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A40086 The resolution of this case of conscience whether the Church of England's symbolizing so far as it doth with the Church of Rome, makes it unlawful to hold communion with the Church of England? Fowler, Edward, 1632-1714. 1683 (1683) Wing F1713; ESTC R9491 34,420 57

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Books Printed by FINCHAM GARDINER A Continuation and Vindication of the Defence of Dr. Stillingfleets Unreasonableness of Separation in Answer to Mr. Baxter and Mr. Lob c. Considerations of present use considering the Danger Resulting from the Change of our Church-Government 1. A Perswasion to Communion with the Church of England 2. A Resolution of some Cases of Conscience which Respect Church-Communion 3. The Case of indifferent things used in the Worship of God Proposed and Stated by considering these Questions c. 4. A Discourse about Edification 5. The Resolution of this Case of Conscience Whether the Church of England ' s Symbolizing so far as it doth with the Church of Rome makes it Unlawful to hold Communion with the Church of England 6. A Letter to Anonymus in Answer to his Three Letters to Dr. Sherlock about Church-Communion 7. Certain Cases of Conscience resolved concerning the Lawfulness of Joyning with Forms of Prayer in Publick Worship The first Part. THE RESOLUTION OF THIS CASE OF CONSCIENCE Whether the Church of England's Symbolizing so far as it doth with the Church of Rome makes it Unlawful to hold Communion with the Church of England LONDON Printed by Henry Hills Jun. for Fincham Gardiner at the White Horse in Ludgate-street 1683. The Case Whether the Church of Englands Symbolizing so far as it doth with the Church of Rome makes Communion therewith Vnlawful IN speaking to this Case we will First Premise that there is a wide and vast distance betwixt the Church of England and that of Rome Secondly Shew that a Churches Symbolizing or agreeing in some things with the Church of Rome is no Warrant for Separation from the Church so agreeing Thirdly Shew that the Agreement that is between the Church of England and the Church of Rome is in no wise such as will make Communion with the Church of England Unlawful First We think it necessary to Premise that there is a wide and vast distance betwixt the Church of England and that of Rome Our Church having renounced all Communion with the Church of Rome this speaks the greatest distance in the general betwixt the two Churches And as their distance particularly in Government is manifest to all from our Churches having utterly cast off the Jurisdiction of the Papacy so it is easie to shew that there is likewise a mighty distance betwixt them in Doctrine Worship and Discipline But we shall not stand to shew this in each of these distinctly but rather make choice of this Method viz. to shew that our Church is most distant from and opposite to the Church of Rome 1. In all those Doctrines and Practices whereby this Church deprives her Members of their due Liberty and miserably inslaves them 2. In all those Doctrines and Practices in which she is justly Charged with plainly Contradicting the Holy Scriptures 3. In each of their publick Prayers and Offices 4. In the Books they each receive for Canonical 5. In the Authority on which they each of them found their whole Religion First Our Church is at the greatest distance from that of Rome in all those Doctrines and Practices by which she deprives her Members of their due Liberty and miserably inslaves them For Instance 1. This Church denieth her Members all Iudgment of Discretion in matters of Religion She obligeth them to follow her blindfold and to resolve both their faith and judgment into hers as assuming infallibility to her self and binding all under pain of Damnation to believe her infallible But our Church permits us the full enjoyment of our due Liberty in believing and judging and we Act not like Members of the Church of England if according to St. Pauls injunction we prove not all things that we may hold fast that which is good if we believe every Spirit which St. Iohn cautions us against and do not try the Spirits whether they be of God which he requires us to do 'T is impossible that our Church should oblige us to an implicite faith in herself because she disclaimeth all pretence to infallibility Our Church tells us in her 19 th Article that As the Churches of Jerusalem and Alexandria and Antioch have erred so also the Church of Rome hath erred not only in their Living and manner of Ceremonies but also in matters of Faith And our Churches acknowledgment is plainly implyed in asserting the most famous Churches in the World to have erred from the Faith that she her self must needs be Obnoxious to Errour in matters of Faith and that she would be guilty of the highest impudence in denying it 2. The Church of Rome imposeth a deal of most slavish Drudgery in the vast multitude of her Rites and Ceremonies and unreasonably severe Tasks and cruel Penances As to her Ceremonies they are so vast a number as are enough to take up as Sir Edwyn Sandys hath observed a great part of a mans life merely to gaze on And abundance of them are so vain and Childish so marvellously odd and uncouth as that they can Naturally bring to use that Gentlemans words who was a curious observer of them in the Popish Countries no other than disgrace and contempt to those exercises of Religion wherein they are stirring In viewing only those that are injoyned in the Common Ritual one would bless ones self to think how it should enter into the minds of Men and much more of Christians to invent such things And the like may be said of the Popish Tasks and Penances in imposing of which the Priests are Arbitrary and ordinarily lay the most Severe and Cruel ones on the lightest offenders when the most Loud and Scandalous come off with a bare saying of their Beads thrice over or some such insignificant and idle business But the Church of England imposeth nothing of that Drudgery which makes such Vassals of the poor Papists Her Rites are exceeding few and those plain and easie grave and manly founded on the Practice of the Church long before Popery appeared upon the Stage of the World Our Church hath abandon'd the five Popish Sacraments and contents her self with those two which Christ hath ordained As is to be seen in her 25 th Article where she declares that There are two Sacraments ordained of Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord. Those five commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and Extreme Vnction are not to be counted for Sacraments of the Gospel being such as have grown partly of the Corrupt following of the Apostles partly are states of life allowed in the Scriptures But yet have not like Nature of Sacraments with Baptism and the Lords Supper For that they have not any visible Sign or Ceremony ordained of God The Sacraments were not ordained of Christ to be gazed upon or to be carried about c. And in saying that our Church owns not the forementioned Popish Sacraments is implyed that she hath nothing to