A Friendly Trial of the Grounds Tending to Separation, Chapter 9
CHAP. IX. It is lawfull for a Chriſtian to be preſent at that ſervice which is read out of a book in ſome things faultie both for form and matter.
ONe reaſon alledged to prove the lawfulneſſe and neceſſity of Separation from our publick ſervice in particular is this, That the prayer-book in queſtion is corrupt in many things:Copy of a Letter, pag. 24. which is thus amplified; The matter of ſome petitions is ſuch as we cannot ſay Amen to it in faith; as in the collect on the XII. ſunday after Trinitie it is prayed that God would forgive us thoſe things whereof our conſciences are afraid, and give unto us that our prayers dare not preſume to ask, &c. To omit divers others, the very …itting of Collects to certain dayes, for holy faſts and feaſts not ſanctified by God, ſavour of ſuperſtition; as ſpeciall prayers for Lent, ſerving to countenance the keeping of it as a religious faſt, &c. the manner of praying, vain repetitions, as the often repeating of the Lords prayer, and GLORY TO THE FATHER, and LORD HAVE MERCY UPON US, &c. diſorderly reſponſories,Apologie or defenſe of ſuch true Chri… …. pag. 68. …. the clerk taking part of the prayer out of the miniſters mouth, &c. Moreover, the book perverteth the right uſe of the ſcriptures, diſmembreth and miſapplieth them for making of goſpels, epiſtles, leſſons, and collects appointed for feaſts of mens deviſing, and derived from the Papiſts; and it reteineth a corrupt tranſlation of the pſalmes, and bringeth into the church Apocrypha writings and the errours conteined in them. To them that look at all humane Liturgies as images forbidden by the ſecond commandment, this objection is of ſmall force; becauſe the thing it ſelf, and not the corruption cleaving to the Liturgie, is diſallowed. But leſt this accuſation ſhould breed ſcruple in the minds of ſome not altogether diſaffected to ſtinted forms of prayer or Liturgies, I will examine not the qualitie of the exceptions whether juſtly or unjuſtly taken, but the weight of the reaſon, if the particulars ſhould be granted. For this objection it ſelf doth free the Liturgie from groſſe errours, either fundamentall or ſuch as border thereupon, reſpecting faith or practice, in the prayers themſelves or that which concerneth the adminiſtration of the ſacraments. For the corruptions objected, are Miſapplication of ſome text si of ſcripture, Frequent repetitions of the ſame things, Diſordered reſponſories, and Breaking petitions aſunder, &c. and theſe not diſperſed throughout the whole book, but in ſome paſſages onelyonly; which concern not the main grounds and chief heads of Chriſtian religion, but are ſuch faults or ſlips as may peaceably be tolerated amongſt brethren. Therefore not to inſiſt upon any particulars mentioned, I lay down this propoſition, That a Chriſtian may lawfully and with good conſcience be preſent at ſuch ſervice and prayers which are read out of a book, though ſomethings therein are or may be ſuppoſed to be faultie for form or matter, in things not fundamentall nor bordering thereupon, not pernicious or noxious, but ſuch as may be tolerated amongſt brethren; & theſe not diſperſed through the whole body of the book, but in ſome paſſages onelyonly. It is one thing to allow corruption, another to be preſent at the ſervice of God where ſomething is done corruptly. For the Lord chargeth us to keep our ſelves free from all pollution; but alloweth not to ſeparate from abuſes, unleſſe he be pleaſed to go before, and as he goeth before us. It is one thing to approve of abuſes in a Liturgie, another to tolerate what we cannot reform. For a Liturgie ſhould be framed ſo, not that things may be conſtrued well, but that they cannot be conſtrued amiſſe. But many things may be ſuffered which are not ſo well ordained, when it is not in our power to redreſſe them. The Lord needeth not mans lie, neither doth he allow us to do evil that good may come thereof: and therefore I muſt not ſubſcribe to an errour againſt conſcience, though never ſo innocent, nor profeſſe approbation of that which in conſcience I cannot allow, though never ſo ſmall, to the intent I might enjoy externall communion with the church of God in the ordinances of worſhip. But I muſt tolerate many things for the maintenance of peace and unitie, and the preſervation of Gods worſhip: For if there be not mutuall toleration and forbearance, but each man will rigidly ſtand upon his own opinion and preſſe others to be of his mind and follow his practice in all things and every tittle, of neceſſitie all things muſt fall into confuſion, and the church be rent almoſt into as many pieces as there be men.
The propoſition is proved,Argum. 1. firſt, Becauſe they that alledge the foreſaid faults or corruptions againſt communicating with us in our publick Liturgie or ſtinted prayers, do themſelves put ſmall ſtrength or none at all in this reaſon. For ſuppoſe a chapter be ſomewhat unfitly divided, and break off in the midſt of the matter, or now and then ſeparate verſes which ſhould go together, or a verſe be ill diſtinguiſhed, or the preacher miſalledge a text of ſcripture, or ſomething be found amiſſe in his prayer when he exerciſeth his own gifts, muſt I of neceſſitie ſeparate from that ordinance of God, or reject the good for that which is amiſſe? Hereunto this anſwer is returned; When the miniſter exerciſeth his own gift, Copie of a Letter, pag. 26.Gods ordinance is obſerved, wherewith I may communicate in praying as well as preaching, notwithſtanding his infirmities in either, which are but perſonall: and in ſuch caſes the rule warranteth men to trie all things and to hold that which is good, 1. Theſſ. 5. 21. But when the Liturgie is read, an ordinance which is not of God but of man is introduced into Gods worſhip contrary to the ſecond commandment, and therefore I muſt reject it, and have no communion with it. Is not this in plain terms to grant, that the corruptions alledged can be no cauſe of Separation, but this onelyonly, Becauſe it is the deviſe of man. The corruptions alledged are not the cauſe, becauſe they may be found in tranſlations, the diſtinction of chapters and verſes, the preaching of the word, and the prayers of the miniſter, when he exerciſeth his own gifts, from which we muſt not ſeparate, Treatiſe of the miniſt. of England, pag. 34. The ſecond way whereby they profane Chriſts interceſſion, is by offering up in Chriſts name and mediation their deviſed ſtinted popiſh worſhip and miniſtration, which being never appointed by Chriſt but deviſed by man is an abomination to God.and where preſence is not approbation. But whatſoever is objected touching abuſes, the whole building leaneth upon this foundation, and this alone, That ſtinted prayer is the deviſe of man. And this objecting of abuſes in this queſtion is the deviſe of man, becauſe it is brought in to enſnare the ſimple-hearted Chriſtian when other grounds will not hold, and yet in plain terms it is diſclaimed as ſoon as it is alledged.
Whatſoever worſhip is offered up to God by the miniſter,Object. 1. is in their name, and ſo the action of the aſſembly then preſent, who are to declare their aſſent by ſaying Amen if it be lawfull, if otherwiſe, to call upon their miniſter to fulfill the miniſtery which he hath received of the Lord, Col. 4. 17. and, as occaſion ſhall require, to proceed further, to declare their diſlike, in ſuch a manner as is meet, either by abſenting themſelves from it, or otherwayes declaring their diſlike, ſo as the whole church may take notice of it.
Whatſoever worſhip is offered up to God by the miniſter,Anſw. whether in prayer conceived by himſelf or deviſed by others, it is in the name of the congregation: but every phraſe, petition or branch of petition is not approved by their preſence, ſilence, or ſaying Amen to the prayers in generall, as in the former paſſage is acknowledged. The preſence of the people was never deemed interpretatively a conſent to every thing that was there done. The prayers which for matter God diſalloweth we ought to diſallow, but as God diſalloweth them, and as he calleth us forth to bear witneſſe to his truth. But it is one thing to tolerate, another to approve; one thing to diſallow the method or form, another the matter; one thing privately to diſlike, another openly to witneſſe againſt a thing as in no wiſe to be born withall; one thing to ſpeak when we are called forth, another to thruſt our ſelves forth unadviſedly. Some things are to be born with in brethren whereof we are not bound ſo much as to admoniſh them, unleſſe we be intirely familiar and of intimate acquaintance: Some things we muſt bear with though upon admonition they be not amended. The people muſt bear with ſome infirmities in their miniſter, both in preaching and prayer, as he muſt with ſome wants in them, without ſo much as taking notice of them to admoniſh by way of cenſure:Sins are either controvertible or manifeſt: If controvertible and doubtful, men ought to bear one vvith anothers different judgement; if they do not, but any for this make a …reach of Separation, they ſin. (Ainſw. Againſt Mr Bern. reaſ. removed, pag. 17). And if upon admonition he cannot be of their minds in every thing, they muſt not reject and caſt him off, no more then he is to cut them off becauſe in every point they conform not to his pleaſure. If the parties be ſtubborn, and will not heare admonitions, but rather grow more perverſe and deſperate, even to rent and tear in pieces ſuch as ſeek to reclaim them, we are not bound to make known our judgement and profeſſion unto them, unleſſe we be lawfully called of God thereunto. And if the greater part be in errour and ſo ſtiff that they would ſooner perſecute the better then reform, if it be not in matters fundamentall or bordering thereupon, or noxious and pernicious to be concealed, I know not that either that innocent is allowed to ſeparate from the exerciſes of religion for that cauſe, or bound to admoniſh them of their errour.Matth. 13. 29. He that taught to ſuffer the tares rather then to pluck up the wheat with them, hath ſhewed a reaſon for this judgement.See Calvin. Epiſt. 117. This I do infinitely grieve at, (ſaith Auguſtine) that many moſt wholſome precepts of Divine ſcripture are little regarded, and in the mean time all is ſo full of many preſumption, Auguſt. Epiſt. 119.that he is more grievouſly found fault with who during this Octaves toucheth the earth with his naked foot then he that ſhall bury his ſoul in drunkenneſſe. And after, I cannot approve them, and I think they are to be cut off whereſoever we have power. Many of theſe things, for fear of ſcandalizing many holy perſons, or provoking thoſe that are turbulent, I dare not freely diſallow. That every private Chriſtian ſhould in publick manner queſtion the doctrine of his miniſter or the prayers of the congregation, and declare his diſlike in whatſoever is not agreeable to his particular opinion, in ſuch manner as is mentioned, is neither commanded of God, nor conſonant to right reaſon, is not agreeable to order, peace, love, or Chriſtian moderation, and of neceſſitie muſt fill the church with confuſion, diſorder, rents, and ſchiſmes.
If reading the Liturgie be the praying which Gods word alloweth,Object. 2. we are bound in conſcience to apply our ſelves unto it as Gods ordinance;Copie of a Letter, pag, 32. Aplog. or Deſ. of ſuch true Chriſt. Pet. 3. pag. …8. reaſ. 5. and not we onelyonly but alſo all the churches throughout the world: If not, we are bound to witnes againſt it.
Here the reaſon taken from the faults of our Liturgie is plainly diſmiſſed out of the field:Anſw. For our Liturgie is to be witneſſed againſt by this objection, not becauſe it is erroneous or faulty, nor for the matter or manner of impoſition, but ſimply becauſe it is not the Liturgie appointed by Chriſt in the New Teſtament. And many things are here confounded which ſhould have been diſtinguiſhed. Prayer is the ordinance of God, and all Chriſtians are bound in conſcience to apply themſelves unto it: But the forms of prayer may be divers; all allowed, becauſe none is neceſſary or determined: and therefore though allowed, no man is bound in conſcience preciſely to apply himſelf unto any one and none other; much leſſe all churches. And as they are not bound unto any one, ſo neither to witneſſe againſt it, a ſtinted Liturgie being of the number of things lawfull but not determined by God.
Though all preſence where ſinne is acted contracteth not guilt,Object. 3. yet the danger is greateſt when we are in the uſe of Gods ordinance.
It is one thing to be preſent where that which is ſinne in it ſelf abſolutely and ſimply is acted,Anſw. another to be preſent at the doing of ſome neceſſary duty wherein by accident ſomewhat is amiſſe. Now to joyn in prayer or participation of the ſacrament, is to communicate in the neceſſary duties of piety, not in ſinne; and if ought be done amiſſe, it is by accident, not by it ſelf. And preſence there, though ſinne be committed by one or other, is leſſe dangerous, becauſe it is not free and voluntary but neceſſary and enjoyned. We are not left at liberty to come or not, as pleaſe our ſelves, but commanded under pain of ſinne to be there preſent: and he that calleth will preſerve from danger, and accept of our ſervice which he commandeth. And if preſence was dangerous, yet it is not unlawfull: for by watchfulneſſe the danger might be prevented, and not by ſeparation or withdrawing our ſelves from the worſhip it ſelf. If there be danger, I muſt be vigilant and circumſpect, but I muſt not ſhut the doore againſt Chriſt when he knocketh, nor refuſe to come unto Chriſt when he inviteth to ſup with him. And if all be granted, nothing is here alledged but what might be ſaid againſt communicating with miniſters who have their weakneſſes, or uſe a ſtinted form of their own deviſing ordinarily, or be of different opinions, either in prayer or ſacrament: and if we muſt hold communion with none who diſſent from us in any jote or tittle, we muſt never joyn or not long continue in any congregation.
The perſonall miſcarriages of private perſons are not ſo perillous as the evil acts of the miniſter whom I make my mouth to God in prayer.Object. 4. Neither do the errours of individuall men tainted with corruptions, voluntarily broched in prayer or ſermon, caſt that defilement upon them who joyn together, as do the unwarrantable opinions of the church, and the miniſtration upon ſuch publick commandment.
It is a good rule in Divinity oft to be thought upon,Anſw. That every diſtinction in matters of faith or religion not grounded upon or warranted by the ſcripture is an humane deviſe. For is not this to adde to the word of God, to lay down an opinion as from God which is not to be found in his word at all? Now to apply this to the preſent matter in hand, I deſire to know from what ſcripture this diſtinction can be warranted, That the perſonall errours of the miniſter in his voluntary adminiſtration of the ſacraments or prayer do not defile, though I do not publickly teſtifie diſlike, or abſent my ſelf; but errour committed in the adminiſtration by publick commandment do pollute all that be preſent. Reaſon why preſence ſhould pollute in one caſe more then the other none can be given.If this were a good ground, that every one approveth of the evill done in matter or manner where he is preſent, none could live with good conſcience in any ſociety of men on earth. Perſons ſo minded are beſt live alone; for vvith others they will keep no peace, Robinſ. Treatiſe Of the lawfulneſſe &c. pag. …1. Calling from God to teſtifie diſlike it may be I have in neither, but leaſt in the latter: It being more tolerable for private perſons to rebuke the ſlips and errours of their miniſter in voluntary adminiſtration, then for a man to controll the order eſtabliſhed by publick authority and common conſent, when he is not in ſpeciall called thereunto. If this diſtinction be of weight, it would go beſt with the church to have no ſettled order amongſt them: for ſo long as the faults and corruptions be onelyonly perſonall they defile not them that be preſent at the ordinances; but perſonall they are untill they be eſtabliſhed by common conſent or publick authority. Moreover, by this rule one member may ſooner caſt out the whole church then the whole church can cut off one member: For the church muſt not cut off a member but upon weighty conſideration and apparent juſt cauſe, and that after conviction, with much long-ſuffering and patience; but if this objection hold true, one member muſt openly rebuke the church, or withdraw from communion with the church, for a ſtinted Liturgie, or for ſome ſlip or fault there committed, perhaps queſtionable, at leaſt tolerable among brethren.
Is not my joyning with them that ſinne to be reputed an appearance thereof,Object. 5. when I profeſſe not diſlike thereof?
It is one thing to joyn with men in ſin,Anſw. another to joyn with them neceſſarily in the worſhip of God, though for the manner of adminiſtration ſomething be done amiſſe. If I profeſſe not diſlike of what I judge amiſſe, having no calling thereunto, my joyning in prayer is no appearance of evil to a right-diſcerning eye, becauſe I am neceſſarily called there to attend upon the Lord in his holy ordinances. Neceſſary attendance upon his maſter excuſeth the ſervants preſence in many companies where he ſeeth and heareth much evil which he cannot amend nor reprove: and ſhall not neceſſary attendance upon Jeſus Chriſt juſtly and truly excuſe the faithfull? To ſay nothing, that this exception is croſſe to the former; and if theſe exceptions be laid together, we ſhall find nothing but going backward and forward, one denying what the other affirmeth.
If the faithfull by the approbation of our Saviour Chriſt and his Apoſtles were preſent at Divine ordinances as much or more corrupted then they can be ſuppoſed to be with us,Argum. 2. There were in the Jewiſh Church in Chriſts time, and in divers of the Apoſtolicall churches afterwards: more and greater errours taught then are in any or all the churches of England, Robinſ. Treat. Of the lawfulneſſe of bearing, … c. pag. 16. then for ſuch corruptions we are not voluntarily to withdraw our ſelves: For defilement is feared without cauſe by ſimple preſence, where Chriſt requireth and approveth our preſence, and hath promiſed to be preſent with us by his grace. But the faithfull by the commandment and approbation of Chriſt have been preſent at Divine ordinances as much or more corrupted then they can be ſuppoſed to be with us; For the ſcribes and Phariſees ſinned grievouſly in corrupting the law with falſe gloſſes,Matth. 5. 18, 19. 20. in ſo much that they neither taught nor practiced what was neceſſary to ſalvation:Loqui…r hîc Dominus proptiè de juſtitia inhaerente, quae conſiſtit in bonis operibus, ut patet tum ex collatione cum juſtitia Phariſaeorum, tum ex ſequen… … prorum D…calogs, Piſc. in Matth. 5. 20 …chol. Sculiet …xer…it. l 2. cap. 19. Rainold, …. with … 7. …. 15. 5, … with Hart, ch. 7. div. 4. p. 268, 269. They taught many things directly contrary to the law; as, if a child had vowed not to relieve his parents, he was bound to keep his vow, and neglect them: They defiled the worſhip of God with their vain inventions: And it may well be thought their praying was anſwerable to their preaching, cold, fruitleſſe, corrupt and rotten many wayes: Nevertheleſſe the faithfull held communion and fellowſhip with them in the worſhip of God, not in their corruptions, and that by the approbation and commandment of Chriſt himſelf. Our Saviour doth not tell the faithfull they were to call upon the Phariſees to fulfill their miniſtery which they had received, and, as occaſion ſhould require, proceed further to declare their diſlike in ſuch manner as is meet, either abſenting themſelves or other wayes declaring their diſlike, ſo as the whole church may take notice of it: But his commandment is, they ſhould heare them ſo long as they ſit in Moſes chair. It is true our Saviour doth not approve their corrupt gloſſes and ſinfull inventions,Matth. 23. 12, 13. but doth ſharply reprove them himſelf,Chryſoſt. in Hebr. Hom. 34. Auguſtin. contra lit. Petil. l. 2. cap. 6. and admoniſh others to let them alone, and beware of their leaven, but not to forſake the aſſembly or abſent themſelves from the ordinances of worſhip.Matth: 15. 13, 14. From which it followeth evidently,Matth. 16. 6. that ſimple preſence at Divine ordinances is not conſent or approbation of the corruptions therein practiced; and that we muſt leave and forſake ſome in reſpect of familiar converſation, with whom we may hold outward communion in the exerciſes of religion. The ſinne of Eli's ſonnes in prophaning the holy things of God was exceeding great;1. Sam. 2. 17, 18, 19, 20. but Elkanah,1. Sam. 1. 1, 2, 3. Hannah and Samuel did not partake with the ſinnes of the prieſts, in that they did not abſtein from the Lords ſacrifices.1. Cor. 11. 20. The behaviour of the Corinthians in their unreverent, ſcandalous, and almoſt prophane coming to the Lords table was foul and corrupt, yet the faithfull did not forbear, nor the Apoſtle charge them to abſent themſelves from the Lords table. The famous church of Rome was ſo weak and feeble in the duties of government as they did not or could not ſeparate from them ſuch as preached Chriſt contentiouſly and with ſpitefull minds againſt the Apoſtle,Phil. 1, 15. and the greater number of that church did corruptly demean and carry themſelves therein;Phil. 2, 20, 21 and yet the Apoſtle never taught the reſt to ſeparate and have no communion with them in the ordinances of worſhip.Object. 1.
Knowledge before-hand that ſuch corrupt adminiſtration will be uſed maketh our joyning with the aſſembly ſinfull to us; whereas if the evils were unexpected the danger would not be alike. And thus it was with them who congregated to heare the ſcribes and Phariſees.
It is not for them that earneſtly oppoſe all humane inventions to ward off a blow by humane deviſes. Anſw.When God commandeth my preſence at his ordinance, why ſhould the corruption foreknown in the manner of adminiſtration,Our knowing of it maketh not our act the more or leſſe an act of approbation. It I do an act wherein I do indeed approve of a thing, if I know the thing, I really approve of it upon knowledge; if I know it not, I really approve of it, but ignorantly, Robinſ. Treat. of the &c pag. 30. without my conſent or approbation, any more defile, then that which falleth out unexpected? Or if it ſhould, nothing can be alledged more impertinently. For the corruptions of the Phariſees in perverting the law were ordinary and common, well known to all men, and ſo reproved by our Saviour as a thing notorious. And the like may be ſaid of the diſorders in the churches of Corinth, and Rome: for if the knowledge thereof came to the Apoſtle abſent and at that time in priſon, by the information of the brethren, of neceſſitie it muſt be known to the members of the churches. The faithfull therefore when they joyned in the ordinances of worſhip with theſe aſſemblies, neither did nor could pretend ignorance of theſe things.
There is a broad difference to be put betwixt the ſinne committed by perſons with whom I communicate,Object. 2. and the corruption put upon the ordinance in which I communicate.
If the ſinne of him with whom I communicate be manifeſt and known,Anſw. the ordinance of God is corrupted by it one way or other. And if I be defiled with all known corruption whatſoever, it is not materiall to the point in hand how thoſe corruptions differ in their ſpecificall nature. The queſtion is, Whether all preſence at the ordinances of God in ſome reſpect corruptly or diſorderly adminiſtred, contract guilt in him that is onelyonly preſent in obedience to Gods commandment, and hath no calling from God to teſtifie peculiar or ſpeciall diſlike. It may be of ſome uſe here to ſhew what corruptions be fundamentall and what not, what pernicious to be tolerated and what not, when a man hath a calling to teſtifie againſt abuſes and when not: But to ſpeak of the ſpecificall difference betwixt abuſes of the ſame kind or degree, is quite wide of the mark. This will eaſily be yielded, becauſe communion in the ordinances of worſhip is as well denied when wicked men are admitted to the ſacrament as when it is adminiſtred in a deviſed or ſtinted Liturgie, as it is called.
It was never queſtioned by right-believing Chriſtians,Argum. 3. but the faithfull by Gods approbation might hold communion with the churches in the ordinances of worſhip, for ſome ages after the death of the apoſtles.Euſeb. Hiſt. l. 3. cap. 32. & l. 4. cap. 22. Gr. Chryſostom. in 1. Cor. Hom. 36. Verè tum coelum Eccleſia fuit, Spiritu euncta admin ſtrante, cuncta Eccleſiae capita moderante, &c. Nunc verò veſtigia tantùm rerum illarum tenemus. P. Ramus Epiſt. ad Carolum Lotharingium, an. 1570. de quindecim à Chriſto ſeculis primum verè eſſe aureum; reliqua quò longiù abſcederent eſſe nequiora ac deteriora. Iſidor. Peluſ. l. 3. Epiſt. 408. Florente Eccleſià & nondum morbo laborante, Divinae gratiae circa eam velut chorum agebant, ſancto Spiritu ies adminiſtrante, atque antiſt… tum unumquemque incieante, ac Eccleſiam in coelum convertente. The church continued a virgin all the dayes of the apoſtles, as Hegeſippus noteth: But immediately after their death innumerable evils crept in & began to ſpring amain: nevertheleſſe, the faithfull might, did, and ought to hold communion together in the proper and ſubſtantiall means of worſhip. That many things were amiſſe in the churches, is not denied; and that the faithfull through ignorance did offend in many things: but in this, that they held communion notwithſtanding ſuch abuſes amongſt them, they are blameleſſe. For a time the faithfull did lie hid in Babylon by Gods approbation, untill the exhortation was given from heaven to come out of her and touch no unclean thing. Not that they might touch any unclean thing at any time, that is, either in practice or conſent and liking ſtain themſelves with the corruptions of the world: But that they might lie hid in the midſt of much confuſion, and neither like nor conſent unto the evils which they did bewail, but could not reform. That exhortation from heaven, Come out of her my people, come out of her, Apoc. 18. 4.&c. ſome interpret of a locall departing out of the citie of Rome,Brightm. in Apoc. 18 4. as Lot went out of Sodom: and that interpretation the text ſeemeth to favour, becauſe the very outward deſtruction of the place is in that chapter menaced; and therefore the removing out of the very place, in avoydance of the miſchief coming upon it, forewarned: 2. Cor. 6. 17.But moſt commonly it is applied to a ſpirituall coming out of Babylon,Hebr. 13. 13. in ſeparating from the ſocietie and communion of that church wherein they could lie hid no longer without defilement. 1. Joh. 2. 19.And hence ſome conclude, that this departure was to be made at a certain definite time,See Symonds Piſga Evang. cap. 11. p. 209. 220. & cap. 13 pag. 246. when God was pleaſed to go before the faithfull and furniſh them for this end and purpoſe: But untill the time of freedome was proclaimed, the faithfull did and might ſo lie hid in Babylon as not to be partakers of her ſinnes.Cameron. Praelect. de Eccleſſ. de Schiſmate. For there is a certain order of the Revelation, fitted to the order of times: And as there is a time to ſpeak,Carleton, Conſenſ. Eccl. cathol. de Script. cap. 1. and a time to keep ſilence, but no time to lie; ſo there is a time for the church to figh and lie hid, but no time to diſſemble or defile her ſelf. And as the Iſraelites offended not when they removed not out of Egypt before Moſes was ſent thither of God, ſo neither did the faithfull tranſgreſſe, in that they departed not out of Babyloniſh captivitie before they were called of God, the time of liberty was proclaimed, and God ſhewed them whither to flie. To live in captivitie untill freedome be publiſhed, is a miſery, not a ſinne. In that condition care muſt be, to keep pure and undefiled, but not to run away without leave or licence from God. Whatſoever is to be thought of this application of the text, herein all orthodox interpreters conſent and agree, that after the church was ſtained with manifold abuſes, the faithfull did and ought to hold communion with her in the means of worſhip. But if ſimple preſence be approbation of every thing that is judged to be done amiſſe in the worſhip of God, a Chriſtian could at no time that can be named, in no age ſince the death of the apoſtles, hold communion with the church of God in the ordinances and means of grace. For it is as lawfull to be preſent at the worſhip, prayers or adminiſtration which is read out of a book in ſome things faulty, as to be preſent at that ſervice where the ſcriptures are read out of a tranſlation in many things faulty and corrupt, in which many things are added, diminiſhed, altered and changed. But in the primitive churches the faithfull muſt be preſent, if at all, at the worſhip of God when the ſcriptures were read out of a faulty tranſlation: For to ſay nothing of the corruptions of the Seventy Interpreters, Bellarm. De verbo Dei, lib. 2. cap. 6.which (as Bellarmine confeſſeth) had gathered many ſtains and blots in three hundred yeares,Auguſt. De civ. Dei, lib. 18. cap. 43. & De doctrina Chriſt. lib. 2. cap. 11. of neceſſity the tranſlations which were derived from it, of which ſort were moſt in the primitive church, can be no leſſe corrupt. For no man before Hierome ever tranſlated the books of the Old Teſtament out of the originall into Latine, See Chamier. Panstrat. tom. 1. lib. 12. cap. 1. & lib. 13. cap. 3, 4, 5, &c. & lib. 14. cap. 2, 3, &c.but out of the Seventy: And the ſame may well be thought of moſt vulgar tranſlations, where the Greek or Latine were not in uſe. And if the Septuagint was corrupted in many things at that time,Platina De vit. Pontif. Damaſ. 1. Hieron. in Iſa. 4. the tranſlations drawn thence cannot be pure. Amongſt many and divers Latine tranſlations, which Auguſtine ſaith cannot be numbred, The worſt tranſlation that this day is commonly uſed either in the Engliſh, or in the French, or in the Dutch tongue, is farre better and truer then that old Common tranſlation in the Latine, Jewel. D…f. of the Apol. part 1. cap. 1. div. 1.there was one more common then the reſt and better eſteemed, by Hierome called the Vulgar, who diſliketh it, and preferreth the tranſlation of Symmachus and Theodotion above it. If we give credit to ancient writers, we ſhall find that there were divers cuſtomes in the church,Euſeb. Hist. lib. 5. cap. 24. Socrat. l. 5. cap. 21. Sozom. l. 7. cap. 19. Cypr. epiſt. 48. Graf. De conſecr. diſt. 1. can. 2. Hieroin Mart. cap. 14. Cypr. De lapſis. Nec derelicto cibo & poculo Domini, ad profant contagia ſpo… properavimus, &c. accipientibus caeteris locus ejus advenit. August. epist. 23. ed Bonifac. & 107. ad Vitalem. Anſegiſ. in leg. Franocari capit. lib. 1. cap. 155. Oſor. lib. 9. De geſt. Eman. In modo Baptizandi Aethiop. Bruxelin edito, An. 1550. Juſt. Martyr. qu. 155. Baſil. De Spirit. S. cap. 27. Concil. Nieen. can. …0. Tert. De coron. milit. cap. 3. Hieron. Adverſ. Lucifer. cap. 4. Ambr. lib. 3. De Sacram. cap. 1. Cypr. De ſpectacul. Tert. De Oral. & lib. 2. ad uxer. Hieron. Apol. ad Pamma…. Concil. Caeſar. august. can. 3. See Whitak. De Script. contr. 1. qu. 6. cap. 12. Balthaſ. Lydiat. Waldenſ. tom. 2. pag. 37, 38. Cham. Panſtrat. tom. 4. lib. 5. cap. 1…. whitak. De Sacram. pag. 332, 333, &c. and rites in the adminiſtration of the ſacraments, not mentioned in ſcripture, and ſome of them ſavouring more of ſuperſtition then of devotion, which the Papiſts themſelves have not onelyonly laid aſide but condemned, though of ancient and long continuance.
The particulars are many and well known:Michael Medina, lib. 5. De ſacror. hom. continent. cap. 105. Ex quatuor & octoginta Apoſtolicis canonibus, quos Clemens Roman. Pontifex & eorundem Apoſtolorum diſcipulus in unu… coegit, vix ſex aut octo Latina eccleſia nunc obſervat. Martin. Pariſ. De Tradit. part. 3. cap. de autoritate canon. Apoſtolicor. In illis continentur multa quae temporum corruptione non plenè obſervantur, aliis, pro temporis & materiae qualitate, aut obliteratis, aut totius eccleſiae magiſterio meritò abrogatis. In the Greek Liturgies not before any other publick prayer, but immediately before the holy miniſtration, the Prieſt ſaith, foreign. Cyprian. in orat. Dom. Serm. 6. Sacerdos ante orationem praefatione praemiſſà parat fratrum mentes, dicendo, SURSUM CORDA, ut dum reſpondee plebs, HAEEMUS AD DOMINUM, admoneatur. Chryſoſt. ex variis locis in Matth. Hom. 9. Clamamus in conſpectu ſacrificii, SURSUM CORDA. Auguſt. in Pſalm. 39. & De done perſever. lib. 2. cap. 13. See Jewel, Defen. part 2. chap. 14. div. 2. Chryſost. in 2. Cor. Hom. 18. The prieſt and the people at the miniſtration talk together: The Prieſt ſaith, THE LORD BE VVITH YOU: the people anſwereth, AND VVITH THY SPIRIT. Of the Lords prayer, Hieron. lib. 3. Contra Pelag. Apoſtoli Dominico praecepto ad celebrationem Euchariſtiae adhibuere Dominicam precationem. Auguſt. in epist. 59. ad Paulin. qu. 3. Quam totam petitionem ferè omnis eccleſia Dominicâ oratione concludit. In Liturg. Chryſoſtomi; chorus, PATER NOSTER: altâ voce Sacerdos, QUONIAM TUUM EST REGNUM. See Cham. Panſtrat. tom. 4. lib. 6. cap. 9. §. 11, 12, 13, &c. Of the Constantinepolitane Creed, ſee Concil. Toletan. 3. can. 2. Of HOLY, HOLY, HOLY, &c. Concil. Voſenſ. An. 444. can. 6. Of CHRIST HAVE MERCY, Concil. Vaſenſ. can. 5. Baſil. epiſt. 63. Auguſt. epiſt. 178. Of ALLELUIA, or PRAISE THE LORD, Sozom. lib. 7. cap. 19. Of GLORY BE TO THE FATHER, Sozom. lib. 3. cap. 19. Concil. Vaſenſ. can. 7. Platin. De vit. Pontif. Damaſ. 1. Graecis uſitatum preces terminare aliquâ Doxologiâ. Hinc pſalmis addere ſolitos, GLORIA PATRI; Salutationi Angelicae, foreign. Cham. Panſtr. tom. 1. lib. 12. cap. 13. § 32, 33. Of the abrenunetation in baptiſme, Cyrill. Hieroſolym. Catech. mystag. 1. Chryſoſt. Hom. 21. ad popul. Antioch. Renuncio Satanae & omnibus operibus ejus, & pompis ejus, & omni cultui ejus. Consist. Apoſt. lib. 7. cap. 42. Tert. De Spectacul. cap. 4. & omnibus inventis ejus, & omnibus qui ſub ipſo ſunt. Ambr. Hexam. lib. 1. cap. 4. & mundo ejus. Ambr. De iis qui myster. initiant. cap. 2. Cyrill. Alexandr. lib. 7. contr. Jul. Daemoniorum turbis valedico, omnem pompam corum & cultum reſpuo. See Cham. Panſtr. tom. 4. lib. 6. cap. 14. §. 14, 15, 16, 17, 18, 19. Of Sureties and Godfathers, ſee Cham. ibid. §. 20, 21. 22. Zepper. De polit. Eccleſ. lib. 1. cap. 14. & lib. 2. cap. 10. Balthaſ. Lyd. Not. in diſp. Taborit. tom. 2. cap. 5. De Patrimis. The Brethren in Egypt, ſaith Auguſtine epiſt. 121. are reported to have many prayers, but every of them very ſhort, as if they were darts thrown out with a ſuddain quickneſſe. Not onelyonly the books called Apocrypha, but Clements epiſtles (Euſeb. lib. 4. cap. 23.) and the lives of the Martyrs were read. Concil. Carthagiz. 3. can. 47. ſo that ancient cuſtome is not plea ſufficient to prove a thing good, nor ſome abuſe crept into and continued in the church cauſe ſufficient why we ſhould voluntarily abſent our ſelves from the Lords ordinances. In the ſecond primitive church (as ſome diſtinguiſh) if not the firſt, they had a ſtinted form of Liturgie, not onelyonly for leſſons, pſalmes, epiſtles and goſpels, and profeſſions of faith, but in prayers, for matter and manner not much unlike to ours. To the praiſe of God be it ſpoken, our Liturgie for purity and ſoundneſſe may compare with any Liturgie uſed in the third and fourth ages of the church: And if in thoſe times the faithfull might lawfully hold communion in the ordinances of worſhip, we cannot at this day lawfully withdraw our ſelves by reaſon of ſuch faults as be objected. This I mention, that we might learn to acknowledge Gods mercy, walk worthy of what we have received, and ſtrive forward towards perfection by all lawfull means. Long before the Lord called his people to come out of Babylon, what faults ſoever can be objected againſt our Liturgie were found in theirs. The faithfull therefore may lawfully be preſent at our ſervice, notwithſtanding the faults objected againſt it. For the Lord did not onelyonly wink at his peoples weakneſſe and ignorance for the time, but approve of their nonſeparation untill he was pleaſed to call them forth. Neither can it be imagined, that they might hold communion in other ordinances but not in their ſtinted Liturgies: for in thoſe times of all other parts the ſtinted Liturgies were moſt pure, God of his endleſſe mercy ſo providing for his church and the comfort of his people in thoſe hard and evil times when the doctrine was miſerably & dangerouſly corrupted,Collectae antiquae nihil habent de interceſſione aut meritis, nè Apoſtolorum quidem, &c. Balth. Lyd. Not. in diſput. Taborit. pag. 133. In the Liturgie of Baſil there is no mention made of the Offering of the body and bloud of Chriſt by the prieſt, nor of Redeeming the living or dead by this work. In the Liturgie attributed to James there is no propitiatory ſacrifice to be made by the prieſt, but a myſticall: no private Maſſe, but all muſt communicate: a confeſſion againſt merit: The ſacrament is to be administred in both kinds. Jacobus Pamelus ſcriptor Pontificius ingens volumen Liturgiarum Latinarum edidit Coloniae excuſum Ann. 1571. in quibus frequens mentio communionis laicorum ſub utraque ſpecie, nulla miſſae privatae, vel ſacrificii propitiatorii, vel aliarum ſuperſtitionum impiarum, quae poſtea irrepſorant, ſi quis praeſertim ſecula poſt tempora Apoſtolorum obſervet. Illyric. Caralog. teſt. lib. 1. pag. 70, 71. I am aſſured, ſaith Maſius, Praeſat. in Anaph. Baſil. they are free and exempt from that wicked doctrine of that infamous heretick Neſtor: For having read a great volume of their ſolemn prayers which they make to God, I have found nothing that might offend any man of ſound opinion in our religion: if it be not this, that I ſuſpect them, becauſe that they in many places call not the Virgin Mary▪ Mother of God; but in ſtead of this title they call her, The Mother of Light & Life. in reſpect of Merit of works, and Invocation of Saints, &c. the Liturgies were long preſerved pure and free, whereby the faithfull might be preſent with more comfort and freedome of conſcience. This one thing duely conſidered would put an end to many ſcruples, and might ſerve to ſtop them who out of over-great heat and forwardneſſe are ready to except againſt the means of their own comfort, and to caſt off what God offereth becauſe they cannot enjoy what they deſire.
The ſnares of ſuperſtition are warily to be declined, Object. 1.becauſe we are apt and prone to take infection thereby, it being a work of the fleſh, and agreeable to our nature.
All ſinne is to be ſhunned,Anſw. and that at all times; but the danger of ſinning onelyonly is to be ſhunned by watchfulneſſe and circumſpection,For the practice and performance of duties ſimply morall & commanded in their kind, we ought to ſtrain to the utmoſt, and to go as near the wind as may be: ſeeing nothing but apparent ſin in the way can excuſe the withdrawing from it, when occaſion of enjoying it is offered, Robinſ. Treatiſe Of the lawfulneſſe of hea…ing &c. pag. 6. not by omiſſion or neglect of any duty that God calleth us unto or requireth at our hands. In a free ſtate and condition the occaſions of ſin muſt be avoided, becauſe no man is ſafe who is next to danger, and it is no point of wiſdome to fiſh with a golden hook: But when God caſteth a man upon the occaſions of ſin in the duties of religion, juſtice, or an honeſt calling, he muſt not omit the duty becauſe of the occaſion, but reſiſt the occaſion and watch over his heart that he be not hurt thereby. If a ſowre herb or two grow in a good paſture, is it not better to heed the flock there then to ſuffer them to ſtarve? The ſheep of Chriſt are wiſe to diſcern betwixt things that differ, and know where to feed, and what to leave. And if ſuperſtition be dangerous; partiall, indiſcreet, miſguided zeal is ſinfull, turbulent, and pernicious. Whence have moſt ſchiſmes ariſen in the church, but even from hence, that ſome in place have been over-eager and peremptory to preſſe the members of the church to profeſſe their belief or approbation of ſome errours, perhaps in themſelves ſmall and to be tolerated, which they could not profeſſe with a good conſcience, and not allow them communion in the church but upon ſuch condition? Alſo the frequent drawing out of the ſword of excommunication to cut off well-deſerving members from viſible ſociety with the churches of God for ſmall and trifling matters, is a great occaſion and cauſe of ſchiſme. Whatſoever man or church, Chilling. Anſwer, part 1. chap. 4. paragr. 13.ſaith one, doth for any errour of ſimple belief deprive any man ſo qualified as above either of his temporall life, or livelyhood, or liberty, or the churches communion and hope of ſalvation, he is for the firſt unjuſt, cruel and tyrannous; ſchiſmaticall, preſumptuous, and uncharitable for the ſecond. Wherefore ſuch as have power in their hands, they are alwayes to remember that this power is given them not for deſtruction, or to ſhew their own greatneſſe, but for the edification of others, and therefore never to be uſed but upon ſpeciall and weighty conſiderations and occaſions.Dr Jeckſon. Of the church. He that ſtriketh fiercely with his ſpirituall ſword at feathers, doth alwayes either wound himſelf or wreſt his arm. And of particular private perſons it hath ever been moſt true, that a partiall, rigid, irregular adhering to ſome branches of holy doctrine hath been no leſſe pernicious to themſelves then troubleſome to others: For the fond admiration of their zeal and forwardneſſe in this one particular breedeth neglect of Chriſtian watchfulneſſe and conſtant uniform walking with God, diſregard of Gods ordinances and of the good which may be gotten thereby,Great zeal they have againſt the falſe church, miniſtery and worſhip ſo being, or by them conceived ſo to be, and againſt any appearing evil in the true, but little for that which is true and good, Robinſ. ubi ſuprà, pag. 10. diſeſteem (if not contempt) of others who will not comply with them in the ſame way: and what can follow hereupon but contentions and jarres, ſurmiſes, cenſurings and uncharitableneſſe, rents and diviſions in the church? This danger is the greater, becauſe it ſtoppeth the eare againſt adviſe and counſel: For being once perſwaded that they and they onelyonly do maintein the truth and rightly affect it, no reaſon will enter, no perſwaſion take place to the contrary, be it never ſo evident and apparent. And this is moſt prepoſterous, when the truths wherewith they are ſo enamoured and which they zealouſly affect be matters of ſmall or leaſt importance: for then the great and weighty truths, concerning the very life and ſoul of religion, and the ſubſtantiall means of grace, are undervalued in compariſon of the other. We muſt therefore labour and watch ſo to keep our ſelves from the infection of ſuperſtition as not to foſter indiſcreet and partiall zeal, which admiring that which is of leſſe importance thruſteth into over-vehement contentions, and leſſeneth the due eſteem of the great mercy the Lord hath ſhewed unto his church.
No particular member of a church may voluntarilyArgum. 4. break off externall communion with the church, or refuſe to communicate in the publick ſervice and worſhip of God, unleſſe the Lord Jeſus go before him therein and be his warrant; that is, unleſſe Chriſt hath withdrawn the preſence of his grace, or the party cannot be preſent without the guilt of hypocriſie or approbation of ſomewhat that is evil. For the members of the viſible church muſt hold fellowſhip in faith and love, not onelyonly one with another, but with all other viſible churches, and all others intirely profeſſing the faith of Chriſt, ſo farre as they hold communion with Jeſus Chriſt. And therefore no member can lawfully break off externall communion with the true church of Chriſt but in that onelyonly wherein and ſo farre as it hath broken off fellowſhip with Chriſt: For where Chriſt is, there is his church; and where two or three are met together in his name; Matth. 18. 20.there is he in the midſt among them. Ezek. 46. 10. See Lavater in Ezek. 46. 10.He is that Prince that is in the midſt of his people, who goeth in when they go in. And when Chriſt calleth his free voluntaries to aſſemble in prayer, or to partake at his table, and promiſeth to be preſent with them, to heare their prayers, and refreſh their ſouls with grace, it is not lawfull for a Chriſtian to withdraw himſelf. But in a congregation where a ſtinted form is uſed, and that in ſome reſpects faulty here or there, Chriſt may be and is preſent in the midſt among them; Chriſtians are called to come, and may be preſent without guilt of hypocriſie or approbation of the leaſt evil. To leave communion when we be obliged by God to continue in it, is no leſſe then ſchiſme according to the nature of it. Obliged by God we are to hold communion with the true churches of Chriſt in his true worſhip and ſervice ſo farre as it may be without ſin and wickedneſſe on our parts: So that though there be ſome errours or ignorances in the publick adminiſtration, yet if our belief of ſome errour or approbation of diſorder be not required to that communion, it is not lawfull to depart from the ſociety of that church which profeſſeth the ſaving truth of Chriſt intirely for ſubſtance, rightly mainteineth the diſpenſation of the ſacraments, ſoundly calleth upon God in the mediation of Jeſus Chriſt, and plentifully enjoyeth the means of grace. When corruption and externall communion be ſo involved that it is ſimply impoſſible to leave the corruptions unleſſe we leave the externall communion of the church, a neceſſity of ſeparation from that externall communion then lyeth upon us:Rom. 3. 8. But though errours or corruptions of ſome kind be not onelyonly tolerated but eſtabliſhed,He who would have us receive the weak in faith, whom God hath received, would not have us refuſe the fellowſhip of churches in that which is good, for weakneſſe in them of one ſort or other. And this we have ſo plainly and plentifully commended unto us, both by the prophets, yea by Chriſt himſelf in the Jewiſh church, and apoſtles and apoſtolicall men in the firſt Chriſtian churches (in which many errours and evils of all kinds were more then manifeſt, and the ſame oft-times both ſo farre ſpread and deeply rooted as the reforming of them …as rather to be wiſhed then hoped for) as that no place is left for doubting, &c. Robinſ. ubi ſuprà, pag. 15. mainteined, and preſſed, yet if we can hold communion without approbation of the ſaid errours or corruptions, Separation in that caſe is unjuſt, raſh and unadviſed, becauſe the Lord therein doth not go before us. The ſin of Separation, if unjuſt, is ſo great and heinous, the ill conſequences and miſchiefs, ſo many and fearfull, that all Chriſtians ſhould be well adviſed neither to lay ſtumbling-blocks before the feet of others, which might occaſion their turning aſide, nor to ſeek or catch occaſions of departure, but rather to wait and tarry till they be aſſured that the Lord goeth before them.Zuingl. tom. 2. De Bapt. pag. 70. For the firſt, when the Anabaptiſts in Helvetia oppoſed humane inventions as unlawfull, they were by publick authority and with common conſent aboliſhed. And that of Irenaeus is well known, Variety of ceremonies commend the unitie of faith. For the other part, the faithfull have ever tolerated weakneſſes and infirmities in each other, and abuſes in the church, ſo long as the foundation was held, and they agreed in the main. In the primitive church not onelyonly ſome perſons but whole congregations have doubted of many books of ſcripture, and yet loſt not their dignity of true churches of Chriſt. How long did the faithfull wait and bear before they departed, or rather were driven by excommunication, ſword, and ſire out of Babylon? This hath been the judgement of the godly learned in all ages of the church.De haereſ. lib. 4. cap. 62. They that for trifling and ſmall cauſes, ſaith Irenaeus, divide the body of Chriſt, &c. theſe can make no reformation of ſuch importance as to countervail the danger of a diviſion. Contr. Parm, l. 2. cap. 1….When good men tolerate bad men, ſaith Auguſtine, which can do them no ſpirituall hurt, to the intent they may not be ſeparated from thoſe who are ſpiritually good, then there is no neceſsity to divide unity. And in another place,Cap. 21. Theſe two things reteined will keep ſuch men pure and uncorrupted, that is, neither doing ill, nor approving it. Although faith be one funiculus colligantiae, Cuſan. Catholic. concord. l. 1. cap. 5.yet variety of opinions without pertinacy ſtandeth with unity: but nothing is ſo contrary to the church as ſchiſme and departure.See Calvin. epist. 379. & Inſtit. lib. 4. cap. 10. §. 22. Damian a Goes, De moribus Aethiop. This matter I will ſhut up with the ſaying of Zaga Biſhop of Aethiope, and embaſſador of Preſter John: It is a miſerable thing that Chriſtian ſtrangers ſhould be ſo ſharply reproved, as enemies, as I have been here; and other things which concern not the faith. But it ſhould be farre more convenient to ſupport all Chriſtians, be they Grcaeians, be they Armenians, be they Aethiopians, be they of any one of the ſeven Chriſtian churches, with charity and love of Chriſt, and to permit them to live and converſe amongſt other Chriſtian brethren without any injurie, becauſe that we are all infants of one baptiſme, and do hold truly the true faith. The concluſion is, That the externall communion of the church in publick worſhip is not to be forſaken for ſome faults, neither fundamentall nor noxious, which may be eſpied in her Liturgie.
Though the bearing and forbearing not onelyonly of ſmall but even of great ſinnes alſo muſt be for a time,Object. 1. yet it muſt be but for a time, and that is whileſt reformation be orderly ſought and procured. Robinſ. Againſt Bern. pag. 16.Lev. 19. 17. But what time hath wrought in the church of England all men ſee, growing dayly by the juſt judgement of God from evil to worſe, and being never aforetime ſo impatient either of reformation or other good as at this day. Moreover, a man muſt ſo bear an evil as he be no way acceſſory unto it by forbearing any means appointed by Chriſt for the amending of it.
Errours or faults be of two ſorts:Anſw. Some groſſe, notorious,There are corruptions which eat out the very heart of a thing, as well as ſuch as hinder the working onelyonly, and ſtain the work, Robinſ. Againſt Berr. pag. 67. manifeſt, ſuch as a man cannot but ſee to be amiſſe unleſſe he will ſhut his eyes againſt the light, and muſt amend, or there can be no hope of ſalvation: Others of quotidian incurſion, frailty and infirmity, ignorance or mere weakneſſe, ſuch as godly men are not convinced of, or if they ſee them at ſome times to be amiſſe, yet in ordinary courſe they be overtaken with them, from which the moſt holy be not altogether free. In theſe latter though Chriſtians muſt labour the help,As in a true church in reſpect of outward order there may be many falſe doctrines taught, ſo in a church falſe in reſpect of outward order there may be many ſound and ſeaſonable truths taught, Robinſ. Treatiſe Of the lawfulneſſe, &c. cure and ſupport of each other by all means lawfull, yet they muſt bear one with another, not for a time onelyonly, but continually. For ſuch are the ignorances and frailties of all men, that if they bear not one with another, of neceſſity they muſt break off all ſociety one with another. If all that diſſent in opinion in any circumſtances of religion, if all that be judged too remiſſe or overzealous, or if every one that is waſpiſh, raſh, ſtiff in his own opinion, or laboureth under ſuch like infirmity, muſt be cut off, I know not where we ſhall find a church upon earth.The printers to the Christian reader. Beſides, it is one thing to bear with faults for a ſeaſon, when we have power in our hands to reform them; another, to hold communion with the church in the worſhip of God where ſuch abuſes are continued. Such as have power in their hands to reform ſhould tolerate abuſes for a time onelyonly, ſc. untill there be opportunity of reformation: But ſuch as have not power in their hands to redreſſe abuſes may and ought to hold communion with the church of God in the publick worſhip of God, notwithſtanding ſuch abuſes continued: for the continuance of ſuch corruptions is not the ſin of him who hath uſed all good means for their removall, but cannot obtein it. The Lord never gave commandment to his people to depart from and forſake his ordinances becauſe ſuch as ought did not reform but maintein abuſes in his ſanctuary. If they abode ſtill in that corrupt ſociety, and joyned in the publick worſhip of God, becauſe they had not authority to redreſſe them; then it followeth, that communion in Gods ordinances is not ſin to them who miſlike the corruptions that are allowed and practiced, pray, deſire, and by all other good means ſeek reformation, but break not off ſociety, becauſe the Lord hath given them no authority ſo to do, goeth not before them therein: they ſhould walk by their own light, and not by Gods commandment, nor the approved examples of the Saints recorded in ſcripture. For one or a few private Chriſtians to break off ſociety with the church in prayer or participation of the ſacraments, becauſe they are adminiſtred in a ſtinted Liturgie, or the corruptions pretended therein, is a greater diſorder and corruption then any they can alledge in the Liturgie concerning prayer or adminiſtration of the ſacraments: becauſe in ſo weighty buſineſſe they challenge that authority which Chriſt never committed to them, and go directly croſſe to the order eſtabliſhed by our Saviour Chriſt. But of that more at large in the chapters following.