Prebendaries of Exon. THE CASE OF KNEELING AT THE Holy Sacrament STATED RESOLVED PART II. Wherein these QUERIES are considered IV. Whether Kneeling commanded in the Church of England be not contrary to the general Practice of the Church of Christ in the first and purest Ages V. Whether it be unlawful for us to Receive Kneeling because this Gesture was first introduced by Idolaters and is still notoriously abused by the Papists to Idolatrous ends and purposes LONDON Printed for T. Basset at the George in Fleet-street and B. Took at the Ship in St. Pauls Church-yard 1685. Query IV. Whether Kneeling commanded in the Church of England be not contrary to the general Practice of the Church of Christ in the first and purest Ages THe onely way for any man to give or receive satisfaction in this point is diligently to consult the Records of ancient Times and from them make a faithful report of the Customs and Usages of the ancient Catholick Church For when once these are made manifest it will be very easie by comparing things together to discern whether they are consistent or contrary one to another Whether the Practice of the Church of England as to Kneeling at the Sacrament be agreeable or repugnant to that of the Primitive Christians In Answer therefore to this Question my business is to give a plain Historical Account of the practice of the Church in those early Ages of Christianity from whence it may evidently appear that the Church of England by obliging her Communicants to Kneel doth not oblige them to practise any thing but what is agreeable to the Customs and Practice of pure Antiquity And this I will endeavour to do under these Two general Heads 1. It 's highly probable that the Primitive Church used to Kneel in the act of receiving the Holy Sacrament as our Custom at present is 2. It 's most certain they used an Adoring Posture But before I enter upon this undertaking I will crave leave to premise somewhat concerning this Query in general and somewhat for explication of a Term contained in it viz. What we are to understand by The first and purest Ages As to the Case it self in general it is of such a nature and requires such an Answer that not one among Twenty thousand of the ordinary and common sort of people is duely qualified to understand it and pass a true judgement upon it the merits of the Cause are quite out of their reach and whether we are in the right or the wrong they know not but believe as they are taught and upon the credit of others who they suppose are able to inform them about such matters For in order to estimate the present Case aright and as it ought it is necessary that a man have some competent knowledge of and insight into the Customs and Constitutions of the ancient Church the Decrees of Councils the Works of the Fathers and the Original Languages wherein they wrote which I am sure few or none of the Vulgar have attained to And truly upon this very consideration I should have pass'd this Query by without taking the least notice of it had I not in my converse with several Dissenting Laymen heard it started and pleaded in justification of their Nonconformity to the Custom and Constitution of the Church of England I confess I did a little wonder to find men make that a Rule of Conscience and boldly rely and practise upon it which they do not at all understand to find this Weapon put into the hands of ordinary and illiterate persons not onely to defend themselves against the Commands of their lawful Superiours and those who are set over them by God to be their Rulers and Guides in all such cases especially where they are not able to guide and direct themselves but also to wound and murder the Reputation of the National Church as degenerate from all Antiquity as introducing and imposing novel Customs and Ceremonies repugnant to the Principles and Practices of the first and purest Ages Whether it be well done in Nonconforming Ministers to furnish the common people with such kind of Arguments as these so much out of their way and above their pitch and capacity I leave the honest part of the world to judge The 2 thing I would premise is this Supposing Kneeling at the Sacrament was never used by the ancient Church yet such an Objection is a wretched Plea in the mouth of a Dissenter to justifie his Nonconformity by as to this particular Gesture For if Kneeling be a crime and unlawful because it was not used in Primitive times Sitting at the Sacrament is a much greater for that was condemned as an irreverend Posture as will appear by and by Besides they themselves have a very little value for Antiquity and in all things almost run counter to it And one would think that they should be very willing to receive Kneeling for that very reason which they produce against it that is because it is contrary to the currant practice of all Antiquity as they would make their Party to believe This might be expected from them because they will not be perswaded by any means or entreaties to comply with such Customs and Ceremonies of our Church as were undoubtedly used by the ancient Christians such as God-fathers and God-mothers the Cross in Baptism the Ring in Marriage the Feasts or Holy-days of Christmas Easter c. but instead of Conformity to these things they raise an Hue and Cry upon the Church as Popish and Anti-christian for enjoyning such Ceremonies and pretend they had much rather endure any extremity than submit their Necks to such an intolerable Yoak But how hard is the Government put to it to please such humoursome persons When our Governours tread in the very steps of the Primitive Bishops and blessed Martyrs then they are Popish and Antichristian and the Consciences of our dissenting Brethren will not suffer them to conform and at other times they cannot conform because they require them to do what was never required nor practised in the Church of Christ throughout all preceding Generations till Transubstantiation was established in the World So that to follow Antiquity is a great Objection against Conformity at some times and not to follow it as great at others When ever they please to make it so it is so say or do what one can to the contrary Thus much concerning the Case in general Let us now see the meaning of that Phrase The first and purest Ages This I think may be easily made out from the Writings of those men who have stoutly defended Sitting or a common Table-Gesture who have delivered their minds with as much clearness and as roundly as one would wish concerning this matter For thus the Author of a Book formerly cited affirms That Antiquity is wholly against us and the Primitive Churches never Dispute upon Quest of Kneel c. to the Reader id p. 67. so much as heard of Kneeling
Remark The pretence of their convenient usefulness would be no better Excuse on their behalf than was that Plea for sparing the best of the Antalekites Cattel that they might be a Sacrifice when God had devoted them to Destruction For if God as they say hath commanded that all such Things and Rites should be utterly abolished as were of mans devising and had been abused to Idolatry then the convenient usefulness of such Places and Things will never bear them out 4 If it be sinful to Kneel at the Sacrament because that Cesture hath been and is notoriously abused by Papists to idolatrous ends so also is Sitting which is contended for with so much shew of Zeal For the Pope himself sits in the Act of Receiving as was before noted and if any credit be to be given to a Doctor of the Church of Rome for the same reason which our Dissenters urge for Sitting viz. because the Apostles sate at the first Institution and Celebration of the Sacrament If any enquire why the Si quaeratur quare Dominus Papa Sedendo Communicat potest dici quod hoc sit in recordationem quod Beatus Petrus alii Apostoli sedendo Corpus Domini in Coena ultima acceperunt Alex. Hales Tract de Missa par 2. Quest 10. par 4. Pope Receives Sitting it may be rereplied that he useth that Gesture in remembrance of St. Peter and the o-other Apostles who Received the Body of our Lord at the last Supper Sitting To conclude If Kneeling be unlawful because it hath been abused to Idolatry then we must never Receive the Holy Sacrament For we must Receive in some convenient Posture such as Kneeling Sitting Discumbing Standing and yet every one of these either have been or is notoriously abused by Heathens and Papists to Idolatrous ends I have now finisht what I undertook and endeavoured all that in me lies to satisfie all honest and peaceable Dissenters that they may lawfully and innocently Kneel in the Act of Receiving the Holy Sacrament What Success this Discourse will have I know not but this I am sure of it is well meant and if it be read with the same Charity as it was written with an honest teachable mind a mind not pleased with its Scruples I hope by Gods blessing it will do some good in the World And really if any of our Dissenting Brethren shall Receive thus much satisfaction from what I have written That by Kneeling in the Act of Receiving they transgress no known Law of God nor act contrary to our blessed Saviours Example That they do nothing but what becomes them and is very sutable to the nature of the Lords Supper nothing but what is agreeable to the practice of the universal Church in the first and purest Ages I don't see what other Scruples about Kneeling should block up their way to the Lords Table and hinder them from communicating with us There are a sort of men I confess who separate from our Church upon whom I despair of doing good by any attempts of this nature and they are such whose Scruples arise from a vitious Principle not from the weakness of their understandings but the obstinacy of their wills not from a great fear of offending God which keeps pace with all their actions for such I have as tender a compassion as any man but from Humour Self-Conceit Affectation of popular Applause and the being thought the wiser and better men for finding fault with every thing enjoyned by lawful Authority and every thing that is written in defence of it Nor upon men whose Scruples against Government by Bishops the Liturgie and Rites of the Church arise not from their Consciences but their Stomachs from Pride and Ambition from private piques disappointments in the State from Hypocrisie and Interest when the more they rail and except against Ceremonies the better Trade they drive in the World From such as these I expect nothing but Contempt and Derision and that the Medicine will be turned into Poison For as a great man observes on Prov. 14. 6. He Lord Bacon Advan of Learn fol. p 230. that comes to seek after Knowledge with a mind to scorn and censure shall be sure to find matter enough for his Humour but no matter for his Instruction FINIS For Kneeling I never yet heard any thing yet to prove it unlawful If there be any thing it must be either some Word of God or the nature of the Ordinance which is supposed to be contradicted But 1 there is no Word of God for any Gesture nor against any Christ's Example can never be proved to oblige us more in this than in many other circumstances that are confessed not obligatory As that he delivered but to Ministers and but to a Family to Twelve and after Supper and on a Thursday-night and in an upper Room c. and his Gesture was not such a Sitting as ours And 2 for the nature of the Ordinance it is mixt and if it be lawful to take a Pardon from the King upon our Knees I know not what can make it unlawful to take a sealed Pardon from Christ by his Embassadour upon our Knees Mr. Baxter 's Christian Directory par 2. p. 111. Quest 3. §. 40. A DISCOURSE ABOUT Edification IN ANSWER TO A QUESTION Whether it is Lawful for any Man to forsake the Communion of the Church of England and go to the Separate Meetings because he can better Edifie there The Second EDITION LONDON Printed by J. C. and Freeman Collins for Fincham Gardiner at the White-Horse in Ludgate-street 1684. A DISCOURSE About EDIFICATION In Answer to a Question WHether it is lawful for any Man to forsake the Communion of the Church of England and go to the separate Meetings because he can better Edifie there Answer It is Unlawful To make this plain two things must be consider'd First What sort of Person this is who asks this Question Secondly What he means by Edification As to the Person he is suppos'd to be one that is fully satisfied that he may lawfully Communicate with the Church of England That there are no Terms of Communion put upon him but which he can comply withal with a good Conscience That there is nothing in it contrary to the Word of God natural Reason or plain Consequences fetcht from both or either And therefore he who thinks that there are some things unlawful in the Communion of the Church of England is not concern'd in the Question for he separates upon the Account of Unlawfulness and not Edification onely as is suppos'd in the Question Secondly By Edification is meant an Improvement of his Spiritual Condition in the full latitude whereinsoever it may truly consist whether in the Articles of his Faith which in the separate Congregations are better taught more clearly prov'd more fitly appli'd to his practice and to support his hopes of Heaven or whether in the Rules of Life which are there more exactly laid down and more
strongly enforc'd upon his Mind or in Prayers which among them are better compos'd and more fervently sent up unto God and in all other parts of Devotion which there are better fram'd and order'd to affect his Soul and make a truly Christian man These two things being explain'd and premis'd the Answer to the Question will be found true if we consider these following Reasons 1. That the Ground upon which the Question stands is false viz. There is not better Edification to be had in the Separate Meetings than in the Communion of the Church of England This will appear if we consider 1. How apt and fit the whole Constitution of the Church of England is to Edifie Mens Souls 2. That this Constitution is well us'd and manag'd by the Pastors of our Church for Edification The first will be manifest by Induction if we consider the several parts of her Constitution reducible to these following Heads 1. Her Creeds or Articles of Faith are those which our Dissenters themselves allow which are full and plain containing all Necessaries and Fundamentals in Religion nothing defective in Vitals or Integrals to make up the Body of a true Christian Church Christ that founded his Church best knew what was absolutely necessary to her being and there is nothing that he hath declar'd to be so but is contain'd in her Creeds Whatever is fundamental for us to know of the Nature of God is to be found there or by easie Consequences deduced from them Would we know what we ought to believe of the Nature of Christ or his Offices the Designs of his coming upon Earth the Constitution of his Reign and Government the Rewards and Punishments of his Laws the Times of Account and Retribution the mighty Miracles and extraordinary Acts of Providence to confirm these we may read them at large in Holy Writ and find wisely summ'd up in our Creeds Whose Articles to help the Memories of Men are short and few and to assist the dulness of their Understandings are manifest and plain they containing no more than what was some way or other either suppos'd before or included in or following from that brief Creed the Character of a true Christian that Jesus is the Christ the Son of God 1 John 4. 15. 5. 5. Whatever is any way reveal'd by God as necessary is an Article of our Faith nothing that is nice and obscure fit onely for dispute and wrangling is brought into our Creed all whose Articles are Primitive and of Divine right none of them purely speculative or curious but plain and useful in order to practice naturally leading to an Holy Life the end of all Religion We love every thing that is truly ancient and Apostolical but we cannot call that an eternal truth which was but yesterday and we are ready to embrace all truth but we cannot call that the High-Priest which is but the Fringe of his Garment We believe all that the early Christians in the first 300 Years thought sufficient for them to know and they were very secure that this would save them And if any truth be disguis'd or defac'd by the iniquity of the descending Ages we are ready to receive it whenever it is made clear and restor'd to its former shape and complexion we casting out obstinacy and perversness out of our Practice as well as niceness out of our Creed That Creed that Christ and his Apostles taught the Saints Martyrs and Confessors the Wise and Good Men in the first and purest days of Christianity believ'd and were secure of Heaven by it and therefore added no more that Faith this Church maintains which will sufficiently and effectually Edifie the Souls of Men. 2. The Necessity she lays upon a Good Life and Works For this is the solemn intention of all Religion our Creed our Prayers our Sacraments and Discipline and all Devotion Her Creed is such that all its Articles so directly or by natural consequence lead unto Virtue and Holiness that no man can firmly believe them but they must ordinarily influence his Manners and better his Conversation and if by virtue of his Creed his Life is not mended he either ignorantly and grosly mistakes their Consequences or is wilfully desperate Our Church publickly declares that without preparatory Virtues no Acts of Devotion however set off with Zeal and Passion are pleasing unto God and if obedience be wanting afterwards are but scene and show Such a Faith she lays down as fundamental to salvation which rests not in the brain and story in magnifying and praising in sighing and repeating but in the production of Mercy Charity and Justice and such excellent Virtues She makes no debates between Faith and Good Works nor argues nicely about the preference nor disputes critically the Mode how joyntly they become the condition of Salvation but plainly determines that without Faith and Good Works no Man shall see God She not onely keeps to a Form of sound Words but to a Conversation of equal Firmness and Solidity Her Festivals are to commemorate the Virtues of Excellent Men and to recommend them as Presidents for imitation Her Ceremonies which were principally design'd for Decency may also remind us of those Virtues which become the Worshippers of God Her Collects and Petitions are for Grace to subdue our Follies and to fortifie our resolutions for Holiness Her discipline is to lash the sturdy into Sobriety and Goodness And her Homilies are plainly and smartly to declare against the gross Acts of Impiety and to perswade a true Christian Deportment in Word and Deed and her whole Constitution aims at the Design of the Gospel to teach Men to live Soberly Righteously and Godly She flatters and lulls no man asleep in Vice but tells all secure sinners plainly that they do not pray nor receive aright that they are not absolv'd that their persons are not justified nor can have any true hopes of Heaven except they purifie themselves and be really just and good She neither useth nor allows any nice distinctions in plain Duties to baffle our Obedience nor suffers a cunning head to serve the designs of a wicked heart and teach Men learnedly to sin but urgeth plain Virtues laid down distinctly in Holy Writ and taught by Natural Reason and Conscience without calling them mean Duties or ordinary Morality to be the great Ornament of our Religion and the Soul of our Faith She sets no abstruse and phantastick Characters nor any Marks whose truth must be fetcht in by long deductions and consequences for Men to judge by whether they shall be sav'd or no but Faith and good Works which the Philosopher and meanest Christian can easily judge of The civil interest of a Nation is Edifi'd by such a Church pressing the necessity of good Works not onely thereby enforcing Peace and Justice Pity and Tenderness Humility and Kindness one towards another but she makes Kings safer and Subjects more secure condemning both Tyranny and Disobedience Parents more obey'd and
A COLLECTION OF CASES AND OTHER DISCOURSES Lately Written to Recover DISSENTERS TO THE COMMUNION OF THE Church of England By some Divines of the City of London In Two Volumes To each Volume is prefix'd a Catalogue of all the CASES and DISCOURSES contain'd in this Collection LONDON Printed for T. Basset at the George in Fleet-street and B. Tooke at the Ship in St. Paul's Church-yard 1685. A CATALOGUE OF ALL THE Cases and Discourses Contained in the first Volume of this COLLECTION 1. A Perswasive to Communion with the Church of England 2. A Resolution of some Cases of Conscience which respect Church-Communion 3. A Letter to Anonymus in Answer to his three Letters to Dr. Sherlock about Church-Communion 4. The Case of Lay-Communion with the Church of England considered 5. The Case of mixt Communion 6. The Case of indifferent things used in the Worship of God proposed and stated 7. A Vindication of the Case of indifferent things c. 8. A Discourse concerning Conscience In two Parts 9. A Discourse about a Scrupulous Conscience containing some plain Directions for the Cure of it 10. Considerations about the Case of Scandal or giving Offence to weak Brethren 11. The Charge of Scandal and giving Offence by Conformity refelled and reflected back upon Separation A PERSWASIVE TO COMMUNION With the Church of England The Second Edition Corrected Ephes 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed by J. Redmayne for Fincham Gardiner at the White Horse in Ludgate-street 1683. A Perswasive to COMMUNION With the CHURCH of ENGLAND THere is nothing that does more scandalize and unsettle the Weak nor tempt the Proud and Licentious to a professed neglect of all Religion than the many causless Divisions which do sometimes happen in the Church And he is no lively Member of that Mystical Body of Christ that is not sensibly affected with the Fatal Consequences of these things and does not endeavor what he Lawfully may to do something towards the healing of those Wounds which have been made by the extreme Scrupulosity of some and are still kept Bleeding by the Subtilty and cunning Artifice of others For it is manifest enough and cannot now be denied that the Papists have always attempted to pull down the Church of England by pretended Protestant hands and have made use of the facility of our Dissenting Brethren to bring about their own Designs I wish the eminent Danger we have been brought into would prevail with them at last to forbear to Batter and Undermine us as they have done when they cannot but see that the Common Enemy is waiting all Opportunities and stands ready to enter at those Breaches which they are making They might condemn the rashness of their own Counsels and lament it it may be when it would be too late if they should see Popery erected upon the ruins of that Church which they themselves had overthrown We know how restless and industrious the Romish Faction has always been and the only visible Security we have against the prevailing of it lies in the firm Vnion of the whole Protestant Profession and there is nothing wherein there is the least probability that we can ever be all Vnited unless it be the Church of England as it stands by Law established agreeable to the Rules of the Holy Gospel consonant to the Doctrine and Practice of the Primitive Christians and not only Allowed but highly Honored by all the Reformed Churches in the World Here is a Point fixed in which we all may Center whereas they that differ from us are not yet and it may be never will be perfectly agreed upon their own New Models of Discipline and Government neither can they find one Precept or Example in Scripture or Antiquity for the Constituting any Church without an Episcopal Power presiding over it And if any Party amongst them could have that Form of Church Government confirmed by Law which they esteem the most Apostolical it is manifest from reason and experience that it would be presently Opposed by all the rest with no less Violence than ours is and instead of putting an end to our Divisions would most certainly increase them Therefore though they have all still imposed their several Forms with the greatest Rigor wherever they have had the Power or but the Hopes of it in their hands yet that all Sorts of Dissenters may be drawn into the Confederacy for the present we hear now of nothing so much as the Mischief of Impositions and the Natural Right and great Advantages of Toleration Which is the very thing which the Romish Emissaries have always aimed at and seems to be one of the subtilest parts of the Popish Plot As might be made out by divers undeniable Arguments and appears sufficiently from many of the Letters Tryals and Narratives that have been lately published And it can be no wonder that they should give their Cordial Assistance to such a Design which if it should ever pass into an Act would reward their Diligence with a cheap and easie Victory For they may plainly foresee that it would be so far from Vniting us that it would undoubtedly break us in pieces by a Law Now if Vnion be always necessary upon the common Obligations of Christianity it will be much more so in the present Conjuncture considering the strength and incouragements that may be given to the Popish Cause by the continuance of our Dissensions And if there be far greater hopes that we may at length by the blessing of God be sooner Vnited in the way of the Church of England than in any other then it must needs be the greatest Service that can be done to the Protestant Interest if we could all be perswaded to joyn heartily in the Communion of that Church that has hitherto been and still is so great a Defence against the Errors and Superstitions of Rome It would be an unpardonable Vanity to imagine that these short Papers should be able to effect what so many Learned and Solid Treatises have not yet done But I address this little Essay only to those that have not time to peruse a larger Volume I have been incouraged to this Undertaking by the Numbers of those here in London that have seemed formerly to dissent from us who have lately joyned with us not only in Prayer but in the Holy Communion of the Blessed Body and Blood of Christ And I hope that many more may be invited and disposed by their good Example to receive the same Satisfaction that they have found These that are already come in will not stand in need of any farther Perswasion but only that they would continue Constant in that Communion they have now embraced For if they should leave us again and return to their Separate Assemblies they would seem by this to condemn themselves For if it were Lawful for them to Communicate with us once it must be Lawful for them to do so still and they will not refuse to submit to Authority
out of England without interrupting our Communion with the Church of England for the Communion is one and the same in all Christian Churches which are in Communion with each other though they may observe different Rites and Modes of Worship And this I suppose is a Sufficient answer to that other untoward consequence that if the Members of the Church of England may occasionally Communicate with the French Church then Constant Communion is not always a Duty where occasional Communion is lawful I suppose because we are not bound to a constant actual or presential Communion with the French Church though we may occasionally Communicate with it But certainly Sir Had you ever considered what I discourst about constant and occasional Communion you would not have made such an Objection as this For this is a Modern distinction which has no sence at the bottom as I plainly shewed But however by constant Communion our Dissenters understand the performing the Acts of Communion always or ordinarily in the same Church and by occasional Communion performing the Acts of Communion sometimes or as occasion serves in another Church now with respect to this Notion of constant or occasional Communion as it signifies the constant and ordinary or the Occasional Acts of Communion must that question be understood whether Constant Communion he a Duty where Occasional Communion is Lawful the meaning of which question is this whether when other reasons and circumstances determine my Personal Communion Ordinarily to one Church it be not my Duty to Communicate ordinarily with that Church if I can lawfully Communicate sometimes with it and there being no other reason to justifie non-Communion with any Church with which I am bound for other reasons Ordinarily to Communicate but onely Sinful Terms of Communion and there being no Colour for such a Pretence where occasional Communion is acknowledged Lawful for Sinful Terms of Communion make occasional as well as constant Acts of Communion Sinful I hence conclude that it is a necessary Duty to Communicate constantly or ordinarily with that Church in which I live if it be Lawful to Communicate occasionally or sometimes with it But if any Man will be so perverse as to understand this Question as you now do not of the Communion of a Church which for other reasons we are bound to Communicate Ordinarily with but of any Church with which I may Lawfully Communicate as occasion serves it makes it an absurd and senseless Proposition to say that constant Communion by that meaning presential and personal Communion is always a Duty where occasional Communion is lawful For at this rate if occasional Communion with the Protestant Churches of France Geneva Holland Germany be Lawful it becomes a necessary Duty for me to Communicate always personally and presentionally with all these Churches at the same time which no man can do who can be present but in one place at a time But yet thus far the Proposition holds universally true that whatever Church I can occasionally Communicate with without Sin I am also bound to Communicate constantly with whenever such reasons as are necessarie to determine my Communion to a particular Church make it my Dutie to do so And no man in his Wits ever understood this Question in any other sense But this you think cannot be my meaning For accorcording to me no Man is obliged to be a Member of one Sound Church more than another provided the distance is not so great but that he may Communicate with both It is wonderful to me Sir how you should come to fasten so many absurd Propositions upon me and I would desire of you for the future if you have no regard to your own Reputation yet upon Principles of Common Honesty not to write so hastily but to take some time to understand a Book before you undertake to confute it Where do I say that no man is Obliged to be a Member of one Sound Church more than of another I assert indeed that no Baptized Christian is a Member of any particular Church considered meerly as particular but is a Member of the universal Church and of all sound Orthodox Churches as parts of the Universal Church This puts him into a State of Communion with the whole Church without which he cannot be properly said to perform any Act of Church-Communion though he should join in all the Acts and Offices of Christian worship But is there no difference between being a Member of the Universal Church and of all particular Churches which are Parts and Members of the Universal Church and not to be Obliged to be a Member of one Sound Church more than of another The first supposes that every Christian whatever particular Church he actually Communicates in is a Member of the whole Christian Church and of all particular Sound Churches the second supposes the quite contrary that Christians are so Members of one Church as they are not of another that constant Communion in a particular Church confines their Church-Membership to that particular Church in which they Communicate So that the question is not what Church I must be a Member of for every Christian is a Member of the whole Church not meerly of this or that particular Church but what particular Church I must Communicate in now our Obligation to Communicate in a certain particular Church results from the place wherein we live The Church in which we were Born and Baptized and have our Ordinary abode and Residence the Church which is incorporated into the State of which we are Natural Subjects if it be a true and sound Christian Church Challenges our Communion and Obedience Now in the same place there never can be any Competition between two Churches because there must be but one Church in the same place and therefore there can be no dispute in what Church we must constantly Communicate which must be the Church in which we live But is there not a French and a Dutch as well as an English Church in London and since distance of place does not hinder may we not choose which of these we will ordinarily Communicate with I answer no we have onely the Church of England in England The French Church is in France and the Dutch Church is in Holland though there is a French and Dutch Congregation allowed in London These Congregations belong to their own Original Churches and are under their Government and Censures but there is no Church-Power and Authority in England but only of the Church of England and therefore though we may occasionally Communicate with the French Congregation our Obligation to constant Communion is with the Church of England which alone has Authority and Jurisdiction in England to require our Communion and Obedience one particular Church is distinguisht from another not by a distinct and separate Communion which is Schismatical but by distinct Power and Jurisdiction and that Church within whose Jurisdiction we live can onely Challenge our Communion and I suppose
Religion but make nothing at all of his Priesthood and Sacrifice If Christ be our great High Priest and we must hope for Salvation only in vertue of his Sacrifice There must be some way appointed to apply his Merits and Salvation to us and this will convince us of the necessity of Church-Communion and a visible Confederation by Sacraments See Vindic. of the Def. cap. 3. of divine appointment But if Christ came only as a great Prophet to instruct us more perfectly in the Rules of Vertue and to give us more certain Hopes of a future State there can be no more necessity of a Church now than there was in a State of Nature Christians may associate if they please for Acts of publick worship and they may break Company when they please without any danger and the Evangelical Sacraments can be only significant Ceremonies which may be used or let alone as every one likes best At this Rate you every where discourse and I believe so well of our Dissenters that though they would be glad to be excused from the guilt of Schism yet they will not thank you for excusing them upon such Principles as tend to undermine Christianity and I believe so well of you that though you affect to talk in the modish way yet you do not understand whither it tends and I hope this timely Caution may prevent your embracing those Principles whereon your Conclusions are Naturally Built Another thing I would warn you of is that these loose Principles of Church-Communion do not tempt you to Schism and State-Factions which usually go together You pretend indeed to be in constant Communion with the Church of England but according to the Principles of your Letters no Church in the World can have any hold of you every Man is a Communicant at his own pleasure who thinks he may part without Sin And it is much to be suspected that no Man who is a hearty lover of the Church of England can make such a Zealous Defence for Dissenters who has not some private reasons for his Zeal and when Men are not Endeared to each other by one Communion it is to be feared they are linked together by some other Common Interest Now should you prove a Schismatick to say no worse it will not excuse you how many Fine Questions soever you can ask about it And that which will greatly endanger you is that great Opinion you have of your self for some men are so wanton as to espouse a Schism or Faction only to shew their Wit in Defending it and to make themselves considerable by espousing a Party I will not so much wrong you as to say that you have shewn any great Wit or Judgment in this Cause but it is evident to every impartial Man who reads your Letters that you have betrayed too great a conceit of both and that is a great deal the more dangerous of the two for true Wit and Judgment will secure Men from those mischiefs which a vain conceit of it betrays them to And now Sir all that I shall add concerns your way of Writing which neither becomes a wise Man nor a fair Disputant you have not offered any Argument to disprove any one thing I have said you have no where shewn the weakness of my Arguments to prove what I undertook but have at all Adventures askt a great many Questions and generally nothing to the purpose Now it had been easie to have askt you as many cross Questions which had been as good an Answer to your Questions as your Questions are to my Discourse and thus People might have gazed on us and have been never the wiser For to raise a great many difficulties onely tends to Scepticism and will never end a Dispute I am loth to mind you of the Proverb because I do not think the application belongs to you but yet it should make any Man of Wit ashamed of such Methods of Dispute wherein he may be out-done by a Man of no Wit I confess I have with some regret stole time from better Employment to answer your Letters but do not think my self bound to do so as often as you think fit to give a publick Challenge This Controversie if you had pleased might have been ended more privately which had been less trouble to me though it may be you thought it might have been less glorious to your self which I presume was your reason of first spreading your Letter in Writing and then of Printing it I shall not envy your Glory I had rather continue mean and obscure in a humble Obedience to Church and State than to raise the most Glorious Triumphs and Trophees to my memory by giving the least disturbance to either And that you and all sober Christians may be of the same mind is the hearty Prayer of SIR Your very Humble Servant W. S. FINIS BOOKS Printed for FINCHAM GARDINER A Continuation and Vindication of the Defence of Dr. Stilling fleet 's 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 Perswasive 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 Englands 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 In two Parts 8. The Case of mixt Communion Whether it be Lawful to Separate from a Church upon the account of promiscuous Congregations and mixt Communions 9. An Answer to the Dissenters Objections against the Common Prayers and some other parts of Divine Service prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament stated and resolved c. The first Part. 11. Certain Cases of Conscience c. The second Part. 12. A Discourse of Profiting by Sermons and of going to hear where men think they can profit most 13. A serious Exhortation with some important Advices relating to the late Cases about Conformity recommended to the present Dissenters from the Church of England 14. An Argument for Union taken from the true interest of those Dissenters in England who profess and call themselves Protestants 16. Some Considerations about the Case of Scandal or giving Offence to Weak Brethren 17. The Case of Infant-Baptism in Five Questions c. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion
unlawful And upon the Reasons given in they agreed such Communion to be lawful and meet when it would not do more Harm than Good that is they agreed that it was lawful in it self 2. They hold that they are not to separate further from such a true Church than the things that they separate for are unlawful or are conceived so to be that is that they ought to go as far as they can and do what lawfully they may towards Communion with it For they declare * * * Burrough's Irenic p. 182. That to joyn in nothing because they cannot joyn in all things is a dividing Practice and not to do what they can do in that case is Schism for then the Separation is rash and unjust †††Vindication of Presbyter Governm Brinsly's Arraignm p. 16 32. Therefore if the Ministerial Communion be thought unlawful and the Lay-Communion lawful the Unlawfulness of the former doth not bar a Person from joyning in the latter The denying of Assent and Consent to all and every thing contained in the Book of Common-Prayer doth not gainsay the Lawfulness of partaking in that Worship it being sound for the substance in the main c. * * * Corbet's Plea for Lay-Communion c. p. 2. as a judicious Person hath observed This was the Case generally of the old Non-conformists who notwithstanding their Exclusion from their Publick Ministry held full Communion with the Church of England We are told by a good Hand That as Irenicum by Discipulus de tempore Junior alias M. Newcomen Epist to the Reader Friendly Tryal c. 7. p. 121. heretofore Mr. Parker Mr. Knewstubs Mr. Vdal c. and the many Scores suspended in Queen Elizabeth and King James's Reign So also of later times Mr. Dod Mr. Cleaver c. were utterly against even Semi-Separation i. e. against absenting themselves from the Prayers and the Lord's Supper So it 's affirmed of them by Mr. Ball They have evermore condemned voluntary Separation from the Congregations and Assemblies or negligent frequenting of those Publick Prayers And * * * Hildersham Lect on John R. Rogers's 7 Treatises Tr. 7. c. 4. p. 224. some of them earnestly press the People to prefer the publick Service before the private and to come to the beginning of the Prayers as an help to stir up God's Graces c. And others did both receive the Sacrament and exhort others so to do as I shall afterwards shew 2. Again if in Lay-Communion any thing is thought to be unlawful that is no reason against the things that are lawful This was the Case of many of the godly and learned Non-conformists in the last Age as we are told that Vindicat. of the Presbyt Govern p. 135. were perswaded in their Consciences that they could not hold Communion with the Church of England in receiving the Sacrament kneeling without Sin yet did they not separate from her Indeed in that particular Act they withdrew but yet so as they held Communion with her in the rest And thus much is owned by those of the present Age as one declares The Church of England Jerubbaal p. 28 30. being a true Church so that a total Separation from her is unwarrantable therefore Communion with her in all parts of real solemn Worship wherein I may joyn with her without either Let or Sin is a Duty So another saith of them Throughton's Apol. p. 107. They are ready and desirous to return to a full Vnion with the Parishes when ever the Obstacles shall be removed And again They hold Communion with the Parishes not only in Faith and Doctrine but also in Acts of Worship where they think they can lawfully do it This those of the Congregational-Way do also accord to that they ought in all lawful things to communicate with the Churches of England not only in Obedience to the Magistrate in which case they also acknowledg it to be their Duty as well as others but Mr. Nye's Case of great and present use p. 4 and 5. Mr. Read's Case p. 14. also as they are true Churches and therefore plead for the Lawfulness of hearing the established Ministry and undertake to answer the Objections brought against it whether taken from the Ministers Ordination * * * Burrough's Irenic p. 183. Lawfulness of hearing the publick Ministers of the Church of England Nye's Case p. 24 25. or Lives or the Church in which they are Ministers c. as you may find them in Mr. Robinson's Plea for it of old and Mr. Nye's of late as they are printed together Upon the Consideration of which the latter of these thus concludes In most of the Misperswasions of these latter Times by which Mens Minds have been corrupted I find in whatsoever they differ one from another yet in this they agree That it 's unlawful to hear in publick which I am perswaded is one constant Design of Satan in the variety of ways of Religion he hath set on Foot by Jesuits amongst us Let us therefore be the more aware of whatsoever tends that way Of this Opinion also is Mr. Tombs though he continued Theodulia Or a just Defence of Hearing c. c. 10. § 15. p. 369. c. 9. § 8. p. 319. an Anabaptist who has writ a whole Book to defend the hearing of the present Ministers of England and towards the close of the Work hath given forty additional Reasons for it and in opposition to those he writes against doth affirm Sure if the Church be called Mount Sion from the preaching of the Gospel the Assemblies of England may be called Sion Christ's Candlesticks and Garden as well as any Christians in the World I shall conclude this with what Mr. Robinson saith in this Case viz. For my self thus Treatise of the Lawfulness of Hearing c. p. ult I believe with my Heart before God and profess with my Tongue and have before the World that I have one and the same Faith Spirit Baptism and Lord which I had in the Church of England and none other that I esteem so many in that Church of what State or Order soever as are truly Partakers of that Faith as I account thousands to be for my Christian Brethren and my self a Fellow-Member with them of that one Mystical Body of Christ scattered far and wide throughout the World that I have always in Spirit and Affection all Christian Fellowship and Communion with them and am most ready in all outward Actions and Exercises of Religion lawful and lawfully done to express the same And withal that I am perswaded the hearing of the Word of God there preached in the manner and upon the grounds formerly mentioned both lawful and upon occasion necessary for me and all true Christians withdrawing from that Hierarchical Order of Church-Government and Ministry and the uniting in the Order and Ordinances instituted by Christ Thus far he From what hath been said upon
from Divine Providence 2. A necessity proceeding from humane Laws which forbid it 3. A necessity from the Injury done to the Publick And 4. When it is to our own greater hinderance than help as when we must use none or do worse In these and the like Cases it becomes a Duty and what is otherwise lawful is thereby made necessary And he that cannot joyn with a purer Worship than what is publickly established without the breach of Humane Laws or the disturbance of the Publick Peace or dividing the Church of God or the bringing Danger upon himself is as much where any of these or the like Reasons are restrained from so doing as if it did proceed from natural or providential Necessity that is the one he cannot do physically and naturally the other he cannot do morally honestly and prudently Having thus far stated the Case and shew'd that it 's universally owned by those that dissent from the Church of England that Communion in a Worship not essentially defective and corrupted is lawful and that it 's a received Opinion that where better is not to be had it 's a Duty and that better is not to had where it is not to be had lawfully I might freely pass on but because there is a common Objection against what has been said taken from Malac. 1. 14. Cursed be the Deceiver c. that voweth and sacrificeth to the Lord a corrupt thing I shall briefly return their Answer to it and proceed To this the old Non-conformists reply 1. No Argument can be Letter of the the Minist of old-Old-England to those in New-Engl p. 14. brought from this place to the purpose but by Analogy which is a kind of arguing of all other most ready at hand but liable to most Exceptions and apt to draw aside if Care be not had which in this Case we find not to take the Proportion in every material Point just and true 2. The corrupt Ball 's Trial of the Grounds p. 74. Sacrifice is that which the Deceiver bringeth voluntarily and out of neglect having a Male in his Flock but the Faithful bringeth himself and his goodly Desires according to the Will of God and as for Corruptions whether respecting Matter or Form they are none of his they cleave not to his Sacrifice to stain or pollute it c. 3. He offers not a corrupt thing who offers the best he hath 4. It is to be considered saith Mr. Ball that what is Trial of the Grounds c. c. 4. p. 78. simply best is not best in Relation to this or that Circumstance or End what is best in a time free is not best in a time not free It is granted saith Mr. Baxter that Def. of Cure p. 85. we must offer God the best that we can do but not the best which we cannot do And many things must concur and especially a respect to the Publick Good to know which is the best So that before this Text can be V. Burrough's Iren. c. 12. p. 86. opposed to what has been said it must be proved 1. That the things in question are Corruptions as much prohibited as the blind and lame under the Law 2. That they are such as a Person doth chuse and it is in his Power to help and offers it when he hath a Male in his Flock 3. That such a Corruption as affects not the substance of Worship doth yet alter the Nature of it and makes the whole to be a corrupt thing and abominable to God If these things are not the Objection reacheth not the Case and there is no ground from that place for this Objection I shall conclude this Head with a remarkable Saying Platform of Discipline c. 13. § 5. of the Ministers of New-England To separate from a Church for some Evil only conceived or indeed in the Church which might and should be tolerated and healed with a Spirit of Meekness and of which the Church is not yet convinced though perhaps himself be for this or the like Reasons to withdraw from Publick Communion in Word Seals or Censures is unlawful and sinful But supposing it may be unlawful to separate from a Church for a defective and faulty Worship yet it may be supposed that it may be lawful when it is for better Edification and that we may chuse what is for our Edification before what is not and what is more for our Edification before what is less For the Decision of which Case I shall shew from them P. 2. That as Defects and Faults in Worship so neither is the pretence of better Edification a sufficient Reason against Communion with a Church Sometimes they say it is no better than a meer Pretence and Imaginary a seeming Contentment of Mind as one Methermenent p. 71. On John 4. Lect. 58. calls it This Mr. Hildersham takes notice of Some prefer others before their own Pastor only because they shew more Zeal in their Voice and Gesture and Phrase of Speech and Manner of Delivery though haply the Doctrine it self be nothing so wholesome or powerful or fit to edifie their Consciences as the Doctrine of their own Pastor is of such he saith we may wish them more Knowledg and Judgment Mr. Baxter observes the Cure of Diâ—is p. 359. same One thinks that this is the best way and another that the other is best And commonly appearance and a taking Tone and Voice do more with them than solid Evidence of Truth Therefore it 's fit to have a right Notion of Edification which saith a Reverend Person of late lies more in Conâ—inuat of Morn Exerc. Serm. 4 p. 95. the informing of our Judgments and confirming our Resolutions than in the Gusts and Relishes of Affection These as he saith are indeed of great use to the other but without them are far from making a Person better and leaving him truly edified Again it may be and 't is no better than a meer Pretence when the Fault is in themselves that complain they do not edify Mr. Hildersham charges it upon such Thou Lect. 28. p 129. and Lect. 58. mightest receive Profit if the Fault be not in thy self by the meanest of us that preach And he thus freely again declares himself I am perswaded there is never a Minister that is of the most excellent Gifts if he have a godly Heart but he can truly say he never heard any faithful Minister in his Life that was so mean but he could discern some Gift in him that was wanting in himself and could receive some Profit by him And therefore they advise to cure the Fault before they make use of this Plea So the pious Person above-said argues How shouldest thou profit by his Ministry if thou come with Prejudice without any Reverence or Delight unto it nor dost scarce acknowledg God's Ordinance in it So Mr. Jenkin directs Labour for Comment on Jude v. 19. experimental Benefit by the Ordinances Men
to lay down our sins and instead of blocking up the way againgst any by scandalous living invite and allure them all in by exemplary Holiness and Purity and this I am sure how short soever my Discourse comes of would be a full Answer to and a perfect Confutation of this Objection FINIS THE CASE OF Indifferent Things Used in the WORSHIP of GOD Proposed and Stated by considering these QUESTIONS Qu. I. Whether things Indifferent though not Prescribed may be Lawfully used in Divine Worship or Whether there be any things Indifferent in the Worship of God Qu. II. Whether a Restraint of our Liberty in the use of such Indifferent things be a Violation of it LONDON Printed by T. Moore J. Ashburne for Fincham Gardiner at the White-Horse in Ludgate-street 1683. Books Printed for FINCHAM GARDINER A Continuation and Vindication of the Defence of Dr. Stillingfleet's Unreasonableness of Separation in Anâ—wer to Mr. Baxter and Mr. Lob c. Considerations of present use considering the Danger Resulting from the Change of our Church-Government 1. A Perswasive 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 In two Parts 8. The Case of mixt Communion Whether it be Lawful to separate from a Church upon the Account of promiscuous Congregations and Mixt Communion 9. An Answer to the Dissenters Objections against the Common Prayers and some other Parts of Divine Service Prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament Stated and Resolved c. The first Part. 11. Certain Cases of Conscience c The Second Part. 12. A Discourse of Profiting by Sermons and going to hear where Men think they can profit most 13. A Serious Exhortation with some Important Advices Relating to the late Cases about Conformity Recommended to the present Dissenters from the Church of England 14. An Argument for Union c. 15. The Case Kneeling at the Sacrament The Second Part 16. Some Considerations about the Case of Scandals or giving Offence to Weak-Bretheren 17. The Case of Infant-Baptism in five Questions c. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be Received and what Tradition is to be Rejected 3. The Difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. Question Q. Whether things not prescribed in the Word of God may be Lawfully used in Divine Worship BEfore I proceed to the Case it self it will be fit to consider what the things are which the Question more immediately respects For the better understanding of which we may observe 1. That there are Essential parts of Divine Worship and which are either by Nature or Revelation so determined that they are in all Ages necessary In Natural Religion such are the Objects of it which must be Divine such are the acknowledgment of Honour and Reverence due and peculiar to those Objects as Prayer c. And in the Christian Religion such are the Sacraments of Baptism and the Lords Supper These are always to be the same in the Church 2. There are other things relating to Divine Worship which are arbitrary and variable and determined according to Circumstances as Gesture Place c. As to the former i'ts granted by the contending Parties that they are all already prescribed and that nothing in that kind can be added to what is already prescribed nor can any thing so prescribed be altered or abolished Nothing now can be made necessary and binding to all Persons Places and Ages that was not so from the beginning of Christianity and nothing that was once made so by Divine Authority can be rendred void or unnecessary by any other Therefore the Question is to be applied to the latter and then i'ts no other than Whether things in their own nature Indifferent though not prescribed in the Word of God may be lawfully used in Divine Worship Or Whether there be any thing Indifferent in the Worship of God Toward the Resolution of which I shall 1. Enquire into the Nature and state the Notion of things Indifferent 2. Shew that things Indifferent may be Lawfully used in Divine Worship 3. Consider how we may know what things are Indifferent in the VVorship of God 4. How we are to Determine our selves in the use of Indifferent things so applied 5. Shew that there is nothing required in the Worship of God in our Church but what is either Necessary in it self and so binding to all Christians or what is Indifferent and so may be Lawfully used by them 1. I shall enquire into the Nature and state the Notion of things Indifferent In doing of which we are to observe that all things with reference to Practice are reducible to these three Heads First Duty Secondly Sin Thirdly Neither Duty nor Sin Duty is either so Morally and in its own Nature or made so by Divine and Positive Command Sin is so in its own Nature or made and declared to be such by Divine and Positive Prohibition Neither Duty nor Sin is that which no Law either of Nature or Revelation hath determined and is usually known by the Name of Indifferent that is it 's of a middle Nature partaking in it self of neither extremes and may be indifferently used or forborn as in Reason and Prudence shall be thought meet Things of this kind the Apostle calls Lawfal 1 Cor. 10. 23 c. because they are the subject of no Law and what are therefore Lawful to us and which without Sin we may either chuse or refuse Thus the Apostle doth determine Rom. 4. 15. Where no Law is there is no Transgression that is it can be no transgression to omit that which the Law doth not in-joyn nor to do that which it doth not forbid for else that would be a Duty which the Law doth not in-joyn and that would be a Sin which it doth not forbid which is in effect to say there is a Law where there is none or that Duty and Sin are so without respect to any Law But now if Duty be Duty because it's in-joyned and
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 In two Parts 8. The Case of Mixt Communion Whether it be Lawful to separate from a Church upon the Account of pâ—omiscuous Congregations and Mixt Communion 9. An Answer to the Dissenters Objections against the Common Prayer and some other Parts of Divine Service Prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament Stated and Resolved c. in Two Parts 11. A Discourse of Profiting by Sermons and of going to hear where Men think they can profit most 12. A serious Exhortation with some Important Advices Relating to the late Cases about Conformity Recommenced to the Present Dissenters from the Church of England 13. An Argument to Union taken from the true interest of those Dissenters in England who profess and call themselves Protestants 14. Some Considerations about the Case of Scandal or giving Offence to the Weak Brethren 15. The Case of Infant-Baptism in Five Questions c. 16. The Charge of Scandal and giving Offence by Conformity Refelled c. 17. The Case of Lay-Communion with the Church of England Considered c. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be Received and what Tradition is to be Rejected 3. The Difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. 5. A Discourse concerning a Guide in Matters of Faith with respect especially to the Romish pretence of the Necessity of such an one as is Infallible A DISCOURSE CONCERNING Conscience WHEREIN An Account is given of the Nature and Rule and Obligation of it AND The Case of those who Separate from the Communion of the Church of England as by Law Established upon this Pretence that it is Against their Conscience to joyn in it is stated and discussed LONDON Printed for Fincham Gardiner at the White-Horse in Ludgate-Street 1684. A DISCOURSE OF CONSCIENCE With Respect to those that Separate from the Communion of the Church of England upon the Pretence of it c. THere is nothing more in our Mouths than Conscience and yet there are few things we have generally taken less Pains to understand We sit down too often with this that it is something within us we do not know what which we are to Obey in all that it Suggests to us and we trouble our selves no further about it By which means it frequently comes to pass that though we have espoused very dangerous Errors or happen to be ingaged in very Sinful Practices yet believing and Acting as we say according to our Conscience we do not only think our selves perfectly Right and Safe while we continue in this State but are Effectually Armed against all sorts of Arguments and Endeavours that can be used for the bringing us to a better Mind This is too Visible in many Cases but in none more than in the Case of those that at this Day Separate from the Communion of the Church as it is Established among us Though the Laws of the Land both Ecclesiastical and Civil do oblige them to joyn in our Communion though many Arguments are offer'd to convince them not only that they Lawfully may but that they are bound to do it though they themselves are sensible that many-fold and grievous mischiefs and dangers do ensue from this breach of Communion and these unnatural Divisions both to the Christian Religion in General and to our Reformed Religion in particular yet if to all these things a Man can reply that he is Satisfied in his Conscience that he doth well in refusing his Obedience to the Laws or that he is not satisfied in his Conscience that he ought to joyn with us upon such Terms as are required this single pretence shall be often thought a sufficient Answer both to Laws and Arguments A strange thing this is that Conscience which among other ends was given to Mankind for a Preservative and Security of the Publick Peace for the more Effectually Obliging Men to Unity and Obedience to Laws yet should often be a means of setting them at distance and prove a Shelter for Disobedience and Disorder That God should Command us to Obey our Governours in all Lawful things for Conscience sake and yet that we should Disobey them in Lawful things for Conscience sake too It is the Design of this Discourse to examine what there is in this Plea that is so often made by our Dissenters for their not complying with the Laws viz. That it is against their Conscience so to do and to shew in what Cases this Plea is justly made and in what Cases not and where it is Justly made how far it will Justify any Mans Separation and how far it will not And all this in order to the possessing those who are concerned with a Sense of the great Necessity that lyes upon them of using their most serious endeavours to inform their Conscience aright in these matters before they prefume to think they can Separate from us with a good Conscience which is all we desire of them for it is not our business to perswade any Man to conform against his Conscience but to convince every Man how Dangerous it may be to follow a misinformed Conscience But before I enter upon this disquisition it will be necessary in the first Place to prepare my way by laying down the Grounds and Principles I mean to proceed upon And here that I may take in all things that are needful to be known before-hand about this matter I shall treat distinctly of these Five Heads 1 Of the Nature of Conscience 2 Of the Rule of Conscience And under that 3 Of the Power of Humane Laws to Oblige the Conscience 4 And particularly in the instance of Church Communion 5 Of the Authority of Conscience or how far a Man is Obliged to be guided by his Conscience in his Actions I. And first as for the Nature of Conscience the truest way to find out that will be not so much to enquire into the Signification of the word Conscience or the several Scholastical Definitions of it as to consider what every Man doth really mean by that word when he has occasion to make use of it for if it
faces at our Devotions and when they observe these and other the like rules they may then with a better grace tho with little reason find fault with our Conformity as Offensive to them I would be loth to say any thing that should exasperate or provoke any of the Dissenters whose satisfaction I design I very well know their weakness that they cannot endure to be told of their faults However I must tell them that there are no sort of persons in the Christian World professing Religion and Godliness that have done such Scandalous things as some of those who call themselves Protestant Dissenters I forbear to name particulars 2. As for those who are satisfied concerning the lawfulness of Conformity I would desire them so to order their return to the Church as not to give any just Offence to those whom they forsake that is to say that they would do it heartily and sincerely that all may see they Conformed with a willing mind being persuaded that it is their duty so to do and not meerly to satisfie the Law or to save their Purses or to get into an Office or to capacitate them to Vote or the like For such a kind of Conformity as some practise and call Occasional Communion which is coming to Church and Sacrament to serve a turn is truly Scandalous to all good Men of what persuasion soever FINIS Books Printed for FINCHAM GARDINER A Continuation and Vindication of the Defence of Dr. Stillingfleet's 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 Perswasive 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 In two Parts 8. The Case of Mixt Communion Whether it be Lawful to separate from a Church upon the Account of promiscuous Congregations and Mixâ— Communion 9. An Answer to the Dissenters Objections against the Common Prayers and some other Parts of Divine Service Prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament Stated and Resolved c. The First Part. 11. Certain Cases of Conscience c. The Second Part. 12. A Discourse of Profiting by Sermons and of going to hear where Men think they can profit most 13. A serious Exhortation with some Important Advices Relating to the late Cases about Conformity Recommended to the Present Dissenters from the Church of England 14. An Argument for Union c. 15. The Case of Kneeling at the Sacrament The Second Part. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be Received and what Tradition is to be Rejected 3. The Difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. THE Charge of Scandal And giving OFFENCE BY CONFORMITY Refelled And Reflected back upon SEPARATION And that place of St. Paul 1 Cor. 10. 32. that hath been so usually urged by Dissenters in this Case asserted to its true Sence and vindicated from favouring the end for which it hath beed quoted by them Give none offence neither to the Jews nor to the Gentiles nor to the Church of God LONDON Printed for Fincham Gardiner at the White-Horse in Ludgate-street 1683. To the Christian-Reader THou art not ignorant I suppose that this Argument hath been handled by a far better Pen an Author that doth every thing he undertakes with that accuracy of Judgement and strength of Reason that becomes a person of his Character and therefore mayest wonder what so mean a Scribe hath to do after him I have but this Answer onely to give thee that it is neither affectation nor conceit of this Paper that is the cause This Discourse was shewed to some persons both friends to the world and the Author who was wholly ignorant that the Subject was undertaken by another and was thought fit to be stay'd till it was seen what that Discourse expected then would be with a design to suppress it wholly had the Method or the Management been near alike which because it was not and because the same thing that hits one fancy may not do so to another or not to all it was determined to venture this to the Publick also Which the Author doth with Prayer for and true Charity unto all that need such Discourses beseeching God that they may honestly and impartially consider what hath been offered to them of late to satisfie all their most material Scruples and Objections and that they may find a suitable effect upon their own minds THE Charge of Scandal And giving OFFENCE by CONFORMITY REFELLED THere are very few things within the Sphere of Christian Religion that more trouble and distract the thoughts of men than how to govern themselves and order their actions with respect to things that are called Indifferent In things that are essentially good or evil or are made so by some plain Command or Prohibition of our great Law giver all Parties are soon agreed and there needs not any question or dispute between them in these The Rule is plain and supposing men honest there cannot be any great mistake about them But in things that are left wholly undetermined by God and neither directly nor by just and natural consequence either enjoyned or prohibited by any Law of his there men sail not by so plain a Compass but have a larger Scope and may more easily mistake their Course It cannot therefore be less than a good service to men to direct them safely in this Unbeaten track and to prescribe to them such Rules to which if they carefully attend they can never fall into any dangerous errour This is our Apostles charitable design in this Chapter to which I shall have a respect in managing this present Argument viz. 1 Cor. 10. and by governing our selves by the measures of his discourse in it we may be able to hit those great Rules of our actions in these things The Apostles discourse is indeed but of one particular instance of these i e. the eating or not eating things that had
which is likely to be so indeed Particular persons and Parties of men may mistake and it is notorious often do call that an Offence and Scandal which is not so But the whole Church is not so like to take cognizance of and be offended publickly with any thing which doth not deserve that name To which we may cast in this consideration to add weight to the other Every offence to a single private person or persons is not the sin of Scandal but no man can offend the Church of God but he sins grievously and is directly guilty of a great Scandal To conclude the sum of all that I would have considered on this Subject is this 1. That the fear of giving offence to weak and uninstructed persons by Conformity to our Church and returning to the Communion of it is causeless and wholly without any just reason Conformity being neither a sin nor causal of any nor any just cause of offence to any persons whatsoever 2. That it is now matter of plain and indispensible duty tied on us by the Commands and Laws both of God and man and therefore carefully to be done whatever may be the consequences of it to others That no snares or possibilities of offence to some men by it ought to supersede our care or can atone the sin of neglecting of it That we cannot forbear it now for fear of offending others without grievously offending our selves and our own Consciences 3. That our refusing to Conform will greatly offend the Church of God and indeed it doth so Not onely our own National Church of England but even all the Reformed Churches abroad too as may be seen in some Declarations of the Great men among them of late who cannot but grieve to see their great Bulwark and the whole Reformation so battered and weakned by this means and such great advantage thereby given to the great Enemy against it And therefore that this consideration ought to preponderate all the scruples and fears and fancied possibilities of giving offence to private persons of our own party by it And lastly that the effect of all this discover it self in a speedy conscientious care and honest endeavour to put a period to our causeless Separations and Divisions which are the onely true Scandal and giving Offence that I know of in this Case That we no longer go on madly to contrive our own Ruine in pulling down those Walls and making those Breaches in our Churches Banks at which the Enemy may and without Gods immediate interposition will suddenly break in as a mighty resistless torrent That we may all of us return to the Communion of the Church whose Doctrine is Orthodox and Government Apostolical and whose terms of Communion none of us dare term sinful In which we may acceptably serve our God and happily save our own Souls live happily and die comfortably and pass into the Communion of that Church Triumphant above which sings incessant Hallelujahs to God the Father God the Son and God the Holy Ghost To whom let us also give all possible praise and Thanksgiving both now and for evermore Amen FINIS BOOKS Printed for FINCHAM GARDINER A Continuation and Vindication of the Defence of Dr. Stillingfleet's Unreasoâ—ableness 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 Perswasive 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 Englands 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 In two Parts 8. The Case of mixt Communion Whether it be Lawful to Separate from a Church upon the account of promiscuous Congregations and mixt Communions 9. An Answer to the Dissenters Objections against the Common Prayers and some other parts of Divine Service prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament stated and resolved c. The first Part. 11. Certain Cases of Conscience c. The second Part. 12. A Discourse of Profiting by Sermons and of going to hear where men think they can profit most 13. A serious Exhortation with some important Advices relating to â—he late Cases about Conformity recommended to the present Dissenters from the Church of England 14. An Argument for Union taken from the true interest of those Dissenters in England who profess and call themselves Protestants 15. The Case of Kneeling c. The Second Part. 16. Some Considerations about the Case of Scandal or giving Offence to Weak Brethren 17. The Case of Infant-Baptism in Five Questions c. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be received and what Tradition is to be rejected 3. The difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. A COLLECTION OF CASES AND OTHER DISCOURSES Lately Written to Recover DISSENTERS TO THE COMMUNION OF THE Church of England By some Divines of the City of London THE SECOND VOLUME LONDON Printed for T. Basset at the George in Fleet-street and B. Tooke at the Ship in St. Pauls Church-yard 1685. Books Printed for FINCHAM GARDINER A Continuation and Vindication of the Defence of Dr. Stillingfleet's 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 Perswasive 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 In two Parts 8. The Case of Mixt Communion Whether it be Lawful to separate from
a Church upon the Account of promiscuous Congregations and Mixt Communion 9. An Answer to the Dissenters Objections against the Common Prayers and some other Parts of Divine Service Prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament Stated and Resolved c. The First Part. 11. Certain Cases of Conscience c. The Second Part. 12. A Discourse of Profiting by Sermons and of going to hear where Men think they can profit most 13. A serious Exhortation with some Important Advices Relating to the late Cases about Conformity Recommended to the Present Dissenters from the Church of England 14. An Argument for Union c. 15. The Case of Kneeling at the Sacrament The Second Part. 16. Some Considerations about the Case of Scandal or giving Offence to Weak Brethren 17. The Case of Infant-Baptism in Five Questions c. 18. The Charge of Scand I and giving Offence by Conformity Refelled c. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be Received and what Tradition is to be Rejected 3. The Difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. A CATALOGUE OF ALL THE Cases and Discourses Contained in the second Volume of this COLLECTION 1. CErtain Cases of Conscience resolved concerning the Lawfulness of joyning with Forms of Prayer in publick Worship In two Parts 2. An Answer to the Dissenters Objections against the Common-Prayers c. 3. The Resolution of this Case of Conscience Whether the Church of Englands symbolizing so far as it doth with the Church of Rome makes it unlawful to hold Communion with the Church of England 4. A Defence of the Resolution of this Case of Symbolizing c. 5. The Case of Infant-Baptism 6. The Case of the Cross in Baptism considered 7. A Persuasive to frequent Communion in the Holy Sacrament of the Lords Supper 8. The Case of Kneeling at the Holy Sacrament stated and resolved In two Parts 9. A Discourse about Edification 10. A Discourse of Profiting by Sermons 11. An Argument of Union taken from the true Interest of those Dissenters in England who profess and call themselves Protestants 12. A Serious Exhortation with some important Advises relating to the late Cases about Conformity recommended to the present Dissenters from the Church of England CERTAIN Cases of Conscience RESOLVED Concerning the Lawfulness of Joyning WITH Forms of Prayer IN Publick Worship PART I. VIZ. I. Whether the using of Forms of Prayer doth not stint and limit the Spirit II. Whether the using Publick Forms of Prayer be not a sinful omission of the Ministerial Gift of Prayer III. Whether Praying by a Publick Form doth not deaden the Devotion of Prayer The Second Edition LONDON Printed by H. Hills Jun. for T. Basset at the George in Fleet-street B. Tooke at the Ship in St. Paul's Chuch-yard and F. Gardiner at the White Horse in Ludgate-street 1683. A RESOLUTION OF THE Cases of Conscience Which concern the Use of FORMS of PRAYER ONE of the main Points which our dissenting Brethren insist on to justifie their Separation from our Church is That our Publick Worship is perform'd in a Form of Words of Man's Invention which they conceive is unlawful for hereby say some of them the Holy Spirit who inspires our Prayer is stinted and limited and hereby the Gift of Prayer say others which the Holy Spirit communicates to Ministers to enable them to express the Devotions of their Congregations to God is rendred useless and not only so but even the Devotions of the Congregation too are mightily deaden'd by being continually express'd in the same form of words besides that the wants of Christians being various casual and emergent cannot be so fully represented in a fixt Form as in conceiv'd Prayers which upon the account of their variation in Expressions may be the better extended to the continual variations of Mens cases and circumstances besides all which say they we have no warrant for the use of Forms either in Scripture or pure Antiquity and if we had yet an universal imposition of them can by no means be lawfully compli'd with this according to the best recollection I can make is the sum of what our Brethren urge against the lawfulness of joyning with us in a stated Liturgy or Form of Publick Worship and therefore in order to the satisfying their Consciences in this matter I shall reduce their whole Plea to these following Cases and indeavour a plain and clear resolution of them 1. Whether Praying in a Form of Words doth not stint or limit the Spirit of Prayer 2. Whether the Vse of Publick Forms of Prayer be not a sinful neglect of the Ministerial Gift of Prayer 3. Whether the constant Vse of the same Form of Prayer doth not very much deaden the Devotion of Prayer 4. Whether the common wants of Christian Congregations may not be better represented in conceiv'd Prayer than in a Form of Prayer 5. Whether there be any warrant for Forms of Prayer either in Scripture or pure Antiquity 6. Whether supposing Forms to be lawful the imposition of them can be lawfully compli'd with Case I. Whether Praying in a Form of Words doth not stint and limit the Spirit of Prayer In order to the resolution of this Case it will be necessary to explain first what it is that the Scripture attributes to the Spirit in Prayer and secondly what is meant by stinting or limiting the Spirit in Prayer 1. What is it that the Scripture attributes to the Spirit in Prayer I answer there are some things attributed to him which were extraordinary and temporary and others that are ordinary fixt and standing The through state and distinguishing of which will very much contribute to the resolution of this present Case and therefore I shall insist more largely upon it First I say there are some things attributed to the Holy Spirit in this matter of Prayer which were extraordinary and temporary and that was the immediate Inspiration of the matter of Prayer together with an ability to express and utter it in known or unknown Languages thus as for the immediate inspiration of the matter of Prayer we read in the Old Testament of Prayers and Praises which upon special occasions were immediately indited by Divine Inspiration for so when Hannah presented her Son to the Lord in Shiloh the Text only saith that she praid and said but the Targum paraphrases it that she praid by the Spirit of Prophesie and accordingly praying and praising by immediate inspiration is frequently call'd prophesying So 1 Sam. 10. 5. The Spirit of the Lord shall come upon thee and thou shalt prophesie that is
who it is they joyn with and whose Cause they advance while they thus decry our Liturgy and advance their own extempore Prayers in the room of it they will at last see cause to retract a mistake which none but the Church of Rome will have cause to thank them for CASE VI. Whether it be lawful to comply with the use of Publick Form s when they are imposed IN answer to which a very few words will suffice for it hath been already proved that the use of publick Forms is universally lawful there being nothing either in Scripture or the nature of the thing that forbids it but a great deal in both that approves and warrants it so that now the Question is no more than this Whether a lawful thing when imposed may be lawfully complied with The affirmative of which is sufficiently proved in the Case of Indifferent Things And indeed if the Imposition of Praying in publick by Forms though lawful in it self may not be lawfully complied with then neither may the Imposition of praying extempore and if so then we must act quite contrary to what we are commanded by Authority and pray by Form when we are commanded to pray extempore as well as extempore when we are commanded to pray by Form and if in lawful things Authority can oblige us to comply with this by commanding the contrary our liberty will be altogether as liable to restraint this way as the other because we shall be as much obliged this way to forbear a lawful thing as we are to comply with it the other And if all men were of this opinion that no lawful thing ought to be complied with when it is commanded Authority might as effectually oblige them to do whatsoever it would have by commanding the quite contrary as it can now by commanding the thing it would have But this being quite besides the Province I have undertaken I shall insist no farther upon it FINIS BOOKS Printed for Fincham Gardiner 1. A Perswasive 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 Englands 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 In two Parts 8. The Case of mixt Communion Whether it be Lawful to Separate from a Church upon the account of promiscuous Congregations and mixt Communions 9. An Answer to the Dissenters Objections against the Common Prayers and some other parts of Divine Service prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament stated and resolved c. In two Parts 11. A Discourse of Profiting by Sermons and of going to hear where men think they can profit most 12. A serious Exhortation with some important Advices relating to the late Cases about Conformity recommended to the present Dissenters from the Church of England 13. An Argument to Union taken from the true Interest of those Dissenters in England who profess and call themselves Protestants 14. Some Considerations about the Case of Scandal or giving Offence to Weak Brethren 15. The Case of Infant-Baptism in Five Questions c. 16. A Discourse concerning Conscience wherein an Account is given of the Nature and Rule and Obligation of it c. 17. The Charge of Scandal and giving Offence by Conformity Refelled and Reflected back upon Separation c. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. The difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 3. The Protestant Resolution of Faith c. AN ANSWER TO THE Dissenters Objections Against the COMMON PRAYERS And some other Parts of Divine-Service Prescribed in the LITURGIE OF THE CHURCH of ENGLAND LONDON Printed for T. Basset at the George in Fleet-street B. Took at the Ship in St. Paul's Church-yard and F. Gardiner at the White-horse in Ludgate-street 1684. AN ANSWER TO THE Dissenters Objections Against the COMMON PRAYERS And some other Parts of DIVINE SERVICE Prescribed in the LITURGIE of the CHURCH of ENGLAND I Believe all Considering Persons are by this time sensible what advantage the Papists make of the Separation of some Protestants from the Church of England And the ill effects of it at present and the worse which we have reason to fear are so very discernible that it may now be hoped the Consideration hereof will something abate those Prejudices of Dissenters against us which we think have hitherto hindred the prevailing of our Reasons Though Prejudice is hard to be remov'd yet 't is not impossible Several Ingenuous Persons of that Persuasion have been rescu'd from their Prejudices against our Communion when the mischief of these Divisions was not so apparent as 't is now I trust therefore that at this time many more will and I pray God that all of them may seriously and impartially look over the Grounds upon which they have kept up the Separation For I am persuaded that their Objections against our Communion are not of that Conseâ—uence â—s to Justifie their forsaking it and that themselves would discern it if they would consider our Answers with the same Meekness and Charity wherewith we offer them I have with great pleasure read some short Discourses lately Publisht that tend to this purpose the Good Spirit where with they are written seeming to be a very likely means of conveying the Argument with all its advantage into the Minds of those that shall take the pains to read them And though I think that which hath been said already is enough to satisfie Judicious Men yet by the persuasion of some Friends I have taken upon me to Answer those Particular Objections against the Publick Service of God by the Book of Common Prayer which the Dissenters are said to insist most upon I must confess that I have always thought the Liturgie of the Church of England to be such a truly Evangelical Form of Publick Worship that it would rather have invited Protestants to our Communion than kept them from it And I believe if the Dissenters would seriously read over that Sermon of Dr. Beverege concerning the Excellency and Vsefulness of the Common Prayer they would go near to be of the same mind And I hope many of them are so excepting only as to those Particulars wherein they are not so well satisfied And therefore I
prejudicial to mens Souls and contributed unspeakably more to the impurity both of mens hearts and lives than the impure Ordinances you so complain of And therefore all good and pious Church of England men cannot but say How happy should we not onely think our selves but indeed be would our Brethren but leave disputing with such mighty concern about little things and things that are perfectly harmless and innocent Would make no more Sins than God and their Blessed Saviour have made Would be as fearfull of culpably Disobeying Authority as of culpably Obeying it Would be as thankfull that they are in no worse Circumstances as they are full of Complaints that they are in no better Would take as much pains to satisfie themselves how far they may lawfully hold Communion with our Church as how far they may lawfully Separate from it Would be as willing to read those Books that are written in the defence of the things enjoined by our Church as to read those which are written in opposition to them Would as impartially consider the vast distance between our Church and that of Rome as thus dwell upon the most inconsiderable Agreement that is between them which our Author hath convincingly to any unprejudiced person proved to be no justifiable pretence for Separation And if we would well digest those excellent words of the Apostle Rom. 14. 17 18. The Kingdom of God is not meat or drink but righteousness peace and joy in the Holy Ghost For he that in these things serveth Christ is acceptable to God and approved of men And if we would follow after the things that make for v. 19. peace and things wherein one may edifie another And lastly if we would at length be perswaded to Let all bitterness and wrath and anger and Eph. 4. 31 32. clamour and evil speaking against one another be put away from us with all malice And to be Kind and affectionate one to another notwithstanding the Difference of Apprehensions tender hearted forgiving one another even as God for Christ's sake hath forgiven us I say if we could once be brought to this temper we should be unspeakably more happy than those things you express so passionate a desire of could possibly make us And without this blessed temper we shall be miserable wretches though there were no Agreement in any one Rite between Rome and us and though our Ordinances were as pure as 't is your wish to have them Nor will our bidding the greatest defiance to the Antichrist in the Roman Chair one whit avail us while the Spiritual Antichrist which is the worse of the two continues possessed of his Seat in our Hearts And so Sir I heartily bid you Farewell ERRATA Page 19. Lin. 12. read in their greatest p. 27. l. 30. dele p. 32. l. 1. read is so contrived FINIS Books sold by R. Horne T. Basset R. Chiswell B. Tooke Brabazon Aylmer W. Rogers and F. Gardiner 1. A Persuasive 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 unlawfull 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 In two Parts 8. The Case of mixt Communion Whether it be Lawfull to Separate from a Church upon the account of promiscuous Congregations and mixt Communions 9. An Answer to the Dissenters Objections against the Common Prayers and some other parts of Divine Service prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament stated and resolved c. In two Parts 11. A Discourse of Profiting by Sermons and of going to hear where men think they can profit most 12. A serious Exhortation with some important Advices relating to the late Cases about Conformity recommended to the present Dissenters from the Church of England 13. An Argument for Union taken from the true interest of those Dissenters in England who profess and call themselves Protestants 14. The Case of Lay-Communion with the Church of England considered 15. A Persuasive to Frequent Communion in the Holy Sacrament of the Lord's Supper 16. Some Considerations about the Case of Scandal or giving Offence to the weak Brethren 17. The Case of Infant-Baptism in five Questions c. 18. The Charge of Scandal and giving Offence by Conformity Refelled and Reflected back upon Separation c. 19. A Defence of the Resolution of this Case viz. Whether the Church of England's Symbolizing so far as it doth with the Church of Rome makes it unlawfull to hold Communion with the Church of England In Answer to a Book Intituled A Modest Examination of that Resolution THE CASE OF Infant-Baptism In Five QUESTIONS I. Whether Infants are uncapable of Baptism II. Whether Infants are excluded from Baptism by Christ III. Whether it is lawful to separate from a Church which appointeth Infants to be Baptised IV. Whether it be the Duty of Christian Parents to bring their Children unto Baptism V. Whether it is lawful to Communicate with Believers who were Baptized in their Infancy LONDON Printed by T. Hodgkin for Tho. Basset at the George in Fleet-Street Benj. Tooke at the Ship in St. Paul's Church-Yard 1685. THE CASE OF Infant-Baptism The Previous Discourse THE better to prepare the mind of my Reader for what I shall say in this Discourse about Infant-Baptism I think it requisite to premise a short Introduction First Concerning the Original And Secondly Concerning the Nature of the Jewish Church Thirdly Concerning the initiatory Sacrament into it and the Persons that were capable of Initiation And Lastly Concerning the alteration of it from the Mosaic into the Christian Oeconomy or to express my self more plainly in the * * * Heb. 2. 5 6. Scripture-phrase concerning the alteration of the House of Moses into the House of Christ As for the Original of the Jewish Church it is to be referred unto Abraham the †††Rom. 4. 11. Father of the Faithful purely considered as a Church But if it be considered as a Common-wealth or as a Church under such a Political Regulation then it is to be referred unto Moses who was called even by Heathen Writers the * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 7. Legislator of the Jews These two Considerations of the Jewish Church purely as a Church and as a Common-wealth or as a Church under such a mixture with a Common-wealth ought heedfully to be distinguished 1. Because there is ground for such a distinction in the nature
Pap. of the Presbyt p. 31. before these unhappy Wars began yielded to the laying aside of the Cross and making many material alterations c. They have not those apprehensions of these things that they are unalterable and obligatory upon all Christians as such or that the laying them aside for the bringing about some greater good would be offensive to God I would to God our Brethren at least would but meet us thus far as to throw off those Superstitious prejudices they may have conceiv'd against them and think that as the laying them aside would not be displeasing to God so the use of them cannot be so neither Forgive the expression of Superstitious prejudices For I must suppose we put too high a value upon indifferent rites when we think that either the use or rejection of them will recommend us to God unless there be other accidents of obedience or disobedience to Authority that will alter the Case Otherwise the Imagination we may have of pleasing or displeasing God in any of these things must look like what the Greeks express Superstition by I mean a causeless dread of God It is a passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Calvin that it is equally Superstitious to condemn things indifferent as unholy and to command them as if they were holy It is infinitely In 2 Praecept a nobler Conquest over our selves a proper regaining that Christian liberty to which we are redeemed and would be of far happier consequence to the Church of God to possess our selves with such notions of God and of indifferent things as to believe we cannot recommend our selves to him in the least measure by scrupling what he hath interpos'd no Command to make them either Obligatory or Unlawful FINIS A Catalogue of the several Cases c. 1. A Persuasive 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 unlawfull 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 In two Parts 8. The Case of mixt Communion Whether it be Lawfull to Separate from a Church upon the account of promiscuous Congregations and mixt Communions 9. An Answer to the Dissenters Objections against the Common Prayers and some other parts of Divine Service prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament stated and resolved c. The first Part. 11. Certain Cases of Conscience c. The second Part. 12. A Discourse of Profiting by Sermons and of going to hear where men think they can profit most 13. A serious Exhortation with some important Advices relating to the late Cases about Conformity recommended to the present Dissenters from the Church of England 14. An Argument for Union taken from the true interest of those Dissenters in England who profess and call themselves Protestants 15. The Case of Kneeling at the Holy Sacrament Stated and Resolved The second Part. 16. The Case of â—ay-Communion with the Church of England considered 17. A Persuasive to frequent Communion c. 18. A Defence of the Resolution of this Case viz. Whether the Church of England 's Symbolizing so far as it doth with the Church of Rome makes it unlawfull to hold Communion with the Church of England In Answer to a Book intituled A Modest Examination of that Resolution 19. The Case of compelling Men to the Holy Sacrament 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be received and what Tradition is to be rejected 3. The difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. 5. A Discourse concerning a Guide in matters of Faith c. 6. A Discourse concerning Invocation of Saints 7. A Discourse concerning the Unity of the Catholick Church maintained in the Church of England A PERSUASIVE TO Frequent Communion IN THE HOLY SACRAMENT OF THE Lords Supper LONDON Printed by M. Flesher for Brabazon Aylmer at the Three Pigeons against the Royal Exchange in Cornhill and William Rogers at the Sun against St. Dunstan's Church in Fleetstreet 1684. A PERSUASIVE TO FREQUENT COMMUNION MY design in this Argument is from the Consideration of the Nature of this Sacrament of the Lord's Supper and of the perpetual Use of it to the end of the World to awaken Men to a sense of their Duty and the great Obligation which lies upon them to the more frequent receiving of it And there is the greater need to make men sensible of their Duty in this particular because in this last Age by the unwary Discourses of some concerning the Nature of this Sacrament and the danger of receiving it unworthily such doubts and fears have been raised in the minds of Men as utterly to deter many and in a great measure to discourage almost the generality of Christians from the use of it to the great prejudice and danger of Mens Souls and the visible abatement of Piety by the gross neglect of so excellent a means of our growth and improvement in it and to the mighty scandal of our Religion by the general disuse and contempt of so plain and solemn an Institution of our blessed Lord and Saviour Therefore I shall take occasion as briefly and clearly as I can to treat of these four Points First Of the Perpetuity of this Institution this the Apostle signifies when he saith that by eating this 1 Cor. 11. 26. Bread and drinking this Cup we do shew the Lord's Death till he come Secondly Of the Obligation that lies upon all Christians to a frequent observance of this Institution this is signified in that Expression of the Apostle As often as ye eat this Bread and drink this Cup which Expression considered and compared together with the practice of the Primitive Church does imply an Obligation upon Christians to the frequent receiving of this Sacrament Thirdly I shall endeavour to satisfie the Objections and Scruples which have been raised in the Minds of Men and particularly of many devout and sincere Christians to their great discouragement from their receiving this Sacrament at least so frequently as they ought which Objections are chiefly grounded upon what the Apostle says Wherefore whosoever
Terrible Mysteries the Royal Spiritual Holy Formidable Tremendous Table The Bread and Wine after Consecration are in their Language called the most Mysterious most Holy Food and Nutriment the most Holy things and the place where the Table stood the most Holy part of the Temple in allusion to that of the Jewish Temple to which the Jews paid the highest Reverence The Bread in particular they Stiled the Bread of God the Cup the Holy and Mysterious the Royal and Dreadful Cup. The Primitive Bishops and Holy Fathers advise the Communicants to Reverence these Holy Mysteries to come with Fear and Trembling with Sorrow and Shame with silence and downcast Eyes to keep their Joy within and to approach the Table with all the Signs and Expressions of Reverence and Humility imaginable How can these Speeches consist with that Social Familiar carriage at the Sacrament which the Patrons of the Table-Gesture contend for as the Priviledge of Guests and the Prerogative of the Lord's Table For a conclusion of this whole matter I desire our Nonconforming Brethren seriously to consider two or three Questions which I shall propound to them and endeavour to frame an Honest and Impartial Answer as in the Presence of God who searches our Hearts and tryeth our Reins They are not of a Captious Nature started to puzzle the Cause or for the sake of Contention God knows my Heart I have no such designs through this whole Discourse but they are plain and easie to be resolved almost at first sight Qu. I. Whether of two or three Gestures which are all agreeable to the Nature of the Sacrament any one is not to be chosen and used by us when we can't use another without breaking the Peace and Vnity of that Church wherein we live Qu. II. Whether it can consist with Piety or Prudence to Expose your Selves and Families to Danger and the lash of the Law when nothing is Commanded but what is consistent with the Law of God and agreeable to the Nature of the Sacrament though not to your Phansies and desires Qu. III. Whether we are not as Christians obliged by the Law of God and the example of our Saviour to deny our Selves many things that are otherwise Lawful for us Rom. 15. 2. 3 8. to do and use and are highly pleasing and grateful to us for the Good and Edification of our Neighbour If so How much more when the publick good and welfare of both Church and State depends upon such self-denyal Qu. IV. Whether it be Piously done of you to chuse never to Receive the Sacrament and so deprieve your Selves of the Spiritual Benefit of that Heavenly Feast rather then part with a Civil Circumstance such as a Table-Gesture is It is the Custom of our Country to Sit at Feasts but few men are so mad as to refuse to Eat Standing and go Hungry away when they have no room to Sit down Why should we not be as Prudent at this Spiritual Feast in the Concerns of our Souls as we are in those of our Bodies Put the case we were strictly prohibited by the Law of the Land the use of a Table or a Table-cloth at this Holy Feast and we could not receive with that Convenience as now we may would you end your days in a continual refusal and never receive the Sacrament I don't know how far Passion and Prejudice and the heat of Disputation may blind and transport Men but if they will calmly consider this matter and hearken to Reason they will find nothing to justify the total neglect of this Ordinance by I am very apt to think they will be of my mind for I declare to all the World rather than not Receive at all the Comfortable Sacrament of our Blessed Saviours Body and Blood I will Receive it on a Tomb-stone on the ground in a Church or in a Field if all other things that are Essential to it be rightly observed and performed If any of our Dissenting Brethren shall upon this Question think as I do viz. that there is no absolute necessity of a Table in this case which the Custom of our Country requires at Ordinary Feasts He will also at the same time see there is no absolute necessity of a Table-Gesture and that we may Receive worthily without either the one or the other FINIS BOOKS Printed for FINCHAM GARDINER 1. A Perswasive 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 Englands 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 In two Parts 8. The Case of mixt Communion Whether it be Lawful to Separate from a Church upon the account of promiscuous Congregations and mixt Communions 9. An Answer to the Dissenters Objections against the Common Prayers and some other parts of Divine Service prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament stated and resolved c. In two Parts 11. A Discourse of Profiting by Sermons and of going to hear where men think they can profit most 12. A serious Exhortation with some important Advices relating to the late Cases about Conformity recommended to the present Dissenters from the Church of England 13. An Argument for Union taken from the true interest of those Dissenters in England who profess and call themselves Protestants 14. Some Considerations about the Case of Scandal or giving Offence to Weak Brethren 15. The Case of Infant-Baptism in Five Questions c. 16. The Charge of Scandal and giving Offence by Conformity Refelled and Reflected back upon Separation c. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be received and what Tradition is to be rejected 3. The difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. Some Seasonable Reflections on the Discovery of the late Plot being a Sermon preached on that occasion by W. Sherlock D. D. Rector of St. George Buttolph-lane London King David's Deliverance or the Conspiracy of Absolon and Achitophel defeated in a Sermon Preached on the day of Thanksgiving appointed for the Discovery of the late Fanatical Plot. By Thomas Long B. D. one of the
sav'd or no being the perfection of all other marks and signs of our assurance of Life and Glory When we are so Edifi'd and Religious we are certain that we are justifi'd and adopted accepted and treated like the Sons of God that we are in Christ and have our wedding-Garments on our proper qualifications for the state of Heaven Such an honest Principle as this makes our Prayers to be heard our Devotions to be regarded our Hopes to be strengthened This is the great intention of Christianity the Holy of Holys of our Temple and all Religion Such a Religion as this being so strongly enjoyn'd and zealously taught in our Church no ways disguis'd by a dress of Phrases or corrupted into soft and lushious sences we need not complain for want of the means of Grace and Edification we need not cross the Seas or run into private corners for it 't is nigh us even at our Doors in the establish'd Government of the Church of England Some use to say that brown Bread and the Gospel was very good Fare but now they are grown as nice and delicate about Religion and Edification as about Sawces and Dresses Thanks be to God 't is a knowing Age I wish it was as good The Corruption of it doth not arise for want of Knowledge and Information if it doth the Cure is near let them value that Church and Government that hath all things in it sufficient to Mens Salvation Let them not think so light of Schism and speaking evil of the Rule and Discipline in our Church so fit and necessary to the preservation of Christianity let them not cry up other Pauls and Apollos's any other Teachers making Divisions among us than this Church hath allowed for their Edification which is so far from Spiritual Edification that it calls such Men Carnal For the desire 1 Cor. 3. 4. of any other Nourishment beside such plain Food is Spiritual Pride and Wantonness and they pamper their Fancies while they starve their Judgments Let us therefore stick to such a manly Religion one great part of which is to preserve Obedience Peace and Order and say of our Church that teacheth it as the Disciples of its Author Thou art he and we seek for no other whither shall we go thou hast the Words of Eternal Life She hath all things in her that are necessary for the perfecting of Ephes 4. 12 13. the Saints for the Work of the Ministry for the Edifying of the Body till we all come in the Vnity of the Faith and of the Knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ. That such a Religion as this in our Church is pleasing both to God and Man we have the Testimony of an Apostle He that Rom. 14. 18. in these things serveth Christ is acceptable to God and approv'd of Men. FINIS BOOKS Printed for FINCHAM GARDINER A Continuation and Vindication of the Defence of Dr. Stillingfleet's 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 Perswasive 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 Englands 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 In two Parts 8. The Case of mixt Communion Whether it be Lawful to Separate from a Church upon the account of promiscuous Congregations and mixt Communions 9. An Answer to the Dissenters Objections against the Common Prayers and some other parts of Divine Service prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament stated and resolved c. The first Part. 11. Certain Cases of Conscience c. The second Part. 12. A Discourse of Profiting by Sermons and of going to hear where men think they can profit most 13. A serious Exhortation with some important Advices relating to the late Cases about Conformity recommended to the present Dissenters from the Church of England 14. An Argument for Union taken from the true interest of those Dissenters in England who profess and call themselves Protestants 15. The Case of Kneeling c. The Second Part. 16. Some Considerations about the Case of Scandal or giving Offence to Weak Brethren 17. The Case of Infant-Baptism in Five Questions c. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be received and what Tradition is to be rejected 3. The difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. A Discourse OF PROFITING BY SERMONS AND Of going to HEAR where men think they can PROFIT most LONDON Printed for T. Basset at the George in Fleet-street B. Tooke at the Ship in St. Pauls Church-yard F. Gardiner at the White-Horse in Ludgate-street 1684. A Discourse Of PROFITING by SERMONS AS there is nothing that all good Men more desire nothing that they more heartily seek and endeavour than a Happy re-union of all those with us who have Rent themselves from us which we should reckon to be one of the highest blessings that God can now bestow upon us so there is little hope of seeing those desires and endeavours satisfied while the smallest Scruples seem a sufficient cause to hinder many People from joyning with us But among all the Reasons that I have heard alledged for leaving our Churches this seems to me to be the weakest and most ungrounded That our Ministers are unedifying Preachers for they cannot profit by their Sermons Which I am informed is so commonly objected and some lay such weight upon it and it carries with it such a shew of Piety it being a very commendable thing to desire to be the better for every Sermon one hears that it is thought to be worth some body's pains to try to remove this unjust Prejudice which too many have entertained against the most instructive and useful Sermons that perhaps are preached any where in the Christian World This may seem too high a commendation but it is the Judgment of more indifferent persons then we are on either side of
variety of Cases in Humane Affairs I pray from my Heart for the bettering but I dread the tinkering of Government The Conclusion IF then Dissenters are not likely to obtain their Ends of Establishing themselves of rooting out of Popery and promoting pure Religion by overthrowing the Church of England the Inference is natural they ought both in Prudence and Christianity to endeavour after Vnion with it They will it may be say to me Can Men be persuaded two contrary ways Can they both Assent and Dissent And whilst they secretly Dissent would you force them into an Hypocritical Compliance I Answer thus First Though a Man cannot at the same time wholly Assent and Dissent yet there are means for the rectifying of a false persuasion and he may upon good Grounds change his Mind Secondly No Man's Mind can beforced for it is beyond the reach of Humane Power Thirdly Good Governours do not use Severity to force Men to dissemble their Minds and to make them Hypocrites but to move them after a Tryal of fair means to greater consideration I am not concerned in the Emblem of the Persian Dervi * * * Tavern Pers Trav. l. 4. c. 6. p. 155 156. who whilst they go about their Office of teaching the Law to the People carry a great Club in their hands But neither do I think that the best way to remove pernitious error from Men is never to give them any disturbance in it I have two things only to recommend first to the consideration and then to the practice of such as Dissent First This is a time of Prosecution and a time of Adversity is a proper time for Consideration and Consideration is a means to make us hold fast that which is good and reject that which is evil I beseech you make such advantage of this Juncture Sit down and think once more of the Nature of this Church Confer with the Guids of the National Religion read without prejudice the Books commended by them to you Peruse seriously the Books which Authority hath set forth Some who have spoken against them have by their own confession never read them Examine and Judge Many of your Scruples have arisen from what you have heard and read they would not have otherwise been ingendred in your Minds Hear and Read for your Information as well as your entanglement Secondly Do as much as you can do Do as much as the Dissenters who are most eminent for Learning Piety Preaching Writing Experience and Fame sometimes actually do They have owned our Communion to be lawful * * * See Lawf of hearing the publick Ministry c. by Mr. Nye Mr. Robinson c. and Mr. Corbet's Non-Conformists Pâ—ea for Lay-Communion They have received the Communion kneeling They have bred up Children to the Ministry of this Church They have joyned in the Liturgy They have been Married according to the Form of it Nay one who assisted in making the Directory would have his own Daughter in those times be Married in the way of the Book of Common-Prayer * * * Mr. Marshall in Hist of Indep 1 part p. 80. Do as the antient Non-conformists did who would not separate though they feared to Subscribe Who wrote with such Zeal against those of the Separation that Mr. Hildersham was called * * * See Dr. Willit's Epistle Dedicatory before his Harm on 1 Sam. Schismaticorum Qui vulgo Brownistae malleum The Maul of the Brownists Do more for the Peace of God's Church than for a Vote or Office or Fear of Legal Penalty Come as Christians to the Sacrament and not as Politicians Those who have so done yet break the unity of the Church are said to use the Arts of Jesuits and to be without all excuse by a Dissenter * * * Vox Clam Sect. 6. p. 49 50 c. who writes with commendable temper Do constantly what you do upon occasion No Preaching or Praying which is better liked can ballance the evil of Separation from a Church which imposeth no terms of Communion which are sinful For Peace sake let that be more constant in which your Conscience alloweth occasional exercise A Member who joyns himself to any established Church and also to any Churches which are set up not as legal Supplements of it but as Forts against it seems to be a kind of Wooden Legg if I may represent so grave a matter by so light a Similitude He is tyed on and taken off at pleasure he is not as by natural Ligaments and Nerves knit to such Ecclesiasticrl Bodies If all would do constantly what they can in Conscience do sometimes they would create a better Opinion of themselves in the Governours and move them to all due favour and hinder all the destructive breaches amongst us For the remain of other Dissenters would be so inconsiderable as to abide in the Body of the Nation as ill humors thrown off the extream parts from which there may arise some little pain but no mortal danger Now the God of Peace grant Peace to us always by all fit means The END A SERIOUS EXHORTATION With some Important Advices Relating to the late Cases about CONFORMITY Recommended to the Present Dissenters From the CHVRCH of ENGLAND LONDON Printed for T. Basset at the George in Fleet-street B. Tooke at the Ship in St. Paul's Church-yard and F. Gardiner at the White Horse in Ludgate-street 1684. Books Printed for FINCHAM GARDINER A Continuation and Vindication of the Defence of Dr. Stilling fleet 's 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 Perswasive 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 In two Parts 8. The Case of mixt Communion Whether it be Lawful to separate from a Church upon the Account of promiscuous Congregations and Mixt Communions 9. An Answer to the Dissenters Objections against the Common Prayers and some other Parts of Divine Service Prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament Stated and Resolved c. The first Part. 11. Certain Cases of Conscience c. The Second Part. 12. A Discourse of Profiting by Sermons and of going to hear where Men think they can profit most 13. A