discipline that carrying a countenance of both but being rather only a kind of Idols of them doth seem to us by the shew pomp and complement of the things it contains not to undermine the Life Power and Efficacy of one and the other We cannot tell you perhaps what hath moved us so much from within against an ingulphing with this Generation whether fear of Popery returning on us or aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we will produce Two or Three Instances a piece against Assent and against Consent to that which is injoyned that we may approve our selves to the Consciences of all as well as our own in refusing this Declaration For our Assent In the Athanasian Creed we find this passage Which Faith except every one does keep whole without doubt he shall perish everlastingly One of the Articles of this Creed is this The Holy Ghost is of the Father and the Son In this Article we know the Greek Church hath differed from the Latin and held That the Holy Ghost proceeds from the Father only If we give our Assent then to every thing or passage contained in this Book we must believe the Greek Church undoubtedly Damned And what if some of the Non-conformists as well as of Connformists do believe it not impossible but that some Heathen may be saved What if they cannot think otherwise in regard to the Goodness of God but that whosoever he was or is that walk'd or walks up to his Light in sincerity with a general Repentance for his unseen Errors must by vertue of the Covenant made with Adam faln and Noah no less than the Jews were by the same confirmed with Abraham be in a state of acceptation with God conceiving but both alike for ought they see were ignorant of their Redemption by the Blood of Christ or the means how their Peace was made with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have shewn before that Christ is the first begotten of God the Divine Reason Wisdom or Word whereof the whole kind of Mentor the whole stock of Mankind do partake and whosoever lives according to Reason are Christians though they be accounted Heathen or without God such as Socrates Heraclitus and the like Justin Martyr in his second Apology for the Christians We do not day we receive this nor deny it We are though ready to say what was Luthers saying We hope God will be merciful to such a one as Cicero but our duty is to abide by the Word And yet cannot this little Candor it self be used if we must be forced to declare that whosoever believes not the Athanasian Creed must undoubtedly perish Not that other Nonconformists generally make any scruple in this But what do those sober and learned Doctors of the Church think of it who have a name given them upon this account that though they hold some things that agree not with her Articles or Homilies yet they can conform to them or have a Latitude to do it I A. B. do declare my unfained Assent and Consent to every thing contained in the Book of Common Prayer and yet

whatsoever be done in other matters The Ceremouies in use amongst us says Mr. Hooker are retained in no other respect saving only for that to retain them is to our seeming good and profitable To which purpose We are content with these only say the Common Prayer Book as be apt to stir up the dull mind of Man to remembrance of his duty by some edifying sinification But the Cross being a Ceremony applied to Children who are uncapable of having their minds stirred up by and thing signified thereby it is manifestly retained without their profit We will enforce the Argument By the same reason as we retain the Cross in Baptism the other Ceremonies in Popery which are lest may be readmitted As we use the Cross to signifie that the Child must fight manfully under Christ's Banner we may use the Chrism wherein that Cross was used to be made to signifie the Christians anointing to the Combat and so forward There is nothing can be replied hereto in good earnest but that it is true if the Church pleased to enjoyn it so we might We urge consequently By the same reason as the Church hath relinquisht the Chrism in Baptism it may leave the Gross also that is only if it please so to vote in a needful Convocation And that it should do so there is cause enough if there were nothing else to be said but this only that as for all other Ceremonies enjoyned the Conformist may plead that they are but Circumstances of Worship wherein the Church hath proper Authority to appoint what is decent and orderly But for any solemn intire Right which in no Circustance of the Ordinance unto which it is appended or any ways in genere necessary thereunto if this also be enjoyned we shall have no bottom or banks set to the Appointment of Ceremonies how far the Sea shall go and no farther than so We will heap up no more Matters of this kind for they are infinite and it is some Relief to our Thoughts that the last Long Parliament it self we thank God did come to be a little sensible of it in so much as they were near content on Session to Cashire this Declaration quite There does remain now therefore the Subscription in the Act and this Question which does arise upon it whether there be not as good reason in regard to the most sober Consciences to take away this Subscription in the Act of Uniformity and the Oath in the Oxford-Act as well as the Declaration of Assent and Consent The Subscription is this I A. B. do declare That it is not Lawful upon any Pretence Whatsoever to take Arms against the King And that I do abbor that Traiterous Position of taking Arms by his Authority against his Person or those Commissionated by him And that I will confrom to the Liturgy of the Church of Endland as it is now by Law establish'd And I do declare That I do hole there lyes no Obligation upon me or any other Person from the Oath commonly called the Solemn League and Covenant to endeavour any Change or Alteration of Government either in Church or State and that the same was in it self and Unlawful Oath and imposed upon the Subjects of the Realm against the known Laws and Liberties of this Kingdom The Oath this I A. B. do swear That it is not Lawful upon any Pretence whatsoever to take Arms against the King And that I abhor that Traiterous Position of taking Arms by his Authority against his Person or against those that are Commissionated by him in pursuance of such Commissions And that I will not at any time endeavour any Alteration of Government either in Church or State In this Oath and Subscription we have the Matter and the Form of Words that is the Substance and the Commposure The one whereof are the other in both and lyable to the ensuing Exceptions Which we desire may be taken with Candor in respect only to our Design that is as Argumentative for the Removal of these Injunctions not as peremptorily Definitive of our own Judgments and much less of others above our Sphear in all the Cases contained in them To begin with the Oath Here are three parts of it The first part appears not for we speak it humbly only and argumentatively consistent with Judgment the second with Truth nor the third with Righteousness We will take up the last part first And I will not endeavour any Alteration of Government There is no Government on Earth so perfect that it hath need of Laws like the Medes and Persians Government may be considered in the Administration or the Constitution The word Government here is set down indefinitely without Distinction Alteration of Laws and so Government in the Administration is as necessary many times upon emergent Occasions to the Body Politick as the fresh Air is to the Natural This Oath was brought into the House to have been made Common It were not a thing righteous to have had that Engagement laid on Persons in such a Capacity It is not righteous to have it laid on any that are Free-Holders and Free-Subjects as we are The Constitution of our Nation as Parliamentary is such that no Law can be Establish'd or Repealed but it must pass the House of Commons and so the whole Body concurr in their Representatives to every Alteration of Government or in the Government that is made if it be Legal And no House of Commons are Chosen but by the People Every English-man is intended to be here present either in Person or by Procuration and the Consent of the Parliament is taken to be every Man's Consent says Sir Thomas Smith De Rep. Angl. l. 2. c. 2. Nay while the King consilio assensu Baronum leges olim imposuit universo Regno by the Counsel and Assent of his Barons did give Laws to his whole Realm consentire inferior quisque visus est in persona Domini sui Capitalis prout hodie per procuratores Comitatus every Inferior seemed to consent in the Person of his Chief Lord as now they do by their Burgesses and Knights of the Shires sayes Sir Henry Spelman This is so true that in this Sense it is that the Laws are said to be Quas vulgus elegerit Which the People shall choose Now then if every Subject hath a Fundamental Liberty to choose Knights and Burgesses and accordingly to inform them of their Grievances and petition them for Redress and in them as their Representatives do consent to the Alteration of Government and Laws if there be any pass as profitable to the Nation how can such an Oath be imposed on him That be will not endeavour any Alteration as this Is not choosing Burgesses informing them petitioning them acting and legally consenting in them to that end An endeavour and that as much as can be in their Place and Calling And no more than Endeavour in their Place and Calling was Challenged by any It is true that new