A Compendious DISCOURSE UPON THE CASE As it stands between the Church of England and of Rome on the one hand and again between the same Church of England and those Congregations which have divided from it on the other hand TOGETHER WITH The Treatise of the Division of the English Church and the Romish upon the REFORMATION Enlarged with some Explicatory Additionalls By H. F. D.D. LONDON Printed by J. G. for R. Royston at the Anstel in Ivy-lane 1655. To the READER BE pleased to understand that for amending not a few faults escaped in the first Edition of the Treatise touching The Division of the English and Romish Church upon the Reformation the Printer intended a second In order to which the Corrections were sent up to him with some explicatory Additionalls but other more necessary imployments intervening caused him to lay it aside and when I thought he had forgotten it and was willing he should doe so he lets me know he had reprinted some sheets of it I did not like he should after almost two years suppression send it abroad with no more advantage it came therefore into my minde to draw up the Case into a more compendious and methodicall Discourse and to adde the other part of the Case as it stands betweene us and those that have divided from us still making references to the like points and passages as they lye scattered in the Two Treatises before printed This of the Division c. and that other of Certain considerations touching this Church What is here done is intended and accordingly contrived with such brevity and plainnesse as the Cause would well permit for satisfaction of those who not acquainted with large Controversies are ready to receive the instruction given them and being still in the Vnity and Communion of this Chu are willing to continue therein notwithstanding the Temptations on both sides or else following the seduction of the one side or the other Romish or Sectarian in the simplicity of their hearts are not unwilling to return upon discovery of the Error and danger of their Way Which that they may see I pray God in time to open their Eyes ERRATA PAge 15. l. 28. adde former p. 24. l. 11. after serving God adde Rom. 12. 1. p. 28. l. 15. for or Western r. and Western l. 25. after of which tima adde i. e. of the four first generall Councels p. 31. l. 20. for Christ alwayes r. and alwayes p. 45. l. 27. after yet adde they think p. 49. l. 13. for Act r. Article p. 54. l. 6. for of r. or p. 87. ult. for preserving r. preventing p. 111. 16. for understanding r. undervaluing p. 122. l. 25. for know r. knew p. 126. l. 11. for that may r. that they may p. 129. l. 25. for his r. their p. 136. l. 15. for the old Prophet r. old Prophets p. 144. for cares r. jarres A Compendious Discourse upon the case as it stands between the Church of England and of Rome on the one side And again between the same Church of England and those who have divided from it on the other §. I. The Church of England I Need not premise any thing for distinguishing the three Parties concerned in this case They are too much at odds and their differences too many and notorious yet lest there be a mistake in Names because all the Sects in this Nation call themselves Churches and Churches of England therefore by the Church of England is understood the Church of Christ in this Land established upon the Reformation holding out her Doctrine and Government in the 39. Articles her Liturgy and Publick Divine Service in the Book of Common-Prayer and all those are called Sectaries and are proved so to be who of what perswasion soever have departed from or refused to hold communion with this Church upon dislike of Doctrine Government Liturgy Rites and Ceremonies or any of these The Church of England standing thus between the Church of Rome on the one hand and the aforesaid Sects which have divided from it on the other hand is challenged and assaulted by both put now to defend it self against both Which brings to mind the Device of some Romanist who to make himself merry has pictured an English Protestant standing between a Papist and an Independent borrowing Arguments and Reasons from the One to oppose or answer the Other Against the Papists he must plead as do all Sectaries Invisibility of the Church Scripture alone Liberty of private judgment against other Sects he must help himself by urging as do the Papists the visible condition of the Church the Authority of it Catholick Tradition and Practice and the Succession of Bishops and Pastors Well the Romanists may thus seemingly please themselves but indeed This of all other Reformed Churches has been and is by reason of its most regular Reformation their great eye-sore and heart-sorrow And the English Protestant or obedient Son of the Church of England as he is well set between a Papist and Sectarie as between two Extremes so he onely is able to stand against the opposition or pretensions of both for if we examine the false Grounds and deceiving Principles of Both as to this point of the Constitution Government and Communion of the Church we shall clearly see the Truth lyes in the midst between both and the Church of ENGLAND holds and maintains it To give some Instances §. II. First instance in Holy and Catholick I. The Church of Christ according to the Article of our Beliefe is One Holy Catholick The Romanists run away with the name Catholick appropriating it to themselves and every Sect with the title Holy holding themselves the only Congregations of Saints And as the Romanists enforce the name Catholick to the prejudice of the Title Holy admitting no Church to be Catholick that will not defile it self with their errors and corruptions So Sectaries under pretence of advancing Holinesse and purity and of gathering a Holy Church and assembly of known Saints overthrow the Catholick and draw the Church of Christ into a corner confining it to their own Sect or perswasion Now see the Church of England in the midst which by a most regular and warrantable Reformation had respect to both and in relation to the title Holy provided for purity of Doctrine and worship so that there can be no just complaint of Errors retained and for purity of life by coercion of Ecclesiasticall censure so that no scandalous or notorious offender should be suffered So in relation to the title Catholick this Church did retain as for Belief so for practice whatever had that stamp of Consent of all Ages upon it not confining the Church of Christ within the bounds of her perswasion but leaving it stil Catholick and communicable to all such Christian Assemblies as doe not wilfully cut themselves off but are careful so far as they have means to hold the Vnity of faith with the bond of charity which is necessary
under Ecclesiasticall Censures The ancient Church pretended to no more had no other way or means of preserving Unity as said Treat 1. c. 13. When we ask of Those that dissent from this Church in following their own sense or interpretation of Scripture Who shall judge The Papists think we then come into their Road and oppose their Plea to our Sectaries But we are still in the midst between them Not establishing a Papal Infallible Judge nor allowing Private Judgment to stand against the Publick Not calling them to be tryed at Rome as if that Church should judge for all but to submit to the Publick Judgment of this National Church of which they were Members and in which there is such power as is said of judging for others and of censuring or binding the obstinate Gainsayers as Treat 2. c. 1. nu 36. If it be objected There was such Authority in the Governours of this Church before Reformation how then could Private Judgement take place against them to introduce the Reformation We answer It is possible there may be cause of dissenting from the chiefe Governours of the Church and that Reformation may take its first rise from Private Judgement as Tr. 1. c. 9. but then to be managed with all peaceable moderation and subjection as is there shewn and more largely Tr. 2. c. 1. Now whether our Reformation took rise from some private judgement intimated to them in Authority or from the immediate inclination and judgment of those that had the Authority it is not materiall seeing all was carryed peaceably and the work done not against but by those that were the chiefe Governours in the Church V. As for that due Subordination of Pastors and Governours in the Church seen and set forth in the true ancient Episcopal Government it is wronged on both sides The first invasion was made upon it by Papal usurpation under the title of Vniversal Bishop or Pastor which in the judgement of Gregory the first is to make him in effect the onely Bishop and all others but his Ministers as the same Gregory declared against John of Constantinople affecting that Title and cleared himselfe and his Predecessors from assuming it to themselves But it was not long ere his Successors challenged and obtained it and ever since have used it to the vassalage of Christian Bishops where they will suffer themselves to be so abused On the other side every Sect risen in these dayes has lift up a hand to pull down that office and power making spoil of the Means and Maintenance thereunto belonging The Church of England in her Reformation did according to the Universall Practice of the Church retain the Episcopal Government vindicating it from Papal Usurpation and is now put to defend it against the invasion of all other Sects which therefore stand convinced of down-right Schisme as will appear below I have the longer stayed upon these Instances because they doe much tend to the clearing of the businesse in hand Now more particularly to the Case which is thus in generall resolved §. III. Resolution of the case The true Protestant Church of ENGLAND is unjustly charged with Schisme by the ROMAN for that Division which followed between them upon the Reformation But does justly charge all other Sects with Schisme which have divided from it since that Reformation There are three words to speak of here by way of Explication 1. National Church for we have often spoken in the Treatises and still shall speak of the Church of England as of a Nationall Church That therefore is to be accounted a Nationall Church which has in it the whole subordination of Church governments as the third Councel of Carth. Can. 2. Provinciae quae primas sedes habent viz. One Primate with severall Bishops Priests and Deacons Whether the extent of it be bounded with the Limits of the Nation or according to the Precincts appointed by the Ancient Councils or the Supreme Civil Power Every Congregation nay every House may bear the name of a Church the Church in their hâ—use Rom. 16. 5. but as part onely of and in subordination to the National Church So the Churches of Ephesus Rome Corinth upon the first planting of Christianity in these Cities began in a singular Congregation but being inlarged to a due fulnesse had every of them the exercise or practise of that whole subordination of power and Government II. For the word Reformation We must distinguish between that which is Publick or Nationall the reformation of a whole Church in forbidding and casting out errors or Corruptions in beliefe or practice and that which is Private or particular the Reformation of a mans self in not admitting or ceasing to professe Errors prevailing or imposed by the Church of which he is a Member or in which he was baptized and Educated upon which Reforming of himselfe may follow a dividing from that Church by Excommunication or at least by Non-communion III. Touching the words Schisme or dividing of Communion we must distinguish Actual non-communion or want of Actual Communion with a Church from Schisme or the guilt of Schisme The first which is want of Actual communion may happen between two Nationall Churches disagreeing in some practises and that disagreement followed with too much heat as Tr. 1. c. 17 18. and sometimes between a Church and particular Members of it through mis-informations passion exasperations But Schisme is a wilfull i.e. voluntary causles dividing or separating from those we ought to hold Communion with And as before said of Non-communion so observe that the guilt of Schisme may fall either upon a Nationall Church causlesly dividing from or refusing to hold communion with other Churches or else upon the Members and parts of a National Church withdrawing their obedience from their lawfull Pastors or Governours and dividing from them and the Congregations under them setting up a distinct communion or joyning themselves to any such elsewhere set up The case between the Churches of England and of Rome stands according to the first consideration of Schisme as it falls between two Nationall Churches and if the division which followed upon the Reformation must be call'd Schism we shall see in examining the cause of our Reformation that the guilt of it falls on them not us But the case between the Church of England and other Sects which have divided from it stands according to the second consideration of Schism between a Nationall Church and the Members thereof Which dividing from it stand guilty of the highest degree of disobedience unto their Governours and the highest breach of Charity both towards their Governours and also all the people of God continuing in obedience to and Communion with them Lastly there are degrees in the height and guilt of Schism A Schism by a bare recess from the Communion of an established Church setting up a distinct Communion from it but leaving it in its own condition and establishment
pretending only to private or selfe-reformation Such was the Schism of former Separatists whilest this Church stood free from violence They went their way and it remained where it was This incurrs the guilt aforesaid of high disobedience and breach of Charity but not in so high a degree as that which followes A Schism that not only divides from the Communion but also offers violence to the destruction of the Church pulls down what was not only persons and Governours to set themselves in their places but also the form and government it selfe to set up their own in stead of it This is higher and farther than ever any of the Ancient Schismatikes went which changed not the form of Government alwayes used in the Church and this will be considerable in the violence of our modern Schism But before we charge them according to the premises let us clear the Case as it stands between the Church of England and that of Rome charging us with Schisme upon the Reformation §. IV. Our Defence against the Church of Rome Our Defence in generall comes to this as it was touched Tr. 1. c. 4. 5 6. This Church had Cause for such Reformation and Authority for the doing it sufficient both For when such Errors prevail in a Church and come to such generall practice it is high time by due Reformation to cast them out and when they are in Authority be convinced and doe it then is the Reformation just and lawfull First there was sufficient Cause by reason of Error and corruption in belief and Worship such as we could not continue in without gross dissembling and wrong to our consciences and Gods honour The truth and evidence of this stands upon the examination of those doctrines touching Faith and Worship wherewith the English Church was generally tainted according to the Romish infection The tryall whereof was in part made Tr. 1. c. 30. to shew that the points wherein they and we differ cannot be as they would impose upon the world Catholick doctrines i. e. the beliefe and practice of the Church in all ages since the Apostles or as S. Jude ver. 3. calls it the faith once delivered But farther to the end that they which cannot examine all the Romish doctrines whether they be Catholick or professed in all Ages may briefly and more neer at hand see so far into that Church as to perceive it is not such a Church that they who have means to know better can safely or conscionably communicate with We will make a brief tryall or estimate of a Church by the Faith Worship Sacraments professed practiced administred therein for these the Romanists will not deny to belong immediately to the constitution of the Church and therefore fit to give us direction for holding or not holding Communion As for example If we finde any Church or Congregation of Men calling themselves Christians deny directly and peremptorily any Article of the Creed or Belief into which all Christians are baptized as professed Arrians and Socinians doe it is evident their Error is immediately against the foundation they doe not deserve the name of Christian Churches We doe not so charge the Church of Rome But albeit she holds the Foundation yet finde we her superstructures in no less matters than of Faith and Worship to be such as the Foundation will not safely bear nor any good Christian coming to the knowledge of them conscionably endure For when any Church propounds any thing as matter of Faith Worship without manifesting the truth thereof to mens consciences by clear consequence from those prime Fundamentals into which they are baptized or from Scripture it selfe it is intolerable For this Rule is just and reasonable Whatever the Church propounds so to be believed and practiced it stands bound so to manifest the same else it sets it selfe in Gods stead taking an immediate dominion over mens faith and consciences but in all other things which the Church propounds and enjoynes as matters of Order Ceremony discipline for the more significant profession of that Faith or the more decent performance of that Worship every Member of the Church is to obey or to bring as expresse warrant from Gods word against the particular he refuses to doe as the command is expresse which binds him to obey those that are over him in the Lord Were this Rule well held to there would have been more peace in the Church It was necessary for peaceable subjection Tr. 2. c. 1. will be useful below against those that causelesly divide from this Church And as to the present Case we did not quarrell at the Church of Rome for matters of Rite Order or the like but of Faith and Worship The superadded Articles being so farre from a manifestation by clear consequence as above said that they proved clearly inconsistent with the Word and the worship then in an unknown tongue against the Apostle plainly 1. Cor. 14. against the reason of a reasonable serving of God beside that Worship which was given to Images against the express words of the second commandment Lastly examine a Church by the Sacraments in it administred Those two which confessedly are of Christs appointment Where we finde the Cup denyed to the Cummunicants we see a direct breach of Institution a defrauding the People of God of that part of the Sacrament which affords and makes them partakers of Christs blood-shed also where we finde a daily propitiatory Sacrifice established we plainly see a depravation of the Sacrament and a derogation to the One oblation upon the Cross Thus to say nothing of Primitive Antiquity it is cleer to every one that sees any thing there is just Cause of Reformation where such Errors and Corruptions have prevailed and of ceasing to communicate at least as to those Errors and Practises with that Church which will not being admonished reform them so that if the Question be put to any man whether he will be of the English Church as it was corrupted together with the Romish or as it was after reformed it amounts to this Whether he would be a sick and diseased man or whole and healthfull Whether keep company with persons infected or with those that are cleare and sound The choice is easie to a man in his wits §. V. Iust and sufficient Authority for publick Reformation But to cast those Errors and Corruptions out of a Church by publick Reformation is required Sufficient Authority That also was not here wanting both the Civill and the Ecclesiasticall Both these were seen in the Ancient lawful Synods gathered and held for the same purpose of Reformation And therefore every Nationall Church having within it self the whole subordination of Ecclesiasticall Power or Government the Permission and Authority of the Supreme Civill Power concurring may reform it self i. e. make a publick nationall Reformation The Antient Council of Arles in France the severall Councils of Carthage in Africa of Toledo in Spaine did so and that not
onely in matters of Discipline but Doctrine also as that of Arles for rebaptizing them which came from Hereticks denying the Trinity can. 8. The Melivetan Council determined against the Pelagean Heresie The third Council of Toledo gathered for extinguishing the Reliques of that Heresie which had long infected the Gothick Nation and hindered the meeting and benefit of such Councils as King Riccared who called that nationall Synod complaines in his speech to the Bishops then assembled Againe these Councils were gathered and held and did conclude independently on Rome or without acknowledgement of any such Jurisdiction as was after challenged by the Bishop of Rome Faire respect indeed was had to that Bishop in a fraternall way of Communion and sometimes of communicating to him what they had done and concluded as that first Council of Arles Fratri Sylvestro and charitativè significamus In the third Council of Carthage Can. 47. for reading nothing in the Church but Canonicall Scripture it is added Hoc innotescat fratri con-sacerdoti Bonifacio I suppose they mean Boniface Bishop of Rome vel aliis earum partium Episcopis to the end this Canon might be received and practised in those parts But presently after in the fourth Council in which S. Augustine was when the Liberty of their Church seemed to be infringed through a kinde of Jurisdiction challenged by the same Boniface in the point of Appeals they utterly rejected his Plea which he made by the generall Council of Nice but could not prove it So he that looks into the severall Councils of Toledo will finde no signification of a dependance on Rome but great acknowledgement of the religious care of their severall Kings by whose permission they assembled The Church of England therefore being such a Nationall Church and having like power might lawfully reform it self without asking the Bishop of Rome any leave or without staying for a free generall Councill for albeit such a Councill was in agitation yet could not be expected either a generall one because of the Division of the East or Westerne Churches or a free one because of the Popes exorbitant power as Tr. 1. cap. 4. And as it might so it did justly reforme casting off in the first place that Papall usurpation which hindered all Reformation but desining nothing against the definitions of known and approved Generall Councils within the compasse of which time Cardinall Perroun thinks it reasonable the triall of a Church be restreined as Tr. 1. c. ult unlesse some will quarrel at something of Discipline not retained in our church according to the ancient constitutions which being a matter of prudentiall Provision admits variation according to the Exigence of the Times Also it is cleare that Nationall Synods have not held themselves alwayes bound to all things determined formerly in that kinde but have put the receptions of such Canons to the vote as we see in the beginning of the first of Toledo Statuta Concilii Niceni The Statutes of the Council of Nice about Ordinations before not used among them are voted there to be observed Also we finde they frequently make relaxation of former rigour as in the injunctions of penance Lastly it is evident there are many constitutions of this kinde not reteined or observed by the Church of Rome Such as concern the exercise of publique Penance such as forbid the translating of a Bishop from City to City and Ordinations without a Title things determined in generall Councils Of this as to the point of single life of Clergy men T. 2 c. 1. of the whole point of the warrantableness of our Reformation Tr. 2. c. 2. §. VI Answer to the Romish Plea Upon these Grounds it is easie to answer what they object or pretend against us which that it may have the better impression upon the unwary they represent the Church of England before Reformation wholly Romish professing their Doctrine ever since the receiving of the Faith in this Land under Gregory the first Bishop of Rome acknowledging that jurisdiction and accordingly yeilding Obedience to that See yea and owing it as Duty upon the conversion of this Land From these premises their Inference is and they think it will take with the unwary That the Church of England by her Reformation has cast off the Faith received and so fallen into Heresie and by denying subjection to that See has incurred the guilt of Schisme But as there is some truth apparent in the Premises so as much Falshood supposed and taken for granted which renders the Inferences inconsequent and invalid First it is a Truth that the Nationall Church of England before the Reformation was generally Romish both for Doctrine professed in it and for Obedience yielded to the Bishop of Rome but then the Inference they make therefore the Protestant Church of England is a New Church or Hereticall is invalid because it rests upon this untruth supposed and taken by them for granted viz. that the Romish Church was alwaies such teaching such Doctrine and that the profession of such Doctrine makes a Church to be Catholique and the denyall of it renders it Hereticall all which they must prove to make good that Inference where as it is evident that the Catholique Christian Faith once delivered Jude 5. Christ alwaies professed in all ages and into which they and we baptise makes a Christian Church and the holding that Faith undefiled and free from Errours and Corruptions in Belief and Worship makes a pure and Orthodox Church So did the ancient Church of Rome hold the Faith so does the reformed Church of England hold and professe it freed from the mixture of Errour which had crept into the later Romish Church to the infecting of the English so that this National Church is so farre from being Hereticall by ceasing to be Romish that it is therefore the more pure and Orthodox Upon the like supposals false and impertinent they give pretence plausible to the unwary for that demand Shew such a Protestant Church in England before the Reformation as if every Nationall Church did alwaies teach the same Doctrine without mixture of such Errour generally prevailing or as if it were reasonably required of us to shew the Church of England alwaies Protestant i.e. protesting against Errors whereas the Errours were not alwaies nor at first known or to shew a Reformed Church before the Reformation made For though Truth be alwaies before Errour yet Errour is before Reformation which protests against it and casts it out So the English Church as corrupted with Romish Errours must needs be so before it could be Protestant or Reformed but the Catholick Truths it alwaies held made it a Christian Church even under that mixture of Errours so when by Reformation it had cast them off it remained the same Christian Church but a more pure and sound one holding still the same Catholick Truths without that mixture of Errour like as the ancient Christian Church did before Popery
those who are against Set Forms see great reason against that too thinking it fit as indeed it is that none should use their gifts publiquely but such as are called allowed and ordained to it by the Church and if so then also should they think it sit that those who are so allowed as publique Ministers in the Congregation should use their gifts so and in such a way as the same Church sees sit and allowes for if these will plead liberty of using their spirituall Gifts against the Constitution of the Church and that by this 14. chapter to the Corinthians then may the other with as good Reason plead Liberty for all gifted men for all that had such gifts as here the Apostle speaks of and seeks to order might have their turn of speaking and using them But they are both out of the way and inconsequent in their reasoning from this Chapter not distinguishing Times and Gifts nor acknowledging duly the Authority of the Church and therefore under pretence of such Gifts pleading for Liberty of using them that is as it often proves of venting what they please in the Congregation whereas they ought in all humility to expect the Churches approbation of their Gifts and then know they must use them with submission still to the Church in such a way as is thought most fit for preventing the above-mentioned inconveniences for preserving Order and Vnity in the Church for setting forth an Vniformity in Gods Worship and upon all these respects for edification of the people Calvin no friend to Popery or sloathfulnesse in Ministers but a person furnished with as great gifts as any of our Pleaders for this Liberty can pretend to is said to have often wished that all the Churches had one and the same Form of publique Service or Liturgy and that upon these Reasons The holding of Unity in the Church and the excluding of Novelty Faction and boasting of Gifts But see whether this Pride of spirit and self conceit for I can call it no otherwise when once it sets it self against the Churches constitution without expresse Scripture has proceeded in some from a despising of the Churches Prayers to an understanding of the Lords Prayer because a Set form and to a neglecting the use of it altogether as far below them then to a conceiting of themselves to be above prayer it self as needing not to pray at all Such I have met with miserably cutting themselves off not onely from the comfort of the prayers of Christs Church on Earth but from the benefit of his intercession in Heaven and evacuating as to themselves the eternal Priesthood of Christ for if they need not pray they need not confesse nor ask forgivenesse nor beg Grace or any spirituall help and so need not the Intercession of Christ for obteining such mercies for his being our Advocate 1 Joh. 2. 1. supposeth our Confession of sin required c. 1. v. 9. and his being our High Priest inferrs our coming to the Throne of Grace Heb. 4. 16. or our coming to God by him Hebr. 7. 25. And as for those that so much prize the prayers of their owne conception to an undervaluing of that which the Lord framed and taught us let them consider how little they deserve his Intercession when they come by him to put up their owne prayers despising or wilfully neglecting his But we knowing the perfection of that prayer which conteins all things fitting to be asked doe often use it in the publick prayers of the Church and alwayes with our own that if any thing needfull be through our imperfection Omitted in our own it may be supplyed in the use of that and knowing that Christ is ready to hear receive the requests of every humble spirit which is carefull to doe and make use of what he has taught us We therefore delight to expresse or to sum up our desires often in his form of words for as Saint Cyprian in his exposition of the Lords Prayer tels us Christ when we beg his intercession using that prayer will acknowledge his own Words will remember the prayer he taught us Thus much of set Forms and Prayers of the Church §. XX Exception against Rites and Ceremonies They farther pretend they cannot hold Communion in the publick Worship of God according to the way and form of the Church of England by Reason of Rites and Ceremonies used therein Here they are chiefly offended at the Habit of the Minister standing up at Creed and Gospel Ring in Marriage Cross in Baptism Kneeling at the Lords Supper Bowing at the Name of Jesus And the reason of their offence is because they take them to be Burthensome and therefore against Christian Liberty yea Superstitious and therefore against purity of Worship For the first Where Ceremonies are burthensome for Number it is a fault in that Church and cause of offence and complaint but not of separation or breaking Communion St. Augustine in his Epist to Januar took notice of the encrease of Ceremonies then and in part complained they began to be burthensome in the Church of Rome the number was excessive before Reformation and gave just Cause to complain of the burthensom observance of them but that was not any Cause of dividing Communion had they not beene many of them burthensome for Weight as well as for Number and insupportable by reason of apparent superstition Now the Ceremonies and Rites reteined in this Church were few for number and eased of that weight or superstition that was in any of them The truth is if the Pretenders of Liberty of Conscience do therefore quarrel at our Rites and Ceremonies as contrary to Christian Liberty because appointed and enjoyned by the Church they do daily shew they use that Liberty as a Cloak for their unruly and contentious Spirits that cannot abide the commands of Authority but would do every thing according to their own devising and will when they have power impose severely Orders and Constitutions of their own for so they do where they can erect their new Communions imposing Conditions of admittance into and of Continuance in that Communion such as they think good but such as Christ or his Apostles never required such as the Catholique Church never knew as for example their Triall by Lay-Elders and denial of Communion or Church-fellowship yea of the Sacrament of Christs Body and Blood to him that will not undergo that Triall or is not approved by it according to those rules they please to use but is found unanswerable to that measure of knowledge or gifts which they expect of which and other devices of theirs we may say as the Apostle did 1 Cor. 11. 17. We have no such Custome nor the Churches of God But in the Rites and Ceremonies of the Church of England they finde Superstition and why because such Rites and Ceremonies were derived from and abused in Popery unto Superstition They were used indeed in the Church of Rome and abused too