Catholic Communion Defended Against Both Extremes, Chapter 4 – To the reader

Catholic Communion Defended Against Both Extremes · Chapter 4 – To the reader

p. 20CHAP. IV. His third Case.

§. 1. PAge 48, 49. He resolveth his third Case: [Whether it be lawful to Communicate with two distinct and separate Churches] negatively, and saith, [It is contrary to all the Principles of Church Communion, as any thing can possibly be; it is to be contrary to our selves, it is Communicating with Schism: That the Presbyterian and Independent Churches have made an actual separation from the Church of England he hath evidently proved; — and they are Schismaticks, and to communicate with them is to partake in their Schism; and if Schism be a great sin, and that which will damn us as soon as Adultery and Murther, then it must needs be a dangerous thing to communicate with Schismaticks. And p. 42. There cannot be two distinct Churches in one place, one for occasional, and another for constant Communion, without Schism.]

Ans. To save those that are willing from the Poyson of these Schismatical Doctrines, lapt up in confusion by men that abhor distinction, or understand not what they say; I will first lay down that truth that he fights against, with convincing evidence, and then shew you the mischief of his false Doctrine and Application.

§. 2. The confusion of these words [Church, Communion, Separation and Schism] which every one signifie divers things, is the chief means to blind and deceive his Reader; whether it do so by himself I know not.

I. The Word Church signifieth sometime the universal Church; sometime a single Organized Church as part of it, and sometime humane combinations of such single Churches; and that into Diocesan, Classical, Provincial, Patriarchal, National, and Papal.

II. The Specification and Nomination of Churches is from the formal cause, and the proper Government is that form: And the Individuation is from matter and form, but principally from the form.

III. The Union of Pastor and Flock in Relation makes that which is a form aptitudinal (as the Soul to the Body) to be the form in act (as the Union of Soul and Body) and Gods command and consent with the consent of the necessary relate and correlate cause that union.

IV. Union is in order to Communion, which is primary by the exercise p. 21of the formal powers on the matter, and secondary by the action of all the parts according to their several capacities and Offices.

V. The Union of the Church is of divers degrees. 1. The formal Union of the Head and Body, which maketh it essentially the [Christian Church.] 2. The Vnion of the parts among themselves as Christian, which maketh them a Body capable of Union with the Head. 3. The Union of the parts as unequal Organized, the Official with the rest, which maketh it an Organized Body, fit for its special use and welfare. 4. Union in integrity of parts, which maketh it an intire Body. 5. Union in due temperament and Qualities, which maketh it a healthful Body. 6. Unity in Common Accidents, which make it a Comely Beautiful Body joined with the rest. But, 7. Union in mutable Accidents is unnecessary and impossible.

VI. These several degrees of Union are found in Bodies natural and Politick. 1. The Union of Soul and Body makes a man, and an Embryo before it be organized. 2. The Union of the Body maketh it capable of the Souls further Operation. 3. The Union of the Organical, chief parts, (as Heart, Lungs, &c.) to the rest make it a true humane Body compleated to the nutriment and action of Life▪ 4. That it have Hands and Fingers, Feet and Toes, and all integral parts, makes it an intire Body. 5. The due site, temperament and qualities of each part make it a sound Body. 6. Comely colour, hair, action, going, speech, &c. make it a comely Body. 7. To have all parts of equal quantity and office, would make it uncomely: And to have the same hair, colour, &c. is unnecessary at all.

1. The Union of King and Subjects as such makes a Kingdom. 2. That the People be agreed; for one conjunct interest and Government maketh them a Community capable of Politie or Government. 3. That there be Judges, Maiors and Justices, and subordinate Cities or Societies, maketh it an Organized Body, in which Kingly Government may be exercised to its end, the common good. 4. That no profitable part be wanting, (Judge, Justice, Sheriff, &c.) maketh it an entire Kingdom. 5. That all know their place, and be duly qualified with Wisdom, Love, Justice, Conscience, Obedience to God first, to the Sovereign Power next, to Officers next, &c. maketh it a sound and safe Kingdom. 6. That it be well situate, fertile, rich, eminent in Learning, Skill, &c. maketh it an adorned beautiful Kingdom. 7. That all be equal in Power and wealth is destructive; and that all be of one Age, complexion, calling, temper, degree of knowledge, &c. is impossible: And that all have the same language, cloathing, utensils, &c. is needless at least.

VII. Jesus Christ is the only Universal Soveraign of the Church, both of vital influence and Government; nor hath he set up any under him, either Monarchical, Aristocratical, Democratical, or mixt, Pope, Council, or diffused Clergy, that hath the Power of Legislation and Judgment as governing the whole Chorch; but only Officers that per partes govern it among p. 22them, each in his Province, as Justices do the Kingdom, and Kings and States the World; nor is any capable of more.

VIII. To set up any universal Legislators and Judge, (Pope or Council) is to set up an Usurper of Christs Prerogative, called by many a Vice-Christ or an Antichrist; and as bad as making one man or Senate the Soveraign of all the Earth; and to attempt the setting up of such or any forreign Iurisdiction in this Land, is to endeavour to perjure the whole Kingdom that is sworn against it in the Oath of Supremacy, and sworn never to endeavour any alteration of Government in Church or State in the Corporation Oath, the Vestry Oath, the Militia Oath, the Oxford Oath, with the Uniformity Covenants: And if any should endeavour to introduce such a forreign Jurisdiction who themselves have had a hand in driving all the Kingdom to all these Oaths against it, I doubt whether all the Powers of Hell can devise a much greater crime against Clergy, Cities, and all the Land. Good reason therefore had Doctor Isaac Barrow to write against it as he hath done, and to confute Mr. Thorndike, and all such as of late go that pernicious way, by the pretence of Church Union and Communion. As if one universal Soveraign and Legislator and Judge, were not enough to unite Christs Kingdom, or man could mend his universal Laws, and could not stay for his final judgment; and Churches and Kingdomes might not till then be ruled without one humane universal Soveraign by necessary and voluntary agreement among themselves.

XI. To be a true Believer or Christian, (or the Infant seed of such) devoted to God the Father, Son, and Holy Ghost, according to the sense of the Baptismal Covenant, uniteth each Member first to Christ himself directly, and consequently to his Body or Church; and this coram Deo, as soon as it is done by heart consent; and coram Ecclesia, regularly, as soon as he is invested by Baptism; which Baptism, when it may be had so, is regularly to be administred by none but an authorized Minister or Deacon; but if through necessity or mistake it be done by a Lay-man, the Ancient Christians took it not for a nullity, much less if the Baptizer was taken for a Minister by mistake, being in his place; and if no Baptism can be had, open covenanting is vallid.

X. The Papists (and their truckling Agents here) have here hampered themselves in a fatal contradiction: To make themselves masters of the World, they would perswade us, that Sacraments only regenerate and sanctifie, and that God saveth none (by any known way and grant) but by his Covenant Sealed by the Sacraments; and that he authorizeth none to administer this Covenant but Prelates and their Priests, and none can validly have it from other hands: And so if you will but abate them the proof of many things that stand in the way, Heaven and Hell, Salvation and Damnation are at the will and mercy of such Prelates and Priests. But unhappily they cannot retrieve their old Opinion, but maintain that Laymen p. 23and Women may baptize in necessity validly, and that Baptism puts one into a State of Salvation.

XI. As he that swears and keeps his Allegiance to the King is a Subject and Member of the Kingdom, though he be no Member of any Corporation; so, though he disown a thousand fellow Subjects; yea, though he deny the Authority of Constable, Justice, Judge; so he that is devoted to Christ truly in the Baptismal Covenant, is a Christian, and a Member of the Universal Church, though he were of no particular Church, or did disown a thousand Members, or any particular Officer of the Church.

XII. All faults or crimes are not Treason: A man that breaketh any Law, is in that measure Culpable or punishable: but every breach of Law, or wrong to fellow Subjects or Justices, as it is not Treason, so it doth not prove a man no Subject; though some may be so great as to deserve death and make him intolerable: And so it is in the case of our Subjection in the Church to Christ.

XIII. To own Christs Instituted species of Church Officers is needful to the just Order, Safety and Edification of the Church (as to own the Courts of Judicature, Justices, &c. in the Kingdom) but to own this or that numerical Officer as truly commissioned, is needful only to the right administration of his own Province.

XIV. As Christ did his own work of universal Legislation by himself and his Spirit eminently in the Apostles and Evangelists, who have recorded all in Scripture, so he settled Churches to continue to the end associated for Personal Communion in his holy Doctrine, Worship, Order and Conversation with authorized Ministers, subordinate to his administration in his Prophetical, Priestly, Kingly and Friendly Relations. And thô these may not always or often meet in the same place, their neighbourhood maketh them capable of Personal presential Communion, as men that may know and admonish each other and meet by turns, and in presence manage their concerns; which differenceth single Churches of the lowest order from associated Churches of men, that have Communion only by others at distance.

XV. As Logicians say of other Relations, the matter must be capable of the end, or it is not capable of the name and form; so is it here▪ e. g. It is no Ship that is made of meer Sponge or Paper, or that is no bigger than a Spoon; it is no Spoon that is as big as a Ship: One House is not a Village, nor one Village a City, nor a City a meer House. So twenty or an hundred or a thousand Parishes associate, cannot be a single Church of the first or lowest Order, being not capable of mutual Knowledge, Converse or personal present Communion: Nor are two or three Lay-men capable to be such a Church, for want of due matter. But supposing them capable, thô a full and rich Church have advantage for Honour and Strength, yet a small and poor one is ejusdem ordinis as truely a Church; and so is their Pastor, as Hierom saith of Rome and Eugubium; so Alexandria and Majuma, &c. Gregory Neocaesar was p. 24equally Bishop of nineteen at first, as after of all save nineteen in the City.

XVI. If the Apostles have Successours in their care and Superiority over many Churches, it will prove that there should yet be men of eminent worth to take care of many Churches, and to instruct and admonish the younger Ministers: But it will neither prove 1. That they succeed the Apostles in the extraordinary parts of their Office. 2. Nor that they have any forcing power by the Sword. 3. Nor that one Church hath power over others by Divine right; for the Apostles fixed not their power to any particular Churches, but were general Visitors or Overseers of many: Yet if the same Man who is fixed in a particular Church, have also the visiting admonishing oversight of many as far as was an Ordinary part of the Apostles Office, and be called an Archbishop, I know no Reason to be against him.

XVII. There be essential and Integral Acts of the Sacred Ministry instituted by Christ: These none may take the Power of from any Ministers, nor alter the species or integrity of the Office, by setting up any such Superious as shall deprive them of that which Christ hath instituted, or arrogating the like uncalled. But as in worship, so in Order and Church Government, there are undetermined accidents: As to choose the time and place of Synods, to preside and moderate and such like: And these the Churches by agreement, or the Magistrate may assign to some above the rest: And if the Magistrate affix Baronies, Honours, Revenues, or his own due Civil forcing Power, and make the same Men Magistrates and Ministers, whether we think it prudent and well done or not, we must honour and obey them.

XVIII. Some call these humane Accidental Orders, forms of Church Government, and affirm (as Bishop Reignolds did, and Dr. Stillingfleet in his Irenicon and many excellent men by him cited) that no form of Church Government is of Divine Command. Which is true of all this second sort of Government which is but Accidental and humane; but not at all of the first sort which is Divine and Essential to Christ himself first, and to Pastors as such by his appointment; so that the essential Government of the Universal Church, by Christ, and of each particular Church by Pastors specified by him (if not of Supervisors of many as succeeding Apostles and Evangelists in their Ordinary work) are of unalterable Divine right. But the humane forms are alterable: Such I account 1. The Presidency and Moderatorship and accidental Government of one Bishop in a single Church over the other Presbyters, Deacons, &c. 2. The accidental Government of a Diocesan as an Archbishop over these lowest Bishops and Churches. 3. And the Superiority of Metropolitans and Patriarchs over them, so it be but in such Accidentals and within the same Empire, not imposing a forreign Jurisdiction. These tota specie differ from the Divine Offices.

XIX. All these single Church being parts of the Universal are less noble than the whole, and are to do all that they do as members in Union with the Whole, and to do all as Acts of Communion with them.

p. 25XX. The General precepts of doing all to Edification, Concord, Peace, Order, &c. oblige all the Churches to hold such correspondencies as are needful to these Ends: And Synods are one special means, which should be used as far and oft as the Ends require: And if National Metropolitans and Patriarchs order such Synods, I am not one that will disobey them. But if on these pretences any would make Synods more necessary than they are, and use them as Governours, by Legislation and Judgement over the Particular Bishops by the use of the Church Keyes, and will affixe to them or Metropolitans, besides an Agreeing Power and the said Government in Accidentals, a proper Church Government by making and unmaking Ministers or Christians, excommunicating and absolving as Rulers by the said Keyes, it may be a duty to disown such usurpations. As the King would disown an Assembly of Princes any where met that would claim a Proper Government of him and his Kingdom; Thô it were much to be wisht that all Christian Princes would hold such Assemblies for the Concord and Peace of Christendom.

XXI. The Essentials of Faith, Hope and Loving Prac…ce, essentiate the Church objectively: And these are all summarily contained in the Baptismal Covenant, explained in the Creed, Lords Prayer and Decalouge; and all with much more, even Integrals and needful Accidentals in the Sacred Scriptures, which taking in the Law of Nature, are Gods Universal Law.

XXII. There is no Church on Earth so sound and Orthodox as to want no Integral part of Christian Religion: Proved: There is no man on Earth, much less any multitude, so sound as to want no Integral part: But all Churches consist only of Men; And therefore if all the Men be so far defective, all the Churches are so.

It is not their Objective Religion Generally and implicitely received that I mean, but their Subjective Religion, and their explicite reception of the Objective. The Scripture is our perfect Objective Religion in it self, and as an Object proposed, and in general and implicitely we all receive it. But as a man may say, I believe all that's in the Scripture, and yet be ignorant of the very Essentials in it; so a man may explicitely know and believe all the Essentials and more, and yet be ignorant of many Integrals.

All things in Scripture proposed to our Faith, Hope and Practice, are the Integrals of our Religion: But no Christian understandeth all these proposals or words of Scripture: Therefore no Christian explicitely believeth them all, or practiceth all. To hold the contrary, is to hold that some Church is perfect in Understanding, Faith, Hope and Practice, without Ignorance, Errour or Sin: that is, not to know what a man or a Christian on Earth is.

XXIII. Much less do all Churches agree in unnecessary indifferent accidents, nor ever did, nor ever will or can do.

XXIV. The measuring out Churches by limits of Ground, Parochial or Diocesan, is a meer humane ordering of a mutable accident, and no Divine Determination: And if all were taken for Church members-because they p. 26dwell in those precincts, it were wicked: But if it be but all in those precincts that are qualified Consenters, it is usually a convenient measure: But such as in many Cases must be broken.

XXV. If a Church with Faithful Pastors be well setled in a place first where there are not more than should make up that one Church, it is not meet for any there to gather a distinct Church (thô of the same Faith) without such weighty reason as will prove it necessary, or like to do more good than hurt: 1. Because Love inclineth to the greatest Union; 2. Because a Great Church is more strong and honourable than a small, if the number be not so great as to hinder the Ends. 3. And the Ancient Churches kept this Union.

XXVI. If Magistrates make such Laws about Church Accidents as tend to further the Churches wellfare, or are so pretended, and not against it, we must obey them. But if they will either invade Christs Authority or cross it, by making Laws against his, or such as are proper to his Prerogative to make, or invade the Pastors Office, and the Churches proper right given by Christ, or determine Accidents to the Destruction of the Substance (the Church, Doctrine, Worship or Ends) these bind the Consciences of none to Obedience; but Christ must be obeyed, and we must patiently suffer.

XXVII. Self-interest, Self-Government and Family-Government are all antecedent to Publick Government, which Ruleth them for the Common good, but hath no Authority to destroy them: No King or Prelate can bind a man to do that which would damn his Soul, nor to omit that which is needful to his Salvation: All power is for Edification: They are Gods Ministers for Good.

XXVIII. As it belongs to self-government to choose our own Dyet, and Cloaths, and Wives, and Physicians, (thô we may be restrained from doing publick hurt on such pretences;) And it belongs to Family Government to educate our own Children, and choose their Tutors, Callings, Wives, &c. so it more nearly belongs to self-government to choose the most safe and profitable means of our own Salvation, which no man may forbid us; and to avoid that which is pernicious or hurtful; and to Family-Government to do the like for our Children.

XXIX. It is false Doctrine of those late Writers who tell us, that only Sacraments sanctifie or give right to Salvation: The whole Tenor of the Gospel tells us that men are brought to Faith and Repentance, and to be Christians, and Godly men, and by Faith to be justified, by the Preaching of the Gospel: and that Gods word is his appointed means of Salvation, which his Ministers must preach skilfully, instantly, in season and out of season, to that End: And if the Gospel be hid, it is hid to them that are lost.

XXX. The Gospel saveth not like a Charm, by the bare sound or saying of the words; nor the Sacrament like an Amulet; But as a Moral means (specially blest by him that instituted it) to work on man as M…n, by informing p. 27his Mind, perswading his Will and exciting his Affections, as Men are wrought on in other Cases; (which methinks those called Arminians should least deny, who are said to lay more of the Spirits operation on Moral suasion than their Adversaries; yea and those that account it Fanaticism to expect any other gift of Prayer from the Spirit but what is given morally by use.) And the contrary Doctrine feigneth God to Work even constantly by Miracle: And as the Papists make every Mass-Priest a Miracle Worker in Transubstantiation, so do they that make the bare saying over the Words and doing the outward Acts in the Sacrament, to save us ex opere operato, and the Pastoral teaching and oversight of an ignorant drunken Lad or Reader to be (near) as great a help to Salvation, as the Ministry of a wise skilful, Holy and exemplary Pastor, and the clear affectionate Preaching of Gods word: And that tell us (as Mr. Dodwell) how sufficient a man is to administer the Sacramental Covenant that understands what a Covenant is in matters of Common Conversation.

XXXI. If a Wise and Skilful and Conscionable Ministry be as needless to Edification and Salvation as some Men pretend, it is as needless that they should study to be such, and vain to Glory that they are such, and that the Church of England hath such a Ministry, and vain to expect that men should pay them any more respect than I owed my Master that never preacht but once, and that drunken; (and divers very like him.) Or that they should use this as an argument to draw men to hear them.

XXXII. If the King or Law should settle a Physician of his (or a Patrons) choice in every Parish, it were well done if it be but to have help at hand for Volunteers: But if he command all to use them and to use no other before them or against them, where unskilful or untrusty men are placed, no man is bound to obey this command: No mens Law can dissolve the Law of Nature, nor disoblige a man from a due care of his Life, nor bind him to cast it away upon Obedience to ignorant or bad and treacherous Men. And a mans Soul is more precious than his Health or Life; and he is bound to greater care of it; and is no more to trust it on the will of his Superiours How vast is the difference between an ignorant rash Physician or Pastor, and one that is wise, experienced and trusty? They that scorn Men for going for greater edification from one to another, do not so if a man prefer a skilful Physician to one that kills more than he cures; or a skilful and careful Tutor for his Son, yea or a Farrier for his Horse.

XXXIII. If one Preacher be not for Edification to be great… preferred before another, then One Book is not: And so it's no matter what Book they read or value; and what a Student will this make? And what a Trade for the Booksellers? And why then should their own Books be so valued? And why then do they silence hundreds or thousands and forbid them to preach on pain of ruine, (thô no false Doctrine be proved against them) if they think not that the difference is very great.

p. 28XXXIV. When Councils hereticated and condemned Thousands or Hundreds of Priests and Bishops, whom Christian Emperours and Princes owned as Orthodox, they did not then think every Patron, Prince or Prelate a competent Judge with what Pastor Men should trust the conduct of their Souls: Nor did they think so that forbad men hearing fornicators; Nor Cyprian that required the People to forsake Basilides and Martial (& Peccatorem Praepositum.)

XXXV. So full was the proof given in the Book called, The first Plea for Peace, that the Church from the beginning denyed Princes and Magistrates to be entrusted with the choice of Bishops, or Pastors to whom the Churches were bound to trust the conduct of their Souls, that he who denyeth it, is not worthy to be therein disputed with. And yet we doubt not but they may force Infidel Subjects and Catechumens to hear sound and setled Preachers and Catechists; And may dispose of the Tythes, Temples and many other Accidents of the Church; and may drive on Pastors and People to their Duty.

XXXVI. It is false Doctrine that two distinct Churches may not be in the same Precincts or City; This being a meer Accident which abundance of Cases make unnecessary and unlawful: Which I shall prove.

That which is no where commanded by God, is no duty: But that there shall be but one Church (or Bishop) in the same Precincts, is not commanded of God, Ergo, &c. (Divine of Gods making.)

They own the Major in the case of Indifferent thing. If they deny the Minor let the affirmers prove any such command. We grant a command of Love and Concord, and a prohibition of all that is against them. But in many instances, to have several Churches in the same precincts, is not against them.

If they fly to the Canons of foreign Councils, the reason of them we shall weigh and duely regard; But they were National, and had their Legislative Power only from their own Princes and their Counselling Power only from Christ: And we disown all foreign Jurisdiction.

XXXVII. In all these Cases following (and more) two Churches may be in the same precincts (yea and a City.)

1. In Case that several Bishops are called justly to dwell in the same City, or Diocess, and many of their Flock be with them, e. g. Many Bishops of England dwell long, yea mostly in London or in London Diocess: e. g. The Bishop of Eli dwells in the Parish of St. Andrews Holbourn: Qu. Whether there he be a Subject to Dr. Stillingfleet as his Pastor, and bound to obey him? or whether many out of his Diocess (thousands) may not as Lawfully dwell half the Year in London as he? And whether when he preacheth to them, he do it not as their Bishop (in London Diocess.) And so of many other Bishops that here reside.

XXXVIII. 2. Either our Parish Churches are true Churches, or not. If p. 29not, the Separatists are so far in the right; And separate not from true Churches eo nomine because they separate from them. If yea, then many Churches are in the same City and Diocess. (Of their agreement and dependance on the same Bishop I shall speak anon.)

XXXIX. 3. In case that in one City there be resident Stranges, that are sent on Embassies, or live for Merchandize, or flee from Miseries, and are the Subject of other Princes, whose Laws and Customs they are under, e. g. At Frankford, Hamburgh, Middleburgh, Dantzick, Constantinople, there have been English distinct lawful Churches: And in London there are Dutch and French Churches: And if the King allowed a Swedish Church, a Danish Church, a Saxon Church, &c. with their several Bishops, who is so weak as to need proof that this is lawful, and they true Churches?

XL. 4. In case men of different Language are not capable of mutual converse by personal communion or help: As Dutch, French, Italian, Greeks, Germans, &c. Grotius and Dr. Hammond (oft in Dissert. and Annot.) do maintain that Peter at Rome had a Church of Iews, and Paul a Church of Gentiles: And that the like distribution of Churches of Iews and Gentiles, there was at Antioch, Alexandria and other places: And by this they Salve the Contradictions in Church History about the Succession of Linus, Cletus and Clemens: And the Apostles setled not a sinful Church way.

XLI. 5. Yea Grotius maintaineth that the Apostles setled the Churches at first not like the Jewish Priesthood, but in the order of their Synagogues; (de Imper. sum. Patest. and in Annot.) And that as there were divers Synagogues in a great City with their Archisynagogus and Elders, so there were divers Churches in a City with Bishops and Presbyters.

XLII. 6. When there are a greater number of Persons in one City or precinct than can have any just personal Knowledge and Communion, and more than any one Bishop with his Presbytery can perform the needful Pastoral oversight to, it is lawful and a duty, to gather another Church in that City or Precinct: But this is truly the Case of many great Cities, though worldly Wisdom have at Rome, and other places oft denyed notorious evidence and experience. He that will gather up all the duties that Dr. Hammond saith were charged on the Bishops (in his Annotations on all the Texts that name Elders and Bishops) if he can believe that any Bishop can perform the tenth part of them to all in the Diocess of London, York, Lincoln, Norwich, &c. I will not dispute against him if he maintain a Bishops Ubiquity, or that at once he can be in twenty places. But if they say, that what then was commanded them to do personally, they may do by others, I say, that if they may change the Work, they may change the Power, that specifieth the Office; and so it is not the same Office in specie instituted in Scripture: And then Lay-men may have Power to preach and administer Sacraments, and do the Office of Priests, and yet be no Priest (as Civilians do of Bishops) which is a Contradiction. Certainly if there be more Scholars in the City p. 30than one Master can Teach and Rule, it is no Schism to set up more Schools and Schoolmasters, but a duty. And if the Lord Mayor on pretence of City Government should put down but as great a part of Family Government, as those Diocesans do of Parochial Church Government, who allow none under them to be truly Episcopi Gregis, and have the power of their Church Keyes, I think that it were no Schism to restore Families so that the City might have more than one (entirely.)

XLIII. 7. If the Soveraign Power upon Politick or Religious Reasons should determine, that e. g. Dr. A, and Dr. B, and Dr. C. shall all be Bishops in London, to such Volunteers of Clergy and Laity as shall choose each of them to be their Bishop, and this without altering their dwellings, no man can prove it sinful; And of his reasons the King is judge.

XLIV. 8. If the Bishop or Clergy of a City, Diocess or Nation, do agree by Law or Canon to admit none to the Ministry or Communion that will not commit a known sin deliberately as the Condition of his Communion, it is a duty to congregate under other Pastors in those precincts. This is confest: If they should not only hold any errour, or practise sin, but require men to subscribe and approve it, and say it is no sin, no man ought to do this; nor yet to live like an Atheist, and forsake all Worship because men forbid him, if it were but to subscribe one untruth: But alas, this is no rare Case: In one Emperours Reign all were Anathematized that subscribed not to the Council of Chalcedon, and quickly after all that did, or that would not renounce it: The same division and changes were made by the Councils against and for the Monothelites, de tribus Capitulis, Images, &c. And when all Men living have many Errours, and the Church of England disclaimeth her Infallibility, and yet will receive no Minister that will not subscribe that there is nothing in her Books contrary to the word of God, the Case is hard. But when all the things mentioned in the Plea for Peace are proved lawful, we shall be more yielding in this Case.

XLV. 9. If true and sound Christians mistakingly think one or many things to be heinous sins, (as Perjury, Lying, Renouncing Obedience to God, and Repentance, &c.) which are things indifferent, but of so great difficulty that most Learned and Godly and Willing Men cannot discern the Lawfulness and agree, and yet are not necessary nor just conditions of Ministry or Communion, and so it is the Imposer that entangleth them by difficulty in their dissent, it is not lawful for these men therefore to forbear all Church Worship, but must use it as they can.

XLVI. 10. If any Church unjustly excommunicate such men; or others, they must not forbear all Church order and worship because men so excommunicate them. No man must Sin to escape Excommunication; and every man in the World is a sinner; And therefore all the World must be excommunicated, if all Sinners must be so. As I before said, the times oft were when almost all the Bishops in the Empire were excommunicated by one another: p. 31Councils and Popes have oft excommunicated some for trifles and some for Truth end Duty. And such must not therefore renounce all Church Worship and Communion.

The Church of England do by their standing Law ipso facto excommunicate all (as aforesaid) that affirm any thing to be repugnant to Gods Word or sinful, in their whole Church Government, Articles, Liturgy and Ceremonies, and so to stand till they Publickly revoke this as a wicked Errour. Now many Lords and Commoners in Parliaments, have spoken against some of these particulars; and some out of Parliament: Many Ministers have done the like when the King Commissioned them to treat for Alterations; And many when the Accusations or demands of others have called them to give a Reason of their Actions. Some have maintained that it is repugnant to Gods word that Lay Civilians should have the decretive Power of the Keyes, and that the Parish Minister must cast out of Communnion all that the Lay Doctors or Chancellors excommunicate, and all that dare not receive kneeling, and that they should deny Christendom to all that scruple the English sort of God-Fathers Covenants, and the transient Symbolical Image of the Cross, with abundance such things: Now all these are ipso sacto excommunicate. And thô they be not bound to avoid the Church till this be applicatorily declared, yet actually excommunicate they are, and that by a higher authority th…n the Bishops; and they know the Churches decree; and the Priests are sworn to Canonical Obedience; And he that will not tempt them to be forsworn, nor come into a Church that hath excommunicated him, seems therein excuseable: But must he therefore renounce the Church of God?

XLVII. 11. If the People are so set against one Bishop for another, as that half being for one and half for the other, and both Orthodox, they cannot be perswaded to unite in one. A Council at Rome determined in the Case of Paulinus and Flavian at Antioch, that both of them should hold their distinct Churches, and so live in love and peace. And though one or both parties in this were mistaken Sinners, so are all morral men, who yet must not live like Atheists.

XLVIII. 12. An undetermined accident must be so determined as most serveth to do the greatest good and avoid the greatest Evil: But whether divers Churches shall promiscuously live in the same City or Diocess or Parish, is an Accident not determined by God, and either way may be for the greatest good, as circumstances vary. e. g. When in a Church half cannot consent to condemn the words of Theodoret, Theodore Mopsuest, and Ibas, and half will condemn them with the Council; if these can serve God quietly in Love and Peace in different Congregations, but cannot endure one another in the same, it is most for the Churches Peace that they be permitted to joyn with those of their own Mind.

When one Pope declared that it's sound Doctrine to say [One of the Trinity was Crucified,] when another had declared that it is not sound Doctrine, p. 32they that held with one Pope, and they that held with the other might both be true Churches in different Assemblies: When Iustinian raised the bloody controversie between the Corrupticolae and the Phantasiastae, wise men thought both sides were true Churches: Yea and so did many wise men think of the Orthodox and Nestorians and many Eutychians.

XLIX. 13. It's a common case under Turks and Heathens, that they give liberty of Conscience for Christians of all parties: Now suppose that in A…ppo, in Constantinople or elsewhere, there be (partly for Countrey sake, and partly for Language, but most for different Judgments) one Church of Armenians, one of Greeks, one of English-men, &c. what Law of God makes only one of these to be a true Church, and which is it?

L. 14. Suppose that the setled Church e. g. in Holland, Sweden, Saxony, is for Presbytery, or for an Episcopacy that arose from Presbyters ordination, or that had none or a short Liturgy, and the Prince would tolerate English men (as Frankford did) to set up a Church of the English Form and Liturgy, I think few Prelatists would deny it to be lawful.

LI. I omit other instances, and come to the matter of Separation, which word serveth this man and such other in so general and undistinguished a sence, as would make one think he were of Mr. Dodwell's mind, That words in dispute have but one signification, which all are bound to know that use them. Even a Bell by the same sound sometime signifieth a call to Church, and sometime a Funeral, and sometime Joy; but [Separate, Separate] is rung over and over with these men, as if it signified but one thing.

1. He that heareth half the Sermon and Service, and goeth out of Church, doth Separate at that time from the rest.

When a Protestant Heretick was doing Penitence with his Faggot at St. Maries in Oxford, and the Fryer was Preaching, a mistaken Voice in the street made them think the Hereticks had set the Church on fire, and they separated from the Preacher, one Fryer stuck by the belly that was going out at the window; the door being wedged with the crowd, a Boy that saw it open above their heads, got up on their shoulders, and went on 'till he slipt into a Monks Cowl, and there lay still 'till the Monk was got out, and felt something on his back, and thinking it was an heretical Devil, began to conjure him in the Name of Father, Son and Holy Ghost, to tell him what he was, and the Boy cryed, O good Master I am the Bakers boy, &c. Quaere, Whether this was Schismaticks separation.

At Walsall in Stafford-shire, Mr. Lapthorne (known to me in his lusty age) who had been a Non-conformist, but thought it an honour to be converted by a King, and gloried that King Iames in conference changed him; but being as rustick a thunderer as Father Latimer and more, he was wont to let fly without much fear; one Mr. Martin in the Parish accounted the greatest enemy to Puritans, when he heard what he liked not, would goe out of Church; one day (in a path way where Mr. Lane had rode a little before) p. 33pelting Crabs with a pole, the ground opened and swallowed him and his pole, that they could never be found (being a Cole-mine long on fire:) ever after that, when any one would goe out of Church at a blustering passage, Mr. Lapthorne would call to him, Remember Martin; Quere, Whether all these were separating Schismaticks?

But this is too far off: In Dunstans West, where Dr. Sherlock Preacheth, when I was licensed twenty years ago, at Christmas, as I was Preaching, some Lime or Stone fell down in the Steeple with the crowd, the Church being old and under suspicion, they all thought it was falling, and most ran out in tumult, and some cast themselves headlong from the Gallery for hast; when they were quieted and came in again, the Boyes in the Chancel broke a Wainscot Skreen with climbing on it, and the noise made them run out again; one old woman going out, cryed, It's just with God because I took not the first warning, Lord forgive me, and I'le never come again: Quere, Whether these, or at least this resolving Woman was a Schismatick, and separated from the Catholick Church?

If not, there is some separation that is not so bad as Murder; and methinks the Doctor should forgive it for the success; for the Parish hereupon resolved to pull down the Church and build it new, a far better Fabrick where the Dr. now Preacheth; and it drove me away that I preacht there no more; Whether this new Church built where the old one had possession before, be not a Schismatical Separatist, I leave to him.

LII. 2. Local Separation without Mental can make no culpable Schism; for Nil nisi Voluntarium est morale; if a man be imprisoned or be sick and cannot come to the Church, it is innocent Separation; I have been at no Church this half year, much against my will, O that God would heal me of this Separation!

LIII. 3. If it must be mental Separation that must be culpable, then it is diversified according to the mental degree and kind; and no man separateth from the universal Church who separateth not from somewhat essential to it; to separate from its Integrals or Accidents may be culpable, but it's no Separation from the Church, no more than every breach of the Law is a Separation from the Kingdom.

LIV. 4. Some separate as to place, locally and not mentally, some mentally and not locally, and some both: He that daily observeth the outward Communion of the Church, and yet taketh it for no Church, or denyeth its Faith, Hope or essential Duty, separateth indeed. All those men that live unbelievingly, atheistically, wickedly, that in their converse prate against the Scripture and immortality of the Soul, and that hate and persecute serious Godliness, are damnably separated from Christ, and therefore from the Catholick Church, and are so to be esteemed so far as this is known, thô when it is unknown, the Church can take no notice of it.

LV. 5. It being only Humane Laws and Circumstantial Conveniences that p. 34make it unmeet to have divers Churches and Bishops living promiscuously in the same Parishes, Cities, Dioceses or Nations; where Laws and circumstances allow it, it is no unlawful separation.

LVI. 6. He that liveth in forreign Lands (Christian, Mahometan or Heathen) where various Churches live promiscuously (Greeks, Armenians, Protestants, Papists, &c.) is no Schismatick, if he choose which he thinks best, and be absent locally from the rest, condemning them no further than they deserve.

LVII. 7. He that removeth into another Diocess or Parish for his worldly interest, separateth without fault from the Church he was in.

LVIII. 8. It is a lawful separation to remove ones dwelling, because the Minister is ignorant, unskilful, or otherwise bad, and this for the better edification of his Soul, and the use and help of a more able faithful Minister, even Law and Custome and reason do allow it.

LIX. 9. Thô the Canon 57. and 28. forbid Ministers oft to give the Sacrament to Strangers that come out of other Parishes, even where no Preaching is, yet those many sober People that use this in London, are not taken to be Schismaticks, as bad as Murderers: Many that are esteemed the most sober religious Conformists do ordinarily goe from their own Parish Churches, some (in Martins and St. Giles's Parish, &c.) for want of room, and some for more Edification, to Dr. Tillotson, Dr. Stillingfleet, Dr. Burnet, Dr. Fowler, Mr. Gifford, Mr. Durham, Mr. Horneck and such others, and communicate with them; and thó these are called by the late Catholicks by the Name of Dangerous Trimmers, I think even Dr. Sherlock will think it more pardonable than Murder, if they come to him.

LX. 10. If the King and Law should restore the antient order that every City, that is, every great incorporate Town in England should have a Bishop, (yea or every great Parish) and that the Diocesans should be their Arch-Bishops, and our new Catholicks should tell the King and Parliament that they are hereby unchristened Schismaticks, as dangerous as Adulterers or Murderers, for gathering Churches within a Church, I would not believe them.

LXI. 11. If (e. g. at Frankford, Zurick, Lubeck, Hamburgh, &c.) a Church is settled in the Lutheran way, and another in the Bohemian way, described by Lasitius and Commenius, (which is a conjunction of Episcopacy, Presbytery and Independency) or a Church that had no Liturgy, or none but that which the French Protestants and Dutch have, would it be damning Schism, for such as Cox and Horne at Frankford to set up an Episcopal Church in the English mode, and with their Liturgy, and so far to separate from the rest?

LXII. 12. If it be true that Iohn Maior, Fordon, and others say that Presbytery was the Government of the Church of Scotland before Episcopacy was brought in, was the introduction of Episcopacy by Palladius a damning p. 35Schism by separating from the former, or a Reformation; is just Reformation Schism?

LXIII. 13. When the Church first set up Patriarchs, Metropolitans, General Councils, Monasteries, Parish Churches distinct from Cathedrals, Organs, New Liturgies, and multitudes of Ceremonies, this was a departing or separating from the contrary Church way which was there before, was it therefore Schism?

LXIV. 14. When Socrates tells us of some Countreys that had Bishops in the Countrey Villages (like our Parishes) was it a damning Schism to separate from this custome, by decreeing that even small Cities should have no Bishops, Ne vilescat nomen Episcopi? or when the Chorepiscopi were put down, where they had been?

LXV. 15. If a man separate not from any thing essential to the Church of England, he separateth not from that Church, though he refuse that which is its Accidents, or some Integral parts: We are charg'd with separating from the Church of England, as if it were a matter of fact beyond dispute, and scorn'd for denying it, even by them that will not tell us what they mean by the Church of England, or by Separation. By the Church of England we mean the Christian Kingdom of England, or all the Christians in England, as living in one land, under one Christian King who Governeth them by the Sword, which includeth their Concord among themselves in true Christianity; we are Christians, we profess agreement in Christianity with all Christians we are under the same King as they are, and profess subjection, and take; the same Oaths of Allegiance and Supremacy; yea, we are not charged with differing in any thing called Doctrinal from their Thirty Nine Articles; but we disown certain late Covenants and Oaths which are not Twenty three Years old, and the Subscription to one Canon about the Innocency of all in their Liturgy; now either these new Oaths, Covenants and Canon, Liturgy and Ceremonies are essential to the Church of England, or not; If yea, then, 1. It's a poor humane Church, made by them that made these Oaths, Liturgy and Ceremonies. 2. And then it's a new upstart Church, and no man can answer the Papists where it was before Luther, or before Henry 8. yea, if its essentials were made by this King and Parliament, 1662. then the present Church is no older: But if these things be indifferent, or not essential to the Church, then to separate only from these, is not to separate from the Church.

If it be said, That for the sake of these we separate from the Church it self, and therefore from its essence; we abhor the accusation, and challenge them to prove it: If we separate from the Church essentially, it is either Locally or Mentally; not Locally, for we are yet in England, nor is Local distance only a sin; not Mentally, for we own it for a true Christian Kingdom, called a National Church, bound to serve Christ in Love and Concord to their Power: We deny not the King to be the Governour, nor Christians to be Christians, no p. 36nor the particular Churches and Ministers to be true (thô culpable) Churches and Ministers, nor their Sacraments to be true Sacraments; we profess to hold with them one Catholick Body, one Spirit, one God, one Christ, one Faith, one Baptism (in the essentials) and one Hope, and are ready to promise to live in Concord with them in all other things, as far as will stand with our Obedience to God; so that we separate not from the Church of England as such, but from some of its Accidents, which we dare not be guilty of.

LXVI. 16. The same I say of a Parish Church; he that locally removeth, e. g. from a Church that hath Organs, to one that hath none, separateth from a pair of Organs, but not Mentally from the Church, unless the Organs be its essence.

LXVII. 17. They that are for the true antient Episcopacy, (e. g. as much as Arch-Bishop Vsher's Reduction which we offer'd did contain) but dislike the Lay Civilians power of the Keyes, and Officials, Surrogates, Arch-deacons Government, &c. do not separate from the Church as Episcopal, but from the humane Novelties which they disown.

LXVIII. 18. If a Parishioner fall out with his Priest, and they goe to Law about Tythes, Glebes, Words, &c. and the Suit be long, and the man dare not Communicate with him believing that he hateth him, thô the animosity should be culpable, being but personal, his going from him to another Church is not separating from Christ; (for I hope that even Mr. Dodwell himself will not say that every Priest is Christ.)

LXIX. 19. Ex quovis ligno non fit Mercurius, surely there is some qualification essential to the Ministry; if a man want that qualification, it is a Duty to separate from him as no Minister, e. g. When I came to Kederminster, (after my subjection to six or seven worse) I found the Vicar, one reputed ignorant of the Fundamentals, (he was brought in by Sir Henry Blunt a Papist) who Preacht but once a quarter, which most thought he might better have forborn, and his Curate Mr. Turner at Mitton Preacht once a day, whom I found ignorant of the Catechism Principles by Conference, and he confest he had but one Book, Musculus common places in English, and he said some of that to the People, and they took it for a Sermon; he lived by unlawful Marrying, infamous for Drinking and Quarrelling; he that had taken these for no Ministers, and separated from them, had not thereby separated from Christ or his Church Catholick.

LXX. 20. If it prove as hard to know who is the true Pastor in a competition of Pretenders, as it was to know which was the true Pope, when there were two or three, (above twenty times) or whether, e. g. Optandus was true Bishop of Geneva that knew not Letters, or whether Duke Heriberts Son consecrated in Infancy was Arch-Bishop of Rhemes, or any other Infant consecrated be a Bishop, (officiating per alios, Surrogates, Chancellours, Officials, &c.) it is not here a Separation from Christ to separate from either of p. 37the Pretenders: He that mistaketh not, is not liable to the Charge, he that mistakes, doth not erre in an Article of Faith, but in a difficult point of humane title, and the qualification and right of a single man; and my Opinion is, that if such a title were tryed before our Judges or King, and they should mistake and give Judgment against him that had right, this were no separating from Christ, nor proof that they are Infidels.

LXXI. 21. If the Case of two contending Bishops or Presbyters come before a General or Provincial Council, and they mistake and give it to the wrong, and so separate from the right, I do not think that thereby they separate from Christ or the Church Catholick, e. g. The Constantinopolitan Council first gave the Church of Constantinople to Nazianzene, and after judged him out as having no right; if by this they separated from Christ, they that take them for the Catholick Church representative, must say that the Catholick Church separated from Christ and it self.

When another Council wrongfully deposed Chrysostome, and separated from him, and Cyril Alexandr. perswaded the continuance of it, did the universal Church separate from it self and Christ? If a General Council which should be wisest, be excusable from damning Schism, whenever it misjudgeth and separateth from a rightful Bishop, sure every Lay-man and woman that doth the same, doth not separate from Christ.

If it prove that a General Council deposed Nestorius as unjustly as David Derodon thought, or Dioscorus as unjustly as others thought, or Flavian as unjustly as the Orthodox think, this proveth them Guilty of some Schism, but not of separating from the universal Church.

When Menna of Constantinople, and the Pope excommunicated each other, when a Synod in Italy renounced Vigilius, and all his Successors were an hundred years deposed from their Primacy, and a Patriarch at Aquileia set up in his stead for a great part of Italy, because Vigilius subscribed to a General Council, de tribus Capitulis, this was Schism (somewhere) but not separating from Christ.

LXXII. 22. If a man in England should think that all the old Councils were obligatory, which decree that he shall be taken for no Bishop that comes in by the choice (yea or Mediation) of Courtiers, Princes or great men, or any that have not the true Consent of Clergy and People, and thereupon should conclude that Bishops, Deans, Prebends, &c. so chosen and imposed are Lay-men and no true Bishops and Pastors, this were a separating from those Persons, but not from Christ and the Vniversal Church, when as Mr. Thorndike saith, that till the right of Electing Bishops by the Clergy and People be restored, we need look no further for the reason of the Contempt of Episcopacy here.

So if a man think that God never trusted every Ignorant Wicked man that can but get Money and buy an Advowson, to choose those Pastors to whose conduct all the People are bound to trust their Souls, (and the Bishop to admit p. 38them for fear of a Quare impedit, if they have but a Certificate and can speak Latine) This is not damning Separation.

LXXIII. 23. If a Bishop set up a seeming Convert, really a Papist (e. g. Mr. Hutchinson alias Berry, or one of them that lately Confessed themselves Papists,) the People that find by experience what the man is, are not damned Schismaticks for not taking him for their Pastor, or for going from him.

If Godfrey Goodman Bishop of Gloucester was a Papist, did he separate from Christ that separated from the Diocesan Church of Gloucester, while he was an Essential part? Or that did not implicitely trust all the Priests that he ordained?

LXXIV. 24. If in a Cathedral Church one withdraw from their Service, because of their difference in singing, Ceremonies, &c. from the Parish Churches, thô it be the Bishops Church that he separateth from, it is not as a Church, nor from any thing essential to it, e. g. Miles Smyth Bishop of Gloucester (the famous Hebric…n, and chief in our Bibles Translation) declared and performed i…, that he would never come more to his Cathedral, because the Dean (in Laud time) kept up the Altar. Qu. Whether he separated from himself or his Church? Vbi Episcopus ibi Ecclesia: Who were the Separatists? They that followed the Bishop, or they that separated from him and kept to the Cathedral? The same I …ay of Williams Bishop of Lincoln that wrote against Altars.

LXXV. 25. If faithful Pastors and People are setled in concord, and the higher Powers make a Law to depose and eject them without just cause (as Multitudes were in many Emperours dayes, and Multitudes by the Interim in Germany in Charles the fifths time; and Multitudes in the Palatinate by Ludovicus, and in too many other Countreys) those that leave the Temples and Tythes to the Magistrate, but cleave to their old Pastors in forbidden meetings (called Conventicles) supposing the Pastoral Relation not dissolved (as the Ioannites clave to Chrysostom) do not thereby separate from the Catholick Church: Had the Power been lawful that set up another way, when Dr. Gunning kept up his Meetings at Exeter House, it had not been a Separation from Christ that he then made.

LXXVI. 26. If the Law command all to take one man for his Pastor, and a Parent command his Child, or a Husband his Wife to take another and not that, and the Child or Wife know not which should be obeyed, and whether the choice belong more to the Domestick, or the Publick Government, it is not a separating from Christ, which way ever such an one shall go.

LXXVII. 27. Yea if I should think that self-Interest and self-Government bind me rather to choose a Pastor for my self, than to stand to such a choice by Prince, Patron or Prelate, which I think intolerable, as well as (against their will) I may choose a Wife, or a Physician, or a Tutor, or a Book, or p. 39my daily food, this is not separating from the Universal Church.

LXXVIII. 28. If owning the same Diocesan make them of one Church who differ more than Nonconformists and Conformists do, then owning the same Christ, Faith, Scripture, &c. maketh them of one Catholick Church who differ less. But, &c. Iesuites, Dominicans, Iansenists, and all the Sects of Papists are taken for one Church, because they own the Pope and Councils. In England the Diocesan Conformists are taken for one Church, thô some of them are as much for a Foreign Jurisdiction, as Arch-bishop Laud, Arch-bishop Bromhall, Bishop Gunnings Chaplain, Dr. Saywell, Mr. Thorndike, Dr. Heylin, and many more, have manifested in their words and writings. And some that subscribe the Articles of General Councils erring in Faith and against Heathens Salvation, and against free will, and for Justification by Faith only, &c. do shew that they differ in the Doctrines of Religion, (unless the sound or syllables be its Religion) while one and another take the words in contrary sences. Some are for Diocesans being a distinct Order from Presbyters, some (as Vsher and many such) deny it: Some hold them to be of Divine Right, and some but of humane; some think the King must choose them, some rather the Clergy and People; some hold them Independent, others rather subject to the Arch-bishops and Convocation; some think all that bear Office in their Church Government are lawful, others think Lay-Civilians Government by the Keyes unlawful (and so are ipso facto excommunicate by their own Canons;) some that promise Canonical Obedience to their Ordinary, take the Judges of the Ecclesiastical Courts for their Ordinaries; and others only the Bishops; some think they are sworn to obey their Ordinaries, if they rule according to the Canons (and so to pronounce all Excommunicate that the Canon excommunicates, if commanded;) Others think otherwise, that they are judges themselves whether the Canons command licita & honesta; some take the Pope to be Antichrist, and the Church of Rome no true Church; others think otherwise. Many more (Armmian and other) such differences there are, and yet all of one Church, both Catholick, National, Diocesan and Parochial (oft:) Much more are those Nonconformists that differ from the Church in nothing but what the Imposers call Indifferent.

LXXIX. 29. If one that prayeth in the Litany against false Doctrine and Schism, and readeth the Conformists telling him of the danger of it, should verily think that Dr. S. printeth and preacheth false Doctrine, and such as plainly tendeth to serve Satan against Christian Love and Peace, and to the most Schismatical dividing and damning of Christ…ans, should hereupon separate from him for fear of Schism and false Doctrine, and go to a safer Pastor, I think it were not to separate from Christ.

LXXX. 30. If a Bishop in any Diocess in London should openly write or plead for a Foreign Jurisdiction, and we are told that none are true Ministers p. 40that depend not obediently on the Bishop, he that for fear of the Law, or of Personal or common perjury, should separate from that Bishop and his numerical Diocesan Church, doth thereby neither separate from the Catholick Church, nor from the Church of England. As if the Kings Army should have a Colonel that declared himself an obliged Subject to the King of France and bound to obey him, the Regiment may forsake that Colonel. Yea if the General of the Kings Army should give up himself in subjection to the Enemy or a Foreign Power, and say, I will take a Commission from the Turk, and my Officers shall only obey me, and the Soldiers obey them, were not this an Army of Traytors or Rebels, though none but the General took a Commission from the Enemy? So if the Bishops should all take Commissions from the Pope, or declare themselves Subjects to a Forreign Jurisdiction, it were no separating from Christ, to separate from them all, in Loyalty to Christ, and to avoid National perjury and Schism.

LXXXI. 31. If a man think that he is bound to use all Christs instituted means of Salvation, and live in a Church that wilfully omitteth any one of them, e. g. either Infant baptism, or singing Psalms, or Praying, or Preaching, or the Lords Supper, or all Personal care, and discipline to exclude the grosly intolerable, to resolve the doubting, &c. He that in Obedience to Christ goeth to a Church and Pastor (in the same Diocess or City) that omitteth none of these, is no damned Schismatick.

LXXXII. 32. He that is unjustly cast out of the Church, and by its very Laws excommunicated ipso facto, is no damned or Sinful Schismatick for Worshipping God in a Church that will receive him: Nor any one that is denyed Communion unless he will sin; Much more if they should prove half as many and great Sins as the Nonconformists have said they fear (in the first Plea for Peace, &c.)

LXXXIII. 33. If a Foreigner that doth but half understand our language, withdraw to a Church and Pastor whose tongue he understands, obeying God and Nature is no damning Schism.

LXXXIV. 34. If one that is erroneously conceited of the obligation of General Councils, should think it a sin to kneel at the Sacrament on any Lords day in the year, or any Week day between Easter and Whitsuntide, because Tradition and the twentieth Canon of the first Council, and that at Trull, &c. do forbid then to adore kneeling, this separating on that account to another Congregation is not damning.

If it be said, that Mr. Thorndike and others tell us that it is not necessary that we do the same things which the Supream Catholick Power commanded, but that we subject our selves to the same Power which may change their own Laws. I answer, 1. The asserting of that Universal Soveraignty is the greatest Crime and Heresie of all. 2. By this it seems that our Religion is very mutable, and very uncertain, and a man hath need to take heed of obeying any old p. 41Canons, till he know the mind of the present Church; (and who those be▪ and how to know it.) 3. But what if the same man read Dr. Heylin (of Sab.) telling him that this custome against Adoration-kneeling continued a thousand years, and was never revok't by any true General Council, but changed by little and little by mens practice: And what if he question who those Changers were, and whether their practice was Rebellion at first, and whether they had power to repeal the Canons of the greatest Councils without a Council. Sure they that are for such Councils universal soveraignty, when they have cast men into these snares, should scarce tell them that they are damnable Schismaticks, for joyning with such Churches as obey these Councils, rather than with those that ruine men for not disobeying them.

LXXXIV. And now Reader if thou art one that thinkest of these things with Christian Sobriety and impartiality, I appeal to thee whether if I should be of the mind of Mr. Dodwell, and such self-conceited Resolvers, I should not write my own Condemnation, and be one of the grossest Schismaticks that any History hath mentioned, unless ever there were any man so mad as to hold himself to be all the Church: Yea, when he no more distinguisheth of Separation and Schism, but involves almost all Christians in his Condemnation, and tells us that Schism will damn us as soon as Adultery and Murder, is it not obvious for all men to infer that we are as odious as Adulterers and Murderers? and doth he not Preach Christians into the hatred of each other? and can any wonder if Rulers should think the Punishment of Murderers is not worse than we deserve? It is not Newgate only, but Tyburn that these healing men do seem to assign us; it would be too tedious to look over all these again, and shew you how great the number is that these men damn, and how few on Earth in any Age they excuse from being so far like Murderers.

LXXXV. 1. It seems to me that he virtually damneth all Christians on Earth as such Schismaticks; for it is most certain that all men have sin, and culpable imperfection in Knowledge, Will and Practice; and if any say, That he hath no sin, he is a Lyar, saith St. Iohn; and it is certain that all two persons on Earth have many errours, and many differences from one another; it is certain that the Love and Duty of Christians towards each other is culpably defective in all men: It is certain that no man living is so perfect in knowledge as to know all the indifferent things in the world, which may be imposed, to be Indifferent! And long and sad experience hath told the Church, that both gross errours and sins, and things called Truths or indifferent, which few can be sure of, may be imposed. What follows from all this, but that all men on Earth may easily fall under the imputation of disobedience to Prelates, and so be Excommunicate, and then they have their choice (when no man is perfect, and they cannot change their mindes) 1. Whether they will be damned as Excommunicate p. 42and practical Atheists that give over all Church Worship; 2. Or as damnable Schismaticks, for worshipping God in Churches when they are excommunicate; 3. Or as perfidious Lyars, that will make false Confessions, Profession and promises, to get off an Excommunication. When Mr. Dodwel numbers those with Schismaticks that [suffer themselves to be excommunicate,] if they have no other means in their Power to hinder it, it seems these great Enemies to absolute reprobation, do think all Christians being unavoidably born to imperfection of Knowledg, are as unavoidably born to damnation whenever Prelates or Priests please thus to precipitate them.

LXXXVI. 2. Particularly, 1. The first and second Canons ipso facto excommunicate all that say [that any manner of Obedience and Subjection within his Majesties Realms and Dominions is due to any usurped and foreign Power:] By this all Papists and all pretended Protestants (such as Dr. Barrow confuteth) who hold any manner of Obedience and Subjection due to Pope or Foreign Councils, are Excommunicate.

2. Those that say that the Book of Common Prayer containeth any thing in it repugnant to the Scriptures, are ipso facto excommunicate. Which now by the new Laws are interpreted of the present Books.

3. In this all are excommunicate who say, the Mis-translations (in Psalms, Epistles or Gospels, of which many instances have been given) to be any thing repugnant in the Scripture.

4. And all that say, It is against the Scripture to deny Christendom to all Infants that have not such Vowers in their Names and for their Education as we call Godfathers, and Godmothers, thô the Parent (who is forbidden it) offer his Child by Sponsion.

5. And all that say it is against Scripture to deny Christendom to all that refuse the Covenanting transient Images of a Cross.

6. And all that say that it is against Scripture for all Ministers to profess [that it's certain by Gods Word that baptized Infants (without exception) so dying are undoubtedly saved] when no word of God is cited that saith it, and adding to Gods word is dreadfully threatned, and when it's certain that all Ministers are not certain of any such thing (and I think no one.)

7. All are ipso facto excommunicate that say, It is against Gods Word to deny Church Communion in the Sacrament to all that dare not take it kneeling, for fear (thô mistaken) of breaking the second Commandment by Symbolizing with Idolaters, that are seeking to reduce the Nation to their Sin, and that live round about us.

8. All are excommunicate that say it is against Scripture to pronounce all saved that are buryed, except the unbaptized, self-murderers and the excommunicate, while thousands of Sadducees, Hobbists, Infidels, Papists, Perjured, Adulterers, Drunkards, &c. dwell among us.

9. By the fifth Canon all are ipso facto excommunicate that say, [Any of the Articles are in any part erroneous, or such as they (perhaps as doubters) p. 43may not with a good Conscience subscribe to,] and consequently all the aforesaid Conformists that think the sence erroneous while they subscribe those words and shall affirm, e. g. that Canons are made necessary to Salvation; thô the matter cannot be proved by Scripture, contrary to Art. 6.

Those that contrary to Art. 8. say, any thing in Athanasius Creed may not be subscribed.

Such as Bishop Taylour that against Art. 9. deny Original Sin.

Those that say contrary to Art. 10. that the Word [no Power] excludeth Common natural Power, or maketh Nature to be Grace.

Those that write against our being accounted righteous, only for Christs merits, and say that another subordinate Righteousness is named many hundred times in Scripture, contrary to Art. 11.

Those that contrary to Art. 13. say, that works done before the Inspiration of the Spirit may make men meet to receive Grace.

Those that with Dr. Hammond write for works that are not commanded but counselled, and Free-will-offerings, contrary to Art. 14.

All they that take Infants and new baptized Persons to have no sin, contrary to Art. 15.

All that say, that after we have received the H. Ghost, we cannot depart from Grace given, contrary to Art. 16.

Those that deny the Doctrine of Election, in Art. 17.

Those that say, any on Earth may be saved by diligent living according to the light of Nature, without knowing the name of Christ, contrary to Art. 18.

Those that contrary to Art. 19. reject that Description of a visible Church, which reacheth to such as our Resolver damneth.

All that contrary to Art. 20. say, that the Church [may not enforce any thing to be believed for necessity to Salvation, besides the Scripture] even those that say, it's necessary to Salvation, by avoiding Schism to believe that all imposed Tyths, Covenants Practices, and Ceremonies are not sin.

All that contrary to Art. 21. say, that General or other Councils may be gathered without the command and will of Princes, and deny they may erre, and things ordained by them as necessary to Salvation have neither Strength nor Authority, unless it may be declared that they are taken out of Holy Scripture.

Those that deny Art. 23. that those are lawfully called and sent into the Ministry, who have publick Authority given them in the Congregation, to call and send Ministers into the Lords Vineyard, are chosen and called hereto, (for want of Canonical Succession.)

Those that contrary to Art. 24. would have Gods Worship performed to them that understand not the language, to avoid the Schism of having many Churches in a City.

Those that take Confirmation or Penance, or the other three for Sacraments of the Gospel contrary to Art 25.

p. 44Those that contrary to Art. 26. would not have it believed to be the Peoples duty, who know the Offences of Bad Ministers, to accuse them.

All that contrary to Art. 27. are against Infant Baptism, as agreeable to Christs Institution.

All that contrary to Art. 28. say, the Body of Christ is given and taken and eaten in the Sacrament otherwise than in a Spiritual manner by Faith.

All that say, that in some wise the wicked are Partakers of Christ in the Sacrament, contrary to Art. 29.

All that contrary to Art. 30. say, There is other satisfaction for Sin besides Christs Blood.

All that say, that Men justly Excommunicate may be reconciled and received by the multitude without open penance (which is ordinary) contrary to Art. 33.

All that contrary to Art. 34. think that a General Council may ordain such Traditions or Ceremonies as shall in all places be one or the like: and that every Particular or National Church may not abolish those Ceremonies or Rites which the General Council or Colledge ordained.

Many things in the Book of Homilies [especially against peril of Idolatry] are blamed by many Conformists, contrary to Art. 35.

All that contrary to Art. 36. say, that the Book of Ordination wants some things necessary.

All that contrary to Art. 37. think that Pope or foreign Bishops have any Jurisdiction by right in this Land: And all that (by mistake) say, the King hath not chief Power in all his Dominions, meaning in France, of which he professeth to be King, and we so call him even in our Prayers to God.

All that say, contrary to Art. 38. that it is not their Duty liberally to give Alms, according to their ability.

All that contrary to Art. 39 think men in conforming may swear upon trust of their Superiours words, without judgment, and true understanding of Justice and Truth.

A…l these are already ipso facto Excommunicated by this one Canon, and if they elsewhere worship God, are called Separatists and Schismaticks, in danger of Damnation, as Adulterers and Murtherers are: And how great a number are these?

10. All are ipso facto Excommunicate by the sixth Canon, who affirm, that the Rites and Ceremonies of the Church of England, by Law established, are superstitious, or such as (now commanded) men who are zealously and godly affected, may not with a good Conscience APPROVE, use and subscribe as occasion requireth. That is, all that thus mistake kneeling at the Sacrament, on the reasons aforenamed, to be against the second Commandment, or that judge so of the Surplice, or that think the Cross, as described by the Canon and Liturgy, hath all the Essentials of a humane unlawful Sacrament of the Covenant of Grace. And all that are against the Rites of Godfathers that never owned the p. 45Child as theirs, to be the only Sponsors in its Name, and to Vow its Christian Education (when I never knew one living that so much as made the Parents believe that he intended it:) And all that think the words of the Liturgy (making Imposition of hands an assuring sign of Gods Gracious acceptance) make Confirmation a humane unlawful Sacrament, and say so. All these are cut off.

11. By Canon seventh all are ipso facto excommunicate that affirm, that the Government of the Church of England, under his Majesty, by Arch-Bishops, Bishops, Deans, Archdeacons, and THE REST THAT BEAR OFFICE in the same, is repugnant to Gods word; that is, all Bishops, Ministers, Noblemen, Gentlemen or People, that say that it is against Gods word for Lay Civilians or Chancellours to govern by the Church Keyes, excommunicate or absolve: And all that think it unlawful for Surrogates that are not Bishops but Presbyters, either as a Cryer pro forma to pronounce all excommunicate or absolved who are so decreed by the Lay Chancellor, or else for them (or a Priest-Chancellour) to govern a Diocess by the Keyes of Excommunication and Absolution being no Bishops; and all that think it sinful for Archdeacons, Commissaries, Officials, &c. who are no Bishops, to exercise the same Government by the Keyes over so many Pastors or Churches, or for a Bishop to do his Office by others that are no Bishops, any more than a Priest by those that are no Priests; or for a Diocesan with his Lay Court, to Govern many score or hundred Churches under him, without any subordinate Bishop in those Churches, that is, to set up the Name and shew, and make Christs Discipline impossible: Or for Lay Chancellors or Surrogates to publish Excommunications in the Bishops Name, which he never knew of, nor tryed the cause: Or for such Chancellours to oblige all Parish Ministers to publish all their Excommunications which are agreeable to these Canons. What quality and number they are of that call any of this sinful, I pretend not to know: But they are all now excommunicate men.

12. The eight Canon ipso facto excommunicateth all that affirm that the form and manner of making and consecrating Bishops, Priests and Deacons hath any thing repugnant to Gods Word, &c:] That is, all those that hold Bishops and Presbyters to be the same Order (contrary to the words of that Book.) Which yet even the Church of England while Papists declared in King Aelfriks Canons (see Spelman:) And all such as Thorndike, who say the People and Clergy should choose their Bishops; or that say the Peoples consent is necessary to the Pastoral Relation to them, and that the old Canons for this are in force.

13. The ninth Canon ipso facto excommunicateth the Separatists.

14. The tenth Canon excommunicateth all that affirm [that Ministers that refuse to subscribe to the Liturgy, &c. and their Adherents may truely take to themselves the Name of another Church, not established, by Law and dare publish that this their pretended Church hath long groaned under the burden of imposed grievances, by the Church of England, and the Orders and Constitutions therein by Law p. 46established.] (Ipso facto is not here.) This reacheth to all that confine not Gods Church in England to the Party that subscribe and their Adherents: If any say, that if such as Blondel, Rivet, Amesius, or any other the most Learned, holy, peaceable men that dare not subscribe as aforesaid, should with any Christians worship God together, and that these are a true Church (though he judge them faulty) and that these Canons are grievances, such are to be excommunicated: (Though it be gross Schism in others to confine not onelyonly the Purity but the Verity of a Church to their own Party:) For such to feel and groan loud here is Excommunication.

15. The eleventh Canon much to the same purpose requireth the Excommunication of all that affirm that any Subjects in England may rightly challenge the Name of true and lawful Churches besides those allowed by Law, though the King should License them.

16. The twelfth Canon ipso facto excommunicateth all, that make Rules and Orders in Causes Ecclesiastical without the Kings Authority, and submit to them, e. g. All that without the Kings authority agree to turn the Table Altarwise, to require People to kneel at the Rails, or to bow toward the Alter or East, or to set up Organs, &c. All these are now excommunicate by an Authority above the Bishops, which no Bishop or Priest can dispense with (but only forbear to publish and execute it, but not nullifie it) no nor absolve any that publickly repent not of it as a wicked Errour.

16. By Canon fourteenth if any Minister shall diminish any part of the Orders, Rites, Ceremonies, Prayers, &c. in regard of Preaching or ANY OTHER RESPECT, or shall adde any thing in matter or form, (e. g. If he let the Parent express the dedication of his Child to God, or lay any charge on any Parent) he breaketh the Church Law, and so far separateth from it.

17. By Canon fifteenth when twenty or thirty thousand are commanded to come to a Church that cannot receive six thousand, and the Alleys and Pewes are wedg'd so that they cannot all kneel, yet all that kneel not at the Prayers, and all that say not audibly the Confession, Lords Prayer, Creed and Responses, disobey the Laws of the Church, and so far separate from it.

18. When twenty thousand Persons are commanded to come in more than can, if ten thousand of them (or any number) should come to the Church-yard or Porch, to shew that they are not presentable, but would get in if they could, the nineteenth Canon commands to drive them away.

19. The Liturgy and Canon 22. &c. bind all under the penalty of the Law to receive the Sacrament thrice every year: If a secret Infidel, Sadducee, Hobbist, Socinian, or any Heretick say, I am not able to change my Iudgment, which is inconsistent with the Sacrament, or if one whose Conscience tells him of the guilt of Adultery, and that he is not resolved to confess and forsake it yet; or one that by Melancholy causelessly feareth unworthy receiving to damnation; I say, if any of these will avoid the charge of p. 47Schism, they must run upon worse, till grace recover them, which is not at their command. And yet all notorious Offenders are prohibited it Canon 26. and particularly the Perjured: And if the tenth part so many be perjured in England in City and Countrey, as many fear, it's a very great number that are uncapable of Communion with the Church.

20. By Canon twenty seventh on pain of Suspension no Minister must wittingly administer the Communion to any but such as Kneel, or to any that refuse to be present at publick Prayers, &c. So that all that Kneel not in receiving are rejected, and if they worship God elsewhere, must be taken for Schismaticks, as dangerous as adulterers or murderers.

21. The twenty eighth Canon forbids admitting strangers to Communion, and commands sending them home to their Parish Churches: It's disobedience to violate this.

22. The twenty ninth Canon forbids urging Parents to be Present when their Children are baptized, and admitting them to Answer as Godfathers for their own Children; and any Godfather to make any other Answer or speech than the prescribed.

23. The thirtieth Canon describeth the Cross as a Sacrament, as seemeth to us.

34. By the thirty sixth Canon no man must be a Minister that subscribeth not that the Book of Common Prayer and Ordination contains nothing in it contrary to the Word of God, and that he himself will use no other form in publick Prayer and administration of the Sacraments: By which all that refuse this, or that use the forms made and imposed by the Bishops on occasions of publick Fasts and Thanksgivings, seem all to be under disobedience to the Church.

35. By Canon fourty ninth no Person not Licensed as a Preacher, may in his Cure or elsewhere, expound any Scripture, or Matter or Doctrine, but onelyonly shall study to read plainly the Homilies: So that all Ministers before Licence to preach, all School-masters, all Parents, or Masters, that do expound to their Schollars, Children or Servants, the meaning of Baptism, or of any Article of the Creed, any Petition of the Lords Prayer, any one of the Ten Commandments (to fit them for Confirmation, or Salvation) otherwise than by plain reading the Homilies or Church Catechism, doth disobey the Law of the Church: And so do all Tutors in the Universities that expound any Scripture, matter or Doctrine to their Pupils, before they are examined or approved by the Bishop; or any Judge on the Bench or Justice that presumeth to do it to the hearers, or any Friend or Neighbour in discourse: For it is [No Person whatsoever not examined and approved by the Bishop of the Diocess.] How few in England separate not from the Church as far as this disobedience amounts to? If by [no Persons] be meant only [no Ministers] it's hard enough, that Ministers may not be allowed out of the Church what Lay-men are allowed.

36. All those that deny not the validity of Baptism or the Lords Supper when they are done by an unpreaching Minister, but yet think that a man p. 48utterly unable to Teach otherwise than by Reading, may not lawfully be encouraged in so high a function, (any more than a man in Physick or Schoolteaching that hath not necessary skill, or is utterly illiterate,) and thinks it a sin to consent to take such an Ignorant fellow for the Pastor of his Soul if he can have better; If this man, I say, go to the next Parish Church for Sacraments, he is to be suspended first and next excommunicate: Specially if he should judge that Ignorant Reader, no true Minister for want of necessary capacity.

37. Surplices, Hoods and Tippets are made the matter of Obedience, Canon fifty eighth.

38. By Canon thirty eighth no Minister must refuse or delay to Christen any Child (without exception) according to the form of the Common Prayer, that's brought to Church to him on Sundaies or Holy-daies, though the Parents be both Iewes or Heathens or Atheists or Sadducees: The Minister must be suspended that refuseth it.

39. The seventy first Canon suspendeth all Ministers that Preach in any private house (except to the sick or impotent in time of necessity.) By which had Paul here preached publickly and from house to house, or Timothy in season and out of season as dreadfully adjured, or Christ preacht as he oft did, they must be suspended: And every Minister that preacheth to his Family: And no doubt, repeating his Sermon, is preaching the same again.

40. All Ministers must be suspended and then excommunicate, that without the Bishops Licence appoint or keep any solemn Fasts publickly or in private houses, other than by Law appointed, or be wittingly present at any: Though it were in time of Plague, or when divers of his Neighbours are sick or troubled in Conscience, or in preparation to a Sacrament, or on some great occasion in Noble-mens Houses and Chappels: He is not to be trusted to fast and pray with his own Flock or Friends, or come among them, lest being excommunicate he be a damn'd Schismatick.

The same prohibition is for holding meetings for Sermons called Exercises: Which Arch-Bishop Grindall was zealous to set up, (Q. Was he then a Schismatick? or is the damning dangerous Engine made since?)

41. By Canon seventy third if any Ministers meet in any private house (as many did by consent in 1660. and 1661.) to do any thing that any way tends to impeach the Common … or any part of the Government and Discipline (e. g. to Petition King or Parliament for the least Reformation of it) he is excommunicate ipso facto.

42. Canon seventy fourth brings all Ministers apparel under Church Laws, for the Shape.

43. Canon seventy sixth Excommunicateth all that voluntarily relinquish their Ministry, and use themselves as a Lay-men. And man having free will, that is done voluntarily, which is done in Obedience to mens command: And yet we are ruined in the World, if we will not leave our Ministry, at their Command.

p. 4944. It's tedious to go over all the rest: I end at the end of them. Canon 139. excommunicateth all them that affirm that the Synod is not the true Church of England by Representation: that is, 1. All that take it for the Church real and not Representative, lest they make the diffused Church (People and all) to be Chief Church-governours, while Convocations govern but as their Representatives. 2. All that say, that it is only the Bishops and not the Presbyters in Convocation that are the Governing Canon-making Church. 3. All that say that the Clergy represent not King, Nobles, Parliaments, Laiety, and that these are true parts of the Church of England. All these are ipso facto excommunicate.

45. The 140. Canon Excommunicateth them that deny the Canons obligation of absent Dissenters, which yet even many Papists deny of Councils Canons.

46. The last Canon Excommunicateth all that contemn these Canons, as taking them to be the work of a Company of Persons that conspired against Religious Godly men. All this huge Catalogue are here excommunicate.

47. If any part of all this be Schism, Mr. Dodwell and this man seem to teach Separation from the Church of England: Or if the late silencing, hunting and ruining of two thousand Ministers were Schism, and as bad as Bishop Taylor in Duct. Dubit. Mr. Hales of Eaton, Chillingworth, &c. say of the like, then these men make all the Church of England to be in as damnable a State as Adulterers and Murderers. Yea they make all damnable Schismaticks that hold Communion with the Church of England; for that is their Sentence on them that communicate with Schismaticks; viz. that they are guilty of their Schism.

48. They unchurch and damn the Churches of Corinth, Galatia, Laodicea, Ephesus, Smyrna, &c. in the Apostles dayes: For the Scripture tells us of many guilty of Schism in all these, and yet the rest communicated with them; for the Scripture speaks more of Schism in a Church, than of Schism or Separation from a Church, Rom. 16.17. 1 Cor. 1.10. & 3.3. & 11.18. Mat. 12, 25. Luke 12. 52, 53. 1 Cor. 12.25. Iam. 3.15, 16. And yet no one was commanded to separate from those Churches; no not from those that had Heresies among them, such as denyed the Resurrection, and taught Fornication, and eating things offered to Idols, that were drunk at the Sacrament or Love-Feasts, nor those that had Jewish Schismaticks, who talkt like ours, Act. 15. Except ye be circumcised and keep the Law of Moses, ye cannot be saved: The Churches were not all unchurcht and damn'd that communicated with such. Yea Peter was guilty of encouraging them in Schism, that would not eat with the Christian Gentiles, but he was not unchristened by this.

49. They separate from or unchurch almost all the Ancient Churches in the dayes of the most famous Emperours and Councils: For I have manifested past doubt that they almost all did Hereticate or separate from one another. It was Schism either in Victor to Excommunicate the Asian p. 50Bishops, or in them to deserve it and be excommunicate. The owning or disowning several Councils, specially that of Calcedon and that at Const. de tribus Capitulis, &c. was the Schism of almost all the Imperial Churches; one part condemning the other. And if either were in the Right, it salves not the Case with them: For most of the same men that went that way call'd the Right in one Princes Reign, went contrary in the next, and so condemned each other round; especially about Images adoration.

50. Hereby they cut off that Succession of that sort of Ordination, which they say must be uninterrupted, while it came down from Churches excommunicated by one another, or make the Proof of it impossible.

51. They separate from all the Greek Church at this day, as guilty of Schism, both in their Succession from Schismaticall Bishops, at Constant Alexand. Antioch, Ierusalem, &c. and in their excommunicating not only the Church of Rome for a wrong cause (the filioque) but other Churches, and for divers Acts of Schism.

52. They must by their Principles Separate from the Abassines, Aegyptians, Syrians, and all the Eastern and Southern Churches that are called Iacobites, and N…storians: For Councils and other Churches condemn them: And they condemn the Councils of Ephesus, and Calcedon, and all since: And they must separate from and condemn the Churches of Armenia, Georgia, Circassia, &c. because they separate from others, and are separated from.

53. Their Principles utterly unchurch the Church of Rome, 1. Especially because it is guilty of the greatest Schism on earth, by setting up a false Church form and head: 2. And because they Schismatically condemn and Unchurch three parts of the Church on earth, even all save their Sect: 3. And for their many other Schismatical Doctrines and Practices. 4. And as being condemned by the Greek Protestants and most Churches, and separated from by the Church of England which they own.

54. They separate in Principles from all or near all General Councils (save the first) as having separated from other Councils and condemned them, and being again condemned by them.

55. Some of them condemn and separate from all the Protestant Churches that have Bishops, in Sweden, Denmark, Germany, Transylvania, &c. because they had not their Ordination Successively from Bishops but Presbyters at the Reformation: And because they have been guilty of Schism against others.

56. The Principles of Mr. Dodwel and his Associates condemn the Church of England as Schismatical, 1. Those that claim Succession from Rome, whose own Succession hath been oft and long interrupted, by incapacities and Schisms. 2. For holding Communion with those Protestant Churches which these men call Schismaticks.

57. They condemn and separate from all the Churches called Presbyterian in France, Holland, Geneva, Scotland formerly, and those in Helvetia that have no Bishops; Thô some would threat kindness on them by saying p. 51that they would have them and cannot? And why cannot they?

58. Their Principles make the Bishop of Oxford, Bristol, &c. Schismaticks: For their Dioceses are Churches taken out of Churches, being lately parts of other Dioceses.

59. And they condemn all the Parish Churches in England as Churches distinct from Cathedrals: For they are all Churches gathered out of Churches: At first the Cathedrals were the only single Churches: Next Monasteries were gathered; and next our Parish Churches. And the Parish Church of Covent-garden, is a Church taken out of a Church.

60. Their Principles damn St. Martin that separated to the death from all the Bishops Synods and them that were near him (save one Man) because they perswaded Maximus to use the Sword against Priscillian Gnosticks, and brought men of strict Religion under Suspicion of Priscillianism: And sure the ruined persecuted Protestants here, are more Orthodox than the Priscillians. And they damn Gildas that told the English Clergy, that he was not eximius Christianus, that would call them Ministers; (Do they not disgrace the many Churches dedicated to the Memory of St. Martin, if he be a damned man?) I doubt they damn Paul and Barnabas for local angry separating from each other: Whatever they do by Peter and Barnabas for the Separation blamed Gal. 2.

61. If all are Schismaticks that here conform not, all those called Conformists are such, that conform to the words in a false sence.

62. They separate from all that obey the twentieth Canon of the Nicene Council: And from all that obey the Councils that forbid communicating with a Fornicating Priest: And from all that obey the Councils which nullifie the Episcopacy of such as are obtruded by Magistrates, or not consented to by the Clergy and People. And many more such.

Abundance more instances of their Separation, and Damnation, I might adde: In a word, I think their Principles are, as I first said, for damning and separating from all men living; for all men living are gulity of some sort and degree of Schism, that is, of Errours, Principles or Practices in which they culpably Violate that Union and Concord that should be among Christians and Churches: Every defect of Christian Love, and every sinful Errour, is some degree of such a violation. All Christians differ in as great matters as things indifferent: And no man living knoweth all things Indifferent to be such: And these men distinguish not of Schism, nor will take notice of the necessary distinctions given (in the third Part of the Treatise of Church Concord,) And solutio continui causeth pain: nor do they at all make us understand what sort of Separation it is that they fasten on, but talk of Separation in general, as aforesaid.

LXXXVII. They seem to be themselves deceived by the Papists in exposition of Cyprians words de Vnit. Eccles. Vnus est Episcopatus, &c. But they themselves seem to separate from Cyprian as a Schismatick, and consequently p. 52from all the Church that hath profest Communion with him, and with all the Councils and Churches that joyned with him: For Cyprian and his Council erred by going too far from the Schism and Heresie of others, nullifying all their Baptisms, Ordinations and Communions: And for this errour they declared against the Judgment of the Bishop of Rome and other Churches; and they were for it condemned as Schismaticks by the said Bishop: And here is a far wider Separation than we can be charged with. 2. And Cyprians words came from the Mind that was possest with these opinions, and are expressive of his Inclination. 3. Yet they are true and good, understood as he himself oft expounds them; the Bishop of Oxford citeth some instances, many more are obvious, in which he opposeth the Bishop of Rome, saying, that none of them pretendeth to be a Bishop of Bishops; and limiting every man to his own Province, and saying that they were to give account to none but God, with much the like.

But in what sence is Episcopacie one? 1. Undoubtedly not as numerically in the personal Subjectum Relationis: One Bishop is not another; if you should say Paternity is One, none believe that one mans Relation of Paternity is anothers. The Relation is an accident of its own Subject, as well as Quantity, Quality, &c. 2. Nor doth any man believe that many Bishops go to make up one Bishop in Naturals. 3. Nor did ever Cyprian hold or say that all Bishops go to make up one Politick Governing Aristocracie, as many go to make one Senate or Parliament, that hath a power of Legislation and Judgment by Vote as one Persona politica. He never owned such a humane Soveraignty.

But Episcopatus unus est, 1. In specie, all Bishops have one Office; 2. Objectivè: As the Catholick Church is one, whose welfare all Bishops ought to seek: 3. And so finaliter as to the remote End; and are bound to endeavour Concord. 4. And as effects, all are from one efficient institutor. As it may be said that all official Magistracy in England is one: 1. As from one King or summa potestas: 2. As described by one Law, and as Justices of one Species: 3. As all their Cities and Counties and Hundreds are but part of one Kingdom, whose welfare all are for: 4. And as they are all bound to keep as much common Concord as they can; if any mean more, they should tell us what: If any mean that all Bishops make one numerical Universal Government, they are heinous Schismaticks, and the Kingdom is Sworn against their Judgment: And these Men damn them in damning Schismaticks.

The truth is, Cyprian de Vnitate Ecclesiae (leaving out the Papists additions) is a good Book, and worthy to be read of all; and take Cyprian's Description of the Episcopacy of the Church which we must unite with, and the nature of that Union, and we would rejoyce in such. But if Cyprian had lived to see either Arians or Donatists the greater number, or any Sect after call themselves the Church because that Princes set them up, and had seen them depose Chrysostome and such other, doubtless he would never have p. 53pleaded the Unity of Episcopacy for this, but have judged as he did in the Case of Martial and Basilides; nor did he ever plead for an universal humane Soveraignty.

LXXXVIII. If we are damned Schismaticks, I can imagine no pretended manner of Separation in which our Schism consists, but first, either Local as such. 2. Or Mental, as such. 3. Or Local, caused by Mental.

If Local, as such be it: All Christians are Schismaticks, for being locally separated from others, and absent from all Churches and places save one.

If Mental Separation be it, either all Mental Division is such, or but some only; if all, then all mortal men are Schismaticks, as differing in a multitude of things from others; If it be not all, what is it? is it all difference in the Essentials of Christianity? we grant it; and we are charg'd with no such thing. Is it all difference in the Integrals or Accidents? so do all differ that are not perfect. Is it all want of Love, or all Vncharitableness to one another? all on earth have some degree of it; and those are likest to have most, that do as the Bishops did against the Priscillianists, bring godly people under reproach, on pretence of opposing Heresie; or that seek the Silencing, Imprisonment, Banishment or Ruine of men as faithful as themselves: For our parts, we profess it our great Duty, to love all men as men, all Christians as Christians, all godly men as godly, all Magistrates as Magistrates, &c. Is it for our separating in mind from any Principles in specie necessary to Communion in the Church Universal, or single Churches? let it be opened what those Principles be: We own all Christianity, and all Ministry of Gods Institution, and all his Church Ordinances: We own Bishops over their Flocks, let them be never so large, so they be capable of the Work and End, and alter not the true species; and we submit to any that shall by the Word admonish Pastors of many Churches of their Duty, or Sin, or seek their good. Nor do we refuse Obedience to any humane Officers set up by Princes, to do nothing against Christs Laws, nor nothing but what is in Princes power in the Accidents circa Sacra.

Is it because we disown any Numerical Rulers? we own the King and his Magistrates; we own all that we can understand to be true Pastors; and if we are in doubt of their Calling, we resist them not, unless obeying Christ before them be resistance: But our Accusers loudly profess, that Usurpers are not to be owned; and if they go on the ground, that he hath right that the Prince is for, we would know, whether that hold in Turky, in Italy, Spain, France, or only in England, or where? If it be where Princes are Orthodox, do they make all the People Judges of their Princes Orthodoxness? And we would know, whether EVERY BISHOPS and PRIESTS right, … a true Minister, called of God, and set over us, be necessary to Salvation, to be believed or known by all the People? if it be, wo to us, that ever such men were set over us, whose right we cannot know: What abundance of things go to p. 54make a Bishops or Priests right known! 1. That he hath capable sufficiency. 2. That he is a just Bishop, that's chosen by the King, the Dean and Chapter obediently consenting, & that the Clergy's and Peoples consent is unnecessary. 3. That the Diocesan species (over multitudes of Churches without any subordinate Bishop) is of Christ, or lawful. 4. That their work, according to the Canon, is lawful. 5. That all our Patrons have right to chuse Pastors for all the People. 6. That they are true Pastors over them that consent not. 7. That if they prove worse far than Martial and Basilides, and be owned by the Bishops as they were, the people may not forsake them (pl…bs obsequens divinis pr…ceptis,) which saith Cyprian have most power to chuse or refuse.

Is every Christian bound on pain of Damnation to know all these, and then to examine and judge Bishops and Priests accordingly? or if they mistake one or more mens Commission, do they therefore separate from the Catholick Church? If so, what a case was the East in by the difference between Chrysostome and his Competitors? Photius and Ignatius and hundreds others? and France, about the Archbishops of Rhemes, when he was put out that deposed Ludovicus 4. and when an Infant was put in, and oft besides?

What if the Alexandrians, when Athanasius was banished by Constantine himself, were half for him, and half against him? Or Basil at Caesarea was put down, and hundreds more; or when Theodosius first and second and Martian, and Valentinian, and Zeno, and Anastasius and abundance more, set up and pull'd down, and set up again against each other? What, I say, if the People now mistooke who had the best Title? Is this separating from the Catholick Church? When the Interim cast out hundreds in Germany; When Ludovicus cast out Multitudes in the Palatinate, and half the People stuck to the ejected, persecuted Pastor, and the rest to the Magistrates choice, which of them separated from the Universal Church? Is every Priest the Vniversal Church, or an essential part of it? then it dyeth when he dyeth, and Apostatizeth when he doth. How many Ages in above 23 Duplicates or Schisms, was the World uncertain which was the true Pope? suppose, e. g. Arthur Iackson, Edmund Calamy, and many such were placed in their Incumbency, by the Bishops, Patrons and Parish consent, according to the Law of Christ and the Land, and by a new Act of Uniformity they be all turned out, the Flock not consenting, nor any Bishop accusing, trying or deposing them (save in Legislation,) and some of the Parish think this dissolveth not their Relation to him, and they cleave to him as before, without any change save of Place and Tythes, and others forsake such a one, and follow the Magistrates choice, may not both these be still of the Catholick Church? If not, I know where the old Canons laid the charge and danger. It's wonderful selfishness in those men, that if they can but get into the Seat, take it for granted, that all must own their right on pain of Damnation.

And what if in any such Land, the Prince change his mind, or the next p. 55differ, and put down all these same men, and set up such as differ from them more than we do, is it damning Schism for any of their People still to adhere to them?

LXXXIX. Do you find that Mr. Dodwel, Dr. Saywel, Dr. Sherlock, or any of these men, do, in Pulpit and Press, ingenuously tell the People the truth of the Case, when they liken men as Schismaticks to Murderers for danger? Did you ever hear them say, [The Canon, which is the Churches Voice and Law, doth Excommunicate you all that do own your Opinions against Conformity, and commandeth us not to admit you to the Sacrament, and yet to pronounce your Excommunication for not taking it: We confess they have been holy and Learned Men that have thought many things imposed unlawful; and therefore we wonder not if it be not in your power to change your judgment, no more than to be perfect in knowledge; and we confess if you are unjustly Excommunicated, or any of the things made necessary to Communion be against Gods Word, then it is the Church that is guilty of Schism, but because this is not so, we accuse you of Schism, even of separating from the Vniversal Church, and from Salvation.

XC. I do admire, that never any one of them would be prevail'd with to prove the Canons Excommunications ipso facto lawful, when even Papists have scorn'd all such doings; and when the learnedst of all their own admired men, that were for comprimising matters with Rome, even Mar. Ant. de Dom. Spalatensis de Rep. Eccl. hath so confidently, copiously and strenuously damn'd it: Christ would have none Excommunicate, whatever the Crime be, without Impenitency after due admonition for Repentance, but these Canons ipso facto Condemn and Excommunicate Godly men, without ever admonishing them, or calling them to repent, or hearing or seeing them: Nothing is necessary but the proof of the fact, and then the Law is instead of a Judge; and to oblige the People to avoid them, it must be published.

If this and all things named in the first Plea for Peace, be sinless, studying and disputing is not the way to know what is sinful.

XCI. But, saith the Resolver, [Christ hath but one Body, and to be a Member of two separate and Opposite Churches, is to be contrary to ourselves.]

Ans. But I had hoped your Catechized Boyes had known, 1. That one Body hath many parts. 2. That particular Churches are parts of this Body, as Corporations are of the Kingdom. 3. That all the parts are imperfect, and made up of none but sinners. 4. That every good man is partly bad, and so contrary to himself. 5. That Churches may be so far separate as to be distinct, and yet not so far as to be contrary or opposite. 6. That they may be opposite in Accidents and Integrals, that are one in specie in Essentials. 7. That a man may own several Churches, and Communicate with them for that which they agree in, and yet not own both, (or either perhaps) p. 56in that which they are opposite in. 8. That there being somewhat opposite in all men and Churches on Earth, you damn your selves for Communicating with them. 9. That a man may have more Communion with the Church which he Locally separateth from, even for sin, than with that which he is present with.

E. g. A Congregation or Nation of men of eminent Sanctity and Order, …ound Doctrine and Worship, may, by humane frailty take some one falsehood or uncertain thing to be necessary to Ministry or Communion (as they say some Churches unhappily of late reject all that own not the Antiquity of the Hebrew Points) I cannot have local Communion with that Church, for they will not receive me, unless I subscribe either a falshood, (or that which I judge false;) but yet I highly honour and love them, and have mental Catholick Communion with them, when perhaps necessity may make me Locally join with a Church of far worse men and Order, that will impose no sin on me. 10. And I would advise these men, did they not despise my advice, for the Church of Englands sake, and their own, to retract their Errours, and not lay such a Snare before the People. Should you say in the Pulpit, [If the Church be guilty of any Schism by her Impositions, (oftnamed) Excommunications and silencing of Christs Ministers, and afflicting good people without just Cause, then I, and all that communicate with it and me, communicate in the guilt of Schism, and are all in as much danger of Damnation by it as Adulterers and Murderers] tell not your hearers this, for if you do, some will think you bid them separate or be damned, and only make a doubt whether most men have Noses or not.

XCII. Qu. But is not the Inference true?

Ans. No, it's false: There are twenty cases in which 1. One may be guilty of Schism and not be a Schismatick, as denominated from what predominateth: 2. And as many in which he is not at all guilty that communicateth with the guilty.

And let the world (that is sober and awake) judge now whether these men or we be the greater Schismaticks, and which more condemneth or separateth from the Church of England. We say that all Churches have some degree of Schism, and so hath the Church of England, as it hath imperfection, Errour and Sin; but that it is not therefore no Church, nor is it unlawful to communicate with it; All Christians and Churches must not be separated from that are guilty of some degree of Schism.

If any will turn these Serious matters into Jest, and say, as Dr. Say…ll, that they will receive Greeks, Lutherans, &c. that come to their Communion, his Serious Readers will tell him, that so will most Sects receive p. 57those that approve of their Communion and come to them: Joyning with you signifyeth that they are of your way therein; But will you go to their Churches and Communicate with them? You will receive the damned Schismaticks if they come to you, when yet you make it damnable to joyn in their meetings with them. This quibbling beseems not grave men in great matters.

To conclude, Reader, God having allowed more Legislative Power to men in things Secular than in Religion, I may say this case is like ours in debate.

I. Some Judges and Lawyers say, that the Oath of Allegiance makes a Subject in this Kingdom; that the Renouncing or Violating it by Treason, or Rebellion, or deserting the Kingdom, overthrows the Relation. But that other particular faults or quarrels against Neighbours, Justices, Judges, yea the King himself, are punishable according to the Laws, but are not all Rebellion, nor dissolve Subjection, nor oblige the Subjects to renounce civil converse with each other; though some contempt and obstinacy may outlaw them. Such is our Judgment of Church Relation and Communion, which I need not rehearse.

II. Suppose a sect of Lawyers and Judges arise, that say, no men are the Kings Subjects, but are Rebels, that break any of his Laws, that Shoot not in long Bows, that Bury not their dead in Woollen, that swear prophanely, that eat flesh in Lent unlicensed, that have any unjust Law-Suit, that wrong any Neighbour, that oppress any Poor man, all these are Rebels; yea all that plead opposite Causes at the Bar, and all Judges that judge contrary to one another, and all that misunderstand any point of Law and Practice accordingly, and all that besides the Oath of Allegiance do constitute Marriages, Families, Schools, Societyes by any other Covenants of their own, and all that are of different Cities and Companies, parts of the Kingdom, or all whose Justices, Mayors, Sheriffs, &c. differ from one another in any point of Law and practice: Or all that obey not every Constable and Justice; or that go to divers Justices in the same Precincts, or that go from one Justice to another to avoid unrighteous Judgment, or that go from the Physician of the Place for Health, and from the Schoolmaster of the Town for greater edification, or that Travel beyond Sea for Knowledge, yea all that understand not every word in the Law, that may concern them: If any say, none of these are the Kings Subjects, but Rebels, opposite to him and one another, and deserve to be all hang'd as Murderers, and so are all that have Communion with them; Quaere, 1. Whether these men are for the Unity of England? 2. And are Friends to the King that deprive him of all his Subjects; as much as those that would have him have no Subjects, that be not of the same Age, Stature, Complexion and Wit. 3. And whether they are Friends to Mankind? 4. And whether they p. 58condemn not themselves if they live not as Anchorets, out of humane Society. 5. And whether that Nation be not by infatuation prepared for Destruction that would believe them, and would hate, scorn and ruine them that are of the first mentioned opinion, according to the saying, Quos perdere vult Iupiter, hos dementat.

As to the more dangerous Doctrine now threatning this Land, that would subject England to a Foreign Jurisdiction, on pretence of a Necessity of either an Universal Church Monarch, or Church-Parliament Senate or Council, or of all the Church on Earth represented by Patriarchs or Metropolitans, or that plead for Subjection to them, under the Name of Communion, they require a distinct Answer. But Dr. Is. Barrow, and Mr. Beverley's Catholick Catechism, have effectually done it.

FINIS.

THE SECOND PART AGAINST SCHISM: BEING ANIMADVERSIONS On a Book famed to be Mr. Raphson's.

LONDON: Printed for Tho. Parkhurst, at the Bible and Three Crowns in Cheapside, near Mercers-Chappel. 1684.

TO THE READER.

Reader,

WHEN I had Written the first of these Discourses, I came after to know more of the Authors Iudgment, by another Book against me; which I also Answered, but it lyeth by unprinted. I also wrote, for the use of some private Friends, my Reasons for Communion with those Parish-Churches who have Capable Ministers, which many Importuned me to Print; but that also is yet undone: But a Book famed to be Mr. Raphsons coming out, I thought it my duty to Animadvert on that, and to bear my Testimony against Schism on both Extreams, lest I be guilty of Partiality, and of the Sin and suffering of many that may be deceived by them. If these Two be not overmuch discouraged, the other Two against both the Extreams may come hereafter.