A Search for the English Schismatic, Chapter 2

A Search for the English Schismatic · Chapter 2

p. 7CHAP. II. The Caſe of the Dioceſan-Canoneers, or Zealots for Impoſition of Conformity.

1. THey agree not of the Eſſentiating Head of their own National Church; whether it be Lay, or Clergy, King or Biſhops (and ſo are indeed of divers Churches), no nor whether it have any conſtitutive Head, or none.

2. Some hold Biſhops neceſſary to the Being of a Church, and ſome only to the well-being of it; and ſo agree not neither what a particular Church is.

3. The former unchurch the Pariſh-Churches, and make them only parts of a proper Church, the Dioceſan being the loweſt in a politick ſenſe.

4. They make the Pariſh-Prieſts, but half Prieſts or Paſtors, denying them the Power of the Keys over their flock, ſave in a little part.

5. Theſe deny the Reformed Churches, which have no Biſhops, to be true proper Churches, and their Miniſtration and Sacraments to be valid: But others of them hold the contrary, and ſo differ in their Communion with the Proteſtant Churches.

6. Some of them ſay, that none are true Miniſters of Chriſt that have not Epiſcopal Ordination by uninterrupted ſucceſſion from the Apoſtles: And that their flocks have no title to Salvation, becauſe they have it not by Gods Covenant ſealed by ſuch a Miniſtry of the Sacraments.

p. 87. They hold twice Ordination ſinful; and yet Reordain thoſe who were ordained by meer Presbyters, or Rectors of Pariſh (City) Churches.

8. Some Leaders grant that there were no Subject-Presbyters in Scripture times, nor Biſhops that had more than one ſtated Aſſembly and Altar, which others are againſt.

9. They agree not of the ſenſe of the words [Presbyter and Biſhops] in the Scripture.

10. Some of them reproach the Reformation of other Churches, as the Papiſts do, as the effect of fury and rebellion; and ſeek to render it odious as a crime.

11. Yea and the Reformation of England by K. H. 8. as the product of his filthy luſt and cruelty: And reckon the death of K. Edw. 6. for a mercy. Inſomuch, that out of Dr. Heylin, and ſome others, a Papiſt hath gathered in terminis, the moſt odious deſcription of our Reformation, called Hiſtorical Collections.

12. They diſagree about the points called Arminian. Whitgift the Mawl of the Nonconformiſts, with others, drawing up the high Lambeth-Articles for abſolute Reprobation, &c. and others, with Laud, as hot againſt them.

13. Theſe cenſure K. James for being againſt Arminianiſm, and ſending men to that end to the Synod of Dort, though they were all moderating-men.

14. Though we had there ſix excellent Divines, ſome think we are not obliged by that Synod, and ſome that we are (when we had not ſo many in moſt General Councils).

15. Thoſe that followed Laud, being few, durſt not long commit their Cauſe to a Convocation: And Heylin tells us, that the Convocations of England and Ireland p. 9were againſt them: and the Convocations are called The Repreſentative-Church.

16. Theſe divided from the reſt, ſtrove who ſhould prevail in Power: A. B. Grindall firſt, and A. B. Abbot next being caſt out, and both reproached by Dr. Heylin (Laud's Pen-man) as the Heads of one Party in England, and B. Uſher in Ireland: and Biſhop Laud is praiſed as the Leader of the other ſide, Reforming the ſpoiled Reformation, which the Univerſities and Biſhops had ſpoiled by Calviniſm.

17. Theſe two Parties differed in their Zeal againſt the Nonconformiſts: Grindall being for Love and Lenity, and Lecture-Exerciſes to breed up Preachers, and Abbot by Heylin made a Miſchief to the Church for being popular: but Laud's Party being for more ſeverity againſt them, which was exerciſed accordingly.

18. Theſe two Parties alſo differed in their way and deſigns towards the Papiſts. A. B. G. Abbot, B. Rob. Abbot, Hall and others ſuſpecting Laud as Popiſh, and being themſelves againſt Toleration of Popery: But B. Laud (ſaith Dr. Heylin) attempting by alterations and abatements, and reconciling means to open our Church-door ſo wide, that we might again all joyn together, as in the beginning of Queen Elizabeths Reign.

19. Theſe two Parties differed about Prerogative, Laws and Property; A. B. Abbot writeth, that he was caſt down for denying to Licenſe Sybthrop's Book for the Kings Power to raiſe money, and the peoples obligation to pay it. And his Narrative (which you may read in Ruſhworth) intimateth that B. Laud was the chief means of this Impoſition on him, to Licenſe Sybthrop's Book, and ſo of his Sufferings: The two greateſt Writers for Prelacy and Conformity are Biſhop Bilſon and Hooker (to the reading of whom B. Morley referred me for inſtruction, when he forbid me Preaching in Worceſter Dioceſs, and) whom we are uſually challenged to anſwer. Biſhop Bilſon ſaith (Chriſ. Subject, pag. 520.

[If a Prince ſhould go p. 10about to ſubject his Kingdom to a Forreign Realm, or change the form of the Common Wealth from Impery to Tyranny, or neglect the Laws eſtabliſhed by common conſent of Prince and People, to execute his own pleaſure; In theſe and other ſuch caſes which might be named, if the Nobles and Commons joyn together to defend their ancient and accuſtomed Liberty, Regiment and Laws, they may not well be counted Rebels.] See more pag. 381, 382. Grotius de jure Belli goeth much farther. Ri. Hooker ſaith [That it is no better than Tyranny for any Prince or Potentate of what kind ſoever to exerciſe Law-making of himſelf, and not either by expreſs Commiſſion received immediately and perſonally from God, or elſe by authority derived at firſt from their conſent, upon whoſe perſons they impoſe it, Eccl. Pol. l. 1. §. 10. p. 21. And that in Kingdoms of this quality (as ours) the Higheſt Governour hath indeed univerſal Dominion, but with dependancy on that whole entire body over the ſeveral parts whereof he hath dominion: So that it ſtandeth for an axiom in this caſe, The King is Singulis Major, univerſis Minor, Lib. 8. p. 193. and p. 194. [Neither can any man with Reaſon think, but that the firſt inſtitution of Kings (a ſufficient conſideration, wherefore their power ſhould always depend on the from which it did always flow) by original influence of power from the body into the King, is the cauſe of Kings dependency in power on the body: By dependancy we mean Subordination and Subjection.] The Axioms of our Regal Government are theſe: Lex facit Regem—Rex nihil poteſt niſi quod jure poteſt—Pag. 218, 221, 223, 224. Againſt all equity it were that a man ſhould ſuffer detriment at the hands of men for not obſerving that which he never did either by himſelf or others mediately or immediately agree to—What Power the King hath, he hath it by Law; the bounds and limits of it are known. The entire Community giveth order, &c. as for them that exerciſe p. 11power altogether againſt order, though the kind of power which they have may be of God, yet is their exerciſe thereof againſt God, and therefore not of God, otherwiſe than by permiſſion, as all injuſtice is. Page 224. Uſurpers of Power, (whereby we do not mean them that by violence have aſpired to places of higheſt authority, but them that uſe more authority than ever they did receive in form and manner above mentioned) ſuch Uſurpers thereof as in the exerciſe of their power, do more than they have been authorized to do, cannot in conſcience bind any to obedience]: Thus Hooker.

Hollingſhead (a Miniſter) maketh Parliaments ſo mighty, as to take down the greateſt Kings.

Biſhop Jewel defendeth the defenſive arms of the French Proteſtants, as Bilſon and others do.

On the other ſide ſome held, that [it is unlawful on any pretence what ſoever to take Arms againſt the King, or any Commiſſioned by him in purſuance of that Commiſſion.] And thus the Clergy were then divided about ſuch things, which prognoſticated much that followed.

20. The Laity, Lords and Commons were divided after theſe two Parties: And the Parliaments ſtill adhered to the (then) major part againſt Laud's Party, and inſiſted on Grievances, viz. 1. Increaſe and favour of Popery. 2. Arminianiſm. 3. About their Property and Liberty, Taxing and Impriſoning, &c. as Ruſhworth and Heylin ſhew at large of divers Parliaments.

21. By this unhappy breach Parliaments ſtill harping on the ſame, and the King diſſolving them, and Abbot, and Richard Hooker, and the moſt being for the one ſide, and Biſhop Laud, Neale, Howſon, Corbet, Buckeridge and Montague for the other; the Court and Parliaments came to the unhappy jealouſies and diſtruſts, which at laſt broke out into a miſerable War. In which the A. B. of Canterbury (Laud) was on one ſide, and was p. 12put to death (the Hiſtory and Articles are known) and the other A. B. (Williams of York) was on the other ſide, and became a Commander in North-Wales for the Parliament; and their Clergy were accordingly divided: one part of the Conformiſts adhering to the King, and the other to the Parliament; many of which made up the Weſtminſter-Synod.

22. This War thus begun between the two Parties of the Epiſcopal Laity and Clergy (in England), after drew in the Scots to help the Parliament, and many Papiſts to help the King, neither of them being the firſt Parties, but Auxiliaries, (though in Scotland and Ireland it was otherwiſe begun).

23. Theſe Auxiliaries of the Parliament would not help them, but on the terms of the Covenant, and ſo Church-alterations came on; and the Parliament thought it was better have no Biſhops, than ſuch as did prevail againſt them.

24. When Wars and Miſery had tired both ſides, and made them long for reconciliation, and this endeavour had called home the King, and many Biſhops and Doctors had promiſed to be for Concord upon neceſſary healing-terms, and the Lords, Knights and Gentlemen had printed many Proteſtations for Peace, and againſt Revenge; and the King had Commiſſioned us to treat with the Biſhops for Concord, and told us, They ſhould meet us, if we would come as near as we could to them; When the Kings Declaration ſeemed to have almoſt healed us, the Commiſſioned Biſhops ſtood to it, that no abatements were neceſſary; and though we foretold them the impoſſibility of Common concord, without abating ſome things which did them no good, but harm, and the advantage which Schiſm, Contention and Popery would unavoidably get, which they might eaſily and cheaply prevent; we pleaded; we beg'd by a long Petition; but all in vain: nothing would move them, but when we only foretold them of the Diviſions that muſt needs follow, when Thouſands were forced againſt their Conſciences, they took it as if we threatned Sedition, and turned p. 13our Petitions and Arguments for the common peace and concord (as if it had been a crime) againſt both it and us.

25. And the Convocation caſt away the Kings Declaration, and drew up the changes in the Liturgy, which added to our burden, and drew the Parliament to confirm it all; and in the Act of Uniformity much more unpracticable by us, is impoſed, which made our breach what ſince it is.

26. No man now muſt be in Truſt and Office in any City or Corporation, who will not declare, that [there is no obligation on him, or any other perſon from the Covenant] not excepting [againſt Popery, Schiſm or Prophaneneſs], though he would confeſs it unlawfully impoſed and taken, and renounce all obligation to rebellion, or any evil.

27. No adult perſon or Infant muſt be admitted to Chriſtendom by baptiſm, without the tranſient Image of a Croſs, as a dedicating, engaging Covenanting-ſign and ſymbol, or badg of Chriſtianity.

28. No Infant muſt be Chriſtened, without Godfathers, who are his Covenant-ſureties, and undertake his pious education, though the Parents can get none that will ſeriouſly tell them they intend to perform it: The Parents being not allowed to ſpeak one offering or Covenanting-word; nor muſt be urged to be preſent.

29. No perſon muſt be admitted to Sacramental Communion, who thinketh it a ſin to receive it kneeling, leſt it ſhould be ſeeming compliance with Popiſh adoration.

30. No perſons muſt be admitted to Communion, who have not Confirmation by Epiſcopal Impoſition of hands, or are deſirous of it; though they fear it is made a Popiſh Sacrament, by the addition [Upon whom, after the example of the holy Apoſtles, we have now laid our hands, to certifie them BY THIS SIGN of thy favour and gracious goodneſs towards them.]

31. Though they will not tell us what the Church of England is, that is, Its Eſſentiating form and Head, Lay or Clergy, p. 14vet every man muſt be ipſo facto, excommunicate who faith, It is not an Apoſtolical Church as eſtabliſhed by Law.

32. Every one is excommunicate ipſo facto, who ſaith, that [the form of Worſhip eſtabliſhed by Law, contained in the Book of Common-prayer, is corrupt, or unlawful, or containeth ANY THING in it that is repugnant to the Scriptures.

33. All are excommunicate ipſo facto, who ſay, That any of the 39 Articles are in any part, ſuch as he may not with a good conſcience ſubſcribe to; though it be but that of the Churches power to impoſe Ceremonies: And yet divers Conformiſts are againſt the Doctrine about Free-well, Heathens damnation, &c.

34. All are ipſo facto excommunicate, who ſay that [the Rites and Ceremonies of the Church of England are ſuperſtitious, or ſuch as godly men may not with a good conſcience approve, uſe, and on occaſion ſubſcribe.] See Can. 3, 4, 5, 6. So that not only Miniſters, but all men and women that differ but of the Lawfulneſs of any one of their Ceremonies, and ſay ſo, are excommunicate already ipſo facto.

35. All are ipſo facto excommunicate that ſay, that the Government of the Church of England under his Majeſty, by Archbiſhops, Biſhops, Deans, Archdeacons, and THE REST that bear Office in the ſame, is repugnant to the word of God.] So that if one were for Archbiſhops, Biſhops, and Prieſts, and Deacons, and thought but Deans or Archdeacons unſcriptural and ſinful, he is excommunicate; yea or Lay-Chancellours decretive power of the Keys; for [the reſt that bear Office] muſt needs include them: And yet many Biſhops themſelves are againſt them.

36. All are excommunicate ipſo facto, who ſay that the form and manner of making and Conſecrating Biſhops, Prieſts or Deacons, hath any thing repugnant to the word of God, C. 8.

37. They are to be excommunicate that ſay, Miniſters refuſing to ſubſcribe, may truly take the name of another Church not eſtabliſhed by Law, &c. And yet the Church of Rome is ſaid to be a true, though faulty Church, by many; and a faulty Church p. 15may be a Church: And (they ſay that) the Dutch and French Churches here, ſtand but by the Act of King and Council.

38. All are to be excommunicated that ſay, that there are within this Realm other Congregations of the Kings born Subjects, than ſuch as are allowed by Law, who may rightly take the name of true and lawful Churches.] E. g. If Glouceſter, that had a Papiſt Biſhop, Goodman, had choſen themſelves a Biſhop, and called themſelves a true Church, &c.

39. They Command all to keep the Lords day, and other Holy-days, accordsng to Gods holy Will in hearing the Word of God read and taught, in private and publick prayer], and yet ſuſpended and ruined many Conformable Miniſters for not reading a book for dancing and playing on that day.

40. And where many thouſands in a Pariſh cannot come within their Church-doors, nor have any Conformiſt elſewhere in the Pariſh to teach them, they forbid them on great penalties to hear Nonconformiſts; and call them Separatiſts and Schiſmaticks, unleſs they forbear like Savages all publick Learning and Worſhip of God, rather than hear and joyn with Nonconformiſts.

41. Yet they Swear the Church-Wardens to preſent all that come not to Church, and puniſh them for not coming, when ſome Pariſhes have 40000, ſome 30000, ſome 10000 that can have no room, and the Church-Wardens cannot know them.

42. Yet if they go to other Pariſhes oft for Communion, they muſt not be admitted, but forbidden and ſent home.

43. No Miniſter in regard of Preaching, or any other reſpect may diminiſh Orders, Rites, Ceremonies or Prayers, nor add any thing in the matter or form, C. 14.

44. Though many melancholy perſons dare not communicate in the Sacrament, and many other are ſecretly conſcious of Atheiſm, Infidelity, or wickedneſs, they muſt be compelled to receive thrice a year.

45. The Miniſter is to be ſuſpended who giveth the Sacrament p. 16to any that kneel not, or that ſpeak againſt the book of Common-prayer, Ceremonies, &c.

46. No one may be made a Miniſter, or permitted to exerciſe that Office, who will not ſubſcribe, that the book of Common-prayer and Ordination containeth in it nothing contrary to the word of God, and that he will uſe that form and no other. And that will not declare publickly in the Church his [unfeigned Aſſent and Conſent to All and every thing contained and preſcribed in and by that book.

47. He muſt be caſt out and ſilenced that doth not Aſſent that [It is certain by Gods Word, that children which are baptized, dying before they commit actual ſin, are undoubtedly ſaved]; not excepting thoſe whoſe Parents are Jews, Infidels, Heathens, or Atheiſts, and whoſe Godfathers are Atheiſts, Hobbiſts or Impious.

48. They muſt Aſſent, Conſent to, and Practice, ſigning Infants at Baptiſm with the Croſs, to dedicate them by that badg to his ſervice, whoſe benefits beſtowed on them in baptiſm, the name of the Croſs doth repreſent, in token that he ſhall not be aſhamed to profeſs the faith of Chriſt crucified, and manfully to fight under his banner, &c. which ſeemeth to us to be thus made a Sacrament.

49. They muſt deny to Chriſten all that refuſe this.

50. They muſt conſent to deny baptiſm to all that have not ſuch undertaking Godfathers, as aforeſaid, though the Parents would enter them into the Covenant, who are forbidden to be Godfathers, or ſpeak a Covenanting-word.

51. They muſt profeſs Conſent to deny the Sacrament to all that dare not take it kneeling: I ſpeak all this as impoſed on Miniſters, and before as on the people.

52. They muſt profeſs, conſent and practice to pronounce all that they bury to be taken to God in mercy, where we hope to come, &c. (except only the excommunicate, unbaptized and ſelf murderers) were they Atheiſts or profane.

p. 1753. They muſt declare Aſſent to a falſe rule for finding Eaſter-day, and conſent to keep two Eaſters often, yea though it be confeſſed falſe.

54. They muſt conſent to read [the firſt Leſſon] out of Tobit, Judith, Bel and the Dragon, and other Apocryphal-books for moſt of two months.

55. None muſt be ſuffered to Preach, that will not ſubſcribe [That it is not lawful on any pretence what ſoever to take Arms againſt thoſe that are Commiſſionated by the King] while we underſtand not, whether the Law be not above his Commiſſion, and in ſome caſes allow not the Sheriff to reſiſt it, and whether that be his Commiſſion which is contrary to Law, if it have his Seal; and ſo the keeper of the Seal may Commiſſion men to ſeize on his ſtrength and treaſure, and to let in an enemy, or conſequently depoſe the King: No words can more exclude exceptions, than the excluſion of [any pretence whatſoever.]

56. None muſt preach that ſubſcribeth not, that [There lyeth no obligation from the Oath, called the Covenant, on him or ANY OTHER perſon to endeavour any change or alteration of Church-Government: Though many Hundred thouſands took that Oath, whom we know not, nor their ſenſe; and many Parliament-men that impoſed it: And ſo all Reformation of Church-Government is made unlawful and impoſſible, though vowed.

57. This Church-Government by Decretive Excommunication and Abſolution is exerciſed by Lay-Chancellors; and all muſt ſubſcribe againſt all endeavours, though vowed to amend it, though ſome Biſhops confeſs it to be evil.

58. The Pariſhes, as is aforeſaid, are made by many no true Churches, but parts of the loweſt Church: And Pariſh-diſcipline is excluded: The Prieſt hath no Power of the exterior Keys, but to execute the decrees of the Biſhop or Chancellor.

59. Some Dioceſſes have above 1000 Pariſhes, ſome many p. 18hundreds; by which Chriſts true Diſcipline deſcribed, Mat. 18. 15. 1 Cor. 5. 1. 1 Theſſ. 5. 12, 13. Heb. 13. 7, 24. 1 Tim. 5. 25, 26. Tit. 3. 10, &c. is as impoſſible as for one Schoolmaſter to be the ſole Governour of many ſcore or hundreds of Schools, having Teachers only under him. And none that Vow'd it may endeavour to mend this, and render true Church-diſcipline again a poſſible thing.

60. The Souls of men have great need of Paſtors near them, and able to reſolve their Caſes of Conſcience, and comfort them and help them in manifold ſtraits: And many Pariſhes are ſo great, that the Prieſts cannot do ſuch Offices for one of many hundred▪ nor do they do it; nor know the people: And other Pariſhes (too many) have Prieſts that are raw unskilful men, utterly unfit for ſuch Paſtoral helps: And the Biſhop is far off, and muſt have hundreds with him at once, ſhould he do that work: ſo that it is moſtly undone. And yet thoſe are puniſhed that chuſe Paſtors to do it in ſuch need.

61. If a Pariſh have a Prieſt ſo drunken, that his own family can ſcarce live with him; or ſo inſufficient, that he never preacheth, becauſe he cannot, or will not, and the people ſcruple encouraging ſuch a one in his ill undertaking of the Miniſtry, and dare not take him for their Paſtoral Guide, they are forbidden to go from him, and to communicate in the next Pariſh; and the Miniſter that receiveth them, or baptizeth their Children, though conformable, is ſuſpended, C. 57.

62. No Miniſter muſt Preach in a private houſe, ſave in times of neceſſity, through ſickneſs; nor may they on any occaſion of ſickneſs, or the like, keep any Faſts in their Churches, or in any private houſe, nor be preſent at them, which are not appointed by Authority, C. 61, 62. Nor may they hold meetings for Sermons or Exerciſes.

63. Ordination enableth no man to preach without farther licenſe.

64. They Excommunicate all Miniſters that voluntarily p. 19relinquiſh their callings, and uſe themſelves as Lay-men. And yet thouſands muſt do both, if the Biſhops ſilence them.

65 He that preacheth to more than four, not of his family, if he conform not, muſt be fined 40 l. a Sermon (and he that owneth the ground 20 l.) and the Preacher Impriſoned Six months in the Common Jayl: and the Hearers fined. And if he ſwears not never to endeavour any alteration (or amendment) of their Government, he muſt be baniſhed Five miles from Cities, Corporations, and all places where he lately preached; or lie Six months in Jayl if he come nearer; though the Law ſay that the Pariſh muſt keep him in his want.

66. The Pariſh-Prieſt muſt publiſh Excommunications, though againſt his conſcience, againſt godly men for not Conforming, &c. while thouſands that never come to Church or Sacraments, and Swearers and Atheiſts, Hobbiſts and wicked men are members of their Church, from year to year continued.

67. The Canon 139 excommunicateth all that ſay, that the Synod of this Nation, in the name of Chriſt, and by the Kings authority aſſembled, is not the true Church of England by repreſentation. By which they ſeem to make the King no part of the Church, nor any of the Laity, or elſe that they repreſent King and Laity: and they intimate that all the Clergy is the Church-real, and the Synod the Repreſentative.

68. They brought in new Canons, and the et coetera Oath in 1640, without the Parliament, which were condemned.

69. From the beginning of Queen Elizabeth, till now, they have proſecuted and ſilenced Proteſtants that durſt not conform: even their fellow Exiles in Queen Maries days were ſilenced, and multitudes after in King James's days, and even Conformiſts ſuſpended about the Dancing-book, and troubled about Altars, Bowing, Afternoon-Sermons and Lectures, which were forbidden; and about 2000 ejected and ſilenced at once 1662: And multitudes of Families driven to Holland and New-England. Though we offer them our Oaths, that we will gladly p. 20conform, if by any ſtudy we can but ſee that it will not involve us in the guilt of Lying, owing the Perjury of maltitudes unknown to us, corrupting the Church and Gods Worſhip, Covenanting deliberately againſt needful Reformation of the Church-Government by Lay Chancellours and uncapable Dioceſans, and many other crimes, with dreadful aggravations recited in our firſt Plea for Peace.

70. They ſeparate from us and our Congregations as unlawful to be joyned with.

71. Though it was the judgment of the ancient Churches, expreſt in many Canons, that he was no Biſhop that had not the peoples election or conſent, they make it Schiſm not to obey ſuch, and allow the people no ſuch power.

72. They ſuppoſe that God hath entruſted the King to chuſe for all his Subjects whom they ſhall commit the conduct of their Souls to as their Paſtors and Biſhops; though he be not truſted to chuſe our Phyſicians, our Wives, our Dyet, &c. And ſo they would make the King anſwerable for all ill-choſen Paſtors. And if a Papiſt, Heretick, or a hater of Paſtoral holineſs ſhould ever be King, in how ſad a caſe are the peoples ſouls.

73. Yea, they hold that Patrons, be they never ſo ignorant or ungodly, muſt chuſe all that ſhall have the Parochial truſt of Souls (As to the poſſeſſion of Temples and Tythes, we yield it); they ſay, The people muſt have no other, than what the Patrons chuſe and impoſe on them.

74. Excommunication of Diſſenters ſeemeth little to them, but they by the writ de Excommunicato Capiendo, lay them in Jayl till death, unleſs they change their Judgment, which it is not in their power to do.

75. Though we publiſh our abhorrence of all Doctrines of Rebellion, and diſown even ſo much popularity, as their Richard Hooker, and moſt Politicks own, many of them go on to charge Nonconformiſts with ſuſpicions of Rebellion, and to provoke the King againſt them, as diſloyal.

p. 2176. They print and preach to provoke Magiſtrates to execute the foreſaid ſevere Laws, to ſilence and ruine them, and accuſe them for not doing it.

77. They ſtir up the people to take them for intollerable ſeditious Schiſmaticks, to the deſtruction of Chriſtian Love, and cauſing men to hate each other.

78. By theſe means families are diſtracted; Husbands againſt Wives, Parents againſt Children; ſome caſting them out, if they do but hear a Nonconformiſt Preacher, while ſenſuality corrupteth youth, and needeth more reſtraint.

79. When the Kings Clemency Licenſed our Meetings, they grudged at it, and neverthelſs ſeparated from us, though they deſcribe Separation to be Meetings held againſt authority; and thereby ſhewed that it is ſomewhat elſe than the Kings authority that they contend for, and ſomething more than our want of Licenſe which cauſeth their fervent oppoſition.

80. Though we beg of them in vain to prevent the Papiſts advantage by our diviſions; and though they ſeem reſolved to let Popery it ſelf come in, rather than either reſtore us or tolerate us, and abate what we count ſin, and they call Indifferent; yet do they perſwade people that we are bringing in Popery, if we obey not all their Impoſitions; and talk as if either no Diſſenters were tollerable (when all men differ, and they among themſelves in as great matters as from us) or All were tolerable: both which are abominable: And as if he that were unwilling to be deſtroyed by Prelatiſts, were introducing Popery; Should a man chuſe rather to be ſaved by a Papiſt, than hanged by a Prelatiſt, who were more to be ſuſpected of Popery, He that made that choice, or he that put it upon him.

81. Beſides the reconciling treaty with the Papiſts, aſſerted by Dr. Heylin; ſome chief Doctors profeſs that they would have the Church in the ſame ſtate, as when the Greeks and Latine did divide, and grant what the Greeks grant; not denying p. 22the Pope to be Principium unitatis, and pleading for Grotius as a Proteſtant of our Churches mind, who was for the Council of Trent, and all the reſt; deſiring no more for our Concord with the Church of Rome, but that as by the Miſtris Church they may rule …y the Canons, and not abſolutely, ſecuring the Rights of Kings and Biſhops, and reforming Scholaſtick curioſitics, and the Clergies lives.

82. Under all the new Impoſitions, we were never allowed to ſpeak for our ſelves, nor durſt once Petition the Parliament that ejected us, or any ſince, for relief or audience, leſt ſuch boldneſs ſhould more incenſe our afflicters.

83. There is no ſurer way to deſtroy their own Churchpomp and grandure, and root out Epiſcopacy more than we deſire, than to uſe it for Satan againſt faithful Miniſters; and againſt the Souls of men, and againſt the honour and innocency of Princes, and againſt the property and liberty of Subjects, even againſt God and man, and ſo to make it odious to mankind, by making it intollerable: Till they that cannot tolerate a differing-word do weary the world by their intollerable pride, and caſt down themſelves, and then blame others.

84. To this day, while they accuſe thoſe of Schiſm that dare not ſubſcribe, declare, ſwear, and do the things aforeſaid, and plead againſt the enduring of them, to preach or ſolemnly worſhip God, they diſagree in Doctrines, and many great matters among themſelves, and take not themſelves for Schiſmaticks: Of which ſee our 2d Plea, pag. 158, 159.

85. Some of them are for Original ſin, according to the ſubſcribed Articles: Biſhop Jer. Taylor and others were againſt it; and Biſhop Warner hath writ againſt him.

86. Some of them preach for the Imputation of Chriſts Righteouſneſs: Mr. Thorndike, Mr. Sherlock and others differ; and many of them ſharply accuſe and preach againſt each other thereabout; yea with high accuſations, as heretical.

87. Some of them preach up Gods Eternal Decrees of Election p. 23and Derelection, or Reprobation, in that ſort, as others of them preach againſt as blaſphemy againſt God, and deſtructive to the piety and peace of man.

88. Some of them preach for univerſal Redemption as a neceſſary point of faith, which others cry down as Arminianiſm.

89. Some of them make Juſtifying faith to contain Obedience, and others cry it down as Popery and Socinianiſm.

90. Some of them ſay that God hath given to all men ſufficient grace to ſalvation (yea ſay ſome, and efficient), which others call Arminianiſm.

91. Some of them ſay that it is Gods Grace that maketh the faithful to differ from others, and others ſay it is their own Wills: And about the parts of Grace and Free-will they preach and write againſt each other.

92. Some of them preach that all the juſtified perſevere. And others preach it down as a dangerous errour. I have tryed to reconcile all theſe, but they go on.

93. Some of them are only for Bidding prayer in the Pulpit, as if all other were forbidden by the Canon (as Heylin): others uſe prayer there.

94. Some there pray in their own words, and ſome only in the words of the Liturgy: ſome uſe the ſame words, and others vary them.

95. Their Cathedral Worſhip much differeth from the Parochial, and ſome Churches uſe Organs, and others have none.

96. One writeth for the Religious uſe of Lent (as Biſhop Guning), others as Biſhop Taylor (and Dr. More), &c. are againſt their principles and uſe: yea and againſt many other things of Church-Government and ſignificant Ceremonies which the other party hold. See Taylor cited 2d Plea for Peace.

97. Some of them are for the Divine right of the Lords Day, and the Morality of the fourth Commandment: which Heylin and many others vehemently deny.

98. One is for Altars, and Rails, and others againſt them, and others for indifferency.

p. 2499. In preaching they uſe very different Methods: And ſome Churches of them begin to uſe new Verſions of the ſinging Pſalms.

100. Some following Grotius de Jure Belli: and Dr. Taylors Ductor Dubitantium are for uſeful lying, which injureth not others (and therefore no doubt for doubtful Conformity). But others are againſt it.

101. But they no-where more differ, than in their Conformity it ſelf, one taking the words in one ſenſe, and another in another; ſo that their Conformity is not the ſame thing, though the Letters and ſound of voice be the ſame. One by his Aſſent and Conſent to all things in the three books meaneth plainly; and another meaneth, but that he may and will uſe ſo much as concerneth him: One by [Not reſiſting by Arms any Commiſſioned by the King] meaneth as he ſpeaketh. Another limiteth it to [Lawfully Commiſſioned]; One by [on any pretence whatſoever] meaneth as he ſaith: Another excepteth as Bilſon aforeſaid, and ſuch caſes as King Johns, who gave up his Kingdom to the Pope, and would have done to the Morocco-Mahometan; and many other ſuch inſtances (as Killing the Parliaments, City, &c.) One that ſubſcribeth never to endeavour any Alteration of Church-Government, meaneth as he ſpeaketh: Another excepteth Lay-Chancellours uſe of the Keys, Deans and Chapters, Archdeacons, &c. if the King would change them. One by [any endeavour] meaneth as he ſaith: Another meaneth only [unlawful endeavour], one by [nothing contrary to Gods word] in Can. 36. meaneth plainly: Another meaneth [nothing which maketh Communion unlawful]: One taketh all the impoſed ſubſcriptions to be but a promiſe of ſubmiſſion and peace, which others abhor, and are for the Truth of all that they ſubſcribe aſſent to. In a word, ſome are for the common Rule of taking all the words in the uſual ſenſe, except the Impoſers declare a different ſenſe: And others are for neceſſary ſuppoſing, that the Impoſers meant well, whatever they ſaid, and p. 25therefore our Charity and honouring them bindeth us to put no ſenſe on their words which is contrary to Gods Law, the Law of the Land, or Common Right; and ſuppoſing them true and good, whatever they are, who can doubt but they may be ſworn or ſubſcribed.

102. Dr. Hammond and his party thought that it doth not appear that there were any ſubject Presbyters in Scripturetimes, and ſo that every ſingle Congregation had a Biſhop preſent in worſhipping God. But Dr. Stillingfleet ſaith p. 269. While the Apoſtles lived, it is probable there were no fixed Biſhops, or but few. And ſo the world had but 12 or 13 indefinite Biſhops, who are not proved to have any peculiar determinate Dioceſſes.

103. Mr. Dodwell, and I think moſt of them, take the Church of England to be a Political ſociety, and many think we overthrow Church and Order, if we deny Churches to be formed by a Conſtitutive Government. But Dr. Stillingfleet not only holdeth that the Church of England is but the Paſtors and people conſenting by Parliaments to live under the ſame Laws about Religion, without any Conſtitutive Church-Head (one or many); but alſo peremptorily concludeth, that to maintain ſuch a Conſtitutive Supreme Church-power will neceſſarily infer Popery; and ſo maketh all the Conformiſts neceſſarily to lead in Popery, who are for ſuch Political Churches, and Conſtitutive Governours.

104. Mr. Cheny ſaith, That to make Churches by Covenants, confederacies or conſent, beſides baptiſm, is to be guilty of blaſphemy, impiety, irreligiouſneſs, infidelity; and one ſhould rather die than yield to it. But Dr. Stillingfleet ſaith the Church of England is one Church, made by ſuch conſent.

But ſuch Schiſms among themſelves are too many to be here numbered. And no wonder when they differ ſo much as they do with their own Sentiments, in one and the ſame book, ſaying and unſaying, as the argument in hand requireth. p. 26E. g. Dr. Stillingfleet thinketh that the ſeven Churches of Aſia, being Metropolitan, prove Dioceſan or Metropolitan-Biſhops, then in being: And yet, that while the Apoſtles lived, it's probable there were no fixed Biſhops, or but few. And ſo either ſeven Apoſtles were the Angels of the ſeven Churches of Aſia, reproved ſo much for their ſin and backſliding, or the Angels ſignified not the Biſhops.

While we are all Schiſmaticks for diſobeying, ſay ſome, and holding Nonconforming Aſſemblies, ſay others, from the Church of England; yet this Church is no proper Political Church, and hath no Conſtitutive chief Government, ſaith Dr. St. and therefore hath no authority to make Canons to command us.

He no leſs than threatneth us with damnation (not in the retracted Irenicum, but in his late book againſt Popiſh Idolatry) if we chuſe not the pureſt Church: and the Papiſt granteth it, and ſaith as he; And yet it is the ſubſtance of his unreaſonable books to prove us Schiſmaticks, if we depart from their Church, or ſo much as preach to other Aſſemblies, on the account of purer worſhip, and greater edification, &c. And he had the wit to paſs by this citation in the Epiſtle of a book againſt him.

As for Mr. Cheny, and divers other ſuch, another book openeth their Contradictions.

They often tell us of the Nullity of the Miniſtry, or Power which is not received from Epiſcopal Superiors; Eſpecially Biſhop Gunning and Mr. Dodwell, hence draw diſmal degrading and unchurching Conſequences. And yet thus they condemn both the Engliſh, and Roman, and Univerſal Church. If Church-power be given by Inferiors, the Independents are not to be confuted: If from equals, as Generation is, as men generate men, and Phyſicians make Phyſicians, &c. then Presbyters may make Presbyters. If it muſt be by Superior Power, then who maketh Archbiſhops in England, or p. 27Popes at Rome, who have no Superiors, and ſo (by them) no authority? So much for the Hiſtorical Characters of the Canonical Conformiſts.

But after all this, we grant, that there is ſome tye and union among them; They all own Archbiſhops, Biſhops, Deans and Chapters, Archdeacons, with an Et caetera; the reſt as the Canon ſpeaketh: They all agree to declare and ſubſcribe the words impoſed, and promiſe or Covenant accordingly, and ſwear Obedience to their Ordinaries. E. g. Though ſuch as Mr. Bull and Dr. Tully write againſt each other, of Juſtification as by Faith or Works; though many are very much againſt the Doctrine of Mr. Thorndike, Mr. Parker, Mr. Sherlock, and ſuch other; yet they all ſubſcribe the ſame Articles about Juſtification, Free-will, Predeſtination. And I doubt not but there are very many not only Learned, but Pious men among them, who yet by ſtrong prejudice and paſſion, through education, converſe, croſs intereſts, and unacquaintedneſs with Diſſenters, and the many ſcandals that have riſen, and the extremes which many have run into, are poſſeſt with a conceit, that the ruine, impriſonment, baniſhment or ſilencing of Nonconformiſts, is neceſſary to the proſperity of their party, called by them The Church.

And to do the Papiſts right, they agree to be members of one Church, and to be for the Dignities, Wealth and Power of their Clergy, and take the ſame Oaths, and are under the ſame Canons, &c. though they differ about the Supremacy it ſelf, as between the Pope and the Prelates in General Councils; and about ſwearing, forſwearing, lying, murder, depoſing and killing Kings, fornication, and many ſuch as the Janſeniſts have opened at large: All theſe differences they can bear with, and the many different Sects of p. 28Fryers, fitted to the ſeveral humours of men, as long as they are for one Common ſociety and intereſt: And doubtleſs many of ſtrict lives do think it a ſervice to the Church, and ſo to God, to kill, burn and deſtroy others that are againſt them, as they do.

There is ſome one (with what mind I know not) that hath written a book called The Catholick Hierarchy, pleading like an Independent againſt humane Impoſitions: But in a Digreſſion ſo diligently labouring to prove, that the Dioceſans Subordination of Churches will unavoidably infer a Pope or Univerſal Head, that I take it to be a dangerous book; while it ſtalleth the ſaid Dioceſans, whether imprudently or fraudulently as a Prevaricator, I know not; he ſaith more for a Pope, without any antidote, than is ordinarily to be elſewhere found, and then moſt heads are able to anſwer; though the main concluſion is fully confuted in my laſt book againſt Johnſon, alias Terret, the Papiſt.