A27035:95
A second true defence of the mere nonconformists against the untrue accusations, reasonings, and…A second true defence of the meer nonconformists against the untrue accusations, reasonings, and…
A second true defence of the mere nonconformists against the untrue accusations, reasonings, and history of Dr. Edward Stillingfleet ... clearly proving that it is (not sin but) duty 1. not wilfully to commit the many sins of conformity, 2. not sacrilegiously to forsake the preaching of the Gospel, 3. not to cease public worshipping of God, 4. to use needful pastoral helps for salvation ... / written by Richard Baxter ... ; with some notes on Mr. Joseph Glanviles Zealous and impartial Protestant, and Dr. L. Moulins character.A second true defence of the meer nonconformists against the untrue accusations, reasonings, and history of Dr. Edward Stillingfleet ... clearly proving that it is (not sin but) duty 1. not wilfully to commit the many sins of conformity, 2. not sacrilegiously to forsake the preaching of the Gospel, 3. not to cease publick worshipping of God, 4. to use needful pastoral helps for salvation ... / written by Richard Baxter ... ; with some notes on Mr. Joseph Glanviles Zealous and impartial Protestant, and Dr. L. Moulins character.
London: printed for Nevil Simons, 1681
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
This being a matter of so vast consequence in order to the settling mens minds in the present disputes of the Christian world, before I come to particulars, I shall lay down those general principles which may manifest how free Protestants are from all imputation of Schism. Schism then importing a violation of that communion which we are obliged to the most natural way for understanding what Schism is, is to enquire what the foundations are of Christian communion, and how far the bounds of it do extend. Now the Foundations of Christian communion in general depend upon the acknowledgement of the truth of Christian Religion. For that Religion which Christ came to deliver to the world being supposed true, is the reason why any look on themselves as obliged to profess it; which obligation extending to all persons who have the same grounds to believe the truth of it, thence ariseth the ground of society in this profession, which is a common obligation on several persons joining together in some acts of common concernment to them. The truth then of Christian Religion being acknowledged by several persons, they find in this Religion some actions which are to be performed by several persons in society with each other. From whence ariseth that more immediate obligation to Christian society in all those who profess themselves Christians; and the whole number of these who own that truth of Christian Religion, and are thereby obliged to join in society with each other, is that which we call the Catholic Church. But although there be such a relation to each other in all Christians as to make them one common society, yet for the performance of particular acts of communion, there must be lesser societies wherein persons may join together in the actions belonging to them. But still the obligation to communion in these lesser is the same with that which constitutes the great body of Christians, which is the owning Christianity as the only true Religion and way to eternal happiness. And therefore those lesser societies cannot in Justice make the necessary conditions of Communion narrower than those which belong to the Catholic Church, i. e. those things which declare men Christians ought to capacitate them for communion with Christians.
This being a matter of so vast consequence in order to the setling mens minds in the present disputes of the Christian world, before I come to particulars, I shall lay down those general principles which may manifest how free Protestants are from all imputation of Schism. Schism then importing a violation of that communion which we are obliged to the most natural way for understanding what Schism is, is to enquire what the foundations are of Christian communion, and how far the bounds of it do extend. Now the Foundations of Christian communion in general depend upon the acknowledgment of the truth of Christian Religion. For that Religion which Christ came to deliver to the world being supposed true, is the reason why any look on themselves as obliged to profess it; which obligation extending to all persons who have the same grounds to beleive the truth of it, thence ariseth the ground of society in this profession, which is a common obligation on several persons joyning together in some acts of common concernment to them. The truth then of Christian Religion being acknowledged by several persons, they find in this Religion some actions which are to be performed by several persons in society with each other. From whence ariseth that more immediate obligation to Christian society in all those who profess themselves Christians; and the whole number of these who own that truth of Christian Religion, and are thereby obliged to joyn in society with each other, is that which we call the Catholick Church. But although there be such a relation to each other in all Christians as to make them one common society, yet for the performance of particular acts of communion, there must be lesser societies wherein persons may joyn together in the actions belonging to them. But still the obligation to communion in these lesser is the same with that which constitutes the great body of Christians, which is the owning Christianity as the only true Religion and way to eternal happiness. And therefore those lesser societies cannot in Justice make the necessary conditions of Communion narrower than those which belong to the Catholick Curch, i. e. those things which declare men Christians ought to capacitate them for communion with Christians.