Churches and Societies of Christians 2. I observe further that tho the exercise of Church Communion as to most of the particular Duties and Offices of it must be confined to a particular Church and Congregation for we cannot Actually joyn in the Communion of Prayers and Sacraments c. but with some particular Church yet every Act of Christian Communion though performed in some particular Church is and must be an Act of Communion with the whole Catholick Church Praying and Hearing and receiving the Lords Supper together does not make us more in Communion with the Church of England than with any other true and Orthodox part of the Church tho in the Remotest parts of the World The exercise of true Christian Communion in a particular Church is nothing else but the exercise of Catholick Communion in a particular Church which the necessity of affairs requires since all the Christians in the World cannot meet together for Acts of Worship But there is nothing in all these Acts of Communion which does more peculiarly Unite us to such a particular Church than to the whole Christian Church When we pray together to God we Pray to him as the Common Father of all Christians and do not challenge any peculiar interest in him as members of such a particular Church but as members of the whole Body of Christ when we Pray in the Name of Christ we consider him as the great High Priest and Saviour of the Body who powerfully interceeds for the whole Church and for us as members of the Universal Church And we Offer up our Prayers and Thanksgiving not only for our selves and those who are present but for all Christians all the World over as our Fellow-members and Praying for one another is the truest notion of Communion of Prayers for Praying with one another is only in order to Praying for one another And thus our Prayers are an exercise of Christian Communion when we Pray to the same common Father through the Merits and Mediation of the same common Saviour and Redeemer for the same common Blessings for our selves and the whole Christian Church Thus when we meet together to Celebrate the Supper of our Lord we do not meet as at a private Supper but as at the common Feast of Christians and therefore it is not an Act of particular Church Fellowship but of Catholick Communion The Supper of our Lord does not signifie any other kind of Union and confederation between those Neighbour Christians who receive together in the same Church than with the whole Body of Christ The Sacramental Bread signifies and represents all those for whom Christ died that one Mystical Body for which he Offered his Natural Body which is the Universal Church and our eating of this Bread signifies our Union to this Body of Christ and therefore is considered as an Act of true Catholick not of a particular Church-Communion And the Sacramental Cup is the Blood of the New Testament and therefore represents our Communion in all the Blessings of the Covenant and with all those who are thus in Covenant with God So that there is nothing particular in this Feast to make it a private Feast or an Act of Communion with a particular Church considered as particular but it is the common Feast of Christians and an Act of Catholick Communion Which by the way plainly shews how groundless that scruple is against mixt Communions that Men think themselves defiled by receiving the Lords Supper with Men who are vicious For tho it is a great defect in Discipline and a great reproach to the Christian Profession when wicked Men are not censured and removed from Christian Communion yet they may as well pretend that their Communion is defiled by bad Men who Communicate in any other part of the Church or any other Congregation as in that in which they live and Communicate For this holy Feast signifies no other Communion between them who receive at the same time and in the same Company than it does with all sincere parts of the Christian Church It is not a Communion with any Persons considered as present but it is a Communion with the Body of Christ and all true members of it whether present or absent Those who separate from a National Church for the sake of corrupt professors though they could form a Society as pure and holy as they seem to desire yet are Schismaticks in it because they confine their Communion to their own select Company and Exclude the whole Body of Christians all the World over out of it their Communion is no larger than their gathered Church for if it be then they must still Communicate with those Churches which have corrupt members as all visible Churches on Earth have unless we will except Independents because they have the confidence to except themselves and then their Separation does not Answer its end which is to avoid such corrupt Communions and yet if they do confine their Communion to their own gathered Churches they are Schismaticks in dividing themselves from the Body of Christians and all their Prayers and Sacraments are not Acts of Christian Communion but a Schismatical Combination This does not prove indeed that particular Churches are not bound to reform themselves and to preserve their own Communion pure from corrupt members unless all the Churches in the World will do so too because every particular Church whether Diocesan or National has power to reform its own members and is accountable to God for such neglects of Discipline but it does prove that no Church without the guilt of Schism can renounce Communion with other Christian Churches or set up a distinct and separate Communion of its own for the sake of such corrupt members which was the pretence of the Novatian and Donatist Schism of Old and is so of the Independent Schism at this day 3. I observe further that our obligation to maintain Communion with a particular Church wholly results from our obligation to Catholick Communion The only reason why I am bound to live in Communion with any particular Church is because I am a member of the whole Christian Church which is the Body of Christ and therefore must live in Communion with the Christian Church and yet it is Impossible to live in Communion with the whole Christian Church without Actual Communion with some part of it when I am in such a place where there is a visible Christian Church as no member can be United to the Natural Body without its being United to some part of the Body for the Union and Communion of the whole Body consists in the Union of all its parts to each other Every Act of Christian Communion though performed in a particular Church or Congregation is not properly an Act of particular Church-Communion but is the exercise of Communion with the whole Church and Body of Christ as I have already proved but it can be no Act of Communion at all if it be not performed
and of every sound part of it then our Communion with the Church is as fixt as our relation and membership is and I think no Man who understands himself will talk of an occasional member If no Man can perform any Act of Communion with a Church of which he is no member since all Acts of Communion have a necessary relation to a state of Communion and that which is an Act of Communion in a member is no Act of Communion when performed by him who is no member as I have already proved then it is as plain a contradiction to talk of an occasional Act of Communion as of occasional membership and there can be no place for occasional Communion with a Church of which we are no members unless we will say that a Man who is not in Communion may exercise Acts of Communion with the Church If all the Acts of Christian Communion which respect Christian Worship such as Prayer receiving the Lords Supper c. tho performed in a particular Church be not Acts meerly of a particular Church-Communion but of Catholick Communion with the whole Christian Church and every sound part of it then every true Catholick Christian is not only in a fixt state of Communion with the Catholick Church but lives in as constant an exercise of Christian Communion with all Sound and Orthodox Churches as he does with that Church in which he lives for every Act of Worship which is an Act of Communion with that particular Church in which it is performed if that Church be in Catholick Communion is an Act of Communion with the whole Catholick Church and therefore the very exercise of Christian Communion is equally fixt and constant or equally occasional with the whole Catholick Church There is a sense indeed wherein we may be said to be members of one particular Church considered as distinct from all other particular Churches but that principally consists in Government and Discipline every Christian is a member of the whole Christian Church and in Communion with it but he is under the immediate Instruction and Government of his own Bishop and Presbyters and is bound to Personal Communion with them and this constitutes a particular Church in which all Acts of Worship and all Acts of Discipline and Government are under the direction and conduct of a particular Bishop And when Neighbour Bishops unite into one Body and agree upon some common Rules of Government and the Administration of Religious Offices this makes them a Patriarchal or National Church and thus by submitting to the Government and Discipline of such particular or united Bishops we become members of a Diocesan or National Church considered as distinct from other Diocesan or National Churches But this does not confine our Church-membership and Communion to such a particular Church tho it strictly oblige us to conform to the Worship and Discipline and Government of that Church wherein we live while it imposes nothing on us inconsistent with the Principles of Catholick Communion But tho particular Christians are more peculiarly obliged to observe the Rites and Usages and to submit to the Government and Discipline of the Church wherein they live and to maintain Personal Communion with it and upon this account may in a peculiar manner be called the members of that Church yet every Act of Communion performed in this particular Church is an Act of Catholick Communion and an exercise of Christian Communion with the whole Church and every sound part of it Baptism makes us members of the whole Church and gives us a right to Communion with every sound part of it every Act of Christian Communion in a particular Church is a vertual Communion with the whole Church with all particular Churches which live in Communion with each other and notwithstanding my relation to a particular Church by my constant Abode and Habitation in it when ever I travel into any other Church I Communicate with them as a member so that wherever I Communicate whether in that Church in which I usually live or in any other particular Church where I am accidentally present my Communion is of the same Nature that is I Communicate as a member of the Church and it is Impossible I should Communicate otherwise for I have no right to Communion but as a member and nothing I can do can be an Act of Communion if I be not and do not own my self to be a member And yet this is the occasion of this mistake about Fixt and Occasional Communion that according to the Laws of our Church which are founded on great and wise reasons and indeed according to the Laws of Catholick Communion every Christian is bound to Communicate with that part of the Church wherein he lives now Men may have Houses in different Parishes or distinct Diocesses or may Travel into other parts of the Country and Communicate with the Churches which they find in those places where they are or they may sometimes go to Prayers or hear a Sermon or receive the Lords Supper at another Parish-Church now our ordinary Communion with those Churches where our constant Abode is may be called constant Communion and our Communion with those Churches which we accidentally visit and Communicate with may be called occasional Communion and all this without Schism because we still Communicate either with the same National Church or which is often the case of Travellers with some other sound part of the Catholick Church of which we are also members and so still keep in the same Communion and Communicate with no Churches but those of which we own our selves members as being all in the same Communion as being either sincere members of the National or Catholick Church From hence our Dissenters Conclude that their Communion with an Independent or Presbyterian Church of which they profess themselves fixt members is as constant with their occasional Communion with the Church of England when to serve some present turn they hear the Prayers and receive the Sacraments with us as our fixt Communion with our parish-Parish-Churches is with our occasional Communion with other Parish-Churches which no Body accounts Schism tho when it is too frequent and causeless it is a great disorder But the difference between these two is vastly great for in the First case we only Communicate with such Churches which are all in Communion with each other and therefore he who is a member of one is a member of them all and Communicates with them wherever he is as a member But he who is a fixt member of a Presbyterian or Independent Church cannot Communicate so much as occasionally with the Church of England as a member because he is a member not only of another particular but of a separate Church and it is impossible for any Man who is one with himself to be a member of two separate Churches and whatever Acts of Worship we joyn in with other Churches of which we are no members they are not
Forms of Admission as he is pleased to Institute which under the Gospel is Baptism as under the Law it was Circumcision I was discoursing of Gods visible way of Forming a Church which I asserted to be by granting a Church-Covenant which is that Divine Charter on which the Church is Founded but then lest any one should question how men are admitted into this Covenant I added that God had invested some Persons with Power and Authority to receive others into this Covenant by Baptism and by receiving them into Covenant they make them Members of that Church which is Founded on this Covenant Now what of all this will any sober Dissenter deny Here is no dispute who is invested with this Power what form of Church-Government Christ Instituted whether Episcopal or Presbyterian here is no Dispute about the validity of Orders or Succession or in what cases Baptism may be valid which is not Administred by a valid Authority This did not concern my present Argument which proceeds upon a quite different Hypothesis viz. the necessity of Communion with the one Church and Body of Christ for all those who are or would be owned to be Christians or Members of Christs Body I make no inquiry by whom they have been Baptized or whether they were rightly Baptized or not but taking all these things for granted I inquire whether Baptism do not make us Church-Members whether it makes us Members of a Particular or Universal Church whether a Church-Member be not bound to Communion with the whole Catholick Church whether he that separates from any sound part of the Catholick Church be not a Schismatick from the whole Church whether we be not bound to maintain constant Communion with that particular Church in which we live and with which we can when we please Communicate occasionally whether it be consistent with Catholick Communion to communicate with two Churches which are in a state of Separation from each other if you have any thing to say to these matters you shall have a fair hearing but all your Queries which proceed upon a mistaken Hypothesis of your own do not concern me and yet to oblige you if it be possible I shall briefly consider them 1. Your first Query is Whether a Pious Dissenter supposed to be received into the Church by such as he believes to be fully invested with sufficient Power is in as bad a condition as a Moral Heathen or in a worse than a Papist Ans The Catholick Church has been so indulgent to Hereticks and Schismaticks as to determine against the Necessity of Rebaptization if they have been once though irregularly baptized This you may find a particular account of in the Vindication of the Defence of Dr. Still p. 22. c. But the question is whether if they continue Schismaticks whatever their other pretences to Piety be their Condition be not as dangerous as the Condition of Moral Heathens and Papists 2. Whether the Submission to the Power and Censures of this Church which all must own to be a sound Church be part of the Divine Covenant which Vnites the Members of the Catholick Church to God and to each other Ans This is a captious question which must be distinctly answered A general Submission and Obedience to the Authority and Censures of the Church though it cannot properly be called a part of that Divine Covenant whereon the Church is founded which primarily respects the promise of Salvation by Christ through Faith in his Bloud yet it is a necessary Church-Duty and Essential to Church-Communion and so may be called a part of the Covenant if by the Covenant we understand all those Duties which are required of baptized Christians and Members of the Church by a Divine positive Law as Obedience to Church-Governours is But then Obedience to the Church of England is not an universal Duty incumbent on all Christians but onely on those which are or ought to live in Obedience to this particular Church for the particular exercises of Church-Authoritie and Jurisdiction is confined within certain limits as of necessitie it must be and though all Orthodox Churches must live in Communion with each other yet no particular Church can pretend to any original Authority over another Church or the Members of it as is the constant Doctrine of Protestants in opposition to the Usurpations of the Church of Rome But I perceive Sir you know no difference between the Authority and Power and the Communion of the Church But you add If it be then as he who is not admitted into this Church is no Member of the Catholick and has no right to the benefits of being a Member of Christs Body so is it with every one who is excluded by Church-Censures though excommunicated for a slight contempt or neglect nay for a wrongful cause Truly Sir I know not how any man is admitted into the Church of England any otherwise than as he is admitted into the whole Catholick Church viz by Baptism which does not make us Members of any particular Church but of the Universal Church which Obliges us to Communicate with that part of the Catholick Church wherein we live and whoever lives in England and renounces Communion with the Church of England is a Schismatick from the Cathelick Church And whoever is Excommunicated from one sound part of the Catholick Church is Excommunicated from the whole But then there is this difference between Excommunication and Schism the first is a Judicial Sentence the second is a Man 's own Choice the first is not valid unless it be inflicted for a just cause the second is always valid and does in its own nature cut Men off from all Communion with Christs Body I say in its own Nature for I will not pretend to determine the final States of Men for I know not what gracious allowances God will make for some Schismaticks no more than I do what favour he may allow to other Sinners But you proceed If it be no part of the Divine Covenant then a Man that lives here may be a true Member of the Catholick Church though he is not in Communion with this Sound Church This is another Horn of your formidable Dilemma If Obedience to the Authoritie and Censures of the particular National Church of England is no part of the Divine Covenant then those Baptized Christians who live in England are not bound to the Communion of the Church of England and may be Catholick Christians for all that As if because the Subjects of Spain are not bound to obey the King of England therefore English Men are not bound to obey him neither but may be very good Subjects for all that We are bound by the Divine Law to live in Communion with all true Catholick Churches and to obey the Governours of the Church wherein we live and therefore though Obedience to the Church of England be not a Law to all the World yet it is a Law to all English Christians inhabiting in this Church But
one Church in one Place Because there is no other Rule of Catholick-Communion but to Communicate in all Religious Offices and all Acts of Government and Discipline with those Christians with whom they live For to Renounce the Ordinary Communion of Christians or true Christian Church is to divide the Vnity and Communion of the Church and to withdraw our selves from Ordinary Communion with the Church in which we live into p. 21. distinct and separate Societies for Worship is to Renounce their Communion and when there is not a necessary cause for it is a Schismatical Separation And a little after I added If all Christians are Members of the one Body of Christ nothing can justifie the distinction of Christians into several Churches but onely such a distance of place as makes it necessary and expedient to put them under the Conduct and Government of several Bishops for the greater Edification of the Church in the more easie and regular Administration of Discipline And therefore nothing can justifie the gathering a Church out of a Church and dividing Neighbour Christians into distinct Communions Now then let us consider what follows 1. You say either that the French Protestants have no Church here but are Schismaticks in not Communicating with ours Or that ours is guilty of Schism in making the Terms of Communion so streight that it is not the Duty of of every one though a licensed Stranger to Communicate with this Church Ans If any Foreign Church among us which by Royal Favour is allowed the Observation of their own Discipline and Rules of Worship Renounce Communion with the Church of England or Communicate with our Separatists she is Schismatical her self as the Protestant Churches in France Geneva or Holland would be should they do the like But if there be any reason to allow those Foreigners which are among us to Form and Model their Congregations according to the Rules of their own Churches to which they originally belong this is no more a Schism than there is between the Protestant Churches of France and England which own each others Communion A bare Variety of Rites and Ceremonies makes no Schism between Churches our Church pretends not to give Laws to other Churches in such matters but leaves them to their Liberty as she takes her own and why an Ecclesiastical Colony may not for great reasons be Transplanted into another Church as well as a Civil Colony into another Kingdom while they live in Communion with each other I cannot tell It is a different thing to gather a Church out of a Church and to Transplant some Members of one Church into another maintaining the same Communion though with some peculiar and different usages with the consent of the Church to which they come The case of Strangers and Natives has always been accounted very different both upon a Religious and Civil account Every particular National Church has Authority over her own Members to direct and Govern her own Communion and prescribe the Rules of Worship but as she does not Impose upon other Churches at a distance so she may allow the same liberty to the Members of such Foreign Churches when they live within her Jurisdiction without breach of Communion for tho the Communion of the whole Christian Church is but one and all true Catholick Churches are Members of each other yet the Authority and Jurisdiction is different every Church challenging a peculiar Authority which it exerciseth in its own Communion and therefore for the Church of England to suffer Foreign Churches to observe their own Customs and Usages is not to allow of distinct and separate Communions in her own Bowels which were Schismatical but onely to exempt such Congregations of Strangers from her particular Jurisdiction and to leave them to the Government and Authority of the Church to which they belong There was no such thing indeed allowed in the Primitive Church as distinct Congregations of Foreigners under a different Rule and Government and it were very desirable that all Christians who have occasion to live in other Countries would conform to all the innocent and laudable customs of the Church where they sojourn which seems most agreeable to Catholick Communion but yet distinct Congregations of Foreigners who own the Communion of our Church tho they observe the customs of their own are not Schismatical as the Separate Conventicles of Dissenters are 2. But does it not follow from the obligation to communicate or to be ready to communicate with any true Church where distance does not hinder that a Member of the Church of England is not obliged to constant Communion with that Church but may occasionally communicate with the French Church nay with Dissenters too if he believes that any of their Congregations is a true Member of the Catholick Church Ans This is a great Mastery of Wit to turn my own Artillery upon me I prove the Dissenters to be Schismaticks because they set up a Church within a Church whereas there ought to be but one Church and one Communion in one place every Christian being bound to Communicate with the sound part of the Catholick Church in the place wherein he lives for according to the Laws of Catholick Communion nothing but distance of place can suspend our obligation to actual Communion Hence you conclude that we must Communicate with Schismaticks if there be any among us or so near to us that distance does not hinder our Communion But you should consider that our obligation to Catholick Communion does equally oblige us to renounce the Communion of Schismaticks whether at home or abroad and tho we should allow them to be true Churches yet if Schismatical they are not Catholick Churches and therefore not the objects of catholick-Catholick-Communion But however we may lawfully Communicate with the French Church that is among us as occasion serves Yes no doubt we may because they are in Communion with us But then follows the Murdering consequence that a Member of the Church of England is not bound to a constant Communion with her I pray why so every Member as a Member is in constant Communion for to be in Communion with Resol of Cases p. 10. a Church is to be a Member of it as I proved at large but then Church-Communion does not primarily respect a Particular but the Universal p. 13. Church and therefore it is no interruption of our Communion with the Church of England to Communicate actually with any Church which is in Communion with her for as all Christians who are neither Hereticks nor Schismaticks are Members of the Catholick Church so they are in Communion with the Catholick Church and every sound part of it The State of Communion is constant with the whole Catholick Church the acts of Communion are performed sometimes in one part of it sometimes in another as our presence abode or occasions require and thus it is possible actually to Communicate with the French Church either in England or out of England without interrupting our Communion with the Church of England for the Communion is
no Man will say that in this sence we live in the French or Dutch Church because there is a French and Dutch Church allowed among us 5. Your next Query is Whether a true Christian though not visibly admitted into Church-Communion where he wants the Means has not a virtual Baptism in the Answer of a good Conscience towards God according to 1. Peter 2. 21. Ans What this concerns me I cannot tell I speak onely of the Necessity of Visible Communion in Visible Members you put a question whether the want of Visible Admission by Baptism when it can't be had may not be supplied with the answer of a good Conscience towards God I hope in some cases it may though I do not hope this from what St. Peter saies who onely speaks of that Answer of a good Conscience which is made at Baptism not of that which is made without it But what God will accept of in this case is not my business to determie unbaptized Persons are no Visible Members of the Church and therefore not capable of Visible Communion and therefore not concerned at all in this dispute 6. Query Why a profest Atheist who has been Baptized and out of Secular Interest continues a Communicant with this Church is more a Member of the Catholick Church than such as are above described Ans Neither Atheists nor Schismaticks are Members of the Catholick Church But this is a vile insinuation against the Governours and Government of our Church as if profest Atheists were admitted to Communion Though possibly there may be some Atheists yet I never met yet with one who would profess himself an Atheist If I should I assure you I would not admit him to Communion and I hope there is no Minister of the Church of England would and I am sure no Man who had any kindness for the Church with which he pretends to hold Communion would ask such a question 7. Query Whether as the Catholick Church is compared to a Body of Men incorporated by one Charter should upon supposition of a possibility of the forfeiture of the Charter to the whole Body by the Miscarriages of any of the Officers does it likewise follow that the Miscarriages of any of the Officers or the Church Representative as I remember Bishop Sanderson calls the Clergy may forfeit the Priviledges given by Christ to his Church or at least may suspend them As suppose a Protestant Clergy taking their Power to be as large as the Church of Rome claim'd should deny the Laity the Sacraments as the Popish did in Venice and here in King Johns time during the Interdicts quid inde operatur Ans Just as much as this Query does the reason of which I cannot easily guess I asserted indeed that as there is but one Covenant on which the Church is founded so there can be but one Church to which this Covenant belongs and therefore those who divide and separate themselves from this one Body of Christ forfeit Resol of Cases p. 8. c. their right to this Covenant which is made onely with the one Body of Christ which I illustrated by the instance of a Charter granted to a particular Corporation which no Man had any interest in who divided himself from that Corporation to which this Charter was granted but what is this to forfeiting a Charter by the Miscarriages of Officers I doubt Sir your Head has been Warmed with Quo Warranto's which so affect your Fancy that you can Dream of nothing else I was almost afraid when your hand was in I should never have seen an end of these Questions and I know no more reason why you so soon left off asking Questions than why you askt any at all for I would undertake to ask five hundred more as pertinent to the business as most of these You have not indeed done yet but have a reserve of particular Queries but general Queries are the most formidable things because it is harder to find what they relate to than how to Answer them You have three sets of Queries relating to three several Propositions besides a parting blow of four Queries relating to my Text. The first Proposition you are pleased to question me about is this That our Saviour made the Apostles and their Successors Governours of his Church with promise to be with them to the end of the World Which I alledged to prove that when the Church is called the Body of Christ it does not signifie a confused multitude of Christians but a regular Society under Order and Government Now Sir is this true or false if it be false then the Church is not a governed Society is not a Body but a confused heap and multitude of Independent Individuals which is somewhat worse than Independent Churches If it be true why do you ask all these Questions unless you have a mind to confute our Saviour and burlesque his Institutions but since I am condemned to answer questions I will briefly consider them 1. Whether our Saviours promise of Divine Assistance did not extend to all the Members of the Church considering every man in his respective station and capacity as well as the Apostles as Church-Governours For which you may compare St. John with St. Matthew Ans No doubt but there are promises which relate to the whole Church and promises which belong to particular Christians as well as promises which relate peculiarly to the Apostles and Governours of the Church in the exercise of their Ministerial Office and Authority but what then Christ is with his Church with his Ministers with particular Christians to the end of the World but in a different manner and to different purposes and yet that promise there is peculiarly made to the Apostles including their Successors also for the Apostles themselves were not to continue here to the end of the World but an Apostolical Ministry was 2. Therefore Query Whether it signifies any thing to say there is no promise to particular Churches provided there be to particular Persons such as are in charity with all Men and are ready to communicate with any Church which requires no more of them than what they conceive to be their duty according to the Divine Covenant Ans It seems to me to be a harder Query what this Query means or how it concerns that Authority which our Saviour has given to his Apostles for the Government of the Church to which this Query relates I asserted indeed that Christ hath made no Covenant with any particular but onely with the Universal Church which includes particulars as Members of it nor has he made any promise to particular Persons but as Members of the Church and in Communion with it when it may be had upon lawful terms Whoever breaks the Communion of the Church without necessary reason tho he may in other things be a very good natur'd man yet he has not true Christian Charity which unites all the Members of the same Body in one Communion
Catholick Unity or Communion in the Church under Independency Q. 2. If it may which I suppose you will not deny will you not then upon this account make the Church you live in more guilty than the Independents Baptism you own is the onely thing which admits into the Catholick Church but they require no new Covenant at Baptism Ergo they admit into the Church without any clog or hindrance of humane Inventions Ans Pray what comparison is there between the Church of England and Independency Whatever fault the Church of England may be charged with as to its Rites and Ceremonies which I will not now dispute with you yet all this is capable of a Remedy she may give occasion to Schism if she imposes any unlawful and Sinful Terms of Communion but yet the Frame and Essential constitution of the Church is not Schismatical but Independency is Schism in the very notion of it and an Independent Conventicle is never capable of becoming a Member of the Catholick Church But you say I own that Baptism is the onely thing which admits into the Catholick Church i. e. which makes us Members of the Universal Church and all sound parts of it and that nothing else is necessary to make a Church-Member Very right I do own this but what is my owning this to the Independents For they do not and will not own it they admit into their Churches not by Baptism but by a Human and Voluntary Covenant and will own none for Church-Members but such Baptism at most gives Men onely a disposition to be Church-Members but does not make them Members of any Church But they require no new Covenant at Baptism ergo they admit into the Church without any clog or hindrance of human Invention that is they admit to Baptism without any new Covenant because Baptism does not as they believe admit into the Church ergo they admit into the Church without any clog of human Invention And yet Sir I perceive you do not understand this matter neither for though what their practise is now I cannot tell yet according to their Principles and former Practise though they required no new Covenant of the Child to be Baptized yet they would Baptize no Children but of such Parents as were in Church-Covenant with them which is the same thing and a much greater clog to Baptism than the Sign of the Cross which when I know your exceptions against I will consider them And now Sir nothing remains of your First Letter but some few Queries relating to the meaning of my Text. Your Three first Queries come onely to this whether every particular Church may not be called the Body of Christ I answer no doubt but it may and yet Christ has but one Body and all the sound Churches in the World are but one Body and must be but one Communion As you may see proved at large in the Defence of Dr. Still and the Vindication of that Defence and thither I refer you But what you mean by Christs Metaphorical Body I confess I cannot tell and therefore cannot answer that Question Your Fourth Query concerns the nature of Schism which you would not have consist in dividing Communion through difference of Opinions but through want of Charity because the Apostle says that the Members have the same care one of another Now methinks in the natural Body should the Members divide from each other though they should pretend to love one another dearly they would not be thought to have such care of one another as the Members of the same Body ought to have The Application is easy and you may find this matter plainly stated in the Defence to which I have so often referred you Thus Sir I have honestly answered all your Queries which you sent me in your First Letter and which you challenge me and conjure me as a Protestant Divine to answer Categorically in your Second whether they were so very considerable as to deserve either to be Printed or Answered I leave the Reader to consider Your Second Letter though it be somewhat Peevish yet creates me but little trouble It has brought forth but one Query and half of that is already Answered Whether if the nature of Catholick Communion requires a readiness to Communicate with any sound Church and yet a Church obliges us to Communicate with that alone while distance does not hinder the occasional and frequent Communion with others is not that Church guilty of Schism in such an Injunction contrary to the nature of Catholick Communion Ans No Church can be so supposed to forbid Communion with any Church which is in Communion with her and as for Schismatical Conventicles which you are pleased to call sound Churches it is the Duty of the Church to forbid all Communion with them how near soever they be For Catholick Communion obliges us only to Communicate in the Catholick Church from whence Schismaticks have withdrawn and separated themselves and whoever Communicates with Schismaticks is in so doing a Schismatick Or at least as you proceed is it not impossible that he who Communicates sometimes with one true Church sometimes with another can be a Schismatick or any more than an Offender against a positive human Law Ans If such true Churches be Schismatical he that Communicates with a Schismatical Church is Guilty of a Schismatical Act and how is it possible it should be otherwise Should a Man sometimes joyn with his Princes Forces and sometimes with his Enemies and Fight sometimes on the one side and sometimes on the other were he a Rebel or not To be sure he is a Rebel when he Fights against his Prince though sometimes he Fight for him We may and ought as occasion serves to Communicate with any Church which is in Catholick Communion but where there are two opposite and separate Communions to Communicate with both is like taking part on both sides and if one be in the right and the other in the wrong such a man cannot be in the right always Well but however he is no Schismatick but only an Offender against a positive human Law Yes certainly he is a Schismatick and an Offender not meerly against human positive Laws but against the Unity of the Church and the Evangelical Laws of Catholick Communion But this mention of Law puts me in mind of a passage or two at the beginning of your Preface You say perhaps it 's no absurdity to suppose that Men may as well continue Members of the National Church notwithstanding their breaking many positive Laws made for the outward management and ordering of it though not Fundamental and necessary to its being as he who incurs the penalty of any Statute of the Realm about Civil affairs may however be a sound Member of the State if he keep from Treason and other Capital Crimes Very right Sir While Men continue in the Communion of the Church they are Church-Members though they may be irregular and guilty of some Acts of
saies nothing that the divine Spirit confines his Influences and Operations to the Vnity of the Church in such Conformity not only makes such Conformity necessary to Salvation but imputes to the Church the Damnation of many Thousands of Souls who might expect to be saved upon other Terms That the Divine Spirit confines his influences ordinarily to the Unity of the Church I do assert but that this is in Conformity to the Church of England I do not assert For Conformity to the Church of England is not Essential to the Unity of the Catholick Church for every Church has authority to prescribe its own Rites and Ceremonies of Worship in Conformity to the general Rules of the Gospel And therefore though the Unity of the Church is necessary to intitle Men to the ordinary influences of Gods Grace and consequently is necessary to Salvation yet Conformity to the Church of England is not necessary to the Unity of the Church because Christians who live under the Government and Jurisdiction of other Churches may and do preserve the Unity of the Church without conformity to the Church of England Obedience indeed and Subjection to Church-Authority in all Lawful things is necessary to the Unity of the Church and necessary to Salvation and consequently it is a necessary Duty to conform to all the Lawful and Innocent Customs of the Church wherein we live but this does not make the particular Laws of Conformity which are different in different Churches to be necessary to Salvation unless you will say the Church has no Authority but only in things absolutely necessary to Salvation which destroys all the external Order and Discipline of the Church and charges all the Churches in the World with destroying Mens Souls if any persons be so Humorsom and Peevish as to break Communion with them for such Reasons But such kind of Cavils as these you may find answered at large in the Vindication of the Defence and thither I refer you if you desire to see any more of it Thus Sir I have with great patience answered your Questions not that they needed or deserved any Answer but that you might not think your self too much despised nor other weak People think your Questions unanswered And now I have given you an Answer I shall take the Confidence to give you a little Ghostly Counsel too which you need a great deal more than an Answer I have not troubled my Head to inquire Scrupulously who you are nor do I use to trust Common Fame in such matters but though I know not you yet I perceive you know me and if as you say you have often p. 1. heard me with great Satisfaction and as you hope not without edifying thereby I think it would have become you to have treated me with a little more Civility than you have done if it be in your Nature to be Civil to a Clergy-Man And I wish more for your own sake than for mine you had done so for I thank God I have learnt not only by the precepts and example of my great Master but by frequent Tryals to go through good Report and evil Report and to bear the most invidious and Spightful Reflections with an equal mind But as contemptible as a Clergy-Man is now these things will be accounted for another day For it is very evident that you have a great Spight at the whole Order whatever personal kindness you may have for some Men they are but a Herd of Clergy-men and you know no other use of a Bishop but to oversee admonish and Censure those who are apt to Preface go beyond their due Bounds I confess this way of Railery is grown very fashionable and I perceive you are resolved to be in the Mode and to be an accomplisht Gentleman but I never knew a man that was seriously religious who durst affront the Servants for their Masters sake But you Sir are in the very height of the fashion and think their Office as contemptible as their Persons generally are thought to be you hope to be saved without understanding the Notion of Church-Government as 't is intreagued by Clergy-men of all sides And I hope you may be saved without understanding a great many other things besides Church-Government or else I doubt your Salvation may be hazardous But this is too plain a contempt of all Church-Authority for though the Church of Rome has usurpt an unlimited and Tyrannical Power under the Notion of Church-Government yet what has the Sound Church of England as you own it done What occasion did I give for this Censure who have expresly confined the Exercise of Church-Authority to church-Church-Communion to receiving in and putting out of the Church And if Resol of Cases p. 39. the Church be no Society I would desire to know what it is and if be a Society how can any Society subsist without Authority in some Persons to receive in and to shut out of the Society But the truth is tho you pretend to be in Communion with the Church of England you make the Church it self a very needless and insignificant thing for you know no necessity of Communicating with any Church you will not allow it to be Schism to Separate from the Church you think it a pretty indifferent thing whether Men be Baptized or not or by whom they are Baptized what your Opinion is about the Sacrament of the Lords Supper I do not know though if you are consistent with your self I doubt that is a very indifferent Ceremony too Truly to deal plainly with you I think you have more need to be taught your Catechism than to set up for a Writer of Books and let me in time warn you what the consequence of this way you are in is likely to be which is no less than a contempt of all revealed and institute Religion and consequently of Christianity Natural Religion may subsist without any positive Institutions but revealed Religion never did and never can for when God Transacts with Mankind in the way of a Visible Covenant there must be some Visible Ministers and Visible Sacraments of this Covenant And when the Evangelical Ministers and Sacraments fall into contempt Men must think meanly of Christianity and return to what they call natural Religion which is a Religion without a Priest and without a Sacrifice which cannot save a Sinner but by uncovenanted Grace and Mercy which no Man can be sure of and which no Man shall find who rejects a Priest and Sacrifice of Gods providing And to convince you of this you may observe that the contempt of the Notion of a Church of the Evangelical Priesthood and Sacraments is originally owing to Deists and Socinians to those who profess to believe in God and to worship him according to the Laws of natural Religion but believe nothing at all of Christ or to those who profess to believe in Christ but believe him only to be a meer Man and a great Reformer of Natural
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 ãâã ãâã ãâã ãâã ãâã 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-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-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 âay-âay-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
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-Church-Communion 3. A Letter to Anonymus in Answer to his three Letters to Dr. Sherlock about church-Church-Communion 4. The Case of lay-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. ãâã ãâã ãâã ãâã ãâã 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
of Christ and no member of his Body which is the Church 4. That no Church-state can depend upon human Contracts and Covenants for then a Church would be a human Creature and a human Constitution whereas a Church can be founded only upon a Divine Covenant It is true no man who is at age can be admitted to Baptism till he profess his Faith in Christ and voluntarily undertake the Baptismal Vow but the Independent Church-Covenant betwixt Pastor and People is of a very different Nature from this unless any man will say that the voluntary contract and Covenant which the Independents exact from their members and wherein they place a Church-state be part of the Baptismal Vow If it be not then they found the Church upon a human Covenant for Christ hath made but one Covenant with Mankind which is contained in the Vow of Baptism If it be then no Man is a Christian but an Independent and then they would do well to shew how the Baptismal Vow which is but one and the same for all Mankind determines one Man to be a fixt member of Dr. Owens Church another of Mr. Griffiths or any other Independent Pastors and if they could get over this difficulty there is another still why they exact this Church-Covenant of Baptized Christians before they will admit them to their Communion if Baptism makes them members of their Church This I think makes it plain that the Independent Church-Covenant is no part of the Baptismal Vow and then it is no part of the Christian Covenant and if there be no true Church-state but what depends on such human Contracts then the Church owes its being to the will of Men not to the Covenant of God 5. I observe farther how absurd it is to gather Churches out of Churches which already consist of Baptized Christians Christianity indeed separates us from the rest of the World but surely it does not separate Christians from each other The Apostles only undertook to Convert Jews and Heathens to the Christian Faith and to make them members of the Christian Church which is a state of separation from the World but these Men Convert Christians from Common Christianity and the Communion of the universal Church to Independency If the Church be founded on a divine Covenant we know no Church but what all Christians are made members of by Baptism which is the universal Church the one Body and Spouse of Christ And to argue from the Apostles gathering Churches from among Jews and Heathens to prove the gathering Churches out of a Christian and National Church must either conclude that a Church and Church-state is a very indifferent and Arbitrary thing and that Men may be very good Christians and in a safe condition without it or that Baptized Christians who are not members of a particular Independent Church are no better than Jews and Heathens that is that Baptism it self though a Divine Sacrament and Seal of the Covenant is of no value till it be confirmed and ratified by a human Independent Covenant 6. I observe that if the Christian Church be founded on a Divine Covenant on that new Covenant which God hath made with Mankind in Christ then there is but one Church of which all Christians are members as there is but one Covenant into which we are all admitted by Baptism For the Church and the Covenant must be of an equal extent There can be but one Church founded upon one Covenant and all who have an interest in the same Covenant are members of the same Church And therefore tho the distance of place and the necessities and conveniences of Worship and Discipline may and has divided the Church into several parts and members and particular Churches yet the Church cannot be divided into two or more distinct and separate Churches for that destroys the unity of the Church and unless they could divide the Covenant also two Churches which are not members of each other cannot partake in the same Covenant but the guilty Divider forfeits his interest in the Covenant without a new grant A Prince indeed may grant the same Charter to several distinct Cities and Corporations but then tho the matter of the Charter be the same their right to it depends upon distinct Grants But if he grant a Charter for the Erecting of such a Corporation and confine his Charter to the members of that Corporation those who wilfully separate themselves from this Corporation to which this Charter was granted forfeit their interest in the Charter and must not think to Erect a new distinct Corporation by the same Charter Thus it is here God hath made a Covenant oâ grace with Mankind in Christ and declares that by this one Covenant he unites all the Disciples of Christ into one Body and Christian Church who shall all partake of the Blessings of this Covenant By Baptism we are all received into this Covenant and admitted members of this one Church now while we continue in the Unity of this Body it is evident that we have a right to all the Blessings of the Covenant which are promised to this Body and to every member of it But if we divide our selves from this Body and set up distinct and separate Societies which we call Churches but which are not members nor live in Communion with the one Catholick Church we cannot carry our Right and Title to the Covenant out of the Church with us The Gospel-Covenant is the common Charter of the Christian-Church and if we are not contented to enjoy these Blessings in common with other Christians we must be contented to go without them For it is not a particular Covenant which God makes with particular Separate Churches but a general Covenant made with the whole Body of Christians as United in one Communion and therefore that which no particular Church has any interest in but as it is a member of the universal Church God hath not made any Covenant in particular with the Church of Geneva of France or England but with the one Body and Church of Christ all the World over and therefore the only thing that can give us in particular a right to the Blessings of the Covenant is that we observe the conditions of this Covenant and live in Unity and Communion with all true Christian Churches in the World which makes us members of the Catholick Church to whom the Promises are made Secondly The next thing to be explained is what is meant by Church-Communion Now Church-Communion signifies no more then Church-Fellowship and Society and to be in Communion with the Church is to be a member of the Church and this is called Communion because all Church members have a common right to Church Priviledges and a common Obligation to all those Duties and Offices which a Church relation Exacts from them I know this word Communion is commonly used to signifie a Personal and presential Communion in Religious Offices as when Men pray and hear and receive
the Sacrament of the Lords Supper together they are said to be in Communion with one another and to live in Communion with that Church with which they joyn in all Acts of Worship Now we must acknowledge that Publick Acts of Worship performed in the Communion of the Church are an Exercise of Christian Communion but Church-Communion is something antecedent to all the Acts and Offices of Communion For no Man has a right to any Act of Christian Communion but he who is in a State of Communion with the Christian Church What natural Union is in natural Bodies that Communion is in Bodies Politick whether Civil or Religious Societies a member must be vitally united to the Body before it can perform any natural Action or Office of a member before the Eye can see or the Feet can walk or the Ears can hear and the union of the Eye or Foot to the Body does not consist in seeing or walking but seeing and walking are the effects of this Union Thus in a Body Politick when Men by any common Charter are United into one Society they become one common Body or one Communion and this gives them right to all the priviledges of that Body and obliges them to all the Duties and Offices which their Charter requires of them but should any Man who is not regularly admitted into this Society pretend to the same Priviledges or do such things as are required of those who are members of this Body this would be so far from being thought an Act of Communion with them that it would be censured as an unjust Usurpation Should a Man who is no Citizen of London open his Shop and drive a trade as other Citizens do or give his Vote at a Common-Hall and in all other cases Act like a Citizen this would not make him a Citizen but an Intruder He is a Foreigner still and his presuming to Act like a Citizen when he is none is no Act of Communion with that Body of which he is no member but justly exposes him to censure and punishment Thus it is in the Christian Church which is one Body and Society united by a Divine Covenant Our Communion with the Church consists in being members of the Church which we are made by Baptism The exercise of this Communion consists in all those Offices and Duties which all the members of the Church are obliged to and which none have any right to perform but they such as praying and receiving the Lords Supper together c. Now should any Man who is no member of the Church nor owns himself to be so intrude into the Church and Communicate in all holy Offices this can be no more called an Act of Communion than it can be said to make him a member of the Church of which he is no member and resolved not to be Prayers and receiving the Sacraments c. are Acts of Communion when performed by Church-members in the Communion of the Church but they are no Acts of Communion when performed by those who are no Church-members tho to serve a turn they thrust themselves into the Society of the Church As for Instance suppose a member of a Presbyterian or Independant Conventicle should for reasons best known to himself at some critical time come to his Parish Church and there hear the Common-Prayer and Sermon and receive the Lords Supper according to the order of the Church of England does this make this Man a member of the Church of England with which he never Communicated before and it is likely will never do again If it does not all this is no Act of Communion which can be only between the members of the same Body So that to be in Church-Communion does not signifie meerly to perform some such Acts which are Acts of Communion in the members of the Church but since the decay of Church Discipline may sometimes be performed by those who are not members which is such an abuse as would not have been allowed in the Primitive Church who denyed their Communion to Schismaticks as well as to the Excommunicate upon other accounts but to be in Church-Communion signifies to be a member of the Church to be Embodyed and Incorporated with it and I suppose what that means every one knows who understands what it is to be a member of any Society of a City or any Inferior Corporation which consists of Priviledge and Duty and requires all those who will enjoy the benefits of such a Society to discharge their respective trusts and obligations To be in Communion with or to be a member of the Church includes a Right and Title to all those Blessings which God hath promised to his Church and an obligation to all the Duties and Offices of Church Society as Subjection to the Authority Instructions Censures of the Church a Communion in Prayers and Sacraments and other Religious Offices and he who despises the Authority or destroys the Unity of the Church renounces his membership and Communion with it These things are extreamly plain and though Men may cavil for disputes sake yet must needs convince them that no Man is in Communion with a Church which he is not a member of tho through the defect of Discipline he should sometimes be admitted to some Act of Communion with it and I shall observe some few things from hence of great use 1. That Church-Communion primarily and principally respects the universal Church not any particular Church or Society of Christians For to be in Church-Communion signifies to be a member of the Church or Body of Christ which is but one all the World over Church Communion does not consist in particular Acts of Communion which can be performed only among those who are present and Neighbours to each other but in membership now a member is a member of the whole Body not meerly of any part of it how large soever the Body be All the Subjects of England those who live at St. Davids and those at Tarmouth who never saw nor converst with each other are all members of the same Kingdom and by the same reason this membership may extend to the remotest part of the World if the Body whereof we are members reach so far And therefore we may observe that Baptism which is the Sacrament of our Admission into the Covenant of God and the Communion of the Church does not make us members of any particular Church as such but of the Universal Church and I observed before that a Church-state which is the same thing with Church-Communion is founded only on a Divine Covenant and therefore since there is no other Divine Covenant to make us members of particular Churches as distinguisht from the Universal Church such particular Church-membership is at best but a human Invention and indeed nothing else but a Schism from the Universal Church which alone if well considered is a sufficient confutation of Independency which is a particular Church-State as distinguisht from all other
in the Communion of the Church which it cannot be unless it be performed in the Communion of some particular Church And this is the only obligation I know of to Communion with any particular Church that as I am a Christian I am a member of the Body and Church of Christ and in a State of Communion and therefore am bound to maintain Actual Communion with the Christian Church where-ever I find it and by Communicating with the Church wherein I live if it be a Sound and Orthodox Member of the Christian Church I maintain Communion with the whole Catholick Church which is but one Body So that here is no choice what Church we will Communicate with for there is but one Church all the World over with which we must Communicate and therefore we have nothing else to do but to judge whether that part of the Church wherein we live be so Sound and Orthodox that we may Communicate with it according to the Principles of Catholick Communion and if it be we are bound to Communicate with it under Peril of Schism from the Catholick Church if we do not 4. From hence we may plainly learn the true notion of a Separate Communion and Separate Church For some Men seem to be greatly sensible of the sin and mischief of Schism and Separation but then they use great art so to confound the notion of Separation as that neither they themselves nor any one else shall ever be able to understand what it is whereas if they will allow that there is or ever can be any such thing as Separation from the Church it is as easie to understand what Separation is as what it is for a member to be divided from the Body For if there be but one Church and one Communion of which all true Christians and Christian Churches are or ought to be members then those Churches which are not members of each other are Separate Churches It is not enough indeed to prove a Separation that two Congregations meet in several places for Worship for this is done by all the Parish-Churches of England who are in the same Communion but yet hold distinct and Separate Assemblies as to Local Separation Nor is it sufficient to prove that there is no Separation because these differing Churches agree in all the Articles of Faith and essentials of worship For thus the Novatians and Donatists did who yet were Schismaticks from the Catholick Church But where there are two Churches which are not members of each other there is a Schism tho they agree in every thing else but in one Communion and where Churches own each others Communion as members of the same Body there is no Schism though they are as distant from each other in place as East and West And it is as easie to understand what it is for two Churches to be members of each other but to make this as plain as I can and as far as it is possible to prevent all Evasions and Subterfuges I shall lay down some few rules according to the Principles of Catholick Communion whereby we may certainly know what Churches are in Communion with each other and which are Separate and Schismatical Conventicles 1. There must be but one Church in one place according to that Ancient Rule of the Catholick Church that there must be but one Bishop in a City and this was observed in the Apostolical times that in the greatest and most Populous Cities and where there were the greatest number of Converts yet there was but one Church such as Jerusalem Antioch Ephesus c. this is acknowledged by the Independents themselves who endeavour hence to prove that there were no more Christians in any of those Cities than could meet together in one place for Acts of Worship which is a mighty groundless Surmise and not much for the credit of the Christian Church as has been often shewn by learned Men both Episcopal and Presbyterian Divines And there is an evident reason why this should be so because there is no other Rule of Catholick Communion for private Christians but to Communicate in all Religious Offices and all Acts of Government and Discipline with those Christians with whom they live for to renounce the ordinary Communion of any Christians or true Christian Church is to divide the Unity and Communion of the Church and to withdraw our selves from ordinary Communion with the Church in which we live into distinct and Separate Societies for Worship is to renounce their Communion and when there is not a necessary cause for it is a Schismatical Separation So that distinct and particular Churches which are in Communion with each other must have their distinct bounds and limits as every member has its Natural and proper place and situation in the Body But when there is one Church within the Bowels of another a new Church gathered out of a Church already constituted and formed into a distinct and Separate Society this divides Christian Communion and is a notorious Schism These Churches cannot be members of each other because they ought to be but one Church and therefore to form and gather a new Church is to divide and Separate the members of the same Church from each other This is the plain case of the Presbyterian and Independent Churches and those other Conventicles of Sectaries which are among us they are Churches in a Church Churches formed out of the National Church by which means Christians who live together refuse to Worship God in the same Assemblies and have bitter Envyings and Contentions for the Honour and Purity of their several Churches If all Christians are members of the one Body of Christ nothing can justifie the distinction of Christians into several Churches but only such a distance of place as makes it necessary and expedient to put them under the Conduct and Government of several Bishops for the great Edification of the Church in the more easie and regular Administration of Discipline and all holy Offices and therefore nothing can justifie the gathering of a Church out of a Christian Church and dividing Neighbour Christians into distinct Communions Churches at a distance may be distinct Churches under their distinct Bishops but yet in the same Communion but distinct Churches in the same place can never be of the same Communion for then they would Naturally Unite and Cement into one There must either be Antibishops or Schismatical Presbyters set up in opposition to their Bishops under different and opposite Rules of Worship and Discipline which makes them Rival and opposite Churches not members of each other From hence I think it plainly appears that all Separation from a Church wherein we live unless there be necessary reasons for it is Schism and we cannot justifie such distinct Churches within one another from the examples of other distinct Churches whose bounds and limits and jurisdiction also are distinct and separate 2. It is plain those are Separate Churches which divide from the Communion of
any Church from any dislike of its Doctrine Government or Worship for in this case it is plain they leave the Church and form themselves into a new Church out of the Communion of the Church from whence they went because they did not think it safe to continue one Body with it This has often made me wonder what those Men mean who take all occasions to quarrel at our Constitution and assign a great many reasons why they cannot Communicate with us and yet at the same time will not own that they have made any Separation from us What middle state now shall we find for these Men who will neither continue in the Church nor allow themselves to be out of it It is possible for two particular Churches to be in Communion with each other and yet not Actually to Communicate together because distance of place will not permit it but for two Churches to renounce each others Communion or at least to withdraw ordinary Communion from each other from a professed dislike and yet still to continue in a state of Communion with one another is a down right contradiction To be in Communion is to be members of the same Body and Society and he that can prove and he that can believe two opposite Societies founded upon contrary principles and Acting by contrary Rules and pursuing contrary ends to the Ruin and Subversion of each other to be the same Body and the same Society are very wonderful Men to me 3. Those are Separate Churches who do not own each others members as their own Actual Communion during our residence in any certain place must be confined to that particular Church in which we live if it be a sound part of the Christian Church but Church-membership is not confined to any particular Church I am no otherwise a member of any particular Church then I am of the Universal Church which gives me a right of Membership and Communion in all the particular Churches of the World Now I would ask whether every Baptized Christian who by Baptism is made a member of the Catholick Church and has not forfeited this right by a Scandalous life be ipso facto a member of an Independent Church if he be not as it is plain by the constitution of Independency he is not for Independent Church-membership is not founded on Baptism but on a particular Church-Covenant then Independency is a Separate Communion from the Catholick Church for the members of the Catholick Church are not by being so made the members of an Independent Church and therefore an Independent Church is a distinct and separate Body from the Catholick-Church Nay I would know whether a member of one Independent Church by being so becomes a member of another Independent Church if he does not as it is plain he don't for every Independent Church is founded upon a particular Church-Covenant between such a particular Pastor and particular members then every Independent Church is a distinct and Separate Body from all other Independent Churches and so they are all Schismaticks to each other as not preserving the Unity of the Body And tho Independent Churches should be so civil to each other as to admit each others members to some Acts of Communion yet this is matter of courtesie not of right and therefore their constitution is Schismatical It is like two Neighbour Families which hold good correspondence with each other and often visit one another and Eat and Drink together but yet remain very distinct Families and have all their concerns apart and separate But the Christian Church is but one Houshold and Family and whoever makes two Families of it is a Schismatick Thus let me ask whether the Episcopal and Presbyterian Churches in the same Christian Kingdom be one Church and members of each other and own each others members as such to be members of their own Body and Church If they do not as it is evident they don't from their holding distinct and separate Assemblies under a distinct kind and species of Government which both of them assert to be instituted by Christ and to be essential to the constitution of the Church from their forming themselves into distinct Bodies under different Governors which have no Communion as such with each other which yet is essential to the Communion of particular Churches that their Governors should be in Communion with each other from their Condemning each others constitution and particular modes of Worship and their great endeavours to draw away members from each other which necessarily supposes that they do not look upon each others members as their own I say if from these considerations it appears that they are not and do not think themselves to be one Body nor members of each other then they are two separate Churches and the Church which makes the separation is the Schismatick And indeed we may as well say that a Monarchy and Aristocracy and Democracy in the same Nation with their distinct Governours and distinct Subjects and distinct Laws that are always at Enmity and War with each other are but one Kingdom as to assert that the Episcopal and Presbyterian Churches in England are but one Church 3. The last thing to be explained is what is meant by fixt or constant and by occasional Communion Now this is a question which would grievously have puzl'd St. Cyprian and St. Austin and other Ancient Fathers who never heard but of one sort of Communion For indeed there is no place for this distinction of constant and occasional Communion according to the Principles of Catholick Communion To be in Communion with the Church is to be a member of the Church and I take it for granted that a member signifies a fixt and constant not an occasional member not a member which is one day a member and the next day upon his own voluntary choice is no member which is a member or no member just as occasion serves And if Church-membership be a fixt and constant relation in it self considered then the Duties of this relation are fixt and constant also And therefore for the understanding of these Terms which were unknown to Antiquity we must consult the meaning of our Modern Authors who were the first Inventors of them Now by fixt Communion they mean an Actual and constant Communicating with some one particular Church as fixt members of it occasional Communion is to Pray and Hear and receive the Sacrament at some other Church of which they do not own themselves to be members as occasion serves that is either to gratifie their own Curiosity or to serve some secular end or to avoid the Imputation of Schism Now this distinction is owing to such Principles as I have evidently proved to be very great mistakes For if to be in Communion with the Church signifie to be a member of it and that not of any particular Church as distinguisht from the whole Catholick Church but to be a member of the one Body of Christ
in that place and where I am only occasionally there I can only Communicate occasionally also But to meet with the distempers of this Age and to remove those Apologies some Men make for their Schism it is necessary to make this a question For in this divided state of the Church there are a great many among us who think they cannot maintain constant Communion with the Church of England as constant and fixt Members who yet upon some occasions think they may Communicate with us in all parts of Worship and Actually do so Now when these Men who are fixt Members as they call it of Separate Churches think fit sometimes to Communicate in all parts of Worship with the Church of England we charitably suppose that Men who pretend to so much tenderness of Conscience and care of their Souls will do nothing not so much as once which they believe or suspect to be sinful at the time when they do it and therefore we conclude that those who Communicate occasionally with the Church of England do thereby declare that they believe there is nothing sinful in our Communion and we thank them for this good opinion they express of our Church and earnestly desire to know how they can justifie their ordinary Separation from such a Church as requires no sinful terms of Communion If any thing less than sinful terms of Communion can justifie a Separation then there can be no end of Separations and Catholick-Communion is an Impossible and Impracticable notion that is the Church of Christ neither is one Body nor ever can be For if Men are not bound to Communicate with a Church which observes our Saviours Insttutions without any such corrupt mixtures as make its Communion sinful then there is no bounds to be set to the Fancies of Men but they may new model Churches and divide and subdivide without any end Is that a sound and Orthodox part of the Catholick-Church which has nothing sinful in its Communion If it be not Pray what is it that makes any Church Sound and Orthodox If it be upon what account is it Lawful to Separate from a Sound and Orthodox Church And may we not by the same reason Separate from the whole Catholick Church as from any Sound part of it Nay does not that Man Separate from the whole Catholick Church who Separates from any Sound part of it For the Communion of the Church is but one and he that divides and breaks this union Separates himself from the whole Body Excepting the Independency of Churches which I have proved above to be Schism in the very notion of it the great Pleas for Separation from a Church which has nothing sinful in its Communion are the pretence of greater Edification and purer Ordinances But these are such Pleas as must expose the Church to Eternal Schisms because there are no certain Rules to judge of these matters but the various and uncertain fancies of Men. What they like best that shall be most for their Edification and these shall be purer Ordinances and till Men can agree these matters among themselves which they are never likely to do till they can all agree in the same Diet or in their judgment and opinion about beauty decency fitness convenience they may and will divide without end and if the Peace and Unity of the Church be so necessary a duty it is certain these Principles which are so destructive to Peace and Unity must be false as to consider these things particularly but very briefly What purer Administrations and Ordinances would Men have than those of our Saviours own Institution without any Corrupt and sinful mixtures to spoil their vertue and efficacy as we suppose is acknowledged by those who occasionally Communicate in all parts of our Worship that there is nothing sinful in it the purity of divine Administrations must consist in their agreement with the Institution that there is neither any such defect or addition as alters their Nature and destroys their Vertue For the Efficacy of Gospel Ordinances depends upon their Institution not upon particular modes of Administration which are not expresly Commanded in the Gospel and he who desires greater purity of Ordinances than their conformity to their Institution who thinks that Baptism and the Lords Supper lose their Efficacy unless they be administred in that way which they themselves best like are guilty of gross Superstition and attribute the vertue of Sacraments to the manner of their administration not to their Divine Institution And what Men talk of greater Edification is generally as little understood as the other for Edification is building up and is applied to the Church considered as Gods House and Temple and it is an odd way of building up the Temple of God by dividing and Separating the parts of it from each other This one thing well considered viz. That ãâã ãâã ãâã ãâã ãâã Edification or Building according to the Scripture notion of it does always primarily refer to or at least include Church-unity and Communion is sufficient to convince any Man what an ill way it is to seek for greater Edification in breaking the Communion of the Church by Schism and Separation and therefore I shall make it plainly appear that this is the true Scripture notion of Edification and to that end shall consider the most material places where this word is used Now the most proper signification of ãâã ãâã ãâã ãâã ãâã which our Translators render by Edification is a House or Building and this is the proper Sense wherein it belongs to the Christian Church Ye are Gods Husbandry ye are Gods Building that is the Church is 1 Cor. 3. 9. Gods House or Building ãâã ãâã ãâã ãâã ãâã Thus the same Apostle tells us that in Christ the whole Building Eph. 2. 21. i. e. the whole Christian Church fitly framed together groweth unto an holy Temple in the Lord. Matth. 21. 42. Hence the Governours of the Church are called Builders ãâã ãâã ãâã ãâã ãâã and the Apostles are called Labourers Acts 4. 11. together with God in erecting this Spiritual Building and St. Paul calls himself a Master Builder Hence 1 Cor. 3. 9. the increase growth and advances towards perfection 10. in the Church is called the Building or Edification of it For this reason St. Paul commends Prophesie or Expounding the Scriptures before speaking in unknown Tongues without an Interpreter because 1 Cor. 14. 5. by this the Church receives Building or Edification All these Spiritual gifts which were bestowed v. 12. on the Christians were for the Building and Edifying of the Church The Apostolical power in Church censures was for Edification not for Destruction 2 Cor. 10. 8. 12. 19. 13. 10. ãâã ãâã ãâã ãâã ãâã to Build and not to pull down that is to preserve the Unity of the Church intire and its Communion pure And we may observe that this Edification is primarily applied to the Church That the Church
may 1 Cor. 14. 5. 12. receive Edifying That ye may excel to the Edifying Eph. 4. 12. of the Church For the Edifying of the Body of Christ And it is very observable wherein the Apostle places the Edification of the Body of Christ viz. in Unity and Love Till we all come in the Vnity of the Faith and of the 13. knowledge of the Son of God to a perfect Man unto the measure of the stature of the fulness of Christ Till we are united by one Faith into one Body and perfect Man And speaking the truth in love may grow up in him into 15 16. all things which is the head Even Christ from whom the whole Body fitly joyned together and compacted by that which every joynt supplieth according to the Effectual working in the measure of every part maketh increase of the Body unto the Edifying it self in love This is an admirable description of the Unity of the Church in which all the parts are closely united and compacted together as Stones and Timber are to make one House and thus they grow into one Body and increase in mutual Love and Charity which is the very Building and Edification of the Church which is Edifyed and Built up in love as the Apostle adds 1 Cor. 8. 1. that knowledge puffeth up but charity Edifieth this Builds up the Church of Christ and that not such a common Charity as we have for all Mankind but such a love and Sympathy as is peculiar to the Members of the same Body and which none but Members can have for each other and now methinks I need not prove that Schism and Separation is not for the Edification of the Church to Separate for Edification is to Pull down in stead of Building up But these Men do not seem to have any great regard to the Edification of the Church but only to their own particular Edification and we must grant that Edification is sometimes applied to particular Christians in Scripture according to St. Pauls Exhortation Comfort your selves together and Edifie one another 1 Thes 5. 11. even as also ye do And this Edifying one another without question signifies our promoting each others growth and progress in all Christian Graces and vertues and so the Building and Edification of the Church signifies the growth and improvement of the Church in all Spiritual Wisdom and knowledge and Christian graces the Edification of the Church consists in the Edification of particular Christians but then this is called Edification or Building because this growth and improvement is in the Unity and Communion of the Church and makes them one Spiritual House and Temple Thus the Church is called the Temple of God and every particular Christian is Gods Temple wherein the Holy Spirit dwells and yet God has but one Temple and the Holy Spirit dwells only in the Church of Christ but particular Christians are Gods Temple and the Holy Spirit dwells in them as living Members of the Christian Church and thus by the same reason the Church is Edified and Built up as it grows into a Spiritual House and Holy Temple by a firm and close Union and Communion of all its parts and every Christian is Edified as he grows up in all Christian Graces and Vertues in the Unity of the Church And therefore whatever extraordinary means of Edification Men may fancy to themselves in a Separation the Apostle knew no Edification but in the Communion of the Church and indeed if our growth and increase in all Grace and Vertue be more owing to the internal assistances of the Divine Spirit than to the external Administrations as St. Paul tells us I have planted and Apollos watered but God gave the 1 Cor. 3. 6 7. increase So then neither is he that planteth any thing nor he that watereth but God that gave the increase And the Divine Spirit confines his influences and operations to the Unity of the Church as the same Apostle tells us that there is but one Body and Eph. 4. 4. one Spirit which plainly signifies that the operations of this one Spirit are appropriated to this one Body as the Soul is to the Body iâ Animates then it does not seem a very likely way for Edification to cut our selves off from the Unity of Christs Body 3. The Third and Last Case still remains which Case 3 will be resolved in a few words according to the Principles now laid down which is this Whether it be Lawful to Communicate with two distinct and Separate Churches For this is thought of late days not only a very Innocent and Lawful thing but the true Catholick-Spirit and Catholick-Communion to Communicate with Churches of all Communions unless perhaps they may except the Papists and Quakers It is thought a Schismatical Principle to refuse to Communicate with those Churches which withdraw Communion from us And thus some who Communicate ordinarily with the Church of England make no Scruple to Communicate in Prayers and Sacraments with Presbyterian and Independent Churches and Presbyterians can Communicate with the Church of England and with Independents whom formerly they charged with down-right Schism and some think it very indifferent whom they Communicate with and therefore take their turns in all But this is as contrary to all the Principles of church-Church-Communion as any thing can possibly be To be in Communion with the Church is to be a Member of it and to be a Member of two Separate and Opposite Churches is to be as contrary to our selves as those Separate Churches are to each other Christ hath but one Church and one Body and therefore where there are two Churches divided from each other by Separate Communions there is a Schism and Rent in the Body and whoever Communicates with both these Churches on one side or other Communicates in a Schism That the Presbyterian and Independent Churches have made an Actual Separation from the Church of England I have evidently proved already and therefore if the Communion of the Church of England be Lawful as those who can and ordinarily do Communicate with the Church of England must be presumed to acknowledge then they are Schismaticks and to Communicate with them is to partake in their Schism Now if Schism be an Innocent thing and the true Catholick Spirit I have no more to say but that the whole Christian Church ever since the Apostles times has been in a very great mistake but if Schism be a very great Sin and that which will Damn us as soon as Adultery and Murder then it must needs be a dangerous thing to Communicate with Schismaticks The Sum of all in short is this Besides these Men who justifie their Separation from the Church of England by charging Her with requiring Sinful terms of Communion which is the only thing that can justifie their Separation if it could be proved there are others who Separate lightly and wantonly for want of a due sense of the Nature of
your way of arguing is as if a Man should say It is a Divine Law to obey Civil Magistrates but there is no Divine Law that all the World should obey the King of England France or Spain therefore French or English Subjects are not bound to obey their own Prince Oh what comfortable Doctrine is this to some Men You proceed But you will say which I think is not much to the question that he ought to Communicate if Communion may be had Yes I do say this and I believe by this time you see or at least others will see that it is much to the question But then Query whether the Dissenters may not reply that they are ready to Communicate if the Communion be not clog'd with some things which are no part of the Divine Covenant Yes they may replie so if they please or Anonymus for them but whoever does it the replie is very weak and impertinent It is weak because Obedience to Authority in all lawful things is in a large notion part of the Divine Covenant And it is very impertinent because the Supposition of Communicating where Communion may be had supersedes that Query For Communion cannot be had where there are any sinful Terms of Communion and though I assert that the Church must be founded on a Divine Covenant I never said that nothing must be enjoyned by the Church but what is express'd in that Covenant A Corporation which is founded upon a Royal Charter you know may have Authoritie to make By-Laws which shall oblige all the Members of it and so are Terms of Communion with it and yet it is the Charter not these By-Laws whereon the Corporation is founded I was not concerned to Examine the Terms of Communion that is and will be done by other hands but supposing nothing Sinful in our Communion whether all Christians that live in this Church are not bound to live in Communion with it Q. 3. Your next Query concerns the Derivation of Church-Power from Christ himself without any immediate Derivation from other Church-Governours which does not at all concern my Doctrine of Church-Communion for whether it be so or so still we are bound to maintain Communion with all sound parts of the Catholick Church so Church-Authoritie be Derived from Christ any way it is well enough but then we must be sure that it is so and if Christ have appointed no ordinarie way for this but by the hands of Men who received their Authoritie immediately from himself I know not who can appoint any other way But may not a Lay-man preach the Gospel and gather a Church in a Heathen Country where there is none of the Clergy to do it I suppose he may and if you please to consult the Vindication of the Defence of Dr. Stillingfleets Unreasonableness of Separation p. 331 c. you will finde this case largely debated But it seems it doth not satisfie you that this be allowed onely in case of Necessity for then up start two other Queries 1. Whether this will not put the being of our Church upon a very hazardous issue and oblige your self to prove that it was a true Church before the Reformation Ans This is no hazard at all for the Church of England was certainly a true though a corrupt Church before the Reformation as the Church of Rome is at this day A true Church is that which has every thing Essential to the being of a Church though mixt with such other Corruptions as make its Communion dangerous and sinful as a Diseased Man is a true Man and remove these Corruptions and then it is not onely a true but a sound Church as the Church of England is at this day And if you will not allow this I doubt Sir all private Christians will be at as great a loss for their Baptism as the Church will be for Orders But the case of a True Vindicat. p. 64. c. and Sound and Catholick Church if you please you may see Stated in the same Book to which I referred you before And thus your second Query is answered that though this Church was Antichristian before the Reformation yet there was not the same Necessity for private Christians to usurp the Ministerial Office without a regular Authoritie as there is for a Lay-man in a Heathen Nation because an Antichristian that is the most corrupt Church retains the Power of Orders as well as of Sacraments As for that Independent Principle that Christ has instituted a Power in the Church to ordain her own Officers you may see it Examined in the Defence of Dr. Still Vnr of Sep. p. 306 c. But what now is all this to me I don't charge our Dissenters with Schism from the Invalidity of their Orders but for their causeless and sinful Separation Let us suppose that they have no need of any Orders or that such Orders as they have are good or that they had Episcopal Orders and were Governed by Bishops of their own as the Donatists were yet they would be never the less Schismaticks for that while they separate from the Church of England and from each other If Orders be necessary and they have no Orders then they are no Churches at all if they have true Orders and are true Churches but yet divide Christian Communion by Separating from any Sound part of the Christian Church they are Schismaticks 4. Q Whether from the Supposition that there ought to be but one Church-Covenant throughout the Catholick Church that there cannot be one true Church within another and that the Nature of Catholick-Communion is such that one ought to be ready to Communicate with any Sound Church from which one is not hindred by reason of the Distance of Place it do's not follow Ans Fair and Softly let us first consider the Suppositions before we consider what follows from them for you have so mis-represented so curtailed these Propositions and so mixt and blended things of a different Nature that it is necessarie to restore them to their true Sense and proper Place again before we can tell what follows I asserted that the Christian Church is founded upon a Divine Covenant and since God hath made but one Covenant with mankind in Christ Jesus therefore there can be but one Christian Church throughout the World Resol of Cases p. 8. founded on this one Covenant Having explained the general notion of Church Communion which signifies no more than Church-Fellowship and p. 10. Society that to be in Communion with the Church is to be a Member of the Church I came to enquire what made a Separate Church For if there be but one Church and one Communion of which all true Christians and Christian Churches p. 19. are or ought to be Members then those Churches which are not Members of each other are Separate Churches And for a fuller explication of this I observed several p. 20. things 1. That there must be but
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
and tho the Church may prescribe Rules of Worship which are not expressed in the Divine Covenant this will not justifie a Separation if she commands nothing which is forbid for the very Authority Christ has committed to his Ministers requires our obedience to them in things lawful and if Men will adhere to their own private Fancies in opposition to Church-Authority they are guilty of Schism and had best consider whether such pride and opinionativeness will be allowed for excuse 3. Whether if the promise you mention be confined to the Apostles as Church-Governours it will not exclude the Civil Power Ans There are peculiar promises made to Church-Governours and to Civil Magistrates their Authority and Power is very distinct but very consistent 4. What was the extent of the promise whether it was to secure the whole Church that its Governours should never impose unlawful Terms of Communion or that there never be a defection of all the Members of the Catholick Church but that there should always be some true Members Ans The promise is that Christ will be with them in the discharge of their Ministry and Exercise of their Power and this is all I know of the matter our Saviour gave them Authority to Govern the Church and this was to last to the end of the World as long as there is any Church on Earth which is all I cited it for and so much it certainly proves The Second Proposition you raise Queries on is this 'T is absurd to gather a Church out of a Church of Baptized Christians This I do indeed assert that since the Church is founded on a Divine Covenant and to be in Covenant with God and to be Members of his Church is the same thing therefore Baptism whereby we are received into Covenant with God makes us Members of the Church also and this makes it very absurd to gather a Church out of Churches of Baptized Christians which supposes that they were not a Church before instead of considering the reason whereon this is founded as every honest Writer should do you onely put a perverse Comment on it By which say you I suppose you mean That Men ought not to Separate from such and live in a distinct Church-Communion from any Church of Baptized Christians which I conceive needs explaining But if this were true it were plain enough but the fault is that it is not true for we may Separate from any Church of Baptized Christians if their Communion be Sinful which justifies a Separation from the Church of Rome and answers your two first Queries But indeed the Proposition as asserted by me does not so much as concern a Separation from a Church let the cause be what it will just or unjust For the Independents who are the Men for gathering Churches do not own that they Separate from any Church but that they form themselves into a Church-State which they had not before and which no Christians according to their Principle have who are not Members of Independent Churches Baptism they acknowledge makes Men Christians at large but not Church-Members which I shewed must needs be very absurd if the Church be a Body and Society of Men founded on a Divine Covenant for then Baptism which admits us into Covenant with God makes us Members of the Church and they may as well rebaptize Christians as form them into new Church-Societies This I suppose may satisfie you how impertinent all your Queries are under this head Your two first concern the Separation from the Church of Rome which was not made upon Independent Principles because they were no Church but because they were a corrupt Church 3. Whether every Bishoprick in England be not so many Churches within the National Ans Every Bishoprick is a distinct Episcopal Church and the Union of them in one National Communion makes them not so many Churches within a National but one National Church which you may see explained at large in the Defence of Dr. Still Vnr of Separation 4. And therefore Independent and Presbyterian Churches are indeed within the National Churches within a Church which is Schismatical but not one National Church as Bishopricks are 5. And therefore tho we should allow them to have the External Form and all the Essentials of a Church which is a very liberal grant yet they are not in Catholick Communion because they are Schismaticks 6. And this is all I am to account for that they are not in Visible Communion with that one Church and Body of Christ to which the promises are made But what allowances Christ will make for the mistakes of honest well-meaning Men who divide the Communion of the Church I cannot determine I can hope as Charitably as any Man but I dare not be so Charitable as to make Church-Communion an indifferent thing which is the great Bond of Christian Charity 3dly You take occasion for your next Queries from what I say of the Independent Church-Covenant you say I suppose that the Independents exclude themselves from Catholick Communion by requiring of their Members a new contract no part of the Baptismal vow I prove indeed from their placing a Church-State in a particular explicite Covenant between Pastor and People that they separate themselves from the whole Body of Christians for no other Christians which are not in Covenant with them are Members of their Church nor can they be Members of any other Church And I proved that those are Separate Churches Resol of Cases p. 10. 32. which are not Members of each other and do not own each others Members for their own For the Notion of Church-Communion consists in Church-Membership and therefore no Man is in Communion with that Church of which he is no Member and if no Man can be a Member of a Church but by such an explicite Independent Covenant then he is a Member of no Church but that with which he is in Covenant and consequently is in Communion with no Church but that particular Independent Congregation of which he is a Member by a particular Covenant And if those be Schismaticks and Schismatical Churches which are not in Communion with each other then all Independents must be Schismaticks for they are in Communion with none but their own Independent Congregations Let us now hear your Queries Q. 1. Whether any Obstacle to Catholick Communion brought in by Men may not be a means of depriving Men of it as well as Covenant or Contract Ans Yes it may but with this Material difference Other things hinder Communion as Sinful Terms of Communion this Independent Covenant in its own Nature Shuts up Encloses and breaks Christian Communion into as many Separate Churches and Communions as there are Independent Congregations Sinful Terms of Communion are a just cause of Separation an Independent Church-Covenant is a State of Separation in its own Nature The Communion of the Church may be restored by removing those Sinful Terms of Communion but there can be no
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-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-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
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 CASE OF lay-Lay-Communion WITH THE CHURCH of ENGLAND CONSIDERED And the Lawfulness of it shew'd from the Testimony of above an hundred eminent Non-conformists of several Perswasions Published for the satisfaction of the Scrupulous and to prevent the Sufferings which such needlesly expose themselves to The Second Edition corrected by the Author LONDON Printed for Richard Chiswell at the Rose and Crown in St. Paul's Church-Yard M. DC LXXXIV TO THE DISSENTERS FROM THE Church of England Dear Brethren YOU being at this time called upon by Authority to join in Communion with the Church and the Laws ordered to be put in Execution against such as refuse it It 's both your Duty and Interest to enquire into the grounds upon which you deny Obedience to the Laws Communion with the Church of God and thereby expose our Religion to danger and your selves to suffering In which unless the Cause be good the Call clear and Mr. Mede 's Farewel Serm. on 1 Cor. 1. 3. the End right it cannot bring Peace to your selves or be acceptable to God Not bring Peace to your selves For we cannot suffer joyfully the Mr. Read 's Case p. 4. spoiling of our Goods the confinement of our Persons the ruin of our Families unless Conscience be able truly to say I would have done any thing but sin against God that I might have avoided those Sufferings from Men. Not be acceptable to God to whom all are accountable Continuat of Morn Exer. Ser. 4. p. 92. for what Portion he hath intrusted them with of the things of this Life and are not to throw away without sufficient reason and who has made it our Duty to do what we can without Sin in Obedience to that Authority which he hath set over us as you are told by some Read Ibid. in the same condition with your selves To assist Persons in this Enquiry I have observed that of late several of the Church of England have undertaken the most material Points that you do question and have handled them with that Candor and Calmness which becomes their Profession and the gravity of the Arguments and which may the better invite those that are willing to be satisfied to peruse and consider them But because Truth and Reason do too often suffer by the Prejudices we have against particular Persons to remove as much as may be that Obstruction I have in this Treatise shewed that these Authors are not alone but have the concurrent Testimony of the most eminent Non-conformists for them who do generally grant that there is nothing required in the Parochial Communion of the Church of England that can be a sufficient reason for Separation from it The sence of many of these I have here collected and for one hundred I could easily have produced two if the Cause were to go by the Poll So that if Reason or Authority will prevail I hope that yet your Satisfaction and Recovery to the Communion of the Church is not to be despaired of Which God of his infinite Mercy grant for your own and the Churches sake Amen THE CONTENTS THE difference betwixt Ministerial and Lay-Communion Pag. 1 The Dissenters grant the Church of England to be a True Church p. 4 That they are not totally to separate from it p. 12 That they are to comply with it as far as lawfully they can p. 16 That Defects in Worship if not Essential are no just reason for Separation p. 23 That the expectation of better Edification is no sufficient reason to with-hold Communion p. 39 The badness of Ministers will not justify Separation p. 48 The neglect or want of Discipline no sufficient reason to separate p. 59 The Opinion which the Non-conformists have of the several Practices of the Church of England which its Lay-Members are concerned in p. 64 That Forms of Prayer are lawful and do not stint the Spirit ibid. That publick prescribed Forms may lawfully be joined with p. 66 That the Liturgy or Common-Prayer is for its Matter sound and good and for its Form tolerable if not useful p. 69 That Kneeling at the Sacrament is not idolatrous nor unlawful and no sufficient reason to separate from that Ordinance p. 71 72 That standing up at the Creed and Gospel is lawful p. 73 The Conclusion ibid. THE NON-CONFORMISTS PLEA FOR Lay-Communion With the CHURCH of ENGLAND THE Christian World is divided into two Ranks Ecclesiastical and Civil usually known by the Names of Clergy and Laity Ministers and People The Clergy besides the things essentially belonging to their Office are by the Laws of all well-ordered Churches in the World strictly obliged by Declarations or Subscriptions or both to own and maintain the Doctrine Discipline and Constitution of the Church into which they are admitted Thus in the Church of England they do subscribe to the Truth of the Doctrine more especially contained in the thirty nine Articles and declare that they will use the Forms and Rites contained in the Liturgy and promise to submit to the Government in its Orders The design of all which is to preserve the Peace of the Church and the Unity of Christians which doth much depend upon that of its Officers and Teachers But the Laity are under no such Obligations there being no Declarations or Subscriptions required of them nor any thing more than to attend upon and joyn with the Worship practised and allowed in the Church Thus it is in the Church of England as it is acknowledged by Mr. Baxter to whom when it Defence of the Cure part 2. pag. 29. was objected that many Errors in Doctrine and Life were imposed as Conditions of Communion he replies What is imposed on you as a Condition to your Communion in the Doctrine and Prayers of the Parish-Churches but your actual Communion it self In discoursing therefore about the Lawfulness of Communion with a Church the Difference betwixt these two must be carefully observed lest the things required only of one Order of Men should be thought to belong to all It 's observed by one That the Original of all Our Mischiefs A Book licensed by Mr. Cranford sprung from Mens confounding the terms of Ministerial Conformity with those of Lay-Communion with the Parochial Assemblies there being much more required of the Ministers than of the People Private Persons having much less to say for themselves in absenting from the publick Worship of God tho performed by the Liturgy than the Pastor hath for not taking Oaths c. Certainly if this Difference were but observ'd and the Case of Lay-Communion truly stated and understood the People would not be far more
averse to Communion Baxter's Cure p. 311. with the Parish-Churches than the Nonconforming Ministers are as one complains and whatsoever they might think of the Conformity of Ministers because of the previous Terms required of them they would judg what is required of the People to be lawful as some Continuat Morning Exercise Serm. 4. p. 89. of them do And as the Ministers by bringing their Case to the People's may see Communion then to be lawful and find themselves obliged to maintain it in a private Capacity so the People by perceiving their Case not to be that of the the Ministers but widely different from it would be induced to hold Communion with the Church and to joyn with those of their Ministers that think it their Duty so to do and are therein of the opinion of the old Non-Conformists that did not act * * * Rathband's Epistle to the Reader prefixed to the grave and modest Confutation c. as if there were no middle between Separation from the Church and true Worship thereof and Subscription unto or Practice or Approbation of all the Corruptions of the same For â â â Nichol's plea for the Puritans though they would not subscribe to the Ceremonies yet they were against Separation from God's publick Worship as one of them in the name of the rest doth declare So that as great a Difference as there is betwixt Presence and Consent betwixt bare Communion and Approbation betwixt the Office of the Minister and the Attendance of a private Person so much is there betwixt the Case of Ministerial and Lay-Communion And therefore when we consider the Case of Lay-Communion we are only to respect what is required of the People what part they are to have and exercise in Communion with the Church Now what they are concerned in are either the Forms that are imposed the Gestures they are to use and the Times they are to observe for the Celebration of Divine Worship or the Ministration which they may be remotely suppos'd also to be concerned in The lawfulness of all which and of all things required in Lay-Communion amongst us I shall not undertake to prove and maintain by Arguments taken from those that already are in full Communion with the Church of England and so are obliged to justify it but from those that in some things do differ from it who may therefore be supposed to be impartial and whose Reasons may be the more heeded as coming from themselves and from such that are forward in other respects to own the Miscarriages of the Church as those that wholly separate from it For the better understanding of the Case and of their Judgment in it I shall consider 1. What Opinion the most eminent and sober Non-Conformists have had of the Church of England 2. What Opinion they have had of Communion with that Church 3. What Opinion they have had of such Practices and Usages in that Church as Lay-men are concerned in 1. What Opinion the most eminent and sober Non-Conformists have had of the Church of England And that will appear in these two things First That they owne her to be a true Church Secondly To be a Church in the main very valuable First They own her to be a true Church Thus Mr. Baily saith of the old Non-Conformists They Disswasive â 2. p. 21. did always plead against the Corruptions of the Church of England but never against the Truth of her Being or the Comfort of her Communion And as much is affirmed of the present by a grave and sober Person amongst them The Presbyterians generally hold the Church of Corbet's Discourse of the Religion of England p. 33. England to be a true Church though defective in its Order and Discipline Thus it 's acknowledged in the name of the rest by one that undertakes their Defence and would defend them in their Separation We acknowledg the Church of England to be a true Church Non-Conformists no Schismaticks p. 13. and that we are Members of the same visible Church with them This they do not only barely assert but also undertake to prove This is done by the old Non-Conformists in their Confutation of the Brownists who thus begin That the Church of England is a true A grave and sober Confut. p. 1. c. p. 57. Church of Christ and such an one as from which whosoever wittingly and willingly separateth himself cutteth himself off from Christ we doubt not but the indifferent Reader may be perswaded by these Reasons following 1. We enjoy and joyn together in the use of those outward means which God hath ordained in his Word for the gathering of a visible Church and have been effectual to the unfeigned Conversion of many as may appear both by the other Fruits of Faith and by the Martyrdom which sundry have endured that were Members of our Church c. 2. Our whole Church maketh Profession of the true Faith The Confession of our Church together with the Apology thereof and those Articles of Religion which were agreed upon in the Convocation-House Anno 1562. whereunto every Minister of the Land is bound to subscribe so far forth as they contain the Confession of Faith and the Doctrine of the Sacraments do prove this evidently c. So Mr. Ball Wheresoever we see the Word of God Friendly Tryal of the Gâounds of Separat c. 13â p 306. truly taught and professed in Points fundamental and the Sacraments for substance rightly administred there is the true Church of Christ though the Health and Soundness of it may be crazed by many Errors in Doctrine Corruptions in the Worship of God and Evils in the Life and Manners of Men. As much as this is also affirmed in the Letters passed betwixt the Ministers of Old-England A. Letter of many Ministers in Old-England to others in New England p. 24. and New-England It is simply necessary to the being of a Church that it be laid upon Christ the Foundation which being done the remaining of what is forbidden or the want of what is commanded cannot put the Society from the Title or Right of a true Church And if we enquire into the Judgment of the present Non-Conformists we shall find them likewise arguing for it Thus the Author to Jerubbaal The Jerubbaal or the Pleader impleaded p. 18 27. Essentials constitutive of a true Church are 1. The Head 2. The Body 3. The Union that is between them Which three concurring in the Church of England Christ being the professed Head she being Christ's professed Body and the Catholick Faith being the Union-band whereby they are coupled together she cannot in justice be denied a true though God knows far from a pure Church If we should proceed in this Argument and consider the Particulars I might fill a Volume with Testimonies of this kind 1. The Doctrine of the Church is universally held to be true and sound even the Brownists owned it of
thing and somewhat favoured by Scripture and by Experience has been found to be of such Convenience Advantage and Security to Religion that Mr. Baxter hath more than once said â â â Mr. Baxter's Plea for Peace Epist Serm. on Gal. 6. 10. p. 24. Defence p. 21. par 1. p. 36. I doubt not but he that will preserve Religion here in its due Advantages must endeavour to preserve the Soundness Concord and Honour of the Parish-Churches And Mr. Corbet saith | | | Mr. Corbet's Account of the Principles c. of several Non-Conformists p. 26. That the nullifying and treading down the Parish-Churches is a Popish Design But whatever Opinion others may have of that Form yet all of one sort and another agree that the Churches so called are or may be true Churches This was the general Opinion of the old Non-Conformists Thus saith a late * * * Troughton's Apol. p. 103. Writer who though he is unwilling to grant that they did own the National Church to be a true Church yet doth admit as he needs must at least that they did own the several Parishes or Congregations in England to be true Churches both in respect of their Constitution and also in respect of their Doctrine and Worship and that there were in them no such intolerable Corruptions as that all Christians should fly from them And even those that were in other respects opposite enough to the Church did so declare It was saith Mr. Baxter the Parish Churches that had the Liturgy Defence of his Cure part 2. p. 178. V. Letter of Ministers of Old England to New p. 49. which Mr. H. Jacob the Father of the Congregational Party wrote for Communion with against Fr. Johnson and in respect to which he called them Separatists against whom he wrote The same I may say of Mr. Bradshaw Dr. Ames and other Non-conformists whom the Congregational Brethren think were favourable to their way And if you will hearken to the abovesaid Apologist he saith again and again That the general Sence Apol. c. 4. p. â17 of the present Non-conformists both Ministers and People is that the Parishes of England generally are true Churches both as to the Matter of them the People being Christians and as to the form their Ministers being true Ministers such as for their Doctrine and Manners deserve not to be degraded But lest he should be thought to incline to one side I shall produce the Testimony of such as are of the Congregational Way As for those of New-England Mr. Baxter doth say That Defence of his Cure part 2 p. 177. their own Expressions signify that they take the English Parishes that have godly Ministers for true Churches though faulty Mr. Cotton professeth that Robinson's denial of Way cleared p. 8. the Parishional Churches to be true Churches was never received into any Hearts amongst them and otherwhere saith We dare not deny to bless the Womb that bare us His Letter p. 3. printed 1641. and the Papes that gave us suck The five Dissânting Brethren do declare * * * Apologet. Narr V. Hooker's Survey Pref. and part 1. p. 47. We have this sincere Profession to make before God and the World that all the Conscience of the Defilements in the Church of England c. did never work in us any other Thought much less Opinion but that Multitudes of the Assemblies and Parochial Congregations thereof were the true Churches and Body of Christ To come nearer Dr. T. Goodwin On the Ephes p. 477 488 489. doth condemn it as an Error in those who hold particular Churches those you call Parish-Churches to be no true Churches of Christ and their Ministers to be no true Ministers and upon that Ground forbear all Church-Communion with them in hearing or in any other Ordinance c. and saith I acquitted my self before from this and my Brethren in the Ministry But the Church of England is not only thus acknowledged a true Church but hath been also looked upon as the most valuable in the World whether we consider the Church it self or those that minister in it The Church it self of which the Authors of the grave and modest Confutation thus write All the known Pag. 6. Churches in the World acknowledg our Church for their Sister and give unto us the Right-hand of Fellowship c. Dr. Goodwin saith If we should not acknowledg these Ibid. Churches so stated i. e. Parish-Churches to be the true Churches of Christ and their Ministers true Ministers and their Order such and hold Communion with them too in the Sence spoken of we must acknowledg no Church in all the Reformed Churches c. for they are all as full of Mixtures as ours And Mr. J. Goodwin saith Sion College visited that there was more of the Truth and Power of Religion in England under the late Prelatical Government than in all the Reformed Churches in the World besides If we would have a Character of the Ministry of the Church of England as it was then Mr. Bradshaw Unreasonableness of the Separat p. 97. gives it Our Churches are not inferiour for number of able Men yea and painful Ministers to any of the Reformed Churches of Christ in foreign Parts c. And certainly the Number of such is much advanced since his time But I cannot say more of this Subject than I find in a Page or two of an Author I must frequently Mr. Baxter's Cure of Church Divisions Dir. 56. p. 263. use to which I refer the Reader Before I proceed I shall only make this Inference from what hath been said That if the Church of England be a true Church the Churches true Churches the Ministry a true Ministry the Doctrine sound and Orthodox the Worship in the main good and allowable and the Defects such as render not the Ordinances unacceptable to God and ineffectual to us I think there is much said towards the proving Communion with that Church lawful and to justify those that do joyn in it Which brings to the second General which is to consider II. What Opinion the sober and eminent Non-conformists Sect. II. have of Communion with the Church of England And they generally hold 1. That they are not totally to separate from it this follows from the former and must be own'd by all them that hold she is a true Church for to own it to be such and yet to separate totally from it would be to own and disown it at the same time So say the Members of the Assembly of Divines Thus to Papers for Accommodation p. 47. depart from true Churches is not to hold Communion with them as such but rather by departing to declare them not to be such And saith Mr. Baxter Nothing will Reasons for the Christian Relig. p. 464. warrant us to separate from a Church as no Church which yet is the case in total Separation but the want of
something essential to a Church But if the Church have all things essential to it it is a true Church and not to be separated from When the V. Annotations on the Apologet. Nar. p. 17. Church of Rome is called a true Church it 's understood in a Metaphysical or Natural Sence as a Thief is a true Man and the Devil himself though the Father of Lies is a true Spirit But withal she is a false Church as Mr. Brinsly saith from Bishop Hall an Heretical Arraignment of Schism p. 26. Apostatical Antichristian Synagogue And so to separate from her is a Duty But when the Church of England is said to be a true Church or the Parochial Churches true Churches it 's in a moral Sence as they are sound Churches which may safely be communicated with Thus doth Dr. Bryan make the Dwelling with God Serm. 6. p. 289 291. Opposition The Church of Rome is a part of the universal visible Church of Christians so far as they profess Christianity and acknowledg Christ their Head but it is the visible Society of Traiterous Vsurpers so far as they profess the Pope to be their Head c. From this Church therefore which is Spiritual Babylon God's People are bound to separate c. but not from Churches which have made Separation from Rome as the reformed Protestant Churches in France and these of Great Britain have done in whose Congregations is found Truth of Doctrine a lawful Ministry and a People professing the true Religion submitting to and joyning together in the true Worship of God Such a Separation would as has been said unchurch it This would be to deny Christ holds Communion with it or to deny Communion with a Church with which Christ holds Communion contrary to a Principle that is I think universally maintained The Error of these Men saith Mr. Brightman * * * On Rev. c. 3. V. Jenkin on Jude v. 19. Allen Vindiciae Pietatis second part p. 123. Vindication of Presbyterian Government p. 130. Cotton on John p. 156. iâ full of Evil who do in such a manner make a Departure from this Church by total Separation as if Christ were quite banished from hence and that there could be no hope of Salvation to those that abide there Let these Men consider that Christ is here feasting with his Members will they be ashamed to sit at Meat there where Christ is not ashamed to sit Further this would be a notorious Schism so the old Non-conformists conclude * * * Grave Consut p. 57. Cawdrey's Independency further proved p. 136. Because we have a true Church consisting of a lawful Ministry and a faithful People therefore they cannot separate themselves from us but they must needs incur the most shameful and odious Reproach of manifest Schism for what is that saith another â â â Brinsly's Arraigment p. 15 24 44. but a total Separation from a true Church This lastly would not diminish but much increase the Fault of the Separation As another saith | | | Baily's Disswasive c. 6. p. 104. For it is a greater Sin to depart from a Church which I profess to be true and whose Ministry I acknowledg to be saving than from a Church which I conceive to be false and whose Ministers I take to have no Calling from God nor any Blessing from his Hand This therefore is their avow'd Principle That total Separation from the Church is unlawful And this the old Non-conformists did generally hold and maintain against the Brownists * * * Ames 's Puritanismus Angl. V. Parker on the Cross part 2. c. 91. § 21. Bax. Defence p. 55. and the Dissenting Brethren did declare on their part â â â Apologet. Nar. p. 6. We have always professed and that in those times when the Churches of England were the most either actually over-spread with Defilements or in the greatest Danger thereof c. that we both did and would hold Communion with them as the Churches of Christ And amongst the present Non-conformists several have writ for Communion with the Church against those that separate from it and have in Print declared it to be their Duty and Practice So Mr. Baxter | | | Sacril desert p. 75. I constantly joyn iâ my Parish-Church in Liturgy and Sacrament It 's said of Mr. Joseph Allen * * * The Life of Mr. J. Allen p. 111. That he as frequently attended on the Publick Worship as his Opportunities and Strength permitted â â â The Doctrine of Schism p. 64. Of Mr. Brinsley that he ordinarily attended on the Publick Worship Dr. Collins saith as much of himself | | | Reasonable Account c. Mr. Lye in his Farewell Sermon doth advise his People to attend the Publick Worship of God to hear the best they could and not to separate but to do as the old Puritans did thirty Years before Mr. Cradacot in his Farewel Sermon professeth That if that Pulpit was his dying Bed he would earnestly perswade them to have a care of total Separation from the Publick Worship of God Mr. Hickman freely declares I profess Bonasus vapulans p. 113. where-ever I come I make it my Business to reconcile People to the Publick Assemblies my Conscience would fly in my Face if I should do otherwise And Mr. Corbet as he did hold Communion with the Church of England so saith * * * Account of the Principles of the Non-conformists p. 26. That the Presbyterians generally frequent the Worship of God in the Publick â â â Discourse of the Religion c. p. 33. V. Mr. Read's Case p. 15. Assemblies It 's evident then that it is their Principle and we may charitably believe it is their Practice in Conformity to it * * * Non-conformists Plea for Lay-Communion p. 1. Thus Mr. Corbet declares for himself I own Parish-Churches having a competent Minister and a number of credible Professors of Christianity for true Churches and the Worship therein performed as well in Common-Prayer as in the Preaching of the Word to be in the main sound and good for the Substance or Matter thereof And I may not disown the same in my Practice by a total neglect thereof for my Judgment and Practice ought to be concordant And if these two Judgment and Practice be not concordant it would be impossible to convince Men that they are in earnest or that they do believe themselves while they declare against Separation and yet do not keep it up Those good Men therefore were aware of this who met a little after the Plague and Fire to consider saith Mr. Baxter Non-conformists Plea foâ Peace § 17â p 240. whether our actual Forbearance to joyn with the Parish-Churches in the Sacrament and much more if it was total might not tend to deceive Men and make them believe that we were for Separation from them and took their Communion to be
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 â â â 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
may make Separation from We shall need no further proof of this Doctrine than the Example of our Saviour himself c. For why should our Saviour use it if it was unlawful Or why should it be a Sin to us The unâeasonableness of Separat p. 104. who have not such Eyes to pierce into the Impiety of Mans Traditions as he had as Mr. Bradshaw argues The same Measures were observed also by the Apostles after the Establishment of the Christian Church This is not to be gainsaid and is therefore granted by one in other things rigid more than enough I Non-conformists no Schismaticks p. 15. do not say that every Corruption in a true Church is sufficient Ground of Separation from it The Unsoundness of many in the Church of Corinth touching the Doctrine of the Resurrection and in Galatia touching the Doctrine of Circumcision and the necessity of keeping the Ceremonial Law were not sufficient Ground of Separation from them for the Apostles held Communion with them notwithstanding these Corruptions Now by Parity of Reason it will follow that if Separation was not to be allowed from those corrupted Churches then surely not from such as are not so corrupted as they So Mr. Cawdrey Independ a great Schism p. 195. pleads Corinth had we suppose greater Disorders in it than are to be found blessed be God in many of our Congregations why then do they fly and separate from us And if our Saviour and his Apostles did not separate from such Churches much less should we who may without doubt safely follow the Advice given by an Author above quoted When you are at England's Remembrancer Serm. 4. p. 111. a stand think how Christ would have carried what he would have done in the like case with yours and we may thereby be concluded Thirdly They further argue That Christ doth Arg. 3 still hold Communion with defective Churches and not reject the Worship for tolerable Corruptions in it and so neither ought we It is supposed by Dr. Owen That there is no such Society of Christians Discourse of Evangelical Love c. 3. p. 81. in the World whose Assemblies as to instituted Worship are so rejected by Christ as to have a Bill of Divorce given unto them until they are utterly as it were extirpate by the Providence of God c. For we do judg that where ever the Name of Jesus Christ is called upon there is Salvation to be obtained however the ways of it may be obstructed unto the most by their own Sins and Errors And if this may be said of Churches though fundamentally erroneous in Worship then Who shall dare as another saith to judg when Christ hath forsaken a People Troughton's Apol. p. 110. who still profess his Name and keep up his Worship for substance according to his Word though they do or are supposed to fail in circumstances or lesser parts of Duty Now this granted the other will follow that then we are not to separate from such Churches Thus Mr. Hildersham concluded of old from the Practice Lect. 35 on John p. 165 166. and Lect. 82. p. 384. of Christ and observes 1. So long as God continueth his Word and the Doctrine of Salvation to a People so long it is evident that God dwells among them and hath not forsaken them c. And till God hath forsaken a Church no Man may forsake V. Dr. Bryan's dwelling with God p. 293. it 2. No Separation may be made from those Assemblies where Men may be assured to find and attain Salvation But Men may be sure to find and attain Salvation in such Assemblies where the Ministry of his Word and the Doctrine of Salvation is contained So Mr. * * * On the Sacramen p. 242. Crofton's hard way to Heaven p. 36. Noye's Temple measured p. 79. Jenkin on Jude v. 19. Davenport's Apol. reply p. 281. Ball 's Tryal p. 159 c. Vines The Argument saith he of Mr. Brightman is considerable If God afford his Communion with a Church by his own Ordinances Grace and Spirit it would be unnatural and peevish in a Child to forsake his Mother while his Father owns her for his Wife I might heap up Authorities of this kind but shall content my self with a considerable one from â â â Comment on 1 Epist John p. 156. Mr. Cotton who reasons after this manner The Practice of the Brownists is blame-worthy because they separate where Christ keeps Fellowship Rev. 1. 18. And that he walks with us we argue because he is still pleased to dispense to us the Word of Life and edifies many Souls thereby and therefore surely Christ hath Fellowship with us and shall Man be more pure than his Maker where Christ vouchsafes Fellowship shall Man renounce it Upon this are grounded the wholesome Exhortations of many eminent Non-conformists as that of Mr. Calamy You must hold Communion with all Godly Mans Ark Epist Ded. those Churches with which Christ holds Communion you must separate from the Sins of Christians but not from the Ordinances of Christ Of Mr. R. Allein Godly Mans Portion p. 122. Excommunicate not them from you excommunicate not your selves from them with whom Christ holds Communion Judg not that Christ withdraws from all those who are not in every thing of your mind and way Methinks saith another in his V. Bains on the Ephes c. 2. 15. p. 297. England's Remâmbrancer Serm. 16. p. 455. Farewel Sermon where a Church as to the main keeps the Form of sound Words and the Substantials of that Worship which is Christ's some adjudged Defects in Order cannot justify Separation I dare not dismember my self from that Church that holds the Head I think whilst Doctrine is for the main sound Christ stays with a Church and it is good staying where he stays I would follow him and not lead him or go before the Lamb. To such we find a severe Rebuke given very lately by one of themselves Proud conceited Christians are not contented to come out Continuat of Morn Exerc. Serm. 16. p. 459. and separate from the unbelieving idolatrous World but they will separate also from the true Church of Christ and cast off all Communion with them who hold Communion with him Fourthly They argue That to separate for such Arg. 4 Defects and Corruptions would destroy all Communion If this should be saith Mr. Bradshaw then no Unreas of the Separaâ p. 103. Man can present himself with a good Conscience at any publick Worship of God wheresoever because except it should be stinted and prescribed he can have no Assurance but that some Errors in Matter and Form will be committed So Mr. Ball One Man is of Opinion Trial of the Grounds of Separat c. 8. p. 137 138. that a prescribed Form is better than another another that a prescribed Form is unlawful c. In these Cases if the least Eâror do stain the Prayers to others that
they may not lawfully joyn together with whom shall the Faithful joyn at all Is not this to fill the Conscience with Scruples and the Church with Rents Such as these must if they will be true Sacriâeg defer p. 95. to their own Principles renounce Communion with all the World and be like those that Mr. Baxter tells us he Defence of his Cure part 1. p. 47. knows That never communicate with any Church nor ever publickly hear or pray or worship God at all because they think all your ways which he directs to Mr. Bagshaw and other Non-conformists of Worship to be bad With this there can be no continuance in any Communion so much Mr. Burroughs doth maintain There would be no continuance in Church-Fellowship Irenic c. 23. p. 163. if this a Separation from a Church for Corruptions in it were admitted for what Church is so pure and hath all things so comfortable but within a while another Church will be more pure and some things will be more comfortable there Upon the mischievous Consequences of this did Mr. R. Allein ground his last Advice to his Parishioners Destroy Godly Mans Portion p. 127. not saith he all Communion by seeking after a purer Church than in this imperfect State we shall ever attain According to this Principle no Communion at all if not in all where shall we rest In all Society something will offend With this lastly there can be no Order Union or Peace in the Church So Mr. Baines a Person of Comment on âphes c. 2. 15. p. 297. great Experience This seeking the Peace of Sion reproveth such as make a Secession or Departure from the Church of God our visible Assemblies either upon dislike of some Disorders in Administration Ecclesiastical or disallowed Forms and manner of procuring things which the Communion of Saints for full Complement and Perfection requireth This is not in my conceit so much to reform as to deform to massacre the Body and divide the Head c. and will end in the Dissolution Morton's Memorial p. 78 c. Mr. Baxter's Def. of Cure part 2. p. 171. of all Church-Communion if it be followed as is notoriously evident in the case of Mr. R. Williams of new-New-England that for the sake of greater Purity separated so long that he owned no Church nor Ordinances of God in the World and at his motion the People that were in Communion with him dissolved themselves as we have the account from thence This therefore is one of the Doctrines we are to avoid according to the prudent Advice in a Book above-cited Doctrines crying up Purity to the England's Remembrancer Serm. 14. p. 371. Ruine of Unity reject for the Gospel calls for Unity as well as Purity Fifthly They argue That to separate upon such Arg. 5 an account is not at all warranted in Scripture Thus Mr. Cawdrey It is no Duty of Christ's imposing no Independ a. Schism p. 192. Priviledg of his purchasing either to deprive a Mans self of his Ordinances for other Mens Sins or to set up a new Church in opposition to a true Church as no Church rightly constituted for want of some Reformation in lighter Matters Saith Mr. Blake Vindiciae Foed c. 31. p. 228. We read not of Separation in his way for the sake of Abuses and Corruptions approved nor any Presidents to go before us in it we read a heavy Brand laid upon it Jude 19. These be they who separate themselves sensual not having the Spirit So the Congregations in New-England declare The Faithful in the Church of Platfoâm of Discipline in New-England c. 14. § 8. Corinth wherein were many unworthy Persons and Practices are never commanded to absent themselves from the Sacrament because of the same therefore the Godly in like Cases are not presently to separate It should rather have been inferr'd are not to separate for so much must be concluded from the Premises if any thing at all This is accordingly infer'd by Mr. Noyes For Brethren to separate from Temple measured p. 78. Churches and Church-Ordinances which are not fundamentally defective neither in Doctrine or Manners in Heresy or Prophaneness is contrary to the Doctrine and Practice both of Christ and his Apostles Unto whom I shall add the Testimony of Mr. Tombs Separation Theodulia Answ to Pref. § 25. p. 48. from a Church somewhat erroneous or corrupt in Worship or Conversation c. is utterly dissonant from any of the Rules or Examples which either of old the Prophets or holy Men or Christ and his Apostles have prescribed is for the most part the Fault of Pride or bitter Zeal and tends to Strife and Confusion and every evil Work Sixthly They argue That there is no necessity Arg. 6 for Separation for the sake of such Corruptions because a Person may communicate in the Worship without partaking in those Corruptions It was the Opinion of the Presbyterian Brethren at the Savoy-Conference Confer Savoy p. 12 13. Mr. Baxter's Defence of the Cure p. 34 35. that not only the hearing but the reading a defective Liturgy was lawful to him that by Violence is necessitated to offer up that or none And if there was a Possibility of thus separating the substance from the circumstantial Defects in the Ministerial Use of such Worship much more may this be supposed to to be done by those that only attend upon it and are not obliged by any Act of their own to give an explicite Consent to all and every thing used in it 1. This Separation of the good from the bad in Divine Worship they grant possible So Mr. Ball If Trial of the Grounds c. p. 308. some things human be mixed with divine a sound Christian must separate the one from the other and not cast away what is of God as a nullity fruitless unprofitable defiled because somewhat of Men is annexed unto them In the Body we can distinguish betwixt the Substance and the Sickness which cleaveth unto it betwixt the Substance of a Part or Member and some Bunch or Swelling which is a Deformity but destroyeth not the Nature of that Part or Member c. So Mr. Calamy It 's Door of Truth opened p. 7. one thing to keep our selves pure from Pollution another to gather Churches out of Churches 2. They grant that what is faulty and a Sin in Worship is no Sin to us when we do not consent to it So Mr. Corbet My Non-conformists Plea c p. 6. partaking in any Divine Worship which is holy and good for the Matter and allowable or passable in the mode for the main doth not involve me in the blame of some sinful Defects therein to which I consent not and which I cannot redress So another in his Farewel Sermon While all necessary fundamental Truth is England's Remembrancer Serm. 4. p. 94. publickly professed and maintained in a Church is taught and held forth in publick
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-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-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 Diâis 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 Conâinuat 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
is P. 4. The Case of Mixed Communion This is a On the Sacrament p. 235. Plea saith Mr. Vines that is plausible to easy Capacities because it pretends to set up Holiness of Ordinances and People but what the eminent Dissenters do utterly disclaim Mr. Vines saith it is Donatistical and others as Mr. Brinsley and Mr. Jenkin that it 's the common Brinsley's Arraignment p. 37 38. Jenk on Jude v. 19. Baily's Disswasive p. 22. Sacril desert p. 97. Plea or Pretence which for the most part hath been taken up by all Schismaticks in defence of their separation from the Church and therefore that it is necessary the People should be untaught it as Mr. Baxter doth advise And as they do disclaim it so they declare that those that separate upon this account do it very unjustly (a) (a) (a) Cawârey's Reformation promoted p. 131. that the Scandals of Professors are ground of mourning but not of separation (b) (b) (b) Manton on Jude p. 496. that there may be a sufficient cause to cast out obstinate Sinners and yet not sufficient cause for one to leave the Church though such be not cast out (c) (c) (c) Vines on Sacrament p. 242 Platform c. 14. § 8. V. Cotton's Holiness of Church-Members p. 2. That the suffering of prophane and scanlous Livers to continue in the Church and partake in the Sacrament is doubtless a great Sin yet the Godly are not presently to separate from it There is saith Mr. Burroughs (d) (d) (d) Gospel-Worship Serm 11. p. 242. an error on both sides either those that think it concerns them not at all with whom they come to the Sacrament or those that if they do what they can to keep the Scandalous away and yet they should be suffered to come that they themselves may not come to partake of it This both the Presbyterians and Independents so far agree in and for this their Opinion they urge several Arguments First It 's no where commanded but is a vain Arg. 1 pretending to Holiness above Rule and Example saith On Sacrament p. 246. p. 31. Mr. Vines It 's no Duty as he elsewhere saith because there is no Command it 's no Duty and therefore we read not this word come forth in any of the Epistles written to the seven Churches against which Christ saith he hath such and such things They that lived in the Impurer are not called forth into the Purer but there are Promises made to them that keep themselves pure and Duties injoined them toward the impurer part For we may not make every Disease the Plague Shall the Sons of God the Angels forsake the Lord's Presence because Satan came also amongst them c. The Provincial Assembly of London doth affirm In the Vindicat. of Presbyt Govern p. 134. Brinsly's Arraign p. 47. Church of Corinth was such a profane mixture at the Sacrament as we believe few if any of our Congregations can be charged withal And yet the Apostle doth not perswade the Godly Party to Separate much less to gather V. Firmin's Separat examined p. 40. Cawdrey's Church-Reformat p. 71. a Church out of a Church From which Consideration Mr. Tombs concludes * * * Theodulia p. 74. Sure it can be no sin in any Person to join in the True Worship and Service of God with any if he have no command to withdraw himself from that Service because of their Presence nor Power to exclude them and yet is bound to the Duties there performed Nay they do not only plead that it 's not commanded but that it 's forbidden and unlawful So Mr. Hooker To separate from a Church because of the Survey of Discipline Pres A. 3. Platform c. 14. §. 9. Sin of some Worshippers is unlawful So the new-New-England Ministers do declare As separation from a Church wherein prophane and scandalous Livers are tolerated is not presently necessary So for the Members thereof otherwise worthy hereupon to abstain from Communion with such a Church in the participation of the Sacraments is unlawful Secondly They plead that the communicating in Arg. 2 God's Service with open Sinners whom the Godly in some of our Assemblies are enforced to communicate with is not sufficient to make such prophane Grave Confut. part 3. p. 53. or to pollute to them the Holy Things of God So the old Non-Conformists So Mr. Vines The presence On the Sacrament p. 242. p. 31 32. of wicked Men at God's Ordinances pollutes not them that are neither accessary to their Sin nor yet to their presence there This Mr. Burroughs disclaims Gospel-Worship Serm. 11. p. 236 237. You are not defiled by the meer presence of wicked Men in the Sacrament for that is a meer deceit and gull that some would put upon them that differ from them but thus are you defiled if you do not your Duty and the uttermost you are able to purge them out But if this be done according to the Power and Capacity Persons are in it 's universally granted that the Innocent shall not suffer for the Nocent So Mr. Ball The Precept of debarring scandalous Offenders Tryal c. 10. p. 191 205. bindeth them to whom God hath given this Power and them only so far as God hath put it in V. Jean's Discourse on the Lord's Supper Rutherford's right of Presbyt their Power But God regularly doth not leave that Power in the hand of one single Steward or some few private Christians And if the Steward or one or few private Christians cannot debar the unworthy from the Lord's Table it is manifest the Ordinance of God is not defiled to them by the presence of the Wicked whom they desire to reform or expel but cannot because Power is not in their hand to do it lawfully This they confirm 1. From the Examples of the Prophets and good Men who of old joined with Grave confut Part 3. p. 53 55. Ball 's Tryal p. 211. Platform c 14. § 8. Blake Vindic. p. 235. many that were notoriously stained with gross Sins from the practice of our Saviour that communicated with such in the publick Service of God from the practice of Christians in Apostolical Times all which the old Non-Conformists do insist upon This is also pleaded by those of New-England and others This would make all the Sins of the Congregation Christian Directory p. 747. V. Non-Conformists no Schismaticks p. 16. to be ours So Mr. Baxter If you be wanting in your Duty to reform it it is your Sin but if bare presence made their Sin to be ours it would also make all the Sins of the Assembly ours From all which it appears that their sense is that scandalous Members are no sufficient Reason for Separation for that must be either because it 's commanded in Scripture or that those that do communicate with such are in so doing corrupted also but if neither of these be then we may
kind that have not so much as the Name of Discipline amongst them And so they have little reason to justify themselves in a Separation by such an Argument that will as well wound themselves as those they bend it against and they that do so are guilty of Sin So Mr. Baxter Many that observe the Pollution of the Church by the great neglect of Holy Discipline avoid this Cure Dir. 47. p. 231. Error by turning to a sinful Separation I shall conclude this with that grave Advice of Dr. Owen When Evangel Loâe c 3. p. 77. any Church whereof a Man is by his own consent antecedently a Member doth fall in part or in whole from any of those Truths which it hath professed or when it is overtaken with a neglect of Discipline or Irregulatities in its Administration such a one is to consider that he is placed in his present State by Divine Providence that he may orderly therein endeavour to put a stop unto such Defections and to exercise his Charity Love and Forbearance towards the Persons of them whose Miscarriages at present he cannot Remedy In such Cases there is a large and spacious Field for Wisdom Patience Love and prudent Zeal to exercise themselves And it is a most perverse imagination that Separation is the only Cure for Church-Disorders If this Advice be good in one Case it is so in another and if it were well understood and faithfully followed this Argument would be of little or no force 2. I shall shew how little this Plea of the Defective Discipline reaches the Case It 's granted that there is such a Power and Authority of Ecclesiastical Discipline resident in the Church of England that if open and scandalous Persons are not cast out the Fault is in the Governours for the Law takes order they shall be as Dr. Bryan saith (a) (a) (a) Dwelling with God Serm. 6. p 301. V. Grave Confut part 1. p. 17. âermin Separation examined p. 28. And the Power of Suspension put thereby into the Minister's Hands is so evident that after Dr. Collins had proved it from the Rubricks Canons c. he concludes (b) (b) (b) Provocator provocatus p. 151 154. V. Vines on Sacrament c. 19. p. 233. Brinsley's Arraign p. 40. Cawdrey's Church Reformat p 122. It 's plain that the Judgment and Practice of the Church of England in all Times ever since it was a Church hath been to suspend some from the Table of the Lord. So that if there be Defects through some past and present Obstructions in the Exercise of Discipline yet cannot the Church properly stand charged with them as is acknowledged (c) (c) (c) Brinsley's Arraign p. 48. Jenk on Jude v. 19. Blake's Vindiciae c. 31. p. 236. or whatever may be charged upon the Church there can be no sufficient Cause from a Defect Remisness or Corruption therein for a Separation from it This was the constant Judgment of the old Non-conformists which I shall transcribe from a grave Author Those saith he that for many Years together during the Reign of the three last Princes denied to come up to a full Conformity to this Church had a low Opinion of the Discipline then exercised of which they have left behind them large Evidences yet how tender were they of the Churches Honour to keep Christians in Communion How zealous were they against Separation as may appear in the Labours of Mr. Parker Mr. Paget Mr. Ball. Mr. Brightman laid us low enough when he did not only parallel us with luke-warm Laodicea but made that Church the Type and we the Antitype by reason of our Discipline yet how zealous is he against Separation from these Assemblers and breaks out in these words Therefore their Error is wicked and blasphemous who so forsake the Church as if Christ were altogether banished thence Having thus far considered what opinion the graver sort of the Non-conformists have of Communion with a Church and what Rules they do lay down about it and shew'd that according to those Rules Separation from the Church is unlawful I shall close all with the last Advice given by a Reverend Person to his Parishioners in a Farewel Sermon in England's Remembranc Serm. 16. p. 454. these words Take heed of Extreams It is the ordinary Temptation in a time of Differences to think we cannot run too far from them we differ from and so whilst we decline one Rock we split upon another Remember the old Non-conformists were equal Enemies to Superstition and Separation Maintain I beseech you sober Principles such as these are that every defective Ministry is not a false Ministry that sinful Super-additions do not nullify Divine Institutions that sinful Defects in Ordinances do not hinder the saving Effects of them That there is a difference betwixt directing a Worship prescribing things simply Evil and manifestly Idolatrous and directing about Worship things doubtfully good being injoined but the unquestionable Substance of Worship being maintained This latter ter doth not justify Separation And that the supposed Corruptions in the Church of England are of that nature as do not affect the substance of it nor are such but what may be safely communicated in I shall now proceed to shew from them 3. I shall consider what Opinion the eminent Non-conformists 3. General have had of the several Practices in the Church of England that are injoined upon those that hold lay-Lay-Communion with it which respect Forms Gestures c. In general they acknowledg that they are Things tolerable and what no Church is without more or less (a) (a) (a) Letter of the Miâist of Old-Engl p. 12 13. Bryan's Dwelling with God p. 311. Troughton's Apol c. 7 p. 68. 2. That they are not sufficient to hinder Communion 3. That they are but few (b) (b) (b) Owen's Peace-Offer p. 17. Mischief of Impositions Epist Dedic First Forms and so it 's required of the Members of the Church that they join in the use of Liturgy or Common-Prayer For the better understanding their Judgment in this Matter I shall shew what their Opinion is of Forms of Prayer of publick Forms of Forms prescribed and of that particular Form of Divine Service used in this Church 1. The use of Forms is declared by them to be a thing lawful in it self and what God hath left us at liberty to use or not to use as we see occasion So Mr. Ball The Word of God doth not prescribe Tryal c. 2. p. 36 c. 8. p. 131. any particular Form stinted or not stinted as necessary but doth warrant both as allowable for where nothing is in particular commanded touching the external Form of Words and Order in which our Petitions should be presented to the Lord there we are left at liberty And to put Religion in reading or uttering Words in a stinted or conceived Form What is it less than Superstition Of the same mind is Mr. Baxter and others
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 Anâwer 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-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-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-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 pâomiscuous 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
are not discovered by our Governours either in Church or State No nor by as Learned and Religious Divines of all Perswasions as any in the World The most Divines by far the most and those as Pious and as Able as any are clearly of Opinion that there is nothing Vnlawful in our Worship but that on the contrary all things therein prescribed are at least Innocent and free from sin if not Pure and Apostolical So that if it should at last prove that they are all mistaken Yet the Law of God which forbids these things being so very obscure and the Sense of it so hardly to be found out it is a great Presumption that a man may very innocently and inculpably be Ignorant of it And if so it will be a very little or no sin at all in him to act against it Because if it was not his Duty to know this Law it cannot be his Sin that his Practice is not according to it And if it was his Duty to know it yet it being so obscurely delivered and only to be gathered by such remote Consequences it can at most be but a Sin of Ignorance in an ordinary Person where so many of the best Guides are mistaken if he should transgress it And then farther This must likewise be considered That if Conformity to our Liturgy and Worship should prove a sin in any Instance Yet the Evil Consequences of it extend no farther than the Mans Person that is guilty of it There is no damage ariseth either to the Christian Religion or to the Publick Interest of the Kingdom by any mans being a Conformist But on the contrary as things stand with us Vnity and Conformity to the Established way seem to bring a great advantage to both as I hinted before and to be a probable means to secure us from many Dangers with which our Reformed Religion and the Peace of the Kingdom is threatned Well but now on the other hand Let us suppose the contrary side of the Question to be true viz. That our Governours in this matter are in the Right and we are in the Wrong That there is nothing required of us in the Church of England as a Term of Communion but what is very Innocent and Lawful however it be our misfortune to Doubt that there is and in a zealous Indulgence to these Doubts we take the liberty to live in open disobedience to our Lawful Governous and to break the Unity of the Church into which we were Baptized I say admitting the thing to be thus what kind of Sin shall we be guilty of then Why certainly we are guilty of no less a Sin than causlesly dividing the Body of Christ against which we are so severely cautioned in the New Testament We are guilty of the Breach of as plain Laws as any are in the Bible viz. Of all those that oblige us to keep the Vnity of the Spirit in the Bond of Peace that Command us to Obey those that are over us in the Lord to be subject to the Higher Powers to submit to every Ordinance of man for the Lords sake to be subject not only for Wrath. but for Conscience sake I say these plain Laws we disobey for Conscience sake and we disobey them too in such Instances where we have the whole Catholick Church of old and far the greatest and the best part of the present Church of a different Perswasion from us Well but as if this was not enough What are the Consequences of this our Sin For by the Consequences of a sin the greatness of it is always to be estimated I speak as to the Material part of it with which we are here concerned Why they are most Terrible and Dreadful both with respect to our selves and others By this unnatual Separation we do for any thing we know put our selves out of the Communion of the Catholick Church and consequently out of the enjoyment of the ordinary means of Salvation We maintain and keep up Divisions and Disorders in the Church and lend a helping hand to all those Animosities and Hatreds all that bitter Contention and Strife and Uncharitableness which hath long torn the very Bowels of Christs Church and given occasion to that Deluge of Atheism and Profaneness and Impiety which hath over-spread the Face of it We put Affronts upon our Lawful Governours who should be in the place of God to us We give Scandal to all our Brethren that make a Conscience of living Peaceably and Piously And lastly as we offer a very fair Handle and Pretence to all Discontented and Factious men to Practice against the Best of Governments So we take the most effectual course to Ruine the Best Constituted Church in the World and with it the Reformed Religion in this Kingdom This now being the Nature and these being the Consequences of our Separation from the Established Church among us I leave it to any indifferent man to Determine whether any Doubt about the Lawfulness of our Communion though that Doubt be backed with greater Probabilities than do appear on the other side nay if you will with all the Probabilities that can consist with the nature of a Doubt can have weight enough to Ballance against such a Sin and such Consequences as Separation in our Case doth involve a man in I think there is no unconcerned Person but will pronounce that supposing where there are Doubts on both sides a man is to chuse that side on which there is the least appearance of Sin he is in this Case certainly bound to chuse Communion with the Established Church rather than Separation from it And that is all I Contend for But now after all this is said it must be acknowledged that if there be any man who hath other apprehensions of these matters and that after a Consideration of all things that are to be said for or against Conformity it doth appear to him upon the whole matter both more probable that our Communion is sinful than that it is a Duty and withal that to Communicate with us will involve him in a greater sin and in worse Consequences than to continue in Separation I say if any man have so unfortunate an understanding as to make such an estimate of things we must acknowledge that according to all the Rules of a Doubting Conscience such a man is rather to continue a Nonconformist than to obey the Laws of the King and the Church But then let him look to it for his acting in this Case according to the best Rules of a Doubting Conscience will not as I said before at all acquit him either of the Guilt or Consequences of Criminal Schism and Disobedience Supposing that indeed he is all along under a mistake as we say he certainly is and that there is nothing required in our Communion that he might not honestly and lawfully comply with as there certainly is not Unless in the mean time the man fell into these mistakes without any fault
Uncleanness To be so concerned about little things whilst we make no Conscience of the greater is the most evident sign that can be given of a false Christian And hath it not often hapned in the World that such a mighty Scrupulosity about our Duty hath proved a very successful way of growing great or raising an Estate by giving Men so fair an opportunity of imposing upon the credulous and unwary So that I have known it advised as an useful Caution to those who would live in the World always to stand upon your Guard and look to your Pockets when you deal with those who pretend to greater Tenderness and Exactness than other undoubtedly sober and honest Christians generally do 3. Where Persons are truly honest and mean well there is nothing more troublesome and vexatious than such unreasonable Scruples about things lawful This must needs be an intolerable disturbance to a man's Mind and breed great Anxiety and Inquietude when Persons are continually shivering and trembling lest by every thing they do they incur the Divine Displeasure and it certainly disables a man from performing his necessary Duty He is likely to make but a slow Progress in his Journey who instead of going on cheerfully in his way is frequently at a stand doubting which foot he should set forward or what particular Path he should choose This robs men in a great measure of that Peace and Satisfaction which they might otherwise find in Religion whilst they are daily perplexing themselves with untying Knots which themselves only have fastned Scruples about things indifferent when once we attend to and entertain them like the Plague of Flies amongst the Egyptians will be constantly buzzing in our Ears and tormenting us with their Impertinency till at length we come to distrust every thing and there is nothing that belongs to ordinary Civility no recreation we can use no cloaths we can wear no discourse we can hold with others no conversation we can maintain or business which we transact in the World but we shall raise some trifling Objections or Scruples about it which will make our Condition continually uneasie and restless For 4. These Scruples are infinite and endless for being grounded upon some very little and inconsiderable Reason there is hardly any thing to be done but some small Exceptions may be started against it which may soon puzzle and confound the more ignorant sort of Christians Thus he that scruples a Minister's officiating in a white Garment may easily be brought to doubt of the fitness of his doing it in Black and then he proceeds against any solemn distinct Habit and at last against the Office of Ministers it self and tells you all Gods People are holy and that all Christians are a Royal Priesthood and we have no need of Teachers for we are all taught of God From scrupling the Sign of the Cross after Baptism Men have soon come to question Infant Baptism it self they have at first perchance disliked only some significant Ceremonies in God's Worship of Humane Appointment but thence they have gone on to deny all outward bodily Reverence and thought it not expedient to pull off their Hats in Churches then not to do it before Magistrates at last not at all and thus by giving place to such little Scruples they become afraid of speaking looking or doing any thing like other Men. This is notorious amongst us Those who have taken Offence at some things in our Church and have thereupon separated from us and associted themselves with a purer Congregation have soon disliked something amongst them also and then they would reform themselves farther and after that refine themselves more still till at last they have sunk down either into Quakerism Popery or Atheism This doth not only now and then happen in the World but is the probable effect of embracing and cherishing such Scruples that men go on scrupling one thing after another till at length they doubt of every thing 5. Lastly This needless scrupling of lawful things hath done unspeakable mischief to the Church of Christ especially to the Reformed Church of England a Church reformed according to the most Primitive and Apostolical Pattern by the best and wisest Rules in which even by the Confession of the soberest and most considerable of our Dissenters nothing is required as a condition of Communion that is sinful yet how is she rent and torn mangled and divided how hath she been assaulted undermined and in danger to be the second time overthrown upon the Account only of Habits and Gestures and particular Forms Rites and Modes of Discipline and Worship with which some Men are not well satisfied or pleased which they judge might be better done and ordered another way or which they rather would have left at liberty that every man may do therein according to his own Discretion or Opinion In the great and necessary Truths of Religion we all profess to be agreed We all worship the same God believe in the same Lord and Saviour have the same Baptism the same Faith the same Hope the same common Interest our Sacraments as to the main are rightly administred according to our Saviour's Institution our Churches are acknowledged to be true Churches of Jesus Christ but there are some Constitutions which respect chiefly outward Order and the decent Performance of Divine Worship against which men have received strange Prejudices on the account of them have raised a mighty noise and clamour against the Church and have openly separated from its Communion as if by renouncing of Popery we had only exchanged one idolatrous Service for another About these skirts and Borders the dress and circumstances of Religion hath been all our quarelling and contention and these Differences have proceeded to such an height as to beget immortal Feuds and Animosities to break and crumble us into little Parties and Fractions whereby mutual Edification is hindred our common Religion suffers Reproach the Enemies of it are strengthned and encouraged publick Peace endangered and brotherly Love the Badge of Christ's Disciples quite lost amongst us and the continuance of these miserable Distractions amongst us upon such frivolous Accounts if compared with the Interests of Peace and Charity is a matter of sad consideration to all lively Members of Christ's Body and forebodes great evils impendent over our Church and State I doubt not to say that the Devil hath fought more successfully against Religion under the Mask of a zealous Reformer than under any other disguise whatever The grand Enemy of Mankind hath by various ways and means all along contriv'd and endeavoured to defeat the designs of Heaven for the Good and Happiness of Men and as the Divine Wisdom hath in several Ages of the World manifested it self for the encouraging and promoting of true Righteousness and Holiness so hath the Devil always been at work to oppose what he could find most proper for the hindring the good effect of God's Kindness towards us When the fullness
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-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-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
we be said to give offence to others in either of these sences by conforming to the Institutions and Rites of the Church of England 1. Not in the first sence for that can onely be in one or both of these two cases either first by doing that which is essentially and in its own nature evil and a sin Or secondly by doing that which is directly a temptation and a snare to induce another to do that which is a sin Now if it can be shewn that complying with the Rites and Service of the Church of England is giving offence in either of these sences then I here profess I will my self immediately turn their Proselyte and renounce Conformity and protest against it for ever 1. It hath scarce ever yet been so much as intimated that the Church of England requires any thing as a condition of Communion with her that is essentially evil None of our adversaries that I know of have yet dared to charge her Doctrine with falshood or her Discipline with any thing that is in it self evil And when any shall adventure to do it I doubt not but he will find enough to enter the lists with him Even our bitterest Enemies of the Romish Communion have dared to charge us no further in either of these but onely that we are defective in both and reject many things which the Church of Christ as they pretend hath believed and practised in the ancient and primitive ages of it They would rather chuse to call us Schismaticks than Hereticks or to prove us Hereticks not because we believe or teach any things for necessary Doctrines which are false but rather because we do not teach or believe all things that are Christian and true Neither do they charge our Liturgy and Service or Form of Worship with any thing that is materially evil no nor redundant but onely deficient in many Usages and Rites which they pretend to be Apostolical And if our own Brethren must be more spightful and bitter against us than our worst Adversaries let them look to it that even they become not their accusers at the great day But yet thanks be to God they have not adventured to do this and will be unsuccessful enough when they do it and therefore themselves free us from giving any offence in our Conformity in this sence of giving offence i. e. doing any thing which is formally a Sin our selves and thereby inducing others into the same evil by joyning with us 2. Neither secondly do I see any one sin that Conformity is directly introductive of or a temptation unto and I will believe it will puzzle the most curious and inquisitive to find out any such I have so much charity for my dear Mother the Church and so much duty I thank God yet left in me as to dare to justifie her from this imputation I am sure she intends no sin in what she doth nor knowns of any evil that her Communion will betray any man into All that she designs in her Doctrine is to teach the truth as it is in Jesus and to keep close to that Symbol of Faith which was once delivered unto the Saints And what she intends and aims at in her Liturgie and Discipline is by the one to keep men from innovating and corrupting that Faith or debauching it in their manners and deteining it in unrighteousness And by the other to direct them to worship God in such a way as is suitable to his own nature and to the Principles of such a holy Religion and thereby conciliate that grace that may enable them to live so as the Worship of such a God and the Belief of such a Religion require and oblige them to do I must confess in one thing the Church of England may be an occasion of a great deal of sin in the world but it is such as will as little advantage our Brethren to have it granted as it will be any disparagement or disadvantage to be caused by it I mean in being an occasion of all that in and guilt that all those bring upon themselves that rail and cry out so much upon it that separate and divide from it and studiously maintain and keep up an unreasonable and downright Schism against it But certainly all men will see that this is an offence onely taken and not given and ought no more to be objected against the Church than Murther and Adultery Theft and Robbery ought to be charged upon the Laws of God that declare the same to be sin Were there no such thing as the Constitution of a Church these men would not be guilty of Schism and unjust Separation from it But so if there were no Law there would be no transgression and Adulterers may as well accuse the Law for their sin in one case as Schismaticks can accuse the Constitution of the Church in the other They are both in this case equally culpable i. e. indeed not at all In a word and to conclude this Period if Piety and becoming expressions of Devotion in the publick Worship of God If Gravity Decency and Order in the Offices of Religion And if engaging men to a due respect and regard to the rules of the Gospel be sins or evils to be eschewed and dreaded by men then I will grant that Conformity to the Church of England may possibly give offence in this sence of giving of it but if not I do not see any reason to apprehend or fear any danger at all of it By these considerations it will appear we are free from giving offence by our Conformity to the Rules of our Church in this first sence of Scandal and giving Offence 2. I proceed therefore now to enquire if we cannot clear our selves sufficiently from it in the second notion of these things also And this I think will best and most plainly be determined by considering what can be thought just cause of sorrow and grief to a good man or a reasonable discouragement or hinderance to him in his way of Duty I mean still cause of these given to him by another Now these I think I may reduce pretty safely to these three Heads 1. Some dishonour offered to God and his Religion 2. The Wickedness and Profaneness of men 3. The making the way of Religion and Duty more cumbersome and difficult than otherwise it would be These are great and just causes of offence and grief to a good man It cannot but greatly afflict a good man to behold his God whom he adores and honours and loves above all things affronted and dishonoured his Laws violated his Authority contemned and trampled upon by daring and foolish men Rivers of waters saith the holy Psalmist run down mine eyes because men keep not thy law Psal 119. 136. And it cannot but be cause of the like sorrow to such a man to see other men for whom he hath a great and concerning charity and whom he loves as his own soul to live in sin
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 Unreasoâableness 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-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-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 âhe 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-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-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-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-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 Conseâuence âs 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
I believe those Prejudices of the Lay-Dissenters against the Common-Prayer which I have endeavoured to remove have wrought in them a greater a version to it than the best Divines of that way intended I should be very sorry to find my self mistaken in this And this consideration was some encouragement to me to give a true account of those things they seemed to dislike most of all Which I have endeavoured upon the plain grounds of Reason and Scripture almost wholly avoiding appeals to other Church Antiquity not but that great regard is to be had of it and that we can defend our selves by it but because they are very few in Comparison who are qualified to Examine this kind of Argument And the like I say of the Concurrence of other Reformed Churches with us in those things that are disliked As for the Sign of the Cross in Baptism it is pretended that this is a part of Worship or a Sacrament of Mans making The contrary to which has been so plainly shewn in late Discourses that unless I am called to give an account of it I cannot think fit to trouble you with this Dispute But I heartily desire our Brethren to consider at length that though the use of this Ceremony were not so easie to be defended as I think it is yet that it is no Condition of Communion because the People are not required to Sign with the Sign of the Cross but the Minister only As for Kneeling at the Communion of the Holy Table that is indeed every Communicants Act but of this you may expect a Discourse from another Hand which I hope will give satisfaction to all Sober Persons that are yet unsatisfied about it And now I intreat all those of the Dissenting Party into whose hands these Papers shall fall that they would seriously consider whether it be fit to venture the Guilt of Schism and the sad Consequences of it likely to come to pass upon such grounds as these Let us at length consult for the Honour of this Age with Posterity who will stand amazed to find a Separation of Protestants from this Church carried on so long upon so little occasion given and such weak Objections so strongly insisted upon as to build an opposite Communion upon them Let us Consult the Honour and the Safety of the Reformation and no longer suffer it to be exposed to scorn and dnager to be Laught at and Disgraced by the Papists our dangerous Enemies always but never more dangerous than now If the Dissenters are not yet convinced that the wide breach they have made in the Communion of Protestants will certainly let in Popery if it be not prevented by a timely closing with the Church of England Nothing remains but to wait till they are convinced by the last Extremity I can take no comfort in being assured that at last they will believe it when alas it will be to no purpose to believe it I beseech them to consider whether we are likely to be united in any other Communion but that of the Church of England as it is by Law Established and whether so little account ought to be made of Law and Authority as to say that our Governours may as well come down to them by forbearing to require what they dislike as they come up to the Law by doing what it requires Will our case bear this wantonness Will such Expressions consist with our Duty I beseech them by what is most dear to them by the Honour of God and the Love of Christ and the Care of their own Souls and the Charity they have for the Souls of other Men that they will take pains with themselves to lay aside Prejudice and Anger and all Passions that obstruct a clear Judgment of things that have been disputed amongst us and that they would consider impartially what we have said as in the sight of God who knoweth the Hearts of Men. Can they propound to themselves more beneficial Designs than to check the Prophaneness and Atheism which in this last Age hath been so much complained of than to restore in some measure the Ancient Discipline of the Church for the excluding of vicious Men from the Communion of the Faithful than to transmit the Profession of the true Religion Establisht among us down to their Posterity The most effectual means by which they can contribute to all those good Ends is to return heartily and unanimously to the Communion of the Church of England all the true Sons whereof are ready to receive them with open Arms with joy and thankfulness to God and to them for the good they will do us and themselves by it But as for them that for Worldly and Corrupt Interests encourage and support the present Separation from this Church I cannot expostulate with them in this manner since such Men have not the fear of God before them and 't is impossible they should be touched with tenderness for the Concerns of Religion while they continue as they are All I shall say to them is That when that great day of Judgment comes which they of all Men have most reason to be afraid of then all the dismal Consequences of this Schism which are likely to happen will be fully required at their hands to be sure whilst those that in meer Ignorance and Mistake have contributed to them shall have an easier Account to give especially if they have taken pains to inform themselves better What good Effect our Applications to Men will have we cannot say but if it shall appear that they are not yet prepared for Instruction we have the more reason to turn our selves to God by earnest Prayer that he would please to open the Understandings of the simple and to detect the ill Designs of dishonest Men and to enable us to bring forth more and better Fruits of Repentance that whatever happens to this Church it may not be forsaken of his Favour and Protection Amen FINIS 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 The Second EDITION LONDON Printed for Fincham Gardiner at the White-Horse in Ludgate-street 1683. The Case Whether the Church of Englands Symbolizing so far as it doth with the Church of Rome makes Communion therewith Vnlawful IN speaking to this Case we will First Premise that there is a wide and vast distance betwixt the Church of England and that of Rome Secondly Shew that a Churches Symbolizing or agreeing in some things with the Church of Rome is no Warrant for Separation from the Church so agreeing Thirdly Shew that the Agreement that is between the Church of England and the Church of Rome is in no wise such as will make Communion with the Church of England Unlawful First We think it necessary to Premise that there is a wide and vast distance betwixt the Church of England and that
full of Comfort as more largely is expressed in the Homily of Justification As to the Doctrine of Supererogation this is confuted Article 14. Voluntary Works besides over and above Gods Commandments which they call Works of Supererogation cannot be taught without Arrogance and Impiety For by them Men do declare that they do not only render unto God as much as they are bound to do but that they do more for his sake than of bounden duty is required whereas Christ saith plainly When ye have done all that are Commanded to you say We are unprofitable Servants As to making simple Fornication a meer Venial sin Our Church will endure no such Doctrine For as in the Litany she calls Fornication expresly a deadly sin so hath it ever been accounted in Our Church one of the most deadly even considered as distinct from Adultery As to the Church of Romes Damning all that are not of her Communion the Church of England is guilty of no uncharitableness like it and never pronounced so sad a sentence against those in Communion with the Church of Rome as great a detestation as she expresseth in the Homilies especially of her Idolatrous and Wicked Principles and Practices She is satisfied to Condemn the gross Corruptions of that Apostate Church and leaves her Members to stand or fall to their own Master nor takes upon her to Vnchurch her And as to the remaining most Immoral Principles and Practices of the Romish Church which are all as contrary to Natural as to revealed Religion the greatest Enemies Our Church hath cannot surely have the forehead to charge her with giving the least countenance to any such There being no Church in Christendom that more severely Condemns all instances of Unrighteousness and Immorality Thirdly The Church of England is at a mighty distance from the Church of Rome in reference to their Publick Prayers and Offices Whereas our Liturgy hath been by many Condemned as greatly resembling the Mass-Book all that have compared them do know the contrary and that there is a vast difference between them both as to matter and form Although some few of the same Prayers are found in both and three or four of the same Rites of which more hereafter To shew this throughout in the particulars would be a very long and tedious task I will therefore single out the Order of Administration of Infant-Baptism as we have it in the Roman Ritual and desire the Reader to compare it with that in our Liturgy and by this take a measure of the likeness between our Liturgy and the Mass-Book c. there being no greater agreement between the Morning and Evening Services and the other Offices of each than is between these two excepting that besides the Lords Prayer there is no Prayer belonging to the Popish Office of Baptism to be met with in ours For the sake of the Readers who understand no more of the Language that the Popish Prayers and Offices are expressed in than the generality of those that make use of them take the following account of the Popish Admonistration of Infant-Baptism in our own Tongue To pass by the long Bedroul of Preparatory Prescriptions the Priest being drest in a Surplice and Purple Robe calls the Infant to be Baptized by his Name and saith What askest thou of the Church of God the God-Father answers Faith The Priest saith again What shalt thou get by Faith The God-Father replies Eternal Life Then adds the Priest If therefore thou wilt enter into Life keep the Commandments Thou shalt Love the Lord thy God with all thine heart c. and thy Neighbour as thy self Next the Priest blows three gentle puffs upon the Infants face and saith as if we come all into the World possessed by the Devil Go out of him O unclean Spirit and give place to the Holy Ghost the Comforter Then with his Thumb he makes the Sign of the Cross on the Infants Forehead and Breast saying Receive the Sign of the Cross both in thy Forehead and in thy heart Take the Faith of the Heavenly Precepts and be thy manners such as that thou maist now become the Temple of God After this follows a Prayer that God would always protect this his Elect one calling him by his Name that is Signed with the Sign of the Cross c. And after a longer Prayer the Priest laying his hand on the Infants head comes the Benediction of Salt of which this is the Form I exorcize or conjure thee O Creature of Salt in the Name of God the Father Almighty â and in the Love of our Lord Jesus Christ â and in the Power of the Holy Ghost â I conjure thee by the Living God â by the true God â by the Holy God â by the God â which Created thee for the safeguard of Mankind and hath ordained that thou shouldest be consecrated by his Servants to the People entring into the Faith that in the Name of the Holy Trinity thou shouldest be made a wholesome Sacrament for the driving away of the Enemy Moreover we Pray thee O Lord our God that in Sanctifying thou wouldest Sanctifie â this Creature of Salt and in Blessing thou wouldest Bless it â that it may be to all that receive it a perfect Medicine remaining in their Bowels in the Name of the same Jesus Christ our Lord who is about to come to judge the quick and dead and the World by fire Amen This Idle and prophane Form being recited the Priest proceeds in his Work with the poor Infant and next putting a little of this Holy Salt into his mouth he calls him by his Name and saith Take thou the Salt of Wisdom and adds most impiously be it thy propitiation unto Eternal Life Amen This ended with the Pax tecum God Almighty is next mockt with a Prayer That this Infant who hath tasted this first food of Salt may not be suffered any more to hunger but may be filled with Celestial Food c. Now follows another Exorcising of the Devil wherein he is conjured as before and most wofully becalled And next the Priest Signs the Infant again with his Thumb on the Forehead saying And this Sign of the Holy Cross â which we give to his Forehead thou Cursed Devil never dare thou to Violate By the same Jesus Christ our Lord Amen And now after all this tedious expectation we see some Sign of Baptism approaching for the Priest puts his hand again on the Infants head and puts up a very good Prayer for him in order to his Baptism The Prayer being ended he puts part of his Robe upon the Infant and brings him within the Church for he hath been without all this while saying calling him by his Name Enter thou into the Temple of God that thou mayest partake with Christ in Eternal Life Amen Then follow the Apostles Creed and the Pater Noster But after all this here 's more exercise for our Patience for the Priest falls to his fooling
appointment it was first Erected But there was no necessity for this upon supposition that it had ceased to be abused for any considerable time and there were no appearance of an inclination in the People to abuse it again And no doubt all things of an indifferent Nature that have formerly been abused to Idolatry or Superstition ought to be taken away by the Governours whensoever they find their People again inclined so to abuse them at least if such abuse cannot probably be prevented by other means Sixthly But had Hezekiah suffered the Brazen Serpent still to stand no doubt private Persons who have no authority to make publick Reformations might Lawfully have made use of it to put them in mind of and affect them with the wonderful mercy of God expressed by it to their Fore-Fathers notwithstanding that many had not only formerly but did at that very nick of time make an Idol of it And much more might they have Lawfully continued in the Communion of the Church so long as there was no constraint laid upon them to joyn with them in their Idolatry As we do not read of any that Separated from the Church while the Brazen Serpent was permitted to stand as wofully abused as it was by the generality I will also conclude this Head with the sense of Mr. Calvin concerning Rites used and consequently superstitiously abused by the Papists expressed in these Words Let not any think me so austere or bound up Calv. de vitandâ Superstitione c. as to forbid a Christian without any exception to accommodate himself to the Papists in any Ceremony or Observance for it is not my purpose to Condemn any thing but what is clearly Evil and openly Vitious To which may be added many other such like sayings of this Learned Person And thus much shall suffice to be discoursed upon our second general Head viz. That a Church's Symbolizing in some things with the Church of Rome is no Warrant for Separation from the Church so Symbolizing We now proceed in the Third and last place to shew That the Agreement which is between the Church of England and the Church of Rome is in no wise such as will make Communion with the Church of England unlawful We have shewed what a vastly wide Distance and Disagreement there is between the Church of England and that of Rome And we have sufficiently though with the greatest brevity made it apparent that a Church's Symbolizing or agreeing in some things with the Church of Rome and those such too as she hath abused in Idolatrous and grosly Superstitious Services is no just ground for Separation from the Church so agreeing And we have answered the Chief of those Arguments which have been brought for the Confirmation of the contrary Doctrine And now from what hath been discoursed it may with the greatest ease be prov'd that those things wherein our own Church particularly agreeth with the Romish Church do none of them speak such an Agreement therewith as will justifie Separation from our Church's Communion Now the particulars wherein our Church Symbolizeth with that of Rome which our Dissenters take offence at and make a pretence for Separation though all Dissenters are not offended at all of them and much less so offended as to make them all a pretence for Separation are principally these following First The Government of our Church by Bishops Secondly Our Churches prescribing a Liturgy or Set-Forms of Prayer and Administration of Sacraments and other Publick Offices Thirdly A Liturgy so contrived as that of our Church is Fourthly Certain Rites of our Church Particularly the Surplice the Cross in Baptism the Gesture of Kneeling at the Communion the Ring in Marriage and the Observation of certain Holy-days And to all these I shall speak very succinctly the limits I am confined to not permitting me to enlarge much upon any of them But I must first premise concerning them all in the general these following things First That I take it for granted that they are all indifferent in their own nature That there is nothing of Viciousness or Immorality in any of them to make them unlawful I know no body so unreasonable as not to grant this Secondly That there is no Express positive Law of God against any of these things I do not know of any such Law objected against any one of them And therefore if all or any of them are unlawful they must be made so either by Consequences drawn from Divine Laws or certain Circumstances attending them Thirdly That I am concerned in this Discourse to vindicate them from being unlawful upon the account onely of this one Circumstance viz. Our Symbolizing with the Church of Rome in them Now then First As to the Government of our Church by Bishops This is so far from being an Vnlawful Symbolizing with the Church of Rome that we have most clear Evidence of its being a Symbolizing with her in an Apostolical Institution And what Eminent Divines of the Presbyterial Party have acknowledg'd and is too evident to be denied or doubted by any who are not wholly ignorant of Church-History is sufficient I should think to satisfie unprejudiced persons concerning the truth of this And that is that this was the Government of all Churches in the World from the Apostles times for about 1500 years together Beza in his Treatise of a Threefold kind of Episcopacy Divine Humane and Satanical asserts concerning the second which is that which we call Apostolical that of this kind is to be understood whatsoever we read concerning the Authority of Bishops in Ignatius and other more Antient Writers And the famous Peter Du Moulin in his Book of the Pastoral Office written in defence of the Presbyterial Government acknowledgeth that presently after the Apostles times or even in their time as Ecclesiastical story witnesseth it was ordained that in every City one of the Presbytery should be called a Bishop who should have preheminence over his Collegues to avoid Confusion which oft times ariseth out of Equality And truly saith he this Form of Government all Churches every where received Mr. Calvin saith in his Institution of Christian Religion Quibus docendi munus injunctum erat c. Those to whom was committed the Office of Teaching they called them all Presbyters These Elected out of their number in L. 4. cap. 4. §. 2. each City one to whom in a special manner they gave the Title of Bishop lest Strife and Contention as it commonly happeneth should arise out of Equality And in his Epistle to Arch-bishop Cranmer he thus accosts him Illustrissime Domine Ornatissime Praesul c. Most Illustrious Sir and most Honourable Prelate and by me heartily Reverenced And tells him that if he might be serviceable to the Church of England he would not think much of passing over ten Seas for that purpose Again in his Epistle to the King of Poland he thus speaks of Patriarchs and Arch-bishops The Ancient Church did
them should in tract of time creep upon us we should certainly be much the better Christians for the observation of our Holy-days Mr. Calvin saith In Festis non recipiendis cuperem vos esse Constantiores c. I could wish In Epist ad Monsbel-gardenses p. 81 82. that you would be more constant in your not receiving Festivals but so as not to contend and make a stir about all but about those onely which nothing at all tend to Edification and which have a manifest appearance of Superstition c. And he instanceth in those Days which Popery dedicates to the Celebrating of the immaculate Conception of the Virgin Mary and of her Assumption on which Holy-days nothing he saith can be said in the Pulpit by a servant of God besides exposing the folly of those who have invented them And in another Epistle Caeterùm cùm Festi dies hîc In Epist ad Hallerum abrogati c. Moreover whereas some of your Country are much offended at the Abrogation of Holy-days among us and 't is likely that much odious talk is spread about it And I make account that I am made the Author of this whole matter and that by the Ignorant as well as Malicious I can solemnly testifie of my self that this was done without my knowledge o desire c. Before I ever came into the City there was no Holy-day at all observed besides the Lords day those which are Celebrated by you were taken away by that same Law of the People which banisht me and Farel And 't was rather Tumultuously extorted by the violence of Wicked Men than decreed legally Vpon my return I obtained this temper or mean that Christmass-day should be observed after your manner but upon the other days extraordinary supplications should be made the Shops being kept shut in the Morning but after Dinner every one should go about his own Business And no doubt the Governours of our Church would be abundantly satisfied with such an observation of most of our Holy-days as Mr. Calvin ordered at Geneva would the People be generally so far conformable And thus I have I hope sufficiently shewed that our Church's Symbolizing in this Rite too with the Church of Rome no otherwise than she doth can be no colour for Separation It may be objected that notwithstanding our having several times cited Mr. Calvin for the unlawfulness of Separation from the Church of England on the account of her Symbolizing as she doth with the Church of Rome yet he calleth her Ceremonies tolerabiles ineptiae tolerable fooleries which would make one think that he was not in earnest in calling them tolerable fooling in the Worship of God being no doubt intolerable In Answer hereto let Mr. Calvin account for his joining ineptiae tolerabiles together but the instances he gives of things he so censured were such as the Liturgy was cleared of in the amendment of it under Queen Elizabeth viz. Prayers for the dead that is that they might have a happy Resurrection not such Prayers as supposed Purgatory Chrism at Baptism and Extreme Vnction And besides he saith he was informed by Mr. Knox of several other Popish Ceremonies that were retained viz. the Use of Wax Candles divers Crossings at the Communion c. which Information was not true And now how happy should we think our selves would our Brethren at length be perswaded to cease fearing where no fear is as also to fear what is really very frightful namely the guilt of so great a sin as that of Schism or making and continuing a breach in the Church by Separation without just cause The greatness of which sin none have more aggravated than Mr. Calvin and several of our old Non-conformists who have also zealously born their Testimony against Separation from the Church of England and accordingly did themselves hold Communion there with generally viz. all the Presbyterian Party to their dying day though they could not Conform as Ministers And there is another very formidable Evil too which I wish more of our Bretheren had a greater sense of viz. the advantage that our Common Enemy is too like to make of our Sad Divisions and being crumbled into so many Sects and Parties and hath already made in order to their final accomplishing their designs upon us The truth on 't is they themselves have had the main hand in those Divisions they so upbraid us with of which we have abundant Evidence having most industriously followed that advice of the famous Jesuit Campanella viz. There is no such effectual Jam verò ad enervandos Anglos nihil tam conducit quà m dissensio discordia inter illos excitata perpetuóque nutrita Quod citò occasiones meliores suppeditabit Camp de Mon. Hisp p. 304. Amstel way to weaken the English as to stir up strife and discord among them and still to feed it This will quickly put into our hands very fair advantages and opportunities Their main spight is at the Church of England as being well aware that it hath ever since the Reformation been their most formidable Enemy and the most impregnable Bulwark in all Christendom against the mighty Power and Policy of their Church of Rome What a madness therefore is it in hearty Protestants to joyn with those People in laying this Church as low as ever they are able And by contending with our Church about innocent if not commendable things upon the account of her Symbolizing in them with the Church of Rome eminently to endanger the opening such a breach as shall let in all her Heresies Superstitions and Idolatries among us Which God in his infinite Mercy prevent by causing us to live more answerably to the happy Means and Opportunities we now enjoy by quenching our as unreasonable as unchristian fierce Feuds and Animosities and by making our Church like Jerusalem of old a City compact together and at Vnity within it self Amen ERRATA PAge 4. line 9. read unction p. 8. l. 14. r. the Mass p. 10. l. 8. r. Homilies especially p. 15. l. 1. r. others p. 32. l. 21. r. dispensation FINIS 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 LONDON Printed by J. H. for B. Aylmer at the Three Pigeons against the Royal Exchange in Cornhill 1684. A DEFENCE OF THE Resolution c. SIR I who know the Author of the Book which hath given you this trouble better than any man do conclude that you are not more a stranger to him than he is to you from the Epithets you so frequently bestow upon him throughout your Papers except you do it which I would not be so uncharitable as to think by way of Irony In your First Paragraph you express a Liking of the Complexion of his Book
comparatively few but you much doubt whether the use of those few was long before Popery appeared in the world unless he means Popery at its full growth for that Mystery of Iniquity as to Rituals began to work very early To this I answer that the Papists may con you great thanks for this passage it plainly enough intimating that the Primitive Fathers and Christians were for the most part Papists though not fully grown Papists And as to those words of St. Paul The Mystery of iniquity doth already work if you can do any thing like proving that the Apostle meant by the Mystery of iniquity which began to work in his days the use of such Rites as those you are offended with in our Church I will engage for our Author that he shall immediately set up for a Nonconformist You say in your Third Page that you cannot well understand how our Author saith that our Church doth not impose her Rites as necessary unless he means as necessary in order to Salvation c. But doth he not expresly tell you what he means by necessary you found he did if you read the whole Sentence which runs thus pag. 4. And she imposeth her Rites not as the Church of Rome does her's as necessary and as parts of Religion but as merely indifferent and changeable things as we find in her 34th Article c. And why Sir did you conceal this part of the Sentence and thus stop at a Comma You thus proceed Nor do I well understand how they are not made necessary to Salvation when the non-observance of them is made sinfull and meritorious of a being cast out of the Church c. And I assure you that I do as little understand if this be good arguing how whatsoever the King commands of his Subjects or a Master of his Servants is not made by them necessary to Salvation since the non-observance of the Lawfull Commands of each is acknowledged to be sinfull by all that believe these Precepts binding viz. Submit your selves to every Ordinance of man for the Lord's sake c. And Servants obey in all things your Masters c. And as to the Penalty you mention of being cast out of the Church and cut off from the Body of Christ which is the same thing it amounts to thus much That those who will by no means be prevailed with to conform to the Laws of the Society of which they are Members shall be cast out of it which all Societies and Bodies Politique whatsoever have ever thought fit to have inflicted upon obstinate Transgressors of their Laws in order to the preservation of themselves and the upholding of Government amongst them And our Author I am certain will readily grant that none but Obstinate Transgressors of the Churches Laws and such as are incorrigible by all other means first tryed oughâ to be cast out of the Church and that the Sentence of Excommunication should never be pronounced against them but as the last Remedy As also that the design thereof ought always to be the Reformation of the Offender as well as for example to others never his Destruction But how does this Penalty's being made the Sanction of the Laws of our Church which ordain Rites and Ceremonies for Order's sake and the decent administration of Divine Worship in Publique speak these to be enjoyned as necessary to Salvation when the non-observance of any of them is no otherwise judged to be sinfull than as it is an Act of disobedience to Humane Authority and when this Penalty is never according to the Rules of our Church to be inflicted but in case of the Offender's adding contempt to his disobedience If any instances can be given of persons being Excommunicated upon the account of Nonconformity who are humble and modest and peaceable and that give good evidence of their willingness to comply with the Laws of their Governours as far as they are able with safe consciences this I am sure is wholly the fault of Persons not of our Constitution But this Objection is too inconsiderable to deserve our bestowing so many words upon it All that follows to the bottom of your Fifth Page wherein our Author is concerned hath been replied to And there you thus speak As in England we have a Silent and a Speaking Law so we have also a Silent and a Speaking Church c. We know the Doctrine of the Church of England in the 39 Articles but this is but Ecclesia Muta How many have we that will tell us We are Ecclesia Loquens the Living Church of England and we tell you c. Here follow no fewer than thirteen Doctrines taught by this Ecclesia Loquens contradictory to the 39 Articles But 1. You have given us we thank you the very first information of this Ecclesia Loquens But why do you expect unless we knew you better that we should take your bare word for it Nay we have hardly that for you do not in express terms affirm but ask this Question How many have we that will tell us we are Ecclesia Loquens And therefore it might suffice to give you onely this short answer Do you tell us how many or whether there are any if you know Surely this Church of yours is an Invisible Church or if not none but Dissenters Eyes are clear enough to get the least glympse of it But the truth of it is 't is a mere Figment and the very Dream of a Shadow But 2. Whereas a Positive Assertion of the being of such a Church of England is implied in this Question you cannot well be otherwise understood than as asserting that the Prevailing party of our Church of England Divines have obtruded upon the World this long Beadroll of Heresies as Articles of Faith and so have turned the Old Church of England out of doors And therefore you are brought to this miserable pass that you cannot hold Communion with this New Church except you will separate from and bid adieu to the Old And in good earnest if this be so Dissenters are the onely true Friends of the Church of England as by Law Established and this Church is hugely obliged to them for their Separation But 3. I am well assured that you will never be able to make good this charge or any part of it against any number of the Divines of our Church For I who know I am confident as many of them as most men in England can truly declare as followeth That I cannot name any one Divine of our Church who teacheth your First contradictory Doctrine to the 39 Articles viz. That although we may not terminate our worship in an Image yet we may bow down and worship the true God before an Image Nor your Second viz. That departed Saints know our states here upon Earth and are praying to God for us and therefore we may pray to them Nor know I any one of our Church who teacheth your Third viz. That any Priest may
from thence on supposition you can make good proof of it It is plain your design in all this talk is to justifie if not a total yet a partial Separation You do indeed to conceal nothing of your Candour after all acknowledge * * * p. 7. That you are very far from thinking that there are not multitudes of Holy and Learned men in our Ecclesia Loquens that in these things are of another mind And therefore I hope you will not excuse Separation from their Churches Nay you say â â â p. 9. That hundreds of the Speaking Church are as we believe as far from symbolizing with the Church of Rome you mean in Doctrine as the Articles And that in this thing a Separation from the Silent as well as this part of the Speaking Church must needs be highly Sinfull And in thus declaring you condemn the generality of those that Separate it being well known that Communion with those whom you will acknowledge to be Orthodox Divines and those which you account Heterodox is much alike boggled at But I fear when all is done you condemn onely separation in Heart from these Orthodox men your Undertaking in your 8th Page makes me fear this viz. That all the Valuable persons in Presbyterian and Independent Congregations shall give any reasonable assurance that they are not in Heart divided from a Single Person in the Church of England that speaketh in matters concerning Doctrine as our Church doth in her Articles But if you think that all the Communion you are obliged to hold with these Divânes is onely that of the Heart that is thinking them Orthodox and loving them as such but allow it to be lawfull to refuse to worship God with them nay and not so much as to hear them we thank you for nothing This is such Church Communion as will well consist with rending and tearing the Church in pieces But I pray do not think that all this while I take it for granted that 't is lawfull to separate from the Congregations of those Divines whom we take to be in some points Heterodox Nay upon supposition that your Ecclesia Loquens did as generally depart from the Doctrine of our Church as the Pharisees in our Saviour's time did from the Law of Moses I shall be far from granting that Separation from their Congregations is lawfull except there be a constraint laid upon us to subscribe to their Heterodox Opinions till you can prove that our Saviour allowed of the Jews Separation from the Pharisees which you never can but the contrary who cannot shew He bad his Disciples indeed to beware of the Leaven of the Pharisees and so are we to beware of the Leaven of such Heterodox Teachers but not so to beware of it as not to come within their Churches for that that caution of our Saviour is not to be so interpreted appears not onely from his own practice who was far from being a Separatist from the Jewish Temple or Synagogues and by what he saith Mat. 23. 2 3. In the last Paragraph of your 9th Page you return to speak more directly to our Author And first you reflect upon these words in his Book p. 24. But I am so far from taking it for granted that a Church is guilty of Sin in agreeing in some indifferent things with the Church of Rome that I must needs profess I have often wondered how this should become a Question Seeing whatsoever is of an indifferent nature as it is not commanded so neither is it forbidden by any Moral or Positive Law and where there is no Law there is no Transgression c. To this you say that it is an obvious begging the Question And it might be so if our Author stopt here but he thus proceeds And whereas certain circumstances will make things that in themselves are neither Duties nor Sins to be either Duties or Sins and to fall by Consequence under some Divine Command or Prohibition I have admired how this Circumstance of an indifferent thing 's being used by the Church of Rome can be thought to alter the nature of that thing and make it cease to be indifferent and become sinfull So that this is the Obvious meaning of our Author's words that he hath wondered how it should become a Question whether a Church may lawfully agree in some things with the Church of Rome which the Law of God hath not forbidden And whereas some things that are not forbidden by the Law of God directly are notwithstanding forbidden thereby Consequentially he hath admired how the mere Circumstance of a thing 's being practised by the Church of Rome can speak it to be forbidden by God's Law Consequentially And then he immediately betakes himself to the consideration of some of those Laws given to the Israelites that prohibit their imitating the Doings of the Egyptians and Canaanites which are urged by Nonconformists to prove it unlawfull to imitate the Church of Rome in things of a mere indifferent nature and that that circumstance of their being practised by that Church makes them cease to be indifferent and to become Sinfull And endeavours to shew that this cannot with any shew of reason be gathered from these Laws And how I pray is this an Obvious begging of the Question which is Whether a Church's symbolizing or agreeing in some things with the Church of Rome be a warrant for separatian from the Church so agreeing This I say is the Question which our Author handles But you next make a Question for him and say it is this * * * p. 10. Whether a thing in its own nature indifferent be still indifferent as to Christians use in God's worship when it hath been once used in Idolatrous Services if the use of it be neither Naturally necessary to the worship of God as it is an humane Act nor suitable to the Ends of it nor such without which it cannot in common judgment be decently performed But our Author much more wonders how this should become a Question than how that of his own propounding should For First There are three apparent Contradictions in it It being a contradiction to say concerning the same thing that it is in its own nature indifferent and yet naturally necessary to the Worship of God as it is an humane Act. It being so too to say of the same thing that 't is in its own nature indifferent and yet Vnsuitable to the Ends of Divine Worship It being a contradiction again to say of the same thing that 't is in its own nature indifferent and yet such as without which the Worship of God cannot in common judgment be decently performed For you must mean by things in their own nature indifferent things that are so in Divine Worship for otherwise you trifle egregiously in putting this Question or make your Nonconformists so to doe for whom you put it But you abuse them if you do so for that which divers of them do
grant that it ought to have been destroyed or removed out of the peoples sight if the continuance of it in their view were like to be a snare to them and a temptation to Idolatry You reply may not the like be said of what Dissenters plead against But you have been already told that the like may not be said with any colour or shew of reason 6. Our Author saith That if Hezekiah had let it stand private persons might have made use of it to put them in mind of the wonderfull mercy of God expressed by it to their Fore-fathers This you acknowledge but say that the Question at present under our debate is whether Hezekiah might lawfully have let it stand and removed it into the Temple whether his setting it up by the Ark or Mercy Seat would have purged it But for shame Sir do not say that this is the Question in debate between us In your 16th Page you express very great offence at those next words of our Author pag. 36. And much more might they have lawfully continued in the Communion of the Church so long as there was no constraint laid upon them to join with them in their Idolatry But you leave out what follows viz. as we do not reade of any that separated from the Church while the Brazen Serpent was permitted to stand as wofully abused as it was by the Generality And do you find that the pious Jews did separate upon this account Or if they did not will you say that they were guilty of Sin For my part I dare not say so nor that it would be a sin now not to separate from our Church though our Governours were so remiss as not to Excommunicate Idolaters if such were found therein any more than it is so upon the account of Promiscuous Congregations and Mixt Communions As the Worthy person that published the Resolution of that case hath clearly proved and proved too that it is Vnlawfull to separate upon that pretence But you say you can never believe this till some can prove to you that a Wife may lawfully contrary to the command of her Husband stay in a Family of Whoremongers provided that she be not compelled to play the Whore I answer that a Wife may not lawfully though her Husband hath not expresly forbidden it stay in a Family consisting wholly of Whoremongers except to bear her Husband company and in that case it is her duty to stay But where hath Christ forbidden us to Communicate with a Church out of which Idolaters are not ejected though Idolatry be not enjoined You say he hath done it in those words Rev. 18. 4. Come out of her my people but I pray read on and you have an answer that ye be not partaker of her sins and that ye receive not viz. by partaking of her sins of her plagues And moreover I presume you will acknowledge that the Babylon which the Christians were commanded to come out of is the Idolatrous Church of Rome But I need not acquaint you that you cannot continue in this Church except you will your self also be an Idolater But I will not stand to dispute this point with you it being nothing to the business of our Author's Book and all he asserts as to this matter doth amount to no more than this That we are not obliged to renounce Communion in pure Ordinances with such as we know to be guilty of Idolatry when it lies not in our power to keep them away And now you have brought me to our Author's Third Head of Discourse viz. That the Agreement which is between the Church of England and the Church of Rome is in no wise such as will make Communion with the Church of England unlawfull You say Page 17th That if our Author had said all Communion viz. with the Church of England is not unlawfull you had fully concurred with him believing that this Church cannot be justly charged with Idolatry and that some Communion may and ought to be held with any Church that is not so charged If you mean by some Communion a not being divided in heart as you before express it I say again we thank you for nothing the Communion which our Author pleads for being as your self observes in your first Page chiefly Communion in Worship But you proceed saying but as he hath laid it I cannot agree with it I am sure Christ had Communion with the Jewish Church and I believe he had so in all acts of worship of his Father's Institution and I am as sure he had no Communion with them in the Traditional part of their worship as I am that he would not himself practise what he condemned so severely But are you not as sure that our Blessed Lord had Communion with the Jewish Church in all acts of worship instituted by his Father as you are that he had no Communion with them in the Traditional part of their Worship I am sure that in the former part of that saying you are too too cautious and in the latter not so cautious as you ought to have been For you may be sure of the contrary to what you affirm so positively when you have considered that our Lord could not have so freely been admitted into the Temple had he not observed divers Traditions or Canons of the Elders without complying with which none might come thither I shall not stand to instance in particulars but refer you to Dr. Leightfoot's Temple Service pag. 115. to 120. And again you may yet be more sure of the contrary when you have considered how our Lord complied with Jewish Traditions in the celebration of the Passover and such too as altered certain circumstances prescribed in its First Institution Particularly his ordering the Preparation of the Lamb on the 14th day when Moses ordained the taking of it up upon the 10th day His eating the Passover lying along being the posture in which they ate their ordinary Meals according to a Jewish Tradition as you may see in Dr. Leightfoot's foresaid Book pag. 143 144. whereas according to Moses his Institution it was to be eaten with their Loins girded c. and in haste or standing His complying with the Jewish customs of drinking Wine at the Passover and concluding with the Hallel or a Hymn And not these onely but more Traditions than these Dr. Leightfoot will satisfie you were conformed to by our Blessed Saviour But you say Christ condemned severely the Jewish Traditions But I say he did not at all condemn all Jewish Traditions and none but such as by which they made the Commandments of God of none effect And such as they placed special Holiness in and necessary to acceptance with God as is too evident to need my standing to prove it And Sir when you can prove that our Ceremonies are like to those condemned Traditions I will undertake that our Author shall be as zealous against complying with them as he is now against separation from our
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-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-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-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 â â â 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 * * * ãâã ãâã ãâã ãâã ãâã 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
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-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-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
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
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-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-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 Pâea 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-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-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
Scruples satisfied I think most of the Prejudices against the Church of England might be easily removed and we might all joyn in the same Communion to the Glory of God and the Joy and Comfort of all good Protestants and the Confusion of those that design to swallow us up and have no other hopes of prevailing but by the help of those Differences which for that end they have a long time most studiously fomented amongst us Let not our unreasonable Fears and groundless Jealousies encourage their Attempts with too great a probability of Success It would be a sad addition to our Miseries if the Guilt and Shame of them too might be laid to our Charge With what remorse should we reflect upon it when the heat of our Passion was over if the Protestant Profession should be farther endangered and the Agents of Rome get greater Advantages dayly by those Distractions which have been secretly managed by them but openly carried on and maintained by our selves With what face should we look to see our Enemies not only triumphing over us but mocking and deriding us for being so far imposed upon by their cunning as to be made the immediate instruments of our own ruin But God Almighty in his wise and gracious Providence so confound all their Devices that tend to the subversion of the Truth and so Unite and Compose our Differences that hereafter we may have no just occasion to fear either their Treachery o their Force This is a Petition I am sure in which no good Christian can refuse to joyn and if we do heartily desire this let us do what we can to promote it if our Prayer be not unsincere and hypocritical we shall make use of our best endeavours to obtain the thing we have prayed for And now if our Vnion be thus desirable and necessary what should hinder but that at last we might be all most happily united under the Discipline and Government of the Church of England A Church that is already Framed and Constituted that has the Countenance and Establishment of the Laws that has been Protected by a Succession of Wise and Pious Princes that was Defended unto Death by our late Martyred Sovereign that was Restored by His Majesty that now is and has been ever since so graciously Cherished by him as if the Care of it were a Quality inherent and hereditary to the Crown A Church that was Reformed by full and sufficient Authority upon mature and serious Deliberation with a perfect submission to the Rule of holy Scripture and a due regard to the example of the most Primitive times A Church that has constantly rejected all the Errours and Corruptions of Rome that admits of neither their Infallibility nor Supremacy that allows no Purgatory nor Indulgences no adoration of Reliques and Images no Praying to Saints nor Angels that does not think that God can be pleased with idle Pilgrimages or a forced Celibacy or any set number of Ave's and Paternoster's or other formal Devotions exactly computed upon a string of Beads and muttered over in an unknown Tongue that does not rob the Laity of half the Communion nor teach them that strange and contradictious Doctrine that the Elements are transubstantiated into the real Body and Blood of Christ in the Lord's Supper that does not only constantly deny these and many more absurd and erroneous Opinions of the Papists but has always sent forth as stout and able Champions to oppose them as any the Christian World affords A Church whose Doctrine is confessed to be Orthodox by the generality of our Dissenting Brethren and whose Discipline and Order of external Worship has nothing in it repugnant to any Law of God And what imaginable ground can there then be to justifie a Separation from such a Church Certainly the use of a few Indifferent things appointed only for Order's sake will not be enough to do it These are not Forbidden and therefore cannot be Sinful in themselves and where God has not Forbidden our Superiours may Command and in all such cases we are bound to Obey Some indeed there are that will not be satisfied with this They tell us that it is not sufficient that a thing be not Forbidden but that it must be Commanded or else it cannot be used in the Worship of God without Sin But if this Opinion be true I must confess that then it is Unlawful to hold Communion not only with ours but with any Church that is or ever was in the World for I do not believe that One can be found amongst them All that has not required the use of some Indifferent thing that was not Commanded Our Dissenting Brethren themselves will allow that the Time and Place of Religious Assemblies may be prescribed by Authority And if these necessary Circumstances may be thus Determined though they be not Commanded by God then it will be as Lawful to prescribe what particular Gestures and Habits shall be there used For these are things of the same Nature Circumstances as necessary as Time and Place and if we have any respect to the Decent and Reverent performance of the Service of God they may be as necessary to be determined too However it must be acknowledged that some things that are not Commanded may be Lawfully Enjoyned and Submitted to and if some then all that are of the same Indifferent nature unless there can be some sufficient reason assigned why some should be excepted and some not which will be very difficult where the Nature of the things is the same And in our present case it will be hard in the general to conceive how the Command of a Lawful Power should make that Unlawful which was not Forbidden and by consequence was Lawful before But if it should be still insisted on that nothing must be Commanded that God has not Commanded they that are of this Perswasion should be very certain that they have clear proof out of the Scriptures for it before they undertake to Forbid that which God has not Forbidden or else they stand condemned by their own Principle Now the Arguments they bring for this out of the New Testament are very few And those very obscure and no way applicable to the matter in hand without being mightily strained Those out of the Old Testament are not many that which has been chiefly urged and seems indeed the most pertinent and material is this The whole Levitical Service was particularly prescribed by God himself and Moses was strictly charged to make the Tabernacle and all the Utensils that belonged unto it After the pattern that was shewed him Exod. 25. 40. Heb. 3. 5 6. in the Mount And Moses verily was faithful in all his House as a Servant and so is Christ as a Son over his own House that is the Church Therefore as Moses laid down all the particular Rules to be observed in the Worship of God under the Legal Dispensation so has Christ under the Evangelical and it is as
are Church-Members and in a State of Communion are bound to all the Acts of external and visible Communion with the Church The exercise of Church Authority consists in Receiving in or Shutting out of the Church To receive into the Church is to admit them to all external Acts of Communion to Shut or Cast out of the Church is to deny them the external and visible Communion of the Church not to allow them to Pray or receive the Lords Supper or perform any Religious Offices in the publick Assemblies of the Church Now all this Church Authority would signifie nothing were not External and Actual Communion both the Priviledge and Duty of every Christian and yet this is all the Authority Christ hath given to His Church 5. And to confirm all this nothing is more plain in Scripture than that Separation from a Church is to withdraw from the visible Communion of it and there can be no Notion of Separation without this now if Separation from Religious Assemblies be to break Communion then to live in Communion with the Church requires our Actual Communicating with the Church in all Religious Duties And that this is the true Notion of Separation is easily proved from the most express testimonies 2 Cor. 6. 17. Wherefore come out from among them and be ye separate saith the Lord and touch no unclean thing and I will receive you Where come out from among them and be ye separate plainly signifies to forsake the Assemblies of Idolaters not to Communicate with them in their Idolatrous Worship So that not to joyn with any Men or Church in their Idolatrous Worship is to Separate from their Communion which is a very Godly Separation when the Worship is Idolatrous and Sinful but a Schismatical Separation when it is not Thus St. John tells us of the Ancient Hereticks They went out from us because they were not of us for if 1 John 2. 19. they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us Where their going out from them plainly signifies their forsaking Christian Assemblies upon which account the Author of the Epistle to the Hebrews admonishes the Christians not to forsake the Assembling of themselves together as the manner of some is in which he Heb. 10. 25. refers to the Separation of those Ancient Hereticks And thus accordingly to have Fellowship or Communion with any is to partake with them in their Religious Mysteries By this Argument St. Paul disswades the Corinthians for Eating of the Idols Feast because they were Sacrifices to Evil Spirits and by partaking of those Sacrifices they had Communion with them But I say that the things which the 1 Cor. 10. 20 21. Gentiles Sacrifice they Sacrifice to Devils and not to God and I would not that you should have Fellowship with Devils Ye cannot Drink the Cup of the Lord and the Cup of Devils ye cannot be partakers of the Lords Table and of the Table of Devils So that tho we must first be in a state of Communion with Christ and his Church must first be received into Covenant and by Baptism be incorporated into the Christian Church before we have any right to Communicate with this Church yet no Man can preserve his Church-state without Actual Communion no Man has Communion with Christ or his Church but he who Actually Communicates in all Religious Offices and Christian Institutions a state of Communion confers a right to Communicate but Actual Communion consists in the exercise of Communion and a right to Communicate without Actual Communion is worth nothing as no right or priviledge is without the Exercise of it for enjoyment consists in Acts and all the Blessings of the Gospel all the Blessings of Christian Communion are conveyed to us by Actual Communion So that if we would partake of the Blessings of Christ if we would Reap the advantages of Church-Communion we must live in Actual Communion and not content our selves with a dormant and useless right which we never bring into Act. This is sufficient to prove the necessity of Actual Communion with the Christian Church when it may be had for where it cannot be had Non-Communion is no Sin for we are not obliged to Impossibilities he who lives in a Country or travels through any Country where there is no true Christian Church to Communicate with cannot enjoy Actual Communion the right and Duty of Communion continues tho necessity may suspend the Act. But the greater difficulty is whether it be not Lawful to suspend our Communion with any particular Churches when we see the Church divided into a great many Parties and Factions which refuse Communion with each other which is the deplorable state of the Church at this day among us Presbyterians Independents Anabaptists Quakers all Separate from the Church of England and from each other and from hence some conclude it Lawful to suspend Communion with all the divided Parties which is just such a reason for a Total suspension of Church-Communion as the different and contrary opinions in Religion are for Scepticism and infidelity Because there are a great many kinds of Religions in the World and a great many divided Sects of the Christian Religion therefore some Men will be of no Religion and because the Christian Church is divided into a great many opposite and Separate Communions therefore others will be of no Church and the reason is as strong in one case as it is in the other that is indeed it holds in neither For it is possible to discover which is the true Religion notwithstanding all these different and contrary perswasions about it and it is equally possible to find out which of these divided Communions is a true and Sound Member of the Catholick Church and when we know that we are bound to maintain Communion with it Indeed if such Divisions and Separations excuse us from Actual Communion with the Church Actual Communion never was and is never likely to be a Duty long together for there never was any state of the Church so happy long together as to be without divisions even in the Apostles times there were those who Separated from the Communion of the Apostles and set up private Conventicles of their own and so it has been in all succeeding Ages of the Church and so it is likely to continue and if we are not bound to Communicate with the Church while there are any Hereticks or Schismaticks who divide from the Church farewell to all Church Communion in this World Should any Man indeed Travel into a Strange Country and there find a Schism in the Christian Church it were very fitting for him to Suspend Communion with either Party till he had opportunity to acquaint himself with the state of the Controversie so as to judge which party is the Schismatick and then he is bound if he understand their Language to Communicate
that are acquainted with the History of things in the last Age will acknowledg that more good hath been done to the Souls of Men by the Preaching of Vsher Potter Abbot Jewel and some other Bishops by Preston Sibbs Taylor Whately Hildersham Ball Perkins Dod Stock and many thousands Adversaries to the separated Churches than ever was done by Ainsworth Johnson Robinson rigid Separatists or Cotton Thomas Hooker and others though Men of precious Memory Promoters of the way of the Churches Congregational And therefore if the Bishops and Conforming Preachers now apply themselves as we hope when the heat of Contention is more allayed they will to the profitable way of preaching against Popery and Prophaneness exciting their Auditors to the Life of Faith in Christ c. there may be as good Ground if not better considering how much the Spirits of Separatists are for their Party and the speaking of the Truth in Love and edifying in Love is necessary to the growth of the Body Ephes 4. 16. to expect by them a Blessing in promoting the Power of Godliness than from the Separatists So that whether we consider the Worship or Doctrine or the preaching of it the Church of England in their Apprehension doth not want a sufficiency of Means for the Conversion and Edification of Souls And consequently the Argument taken from Edification in justification of forsaking the Communion of it is inclusive and of no force But this branch of it will be further confirmed under the third General But however this will not be so easily quitted for supposing the Doctrine good and those that teach it capable as far as Learning and Parts are requisite to improve it to the Conversion and Edification of others yet if they themselves are loose and scandalous it may give just Offence and be thought a sufficient cause to separate from the Worship in which such do officiate P. 3. Therefore I shall shew that the badness of the Ministers is of it self no sufficient Reason to forsake the Communion of a Church or to separate from the Worship administred in it What holy Mr. Rogers saith is a great Truth It is not to be denied Seven Treatises Tract 3. c. 4 p. 223. but that the Example of ignorant and unreformed especially notorious Persons in the Ministry hath done and doth much harm and if either they cannot be convicted or if their Crimes be such as cannot remove them out of their places there is just cause of Grief that such should have any thing to do in God's Matters which are so weighty and to be dealt withal in high Reverence But yet before the Objection is admitted it is to be premised 1. That if there be such in the Church it doth not proceed from their Conformity to it For good and pious Men of this sort always were and still are in the Church What there were formerly Defence part 1. p. 57. may be read in Mr. Baxter who thus delivers himself When I think what learned holy incomparable Men abundance of the old Conformists were my Heart riseth against the thoughts of separating from them such as Mr. Bolton Mr. Whately Mr. Fenner c. and abundance other such yea such as Bishop Jewel Bishop Grindal Bishop Hall c. yea and the Martyrs too as Cranmer Ridley Hooper himself c. What there are now in the Church he also tells us I believe there are many hundred godly Ministers Ibid. p. 12. in the Parish-Churches of England And of his own knowledg saith I profess to know those of Ibid. p. 11. them whom I take to be much better than my self I will say a greater word that I know those of them whom I think as godly and humble Ministers as most of the Non-Conformists whom I know So saith Dr. Bryan In some Countries I am sure there are Dwelling with God Serm. 6. p. 313. many Sober Godly Orthodox able Preachers yet in possession of the publick Places 2. It is to be premised that this Argument if of any yet is of no farther force than against the Congregations where such are and so is of none against the Church it self where are good as well as bad nor against Parochial Communion where such are not So Mr. Baxter argues I doubt not but there are many Defence part 1. p. 11. hundred Parish Ministers who preach holily and live holily though I could wish that they were more And what reason have you to charge any other Mens Sins on them c. or to think it unlawful to join with the Good for the sake of the Bad this is to condemn the Sound for the sake of the Infected Having premised this we shall re-assume the Case and consider how it is stated and resolved by them 1. It 's granted that it is not unlawful to join with bad Ministers in some Cases where they may have better So Mr. Rogers As it is far from me to be a Tract 3. p. 223. Patron of such or to justify them so yet while we may enjoy the Ministry of better I would not refuse to be partaker of the Prayers which are offered by them 2. It 's granted that it 's lawful and a duty to hear and join with such where a better cannot be had That it is lawful so Mr. Rogers Who can blame him Ibid. who desireth to pray with better than they be And yet better to join with them sometimes than to leave the publick Assemblies altogether So Mr. Baxter No Cure dir 17. p. 114. People should chuse and prefer an ungodly Minister before a better but they should rather submit to such than have none when a better by them cannot be had That it 's a Duty so the old Non-Conformists The Scripture teacheth evidently that Letter of Ministers in Old-England to the Brethren in New-England p. 11. the People must and ought to join with them unworthy Ministers in the Worship of God and in separating from the Ordinance they shall sin against God For the Worship is of God and the Ministry is of God the Person unworthily executing his place is neither set up by some few private Christians nor can by them be removed And warrant to withdraw themselves from the Worship of God because such as ought not are suffered to intermeddle with Holy Things they have none from God So Mr. Ball To communicate with Ministers no better Tryal of the grounds c. 13. p. 311. V. Tombs Theodulia p. 17. than Pharisees in the true Worship of God is to worship God aright to reverence his Ordinances to rely upon his Grace to hearken unto his Voice and submit unto his good pleasure This they maintain by several Arguments As First Such were always in the Church and Communion Arg. 1 must never have been held with the Church if no Communion was to be where such were So the old Non-Conformists argue If the Minister make Letter of the Minist in Old-Engl c.
that which mankind would have been had there been no such particular Institution and was in before that Institution 'T was the nature of the Law and the injoining of it by divine Institution so as it became necessary to them that made it a Yoke and a Act. 15. 18. Yoke intolerable and it was a freedom from that Law that constitutes the Liberty which the Apostle treats of in that Epistle And if it be also to be taken as our Author would have it for a freedom in matters of Worship from any thing but what is of Divine Institution that is a secondary sense and which may be taken from some parity of reason betwixt Case and Case but is not the Apostles nor the primary sense of it But take it how we will in this or the other I there shewed that the Apostles exhortation was of no use to them that Case of Indifferent things Pag. 47. plead it against submission to Authority in Indifferent Things when imposed in or about Divine Worship I am now come to the last general head of the aforesaid §. 5. Tract which contained a short account of the things required in our Church as they were either Duty or Indifferent And for an inforcement of that and conclusion of the whole I shall briefly shew how far this Reverend Author consents to or by his concessions must be bound to acknowledge it Indeed he sometimes doth tell us that Nine parts of Ten of all Dissenters say they cannot comply with things required in the English Case Examin pag. 3. 36. 38. Liturgy because they believe the things sinful and unlawful And elsewhere Two hardly of an Hundred think them Indifferent But whether our Author be of that number or at least has reason so to be I shall leave to his own conscience as to himself and to his concessions as to others In which I shall observe the method taken in the aforesaid Tract where I said all things objected against might be refer'd to Posture Forms and Times and shew'd these to be Natural or Moral circumstances of Action and inseparable from it Now in general he grants what are such may be lawfully used And if we pag. 14. come to particulars he doth at last yield it As for postures what more scrupled and opposed than Kneeling at the Sacrament Yet of this he saith There pag. 22. is no command in it and it is Indifferent that in all probability our Saviour administred it Kneeling and sitting pag. 12. backward upon his Legs that no Dissenter refuseth it pag. 36. because it is not decent but because it is a posture of Adoration that our Church doth not intend it as an homage to the Body of Christ there really present but declares that to do it as to the bread were an Idolatry to pag. 12 13. be abhor'd And in conclusion tells us that those that hesitate in that point fear a posture of Adoration used by Idolatrous Papists which is a consideration of no moment as has been already shewed As to Forms of Prayer he saith God has lest us pag. 30. at liberty what words to use and further that for conceived Prayer we know no body saith no other must be used pag. 22. in Gods Worship and if so then Forms may be lawfully used in it But suppose any scruple the use of them Case of Indiff p. 18. he saith however We know no reason but people may hear them if any scruples the use of them he may yet Case Exam. p. 22. have Communion with the Church we hope though he doth not act in it as a Minister As to time he saith the Law of Nature directs and for Festivals such as Purim amongst the Jews he pag. 29. saith It was generally commanded under the precepts of pag. 26. giving thanks for publick mercies Lastly Are the things required unlawful because imposed He answers Some of us including surely himself are not of that mind nay he affirms that the most pag. 39. sober Dissenters will agree in these things that is Natural pag. 7. circumstances to obey the command of Superiours provided it be not such as by circumstances is made sinful But if imposition would make them sinful such a command must not have been obeyed So that in the conclusion I see no reason why our Reverend Brother and the Dissenters he defends and that in all things as he saith agree to the Doctrine professed in the Articles pag. 1. of the Church of England should dissent from the Liturgy and Ceremonies of it as far as lay-Lay-Communion is concerned in them Nor why he should tell us so much of Goals and Sessions and Judicatures and of the Sufferings they endure when if these things be true pag. 41 44. it 's for not doing what they lawfully can It is no wonder when such with-hold communion from the Church and set up other Churches against it that some call them as he complains perverse and contumacious persons âbid and others call them damnable Schismaticks and pag. 1. are so bold as to say that such a separation from that Church is a separation from Christ And it 's likely he will meet with such that will speak very severe things of his following appeal to God Judge O thou righteous Judge between these people and those who thus pursue pag. 41 44. them I am far from one God is my witness that is a smiter of his fellow-servants as he calls them nor pag. 41. would have any one do what he verily believeth is unlawful but I do think it is the duty of all to do what they lawfully can to hear readily and consider impartially what may be offered for their satisfaction and to suffer patiently where they cannot receive it This I think every truly conscientious person will do and I should question his conscience that doth it not Certainly to return him his own words if our Brethren have any value for the Glory of God for the good and ibid. peace of others Souls for the preserving the Protestant Religion for the union of Protestants against Popish adversaries for any thing indeed that is good and lovely they will rather break than any longer draw this saw of contention and will do as much as in them lies for the repairing of those breaches which must be confessed are no less dangerous than scandalous to our Religion The Kingdom of God is not Meat and Drink but righteousness and peace and Ioy in the Holy Ghost FINIS ERRATA PAg. 3. l. 13. r. I should p. 30. l. antepenult r. imply p. 31. l. 6. r. expressions p. 39. Marg. add to Lightfoot Hor. in Matth. and Mark p. 46. l. 17. 1. Government Books Printed for FINCHAM GARDINER 1. A. A Perswasive ãâ¦ã with the Church of England 2. A Resolution of some Cases of Conscience which Respect church-Church-Communion 3. The Case of Indifferent things used in the
the Established Worship I lay down this general Proposition That if the Principles I have laid down about Conscience be admitted then it is certainly true that no Man among us can justly plead Conscience for his Separation from the Church of England or can say that it is against his Conscience to joyn in Communion with it but only such a one as is perswaded in his own mind that he cannot Communicate with us without Sinning against God in so doing For since as we have said Conscience is nothing else but a Mans Judgment concerning Actions whether they be Duties or Sins or Indifferent And since the Law of God Commanding or Forbidding Actions or neither Commanding them nor Forbidding them is the only Rule by which a Man can Judg what Actions are Duties and what are Sins and what are Indifferent It plainly follows that as a Man cannot be bound in Conscience to do any Action which it doth not appear to him that Gods Law hath some way or other Commanded and made a Duty So neither can it go against a Mans Conscience to do any Action which he is not convinced that Gods Law hath some way or other Forbidden and so made a Sin And therefore in our present Case That Man only can justly plead Conscience for his Nonconformity that can truly say he is perswaded in his Judgment that Conformity is Forbidden by some Law of God Or which is the same thing No Man can say it is against his Conscience to joyn in our Communion but only such a one as really believes he shall Sin against some Law of God if he do joyn with us If against this it be excepted that it is very possible for a Man to be well satisfied that there is nothing directly Sinful in our Worship but yet for all that it may be against his Conscience to joyn with us in it As for instance in the Case where a Man takes it really to be his Duty to hold constant Communion with some other Congregation where he believes he can be more Edified or to which he is related by some Church Covenant To this I answer that in this Case I grant Conscience is rightly pleaded for Separation though how justifiably I do not now Examine But then I say this Plea proceeds upon the same grounds I just now laid down For if the Man as is supposed in the Case be convinced that it is his Duty by Gods Law as there is no other measure of Duty to hold Communion with others and not with us then he must at the same time be convinced that he cannot without Transgression of Gods Law that is without Sin joyn with us And that is the same Account which we give of its being against any Mans Conscience to hold Communion with us Further If it be urged against our Proposition that not only in the Case where a Man is perswaded of the Unlawfulness of our Communion but also in the Case where he only doubts of the Lawfulness of it a Man may justly plead Conscience for his Nonconformity so long as those doubts remain And therefore it is not truly said of us that in Order to the Pleading Conscience for Nonconformity one must be perswaded in his own mind that Conformity is Forbidden by some Law of God I Answer that if the Man who thus doubts of the Lawfulness of Conformity hath really entertain'd this Principle that it is a Sin to do any thing with a doubting Conscience I grant that it must go against his Conscience to conform so long as he doubts But then this is but the same thing we are contending for for therefore it goes against his Conscience to Communicate with us doubting as he doth because he believes he shall Sin against God if he should But if the Man we are speaking of do not think it a breach of Gods Law to Act with a doubting Conscience then I do not see how it can in the least go against his Conscience to Communicate with us upon that pretence So that notwithstanding these two Exceptions which are all I can think of it will still remain true that no Man can justly Plead Conscience for his Separation from the Church but he that is perswaded that he cannot joyn with it without Sinning against God Now if this Proposition be true as certainly it is then how many Mens pretences to Conscience for their Separating from us are hereby cut off And indeed how few in Comparison of the multitude of Dissenters among us will be left that can be able with Truth to say that it is against their Conscience to Communicate with us in our Prayers and in our Sacraments In the first Place it is Evident that all those who Separate from us upon Account of any private grudge or pique because they have been disobliged or have received some disappointment in the way of our Church or by the Men that are favourers of it and therefore out of a Pet will joyn themselves to another Communion All those that think they can serve their own turns more effectually by being of another way as for instance they can thereby better please a Relation from whom they have expectances they can better advance their Trade or increase their Fortunes they can better procure a Reputation or regain one that is Sunk In a word all those that to serve any ends of Pride or Interest or Passion or out of any other worldly Consideration do refuse us their Company in the Worship of God I say all such are certainly excluded from Pleading Conscience for their Separation In the second Place all those Lay People who refuse our Communion upon Account that the Pastors and Teachers whom they most Love and Reverence are not permitted to Exercise their Function among us whose Pretence it is that if these good Men were allowed to Teach in our Churches they would come to our Congregations but so long as that is refused they will hear them where they can I say all these are likewise excluded from Pleading Conscience for their Separation For however it may really and truly be against the Conscience of their Ministers to conform there being other things required of them than of ordinary People yet it is not against their Conscience so to do for they know no ill in Conformity but only that so many good Men are silenced In the third Place all those that refuse our Communion upon a meer dislike of several things in our Church Offices They do not for instance like a Form of Prayer in general and they have several things to Object against our Form in particular they do not like our Ceremonies they do not like the Surplice or the Cross in Baptism and sundry other things they find fault with Not that they have any thing to say against the Lawfulness of these things but only they have an Aversion to them All these Men likewise are cut off from Pleading Conscience for their Separation For they do
of Time came by the appearance of the Son of God in the World he was in a great measure dethroned his Kingdom overthrown and the last and most effectual means were used for the recovery of Men out of his Snare and Power When therefore he perceived that by all the grievous Persecutions he raised against the Church it spread only so much the faster that at last the whole Heathen Idolatry fell down before the Cross of Christ when he was shamefully expelled out of his Temples and from his Altars his Oracles silenced and the Religion of Jesus prevailed every where he then betook himself to his old Serpentine Arts of dissimulation Since he could no longer oppose Christ's Kingdom by open War he resolved to turn Christian and to set up for Christ's Deputy and substitute here on Earth to fight against Christians under Christ's Banner and by adulterating and corrupting the Christian Doctrine to spoil it of all its Efficacy to introduce his old Heathen Rites and Idolatrous Ceremonies as unwritten Traditions from Christ himself or his Apostles and so under his Name and pretended Authority to exercise all that cruelty oppression and fraud which is so pleasing to his own infernal Nature hoping to burn destroy root out all true Christians from the face of the Earth under colour of propagating the Catholick Faith and enlarging Christ's Kingdom in the World When Christendom had long groaned under this miserable Tyranny it pleased God in many places of Europe but especially here in England to set on foot a Reformation of Religion which was happily and peaceably accomplished among us by the favour and countenance of publick Authority and the wise Counsel and Advice of our Reverend Bishops and other Ministers To nip this in the Bud the Devil raised that sharp Persecution in Qu. Mary's days in which our first Reformers gloriously sealed what they had done with their Blood but this proving ineffectual that he might the better frustrate the ends of our Reformation himself would turn Reformer too A great Cry was soon raised against our Church as not sufficiently purged from Popery our Bishops our Prayers our Ceremonies were all Antichristian and it was not long before all Ministers Tythes Temples and the Universities too were condemned as such and God knows they had well nigh reformed away all Learning true Religion and Worship of God and under the specious Pretence of paring off all Superfluities had grievously shaken the Foundations of Christianity it self insomuch that it came to pass as some of those who now dissent from us did then complain That Professors of Religion did openly oppose and deride almost all that Service of God out of Conscience which other Men used to do out of Prophaneness And what infinite mischief this rash and intemperate Zeal for reforming Abuses and Corruptions hath done to our Church and Nation if the Experience of this last Age will not sufficiently convince men it is not to be hoped that any Discourse should We little consider whose Interest we thus serve and promote we do his work who is most delighted with Strife and Confusion and every one can tell who that is and where he reigns To be sure by these uncharitable Separations we highly gratifie the common Enemy whose great Design and Policy it hath all along been by the Follies and invincible Scruples of Protestant Dissenters to weaken and by degrees pull down the Church of England and then we all become an easie Prey to Rome If any now tell me that to prevent this great Mischief and Danger that ariseth from our Divisions it is not so necessary that the People should lay down their Scruples which they cannot well do since no one can at any time think or believe as he will as it is that the Impositions themselves the Matters scrupled at should be removed and taken away and then Peace and Unity may be better secured To this I only answer these two things 1. I now consider things as they at present stand amongst us We have a Church setled and established by Law in which nothing that is sinful is enjoyned What the Duty of our Governours and Superiours is how far they may or ought to condescend to the Weakness or Scruples of others I shall not take upon me to determine that is another Question which belongs not to us But I consider now only what private Members of such a Church are to do and then I say scrupling the Use of some things prescribed by the Church will not justifie our leaving it nay as I shall shew afterwards it is our best and safest course to submit and comply with such Orders notwithstanding our Scruples But I add 2. If this were a sufficient Reason why the Constitution of any Church should be altered because some things are scrupled in it there never could be a setled Church as long as the World stands for since there will be always a difference in Mens Understandings and Tempers some weak and injudicious others peevish and proud there will consequently be many that shall scruple and be offended at the best and most innocnt Constitutions And if the Ceremonies now in use amongst us had not been retained at our first Reformation those very Persons who are now so much dissatisfied with the Imposition of them would perhaps have been the first that should have then complained of the want of them Of which we have this notorious and undeniable Evidence in the late times when our Church was laid in the Dust when none of those Ceremonies or Forms which are now objected against were imposed or commonly used yet even then were men gathering Congregations out of Congregations purifying and reforming still further Scruples encreased Sects and Divisions upon them multiplied and never such Distractions and Confusions in Religion as in those days and without the gift of Prophecy one may foretell that if what is principally found fault with in our Church was now abolished yet those that are given to Scruples would at least in time find cavelling Objections against any Constitution that can be made They are like Men given to sue and go to Law They never want some Pretence to disturb themselves and their Neighbours Men may talk of reconciling our Differences and making up our Breaches to their Lives end and propound their several Projects and frame their Models and conceive fine designs of Union and Accommodation yet none of these will have any effect or do any good till Men learn Humility and Modesty and be contented to be governed by others in things indifferent till Self-conceit and Pride be in some measure rooted out and when this is effectually done there will then be found but little need of any Alteration in the present Constitution The foundation of our Peace and Agreement must be laid in the reforming our selves and our own Tempers The way to unite us lieth not so much in amending the present Establishment Government Liturgy endeavouring to add to it
of Rome Our Church having renounced all Communion with the Church of Rome this speaks the greatest distance in the general betwixt the two Churches And as their distance particularly in Government is manifest to all from our Churches having utterly cast off the Jurisdiction of the Papacy so it is easie to shew that there is likewise a mighty distance betwixt them in Doctrine Worship and Discipline But we shall not stand to shew this in each of these distinctly but rather make choice of this Method viz. to shew that our Church is most distant from and opposite to the Church of Rome 1. In all those Doctrines and Practices whereby this Church deprives her Members of their due Liberty and miserably inslaves them 2. In all those Doctrines and Practices in which she is justly Charged with plainly Contradicting the Holy Scriptures 3. In each of their publick Prayers and Offices 4. In the Books they each receive for Canonical 5. In the Authority on which they each of them found their whole Religion First Our Church is at the greatest distance from that of Rome in all those Doctrines and Practices by which she deprives her Members of their due Liberty and miserably inslaves them For instance 1. This Church denieth her Members all Judgment of discretion in matters of Religion She obligeth them to follow her blindfold and to resolve both their Faith and Judgment into hers as assuming infallibility to her self and binding all under pain of Damnation to believe her Infallible But our Church permits us the full enjoyment of our due Liberty in believing and judging and we Act not like Members of the Church of England if according to St. Pauls injunction we prove not all things that we may hold fast that which is good if we believe every Spirit which St. John cautions us against and do not try the Spirits whether they be of God which he requires us to do 'T is impossible that our Church should oblige us to an implicite Faith in herself because she disclaimeth all pretence to infallibility Our Church tells us in her 19th Article that As the Churches of Jerusalem and Alexandria and Antioch have erred so also the Church of Rome hath erred not only in their Living and manner of Ceremonies but also in matters of Faith And our Churches acknowledgment is plainly implyed in asserting the most famous Churches in the World to have erred from the Faith that she her self must needs be Obnoxious to Errour in matters of Faith and that she would be guilty of the highest impudence in denying it 2. The Church of Rome imposeth a deal of most slavish Drudgery in the vast multitude of her Rites and Ceremonies and unreasonably severe Tasks and cruel Penances As to her Ceremonies they are so vast a number as are enough to take up as Sir Edwyn Sandys hath observed a great part of a mans life merely to gaze on And abundance of them are so vain and Childish so marvellously odd and uncouth as that they can naturally bring to use that Gentlemans words who was a curious observer of them in the Popish Countries no other than disgrace and contempt to those exercises of Religion wherein they are stirring In viewing only those that are injoyned in the Common Ritual one would bless ones self to think how it should enter into the minds of Men and much more of Christians to invent such things And the like may be said of the Popish Tasks and Penances in imposing of which the Priests are Arbitrary and ordinarily lay the most Severe and Cruel ones on the lightest offenders when the most Leud and Scandalous come off with a bare saying of their Beads thrice over or some such insignificant and idle business But the Church of England imposeth nothing of that Drudgery which makes such Vassals of the poor Papists Her Rites are exceeding few and those plain and easie grave and manly founded on the Practice of the Church long before Popery appeared upon the Stage of the World Our Church hath abandon'd the five Popish Sacraments and contents her self with those two which Christ hath ordained As is to be seen in her 25th Article where she declares that There are two Sacraments ordained of Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord. Those five commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and Extreme Vnxion are not to be counted for Sacraments of the Gospel being such as have grown partly of the Corrupt following of the Apostles partly are states of life allowed in the Scriptures But yet have not like Nature of Sacraments with Baptism and the Lords Supper For that they have not any visible Sign or Ceremony ordained of God The Sacraments were not ordained of Christ to be gazed upon or to be carried about c. And in saying that our Church owns not the fore-mentioned Popish Sacraments is implied that she hath nothing to do with any of those very many Superstitious Fopperies which are injoyned in the Offices appointed for the Administration of those Sacraments Again Our Church no whit more imitates that of Rome in her Cruel Tasks and Penances than in her Ceremonies as is needless to be shewed In short in our Churches few Rites she hath used no other Liberty but what she judgeth agreeable to those Apostolical Rules of Doing all things decently and in order and Doing all things to Edification And she imposeth her Rites not as the Church of Rome doth hers as necessary and as parts of Religion but as meerly indifferent and changeable things as we find in her 34th Article where she declares that Every Particular or National Church hath Authority to Ordain Change and Abolish Ceremonies or Rites of the Church Ordained onely by Mans Authority so that all things be done to Edifying And this Article begins thus It is not necessary that Traditions and Ceremonies be in all places one or utterly like for at all times they have been divers and may be changed according to the diversities of Countrys Times and Manners so that nothing be Ordained against Gods Word 2. The Church of Rome subjects her Members by several of her Doctrines to inslaving Passions For instance that of Purgatory makes them all their life-time subject to the bondages of Fear at least those of them who are so sollicitous about the life to come as to entertain any mistrust or doubting as it 's strange if the most Credulous of them do not concerning the Efficacy of Penances and Indulgences Her Doctrine of Auricular Confession subjects all that are not forsaken of all Modesty to the passion of Shame Her Doctrine of the Dependance of the Efficacy of the Sacraments upon the Priests intention must needs expose all considerative people and those who have any serious concern about their state hereafter to great Anxiety and Solicitude But these Doctrines are all rejected by the Church of England That of Purgatory she
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
and in such doubtful manner that Inquisitive Men cannot yet understand from what quarter of the Heavens it shineth The Men of design amongst them may embrace any Religion and the melancholy will make a tolerable Order amongst the Romans and the Priests will find for them a second St. Bruno Again There are some who though they have declared themselves against Popery yet they have scarce any formed way of keeping it out For what hindreth a crafty Jesuit from gathering a particular Congregation out of many others and modelling of it by degrees according to his pleasure and what a gap do they leave open for Seducers who take out of the way all Legal Tests and admit Men who are Strangers to them to officiate amongst them upon bare pretence of Spiritual Illumination Furthermore the Romanists have more powerful ways of drawing Men from the Parties of the Dissenters than they have of enticing them from the Church of England for such Men too frequently go out from us through weakness of imagination for which the Church of Rome hath variety of Gratifications They will offer to the Severe such strictnesses as are not consistent with the general Laws of a National Church which being framed for Men of such various Conditions must have some Scope and Latitude though no licence in it and many of those who now joyn themselves to the Dissenting Parties would then chuse to be admitted as Members of this or the other Superstitious Fraternity And it is at least my private Conjecture that if the Revenue of the Religious Houses which were dissolved had been judiciously applyed to the service of Men either weak in mind or indisposed by temper or singular in their Inclinations amongst the Reformed there might have been a Diversity here I mean such as there is in our present Colleges without a Schism Likewise they have Mental Prayer and as they call them Spiritual Eructations for those who contemn or scruple forms * * * See Rational Discourse of Prayer chiefly of Mystic Contemplation chap. 14. pag. 74. They have mystical Phrases for such who think they have a new Notion when they darken understanding with Words And accordingly the third part of the Rule of Perfection a very mystical Book written by Father Benet a Capuchin was in the Year 46 reprinted in London * * * A Bright Star centring in Christ our perfection Printed for H. Overton in Popes-Head Alley 1646. with a new Title and without the Name of the Author and it passed amongst some of the Parties for a Book containing very sublime Evangelical Truths And it pleased some Enthusiasts when they read in it That Christ's Passion was to be practis'd and beheld as it was in our selves rather than that which is considered at Jerusalem * * * Ch. 18. p. 189. Also they use much gesture and great shew of Zeal in preaching and have singular ways of moving the zealous temper of the English from whence some of them in Rome it self had the Name of Knock-breasts * * * Picchia-Petti Inglesi S. R. C. Pâsth p. 125. given to them A Romish Preacher comes forth out of an obscure Cloyster into the Pulpit and appears all heavenly in the Exercise And having excited a warmth in their affection he retires again and does not mix with Conversation and is not observed as other Ministers by many eyes and the People never seeing him but in this Divine Figure look upon him as an Angel coming to them out of Heaven and then ascending thither again It may be observed also that the Romanists have greater shews of self-denial for the moving of English Piety than the Dissenters They have rough Cords mean Garments bare Feet Disciplines Whips Pretences of not touching Money or enjoying Property though some of these are often no other than Arts used by ordinary Beggars Again they have ways not only of humouring the infirmity but even the Foppishness of Humane Nature Processions and other Rites of the Romish Religion are so ordered as to be Games for Diversion and the Mass with Scenes pleaseth though it be not understood Dissenters do now think that Popery may be very easily subdued by their Arms But if Recluses were once crept out of their dark Cells as Serpents from under the deadly night-shade they would have cause to alter their Opinions and not to think too highly of themselves after a wilful removal of the Church of England which is sufficient under God for this Encounter This Church designs to make Men good by making them first Judicious as far as means can do it But some others desire to bring them to their side by catching of their Imaginations and by that way they can neither reform nor fix them Some new Device shall in time bring them over to a new Party Dissention it self amongst Protestants weakneth their Interest and that which weakens one side strengthens another And many men entangled in Controversy and wearied with endless wrangling are too apt for mere ease and quiet sake to cast themselves in servile manner into the Arms of pretended Infallibility Our Dissentions have already introduced too much of that which is the very spirit of Jesuitism the doing of Evil that pretended Good may come of it the serving of a Cause by any means whether they be just or unjust Some Dissenters do accidentally prepare the way for Romish Religion by running into an other extream upon pretence of avoiding Popery by decrying the Church of England as Antichristian and Popish and by condemning that as Popish which is Christian and decent As Episcopacy Liturgy Observations of the Nativity of Christ and other Festivals Reverence of bodily Gesture particularly in receiving the Holy Communion Preservation of places and things set apart for Holy uses with reverend care By this means they bring Popery into Reputation Men will be apt to say if such a Body as the Church of England be Popish it is sit we sit down and consider of it for surely they are not so inclined without weighty Reasons If the Clergy of it be inclined to that Religion the Introduction of which together with great numbers of the Popish-Clergy will diminish their preferment it must be the Power of the Truth which moveth them against their worldly Interest They will continue their Argument and say further If such good things as these abovementioned be Romish and it be lawful to judge of the whole by the parts of it which are before us surely that which is Popish is also Primitive and Evangelical That which we have examin'd is good and that which we have not may probably be of the same kind Secondly the History of our late Revolutions sheweth that Popery will not be smother'd in the Ruines of the Church of England but rather be advanced upon them It made great Progress in the late Times insomuch that the Dissenters do remove the Odium of the late King 's execrable Murther from themselves and
owned it at his Condemnation that perhaps he thought Colemans Tryal p. 101. Def. of his Answ to the Admonit p. 349. that Popery might come in if Liberty of Conscience had been granted And this is that which wise Arch-Bishop Whitgift long ago foresaw would come to pass when he told the Dissenters of those Days I am persuaded that Anti-Christ worketh effectually at this Day by our Stirs and Contentions whereby he hath and will more prevail against this Church of England then by any other means whatsoever And now upon the whole matter I desire our Dissenting Brethren to consider whether the orderly and truly Primitive Constitution of the Church of England or Innovation Schism and Separation be the likelier way to keep out Popery and do therefore Conjure them by all the Kindness which they pretend for the Protestant Religion heartily to join in Communion with us as which I believe humanely speaking to be if not the only at least the only safe and durable means of shutting Popery for ever out of Doors IX Ninthly We desire of them that if neither these nor any other Advices and Considerations can prevail with them they would at least cease to Reproach the Government for Reviving the Execution of the Laws about these matters I know it is very natural to Men to complain when any thing pinches them but then they ought to be so just as to consider whose fault it is that has brought it upon them The Laws in this case were framed with great Advice and upon dear bought Experience and every Nation in the World thinks it self obliged when no other ways will do it by Penalties to secure the Publick Peace Safety and Tranquility of the State though it may sometimes press hard in some particular Cases when Men through Fancy Humour Mistake or Design especially about little and as themselves confess indifferent matters shall endanger the Publick Welfare and by an ill Example expose the Reverence and Majesty of the Laws And yet notwithstanding all this and a great deal more that might be said we find them at every turn charging the Government for using them Cruelly and with the hardest Measure censuring their Superiours and speaking Evil of Dignities and this not only the Cry of the mean and common Sort but of their chiefest Leaders even to this Hour It being no hard matter but that I love not to exasperate to instance in several things that are no very good Arguments of that Obedient Patience which some of them so much pretend to It is far from my Temper to delight in Cruelty much more to plead for Severity to be used towards Dissenting Brethren and therefore should have said nothing in this Argument were it not necessary to Vindicate the Government which upon these occasions I have so often heard Blamed and Censured I would these Persons who complain so much would consider a while how their Predecessors were dealt with in the times of the good Queen Elizabeth which will appear either from the Laws then made or from the Proceedings then had against them The Laws then made against them were chiefly these In the First of the Queen An Act for the Vniformity of Common-Prayer c. wherein among other Clauses and Penalties it is provided That if any Person shall in any Playes Songs Rhimes or by other open Words declare or speak any thing in the derogation depraving or despising the Book of Common-Prayer or any thing therein contained being thereof lawfully convicted he shall forfeit for the first Offence an hundred for the second four hundred Marks for the Third all his Goods and Chattels and shall suffer Imprisonment during Life A Clause which had it been kept up in its due Life and Power our Liturgy and Divine Offices had been Treated with much more Respect and Reverence then I am sure they have met with especially of late In Her Fifth Year an Act was passed for the due Execution of the Writ de Excommunicato capiendo amongst others particularly levelled against such as refuse to receive the Holy Communion or to come to Divine Service as now commonly used in the Church of England with severe Penalties upon those that shall not yield up themselves to the same Writ Anno. 13. passed an Act of general Pardon but it was with an Exception of all those that had committed any Offence against the Act for the Vniformity of Common-Prayer or were Publishers of Seditious Books or Disturbers of Divine Service Anno 23. By an Act to retain the Queen's Majesty's Subjects in their due Obedience it is provided That every Person above the Age of Sixteen Years which shall not repair to some Church or usual place of Common-Prayer but forbear the same by the space of a Month shall for every such Moth forfeit Twenty Pounds Which Act was again Confirmed and Ratified by another in the 29th Year of Her Reign with many Clauses and Provisions for the better Execution of it And by the Act of the 35th of Her Reign If any Person so forbearing shall willingly joyn in or be present at any Assemblies Conventicles and Meetings under colour or pretence of any Exercise of Religion contrary to the Laws of the Realm such Person being lawfully Convicted shall be Imprisoned without Bail or Mainprize untill he Conform and if he do not that within Three Months he shall be obliged to Abjure the Realm and if refusing to Abjure or returning without Licence he shall be Adjudged a Felon and suffer as in case of Felony without benefit of Clergy Such were Her Laws and such also were Her Proceedings against those who faultered in their Conformity or began to Innovate in the Discipline of the Church and these Proceedings as quick and smart as any can be said to be against the Dissenters of this time Do they complain of their Ministers being Silenced now so they were then being deprived of their Benefices and Church-Preferments for their Inconformity Thus Sampson was turned out of his Deanry oâ Christ-Church for refusing to Conform to the Orders and Ceremonies of the Church Cartwright the very Head of them Expelled the Colledge and deprived of the Lady Margarets Lecture Travers turned out from Preaching at the Temple with many more Suspended from the Ministry by the Queens Authority and the Approbation of the Bishops for not Subscribing to some new Rites and Ceremonies imposed upon them as appears from Beza's Letter to Bez. Epist 8. Bishop Grindal Anno 1566. Are any in Prison so they were then Benson Button Hallingham Cartwright Knewstubbs and many others some in the Marshalsey others in the White-Lion some in the Gatehouse others in the Counter or in the Clink or in Bridewel or in Newgate Poor Men miserably handled with Revilings Deprivations Imprisonments Banishments if we may believe what themselves tell us both in the First and Second Admonition And what is yet far beyond any thing which God be thanked our Dissenters can pretend to complain of