THE CASE OF 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 LONDON Printed for Dorman Newman at the Kings Arms in the Poultry 1683. TO THE DISSENTERS FROM THE Church of England Dear Brethren YOU being at this time called upon by Authority to joyn 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 a 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 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 spoiling of our Goods the confinement of our Persons the ruine 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 these sufferings from men Not be acceptable to God to whom all are accountable for what portion he hath instrusted 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 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 Pole 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 justifie Separation p. 48 The neglect or want of Discipline no sufficient reason to separate p. 59 The opinion which the Nonconformists have of the several practices of those 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 joyned 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 owne 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 a worthy Person to whom when it was objected that many Errours 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 sprung from mens confounding the terms of Ministerial Conformity with those of Lay-Communion with the Parochial Assemblies there being much more required of Ministers than of the People private persons having much less to say for themselves in absenting from the Publick Worship of God though performed by the Liturgy than the Pastor hath for not taking Oaths c. Certainly if this difference was but observed and the Case of Lay-Communion truly stated and understood the people would not be far more averse to Communion with the Parish-Churches than the Non-Conforming 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 judge what is required of the people to be lawful as some of them do And as the Ministers by bringing their Case to the Peoples 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 Ministers but widely different from it would be induced to hold Communion with the Church
As for those of New-England Mr. Baxter doth say that 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 the Parishional Churches to be true Churches was never received into any heart amongst them and otherwhere saith we dare not deny to bless the womb that bare us and the paps that gave us suck The five Dissenting Brethren do declare 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 Congregation thereof were the true Churches and Body of Christ. To come nearer Dr. T. Goodwin doth condemn it as an error in those who hold particular Churches those you call parish-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 myself 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 Churches in the world acknowledge our Church for their sister and give unto us the right hand of fellowship c Dr. Goodwin saith If we should not acknowledge these Churches so stated i. e. Parish-Churches to be the true Churches of Christ and their Ministers true Ministers and their order such and bold Communion with them too in the sence spoken of we must acknowledge no Church in all the Reformed Churches c for they are all as full of mixture as ours And Mr. J. Goodwin saith 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 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 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 found 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 toward the proving Communion with that Church lawful and to justifie those that do join in it which brings to the second general which is to consider 2. What opinion the sober and eminent Non-Conformists 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 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 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 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 M r Brinsly saith from Bishop Hall an Heretical 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 sense as they are found Churches which may safely be communicated with Thus doth D r Bryan make the opposition The Church of Rome is a part of the universal visible Church of Christians so far as they profess Christianity and acknowledge Christ their head but it is the visible society of Traiterous Usurpers 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 lawfull 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 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 errour of these men saith Mr. Brightman is 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 Conformists conclude 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 but a total separation from a true Church This lastly would not diminish but much increase the fault of the separation as another saith For it is a greater sin to depart from a Church which I profess to be true and whose ministry I acknowledge 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
of some errour or practice of some evil is not required as the terms of our Communion And M r Burroughs himself doth grant as much and more for he saith Where these Causes are not viz. the being constrained to profess believe or practise contrary to the Rule of Faith or being deprived of means altogether necessary or most expedient to salvation but men may communicate without sin professing the truth and enjoy all Ordinances as the Free-men of Christ Men must not separate from a Church though there be corruption in it to gather into a new Church which may be more pure and in some respects more comfortable And as though such corruptions should be imposed as terms of Communion yet if not actually imposed upon us our communicating in the true part of God's Worship is never the worse for the said imposition as long as we do not communicate in those corruptions as M r Bradshaw doth argue So though they should be imposed and be unavoidable to all that are in Communion that is not a sufficient reason for a total separation as it is also own'd for saith one When the corruptions of a Church are such as that one cannot communicate with her without sin unavoidably that seems to me to be a just ground though not of a positive yet of a negative though not of a total yet of a partial separation it may be a just ground for the lesser but is not so for the greater Supposing then the corruptions in a Church not to be of an heinous nature not respecting the Fundamentals of Religion supposing again they are not necessarily imposed and unavoidable then Separation for the sake of such is unwarrantable But to make this the more uncontroulably evident I shall consider the Corruptions as they respect Worship or Discipline In Worship I shall consider the defects of it in it self in the Ministration the Ministers and those that joyn with it and shew that these do not disoblige from Communion in it and attendance upon it 1. The defects of Worship if not essential are § 1 consistent with Communion and no just reason for withdrawing from it This the Brownists did acknowledge with some qualification Neither count we it lawful for any member to forsake the Fellowship of the Church for blemishes and imperfections which every one according to his Calling should studiously seek to cure c. So M r Cotton Suppose there were and are sundry abuses in the Church yet it was no safe ground of Separation When the Sons of Eli corrupted the Sacrifices of God their sin was great yet it was the sin of the people to separate and abhor Thus a Reverend Person in his Farewel Sermon doth rightly instruct his Auditors A means to hold fast what you have received is diligent attendance on the publick Ordinances and Worship of God if and when you can enjoy them in any measure according to God's Will though not altogether in the manner you desire and they should be administred in c. Though I dare not advise you to join in any thing that is in it self or in your judgment evil till you be satisfied about it yet I must advise you to take heed of Separation from the Church or from what is good and God's own Ordinance c. For the fuller proof of which it may not be amiss to produce the several Arguments used by them in confirmation of this Truth As First To break off Communion or to refuse it for such defects would be to look after a greater perfection than this present state will admit of So the Brownists do declare None is to separate from a Church rightly gathered and established for faults and corruptions which may and so long as the Church consisteth of mortal men will fall out and arise among them And M r Jenkin argues upon this Principle Must not he who will forbear Communion with a Church till it be altogether freed from mixtures tarry till the day of Judgment till when we have no promise that Christ will gather out of his Church whatsoever doth offend This was it that amongst other reasons conquer'd the prejudices of that Good Man M r J. Allen and kept him from Separation of which we have this Account He knew of how great moment it was that the publick Worship of God should be maintained and that its Assemblies should not be relinquished though some of its Administrations did not clearly approve themselves unto him because upon the account of some imperfections and pollutions in them supposed or real to withdraw Communion is evidently to suppose our selves join'd before our time to the heavenly Assembly or to have found such an one upon Earth exempt from all mixtures and imperfections of Worshippers and Worship The want of this prudent consideration makes many to expect more than can be expected and to look upon every defect or corruption as intolerable to prevent which therefore M r Baxter doth give this Advice to his Brethren Teach them to know that all men are imperfect and faulty and so is all mens Worship of God and that he that will not communicate with faulty Worship must renounce Communion with all the World and all with him Secondly They argue our Saviour and the Apostles did not separate from defective Churches and Worship but communicated in it notwithstanding the corruptions and therefore it s not unlawful for others so to do No doubt it was written for our instruction saith a Reverend Person our Lord Jesus Christ who was as zealous for purity in God's Worship as much against corrupt mixtures of mens inventions therein as any can pretend to be used to attend on the publick Worship in his time notwithstanding the many corruptions brought into it That he went into their Assemblies not to joyn in any Worship but only to bear witness against their corruptions is no where written but rather the contrary is held forth in Scripture when he acknowledgeth himself a member of the Church of the Jews approves of and justifies their Worship as right for substance that salvation might be attained therein which he denies to be attainable in any other Worship John 4.22 we know including himself amongst those that worshipped God aright what we worship for salvation is of the Jews This is sufficiently proved by many that Christ did communicate with the Jewish Church and is granted as well by those of the Congregational as Presbyterial way And yet Doctrine Discipline and Worship were much corrupted of which M r Hildersham doth give a specimen but especially D r Bryan There were many great corruptions in the Church of the Jews in Christ's time the Priests and Teachers were ignorant and wicked and had a corrupt and unlawful entrance into their calling and the People were like to the Priest generally notoriously and obstinately ungodly and the Worship used in that Church was wofully corrupt
not condemn such Christians as having Pastors in the places where they live of meaner gifts do desire so they do it without open breach or contempt of the Churches order to enjoy the Ministry of such as have better gifts c. so they do it without contempt of their own Pastors and without scandal and offence to them and their People So again You ought not to leave your own Pastor at anytime with contempt of his Ministry as when you say or think alas he is no body a good honest man but he hath no gifts I cannot profit by him And as if he could not be too cautious in the case he lays down this as the Character of one that doth this innocently He only makes right use of the benefit of hearing such as have more excellent gifts than his own Pastors and learns thereby to like his own Pastor the better and to profit more by him That this is to be but seldom we have the concurrent testimony of the Provincial Assembly of London who upon this Question Would you have a man keep constantly to the Minister under whom he lives do answer We are not so rigid as to tye up People from hearing other Ministers occasionally even upon the Lords Day But yet we believe 't is most agreable to Gospel order upon the grounds forementioned Thus it is resolved also by one of a more rigid way who puts this Question Whether members of particular Churches may hear indifferently elsewhere and returns this answer God will have mercy and not sacrifice as distance of habitation handling such a point But most certainly members of Churches ought mostly to be with their own Churches The imagined content in hearing others is rather a temptation than motion of the Spirit From all which we may conclude that the pretence of better edification is no sufficient reason for Separation from a Church Worship or Ministry without there be other reasons that do accompany it and then it is not for this reason so much as those it is in conjunction with But admitting this yet it will hardly be granted to be a reason for Separation from the Church of England if the testimony of many worthy persons be of any consideration Thus Mr Hildersham declares when he is reproving such as make no conscience to come to the beginning of Gods publick Worship and to stay to the end of it he thus proceeds Because I see many of them that have most knowledge and are forwardest professors offend in this way I will manifest the sin of these men 1. They sin against themselves in the profit they might receive by the Worship of God There is no part of Gods service not the Confession not the Prayers not the Psalm not the Blessing but it concerns every one and every one may receive edification by it This he otherwhere repeats and saith By the Confession and all other Prayers used in the Congregation a man may receive more profit than by many other Of this opinion as to the most of the Prayers in our Liturgy were the old Non-Conformists We are perswaded that not only some few select Prayers but many Prayers and other exhortations may lawfully be used with fruit and edification to Gods People As for the word preach'd amongst us Mr Nye saith that there is a summ of doctrinal truths which in the enlargement and application are sufficient both for conversion and edification to which the Preachers are to assent And that the word of God interpreted and applyed by preaching in this way is a choice mercy and gift wherewith God hath blessed this Nation for many Years to the conversion and edification of many thousands And he afterwards ascribes the want of edification to the prejudices of People Such reasonings saith he against hearing though they convince not the unlawfulness of it yet they leave such prejudices in the minds of them which are tender as perplex and render hearing less profitable and edifying even to those that are perswaed of its lawfulness This M r Tombs declares himself freely in If we look to experience of former times there is now ground to expect a blessing from conforming Preachers as well or rather more than from Preachers of the separated Churches Sure the conversion consolation strengthening establishing of Souls in the truth has been more in England from Preachers who were Enemies to Separation whether Non-Conformist to Ceremonies or Conformists Presbyterial or Episcopal even from Bishops themselves than from the best of the Separatists I think all that are acquainted with the History of things in the last age will acknowledge that more good hath been 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 Tho. 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 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 Eph. 4.15 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 inconclusive and of no force But this branch of it will be further confirm'd 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 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 M r Rogers saith is a great truth It is not to be denied 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
marg l. 3. continuat p. 7. marg l. 1. Lecture p. 13. l. 2. Schism p. 49. l. 32. p. 57. l. 28. because l 32 â—â—â—h are without p. 61. l. 8. that as there l. 11. so that have l. 33. peâ—veâ—se p. 67. marg l. 28. dele Tryal p. 121. p. 70. marg l. 3 dele Plea p. 1. Mr. Mede's Farewel Serm. on 1 Cor. 1.3 Mr. Read 's Case p. 4. Continuat of Morn Exer. Ser. 4. p. 92. Read Ibid. Mr. Baxter's Defence of the Cure part 2. p. 29. A Book licensed by M r Cranfoâ—d Baxter's Cure p. 311. Continuat Morning Exercise Serm 4. p. 89. a Rathband's Epistle to the Reader prefixed to the grave and modest Confutation c. b Nichol's Plea for the Puritans Bayly's Disswasive c. 2. p. 21. Corbet's Discourse of the Religion of England p. 33. Non-Conformists no Schismaticks p. 13. A grave and sober Confut. p. 1. c. p. 57. Friendly Tryal of the grounds of Separat c. 13. p. 306. A Letter of many ministers in Old England to others in New England p. 24. Jerubbaal Or the Pleader Impleaded p. 18. 27. Brownists Apol p 7. An. 1604. Discourse §. 21. p. 43. Preface to 5. Disp. p. 6. Peace-Offering p. 12. See Mr. Baxter's Defence of his Cure part 1. p. 64. part 2. p. 3. Wadsworth in his Separation yet no Schism p. 60 62. Mr. Troughton's Apology for the Non-Conformists c. 3. p. 106. Letter 26. on John p. 121. Morning-Exercise Serm 4. p. 91. Tâ—â—â—ghton's Apol p. 104. Peace-Offering p. 17. Unreasonableness of the Separation p. 16. Grave and modest Confutat p. 28. Unreasonableness of Separation p. 27.37 Apologet. Narration p. 6. Cotton's Infant Baptism p. 181. * Jus Divinam Minist Evang. p. 12. c. Brinsly's Church remedy p. 41 42. Cawdry Independ a great Schism p. 60 89 172 ‖ Theoduâ—ia or just defence §. 15 16. Preface c. 9. §. 3. a Croston's reformation not separation p. 10. and Bethshemesh clouded p. 101. c. Cawdrey's Independ a great Schism p. 132. c. Church-Reformation p. 42. b Mr. Baxter's Plea for Peace Epist. Serm. on Gal. 6.10 p. 24. Defence p. 21. part 1. p. 36. c Mr. Corbit's account of the Principles c. of several Non-conformists p. 25. Troughton's Apol p. 103. Defence of his Cure part 2. p. 178. V. Letter of Ministers of Old England to New p. 49. Apol. c. 4. p. 117. Defence of his Cure part 2. p. 177. Wav cleared p. 8. His Letter p. 3. printed 1641. V. Hooker's Survey Preface part 1. p. 47. On the Ephes. p. 487 488 489. Pag. 6. Ibid. Sion College visited Unreasonableness of the Separation p. 97. Mr. Baxter's Cure of Church Divisions Dir. 56. p. 263. Papers for accomodation p. 47. Reasons for the Christian Religion p. 464. V. Annotations on the Apologet Narrat p. 17. Arraignment of Schim p. 26. Dwelling with God Serm. 6. p. 289 291. * On Rev. c. 2. V. Jenkin on Jude v. 19. Allen Vindiciae Pietatis second part p. 123. Vindication of Presbyterian Government p. 130. Cotton on John p. 156. a Grave confut p. 57. Cawdrey's Independency further proved p. 136. b Brinsly's Arraignment p. 15 24 44. c Baily's disswasive c. 6. p. 104. d Ames's Puritanismus Angl. V. Parker on the Cross part 2. c. 91. §. 21. Bax. Def. p. 55. e Apologet Nar. p. 6. f Sac. il desert p. 76. g The Life of Mr. J. Allen p. 111. h The Doctrine of Schism p. 64. i Reasonable account c. Bonasus vapulans p. 113. k Account of the Principles of the Non-Conformists p. 26. l Discourse of the Religion c. p. 33. V. Mr. Read's Case p. 15. Non-conformists Plea for Lay-Communion p. 1. Non-Conformists Plea for Peace §. 17. p. 240. m Bâ—rroughs Irenicum p. 182. n Vindication of Presbyt Govern Brinsly Arraignment p. 16.32 Corbet's Plea for Lay-Communion c. p. 2. Irenicum by Discipulus de tempore Junior alià s M. Newcomen Epist. to Reader Friendly Tryal c. 7. p. 121. Hildersham Lect. on John R. Rogers's 7. Treatises Tr. 7. c. 4. p. 224. Vindicat. of the Presbyt Gov. p. 135. Jerubbaal p. 28.30 Troughton's Apol p. 107. Mr. Nye's Case of great and present use p. 4. and 5. Mr. Read's Case p. 14. * Burrough's Irenicum p. 183. Lawfulness Hearing the Publick Ministers of the Church of England Nye's Case p. 24 25. Theodulia Or A just Defence of Hearing c. c. 10. §. 15. p. 369. c. 9. §. 8. p. 319. Treatise of the lawfulness of Hearing c. p. ult Theodulia Answer to Preface §. 23. p. 47 48. Vid. Blake's Vindiciae Foed c. 31. p. 229 c. Arraignment of Schism p. 50. Temple measured p. 78. Evangelical Love p. 76. Expos. on 1 Epist. John p. 156. Cure of Church-Divisions Dir. 5. p. 40. c. On the Sacrament p. 239. Account of the Principles of N. C. p. 8. and Discourse of Religion §. 16. p 33. Irenicum c. 23. p. 162 163. The Unreasonableness of the Separation p. 107. Jâ—â—â—â—baal p. 12. Apo p. 7. Expos. on 1 Epiâ—t Joh. p. 157. England's Remembrancer Serm. 2. p. 38. Arg. 1. Confession of Faith Art 36. Comment on Jâ—â—â— ver 19. His Life p. 111. Sacrileg Desert p. 96. Arg. 2. Englands Remembrancer Serm. 4. p. 94 95. a Ball 's Tryal p. 132. b The platform of Discipline in New England c. 14. §. 8. c Lect. 35. on John p. 165 166. d Dwelling with God p. 294. Ibid. The Unreasonableness of Sâ—paration p. 104. Non-Conformists no Schismaticks p. 15. Independ a great Schism p. 195. Englands Remembrancer Serm. 4. p. 111. Arg. 3. Dr. Owen's discourse of Evangel Love c. 3. p. 81. Troughton's Apol p. 110. Lect. 35. on John p. 165 166. and Lect. 82. p. 384. V. Dr. Bryan's dwelling with God p. 293. e on the Sacrament p. 242. Croston'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. f Com. on 1 Epist John p. 156. Godly Mans Ark Epist. Ded. Godly Mans portion p. 122. V. Bains on the Ephes. c. 2.15 p. 297. Englands Remembrancer Serm. 16. p. 455. Continuat of Morn Exer. Serm. 16. p. 459. Arg. 4. Unreas of the Separat p. 103. Tryal of the grounds of Separat c. 137 13â— Sacrileg desert p. 95. Defence of his Cure part 1. p. 47. Iren. c 23. p. 163. Godly Mans portion p. 124. Com. on Ephes. c. 2.15 p. 297. Morton's Memorial p. 78. c. Mr. Baxter's Def. of Cure part 2. p. 171. Englands Remembrancer Ser. 14. p. 371. Arg. 5. Independ a Schism p. 192. Vindiciae soed c. 31. p. 228. Platform of Discipline in New England c. 14. §. 8. Temple measured p. 78. Theodulia Ans. to Pres. §. 25. p. 48. Arg. 6. Confer Savoy p. 12 13. Mr. Baxters's Defence of the Cure p. 34 35. Tryal of the grounds c. p. 308. Door of Truth opened