Promise to Justifie all Believers justifieth each single Person when he believeth If the King should make one common Law to command all his Subjects that are Freeholders to live in Corporations or Hundreds described with their priviledges those priviledges would be all theirs that are so incorporated As one Charter may Priviledge every London Company diversified by subordinate Agreements 2. And that God who will have them thus incorporated and distributed into several single Churches doth Covenant or Promise according to their demerits to each Do I need to recite the peculiar Promises and threats to the seven Asian Churches Rev. 2. and 3. which are Covenants to them § 12. Next Pag. 10. He will tell us what Communion is and in many words it is to tell us that Communion is nothing but Vnion I know that quoad notationem nominis Communion may signifie Vnion with others But they that write Politicks have hitherto distinguished Vnion and Communion taking Communion for Actual Commnication or exercise of the duties of men in Union But to speak cross to other Writers on the same Subjects and give no reason for it and to confound Vnion and Communion is one part of this edifying Resolution § 13. Pag. 11. Our Communion with the Church consists in being members of the Church which we are made by Baptism saith he Then the Baptized are still in Communion with the Church till their baptism be nullified And hath he proved us Apostates § 14. Pag. 12. Should any man who is no member of the Church nor owns himself to be so intrude into the Church and Communicate in all Holy Offices it 's no Act of Communion c. A. I thought communicating ordinarily in Holy Offices had gone for an owning of Communion If it do not would you would tell us how to know who are of your Church § 15. p. 13. Saith he Church-Communion does not consist in particular Acts of Communion which can be performed among those who are present and Neighbours but in membership Now as a member is a member of the whole Body not meerly of any part of it c. All the Subjects of England who never saw nor converst with each other are members of the same Kingdom A. 1. That word meerly hath more Craft than Justice or Honesty Meerly signifieth Only I suppose and if he would make his Reader think that they that are for single Church peculiar membership and consent do take themselves to be meerly or only members of those single Churches and not of the Universal it is shameless injury 2. Will he ever draw men to conformity by making them believe that because they owe Common Communion to all Christians therefore we owe no special duty to the Bishops Priests Churches or Neighbours where we are setled Do the Men of one Colledge School Corporation owe no more duty to that than to all others Do the Free-holders of Belford-shire choose Knights for Middlesex or the Citizens of Oxford choose Officers in London These seem strange Resolutions to us 3. But doth he remember that if Communion consist not in Acts of Communion to such but in membership even with the distant then he that is baptized and no Apostate and performeth no other Acts of Communion to the Bishops Parson or People where he liveth than he is bound to perform to them a hundred or thousand miles off is not Separatist Methinks this favours Separation too much § 16. Pag. 14. When he denyed any Divine Covenant to make us members of particular Churches distinguish't from the Vniversal as all National Diocesan and Parochial are as parts from the whole he presently confteth all again saying The exercise of Church 〈◊〉 as to mâ—st of the particular duties and Offices of it must be confined to a particular Church and Congregation for we cannot actually joyn in the Communion of Prayers and Sacraments c. but with some particular Church A. Oportuit fuisse memorem 1. Reader doth not this man here confess that there are particular Churches 2. If these be not distinct from the whole then each particular is the whole 3. If the Exercise must be in particular Churches must not men Consent to their Relations and Duties Is it a sin to Promise Duty 4. Sure it is not meer Place but a mutual Relation of Pastors and People that distinguisheth these Churches The Presbyterians preach't once in the same Places that you do and yet you take them not for the same Church Pastors If one from York or Cornwall come into your Pulpit without consent do People stand as much related to him as to you Some men are of extraordinary sufficiency to resist and conquer the clearest evidence of Truth But he addes every Act of Communion thô performed to some particular Church is and must be an Act of Communion with the whole Catholick Church A. And who denyeth this No sober Independent or Presbyterian that ever I met with It 's a weighty Truth § 17. P. 14. Saith he Praying and Hearing and Receiving the Lords Supper together doth not make us more in Communion with the Church of England than with any other true and Orthodox part of the Church thô in the remotest part of the World A. I think that 's not true With the remotest parts you have only Catholick Communion with the Church Universal In England and London you have that and more even special subordinate Communion with your own King Bishop and Flock 2. And hath not the Church of England such Communion in obedience to its own Laws as the Act of Uniformity Convocation and Canons which you have not with all abroad Do your Bishops in Convocation make Canon Laws for all the World Do you Swear Canonical obedience as much to the Bishop of Paris or Haâ—â—nia c. as to your Ordinary Do the Canons of all Churches impose our Liturgy or ipso facto excommunicate all that affirm any thing in it or our Ceremonies or Church Government to be against Gods word Sure this is a peculiar kind of Communion 3. If not why are all the Nonconformists cast out that offer to officiate and Communicate on such terms as are common to all sound Churches Pag. 15. Saith he There is nothing in all these Acts of Communion which does more peculiarly unite us to such a particular Church than to the whole Christian Church A. What neither in these Acts nor any other Then we are no more bound to hear you or maintain you as our Pastor than to hear and maintain the whole Christian Church § 18. P. 20. Saith he There is no other Rule of Catholick Communion for Private Christians but to communicatee in all Religious Offices and all Acts of Government and Discipline with Christians those with whom they liâ—e A. 1. Elsewhere you added sound and Orthodox Else they that live with Arians Socinians Papists in Spain France Italy c. are bound to communicate with them in all Religious Offices and obey them 2. This
concludeth that where Presbytery or Independency is the way of the place where we live all must thus communicate and obey The King and Custom then may make any way to become our Duty 3. If you tell us that it 's only with the Sound and Orthodox you were as good say nothing unless you tell us who must judge that whether the People themselves or who for them 4. But if this be the only rule for private Christians what shall they do e. g. in Aethiopa Egypt Syria and many other Countreys where the Churches are such as General Councils and other Churches judge Hereticks or Schismaticks And what shall they do when at Antioch Alexandria Constantinople c. one party is uppermost by the Judgment of Councils and Prince one Year and another contrary party the next And what shall they do where the Prince equally tolerateth both and it 's hard to know which is the more numerous as in Zeno's and Anastasius Reign c. And what shall they do when many Chnrches in one City are of divers Tongues as well as Customs Have the Greeks French and Dutch in London no rule of Catholick Communion but communicating in all Office with the English and obeying all your Bishops Courts § 19. P. 21. Saith he Distinct and particular Churches which are in Communion with each other must have their distinct bounds and limits as every member has it's natural and proper place and Situation in the Body A. Why may not the Greeks Dutch and French live in Communion with the Churches London though they live dispersedly among them In Brandenburg Hassia and many free Cities and Belgia where Lutherans and Calvinists as called live together and own each other as Brethren why may not both be Churches of Christ § 20. P. 21 22. A great deal more he hath of the like making Schismaticks at his Pleasure This is plain in the Case of the Presbyterian and Independent Churches and those other Conventicles They are Churches in a Church Nothing can justifie the Distinction of Christians into several Churches but only such a distance of place as makes it necessary c. p. 22. Distinct Churches in the same place can never be under the same Communion A. These things are repeated so oft and the word separate so deceitfully rolled over and over that I will answer all together under his third Case at the End § 21. P. 27. See how openly he recanteth most aforesaid There is a sence indeed wherein we may be said to be members of one particular Church considered as distinct from all other particular Churches But that principally consists in Government and Discipline Every Christian is a member of the Whole Christian Church and in Communion with it but he is under the immediate instruction and Government of his own Bishop and Presbyters and is bound to personal Communion with them and this constitutes a particular Church in which all Acts of Worship and all Acts of Discipline and Government are under the Direction and conduct of a particular Bishop A. Omitting that he seemeth to make the Parochial Churches no Churches but parts of one here he saith all that he seemed to write against and that those that he reproacheth hold allowing the difference of the extent of Churches And is it Edifying to read such a discourse that saith and unsaith by self-contradiction And he adjoyns 28. p. how by agreement Patriarchal and National Churches are made And is not Agreement a humane Contract CHAP. II. Of his first Case § 1. PAge 31. His first Case Whether Communion with some Church or other be a necessary Duty incumbent on Christians And he thinks the Resolution of this is as plain as whether it be necessary for every man to be a Christian For every Christian is baptized into the Communion of the Church A. In this I know no Christian adversary to him But it being the Vniversal Church that he giveth his proof of necessary Communion with it 's odde to say We must have Communion with some Church or other As if there were more than one Universal Church 2. But we grant more that all that can well should be also members of some single Church § 2. P. 32. He saith External and Actual Communion is an Essential duty of a Church-member meaning a Christian. A. 1. And yet before he denyed that Communion lay essentially in this Exercise but only in Vnion Yea and Nay is his Custom 2. Some few Christians as those that live where such Communion cannot be had without sin c. are not bound to it therefore it is not true that it is Essential to Universal Church-membership And I think sickness endeth not the essentials that disableth men 3. Note Reader that by this mans Doctrine we are all unchristened and damned if we do not gather into disallowed Churches if we be unjustly cast out of the allowed ones For all must be Church members that will be Christians and an unjust Excommunication cannot disoblige us from Christianity nor bind us to consent to be damned Now read the 5th 6th 7th 8th c. Canons of the Church of England which ipso facto Excommunicate all that affirm any thing in their Liturgy Articles Ceremonies or Government sinful and answer Spalatensis arguments against Excommunicating ipso facto and prove all this just and you may prove what you will just But you see where he layeth the Controversie If any be Excommunicated without sufficient cause or by Lay Civilians to whom God never gave that power or by such Bishops or Pastors as have no just Authority for want of a true call or Consent or if any unlawful thing be made necessary to Communion all such persons must by his own confessions hold Church-communion whether these imposers will or not for all Christians are bound to be of some Church § 3. p. 33 34. He saith that None but publick Prayers are the Prayers of the Church properly and acts of Communion that is such as are offered by the hands of men authorized and set apart for that purpose c. Ans. Who would have thought that we are more for the Liturgy than he I undertake to prove that all the Responsal Prayers and all the Litany Prayers in which the Minister names but the matter to them and the People make it a Prayer by speaking the petitioning parts are all the publick Prayers of the Church and so are all the petitioning Psalms spoke or sung by the People and not only that which is offered by the Priest I do not think that he believeth what he carelesly saith here himself But the Independents are stiffer for his first Thesis of the necessity of Church-communion than he is his unfit words I pass by CHAP. III. Of his second Case § 1. THE next question of Occasional Communion as distinct from fixed he turns out of doors as if there could be no such thing and it 's very true as to the Church universal but as to visible actual
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 than the Bishops and they know the Churches decree and the Priests are sworn to Canonical Obedience And he that will not tempâ— 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 Paulâ—nus 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 Theodoâ—â—t Theodore Moâ—sâ—est 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 â— 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 they that held with one Pope and they that held with the other might both be true Churches in different Assemblies When Justinian 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 Nestorâ—â—ns and many Eâ—tychians 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 Ateppo 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 Walâ—all in Staâ—ford-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 James 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 pelting 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. Sherlâ—ck 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
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 differ and put down all these same men and set up such as differ froâ— 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. Sherâ—â—◠〈◊〉 any of these men do in Palpit and Press ingenuously tell the People the truth of the Case when they liken men as Schismaticks to Murderers 〈◊〉 danger Did you ever hear them say The Canon which is the 〈◊〉 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 thâ—â— to be perfect in knowledge and we confess if you are unjustly Excommuâ—â—cated or any of the things made necessary to Communion be against 〈◊〉 then 〈◊〉 is the Church that is guilty of Schism but because this is not so we 〈…〉 even of separating from the Vniversal Church and from 〈◊〉 XC I do admire that never any one of them would be prevail'd wiâ—â— to prove the Canons Excommunications ipso facto lawful when even Papists have scorn'd all such doings and when the learnedsâ— of all their own admired men that were for comprimising matters with Rome even Mar. Ant. de Dom. Spalatensis de Râ—â— Eccl. hath so considently copiously and strenuously damn'd it Christ would have none Excommuniâ—ate whatever the Crime be without Impenitency after due admonition for Râ—pentance 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 â—â—r Peace 〈◊〉 studying and disputing is not the way to know what is sinfâ—l XCI But saith the Resolver 〈…〉 to be a Member of two separate and Opposâ—â—e Churches is 〈…〉 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 had 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 speech in Essenâ—â—als 7. That a man may own several Churches and Communicate with them for that which they agree in and yet not own both or â—ither perhap◠〈…〉 which they are opposite in 8. That there being somewhat opâ—â—◠〈…〉 Churches on Earth you damn your selves for Communiâ—â—â—â— 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 〈◊〉 present with 〈◊〉 A Congregation or Nation of men of eminent Sanctity and Order 〈◊〉 Doctrine and Worship may by humane frailty take some one falseâ—â—â— or unâ—ertain thing to be necessary to Ministry or Communion as they 〈◊〉 some Churches unhappily of late reject all that own not the Antiquity of the Hebâ—ew Points I cannot have local Communion with that Church for they will not receive me unless I subscribe either a falshood or that which 〈◊〉 false but yet I highly honour and love them and have mental Catholick Communion with them when perhaps necessity may make me Loâ—â—lly join with a Church of far worse men and Order that will impose no 〈◊〉 on me 10. And I would advise these men did they not despise 〈◊〉 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 oftâ—â—◠〈◊〉 Excommunications and silencing of Christs Ministers and afflicting good 〈…〉 just Cause then I and all that communicate with it and me comâ—â—â—â—ate in the guilt of Schism and are all in as much danger of Damnation by 〈…〉 Adâ—â—erers 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 〈◊〉 of Schism and not be a Schismatick as denominated from what predoâ—â—â—ateth 2. And as many in which he is not at all guilty that communicateth with the guilty And lâ—t 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 〈◊〉 will turn these Serious matters into Jest and say as Dr. Sayâ—â— that they will receive Greeks 〈◊〉 c. that come to their Comâ—â—â—â— his Serious Readers will tell him that so will most Sects receive those 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 bâ—t 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 fect 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 condemn 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 Jupiter 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
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 aud 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 XX. 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 〈◊〉 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 dwell 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 properright 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 Mâ—n by informing his 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 untrustly 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 wife 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 greatâ—â— 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 XXXIV 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. Stilling sleet 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 not 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
no culpable Schism for Nil nisi Volunt artum 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 itâ— 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 〈◊〉 make 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. â—orbid 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. â—illotson Dr. Sâ—illingfleet Dr. Burnet Dr. Fowler Mr. Gifford Mr. Durham Mr. Hâ—rneck and such others and communicate with them and thô 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 Franâ—ford 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 Franâ—ford 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 John 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 Schism 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 〈◊〉 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 nor the particular Churches and Ministers to be true thô culpable Churches and Ministers nor thâ—ir 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 thâ— 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 quâ—â—is 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 Rederminster 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 Pâ—pist 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 Offâ—cials c. it is not here a Separation from Christ to separate from either of the 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 yâ—â—rs 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 them 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 Gloucâ—ster 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 â—â—â—ing Ceremonies c. from the Parish Churches tho it be the Bishops Church that he separateth from it is not as a Church nor from â—nything essâ—ntial to it e.g. Miles Smyth Bishop of Gloucester the famous 〈◊〉 and â—hief in our Bibles Translation declared and performed 〈…〉 he would never come more to his Cathedral because the Dean in 〈◊〉 time kept up the Altar Qu. Whether he separated from himself or his Church Vâ—i Episcopus ibi Ecclesia Who were the Separatists They that fellowed the Biâ—hop or they that separated from him and kept to the Câ—hedral The same â—â—ay of Williams Bishop of Lincoln that wrote against 〈◊〉 LXXV 25. If faithful Pastors and People are setled in concord and the higher Powers make a Law to depote and eject them without jast 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 Ludoâ—icus 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 〈◊〉 clave to Chrysostom do not thereby separate from the Catholick Church Had the Power been lawful that set up another way when Dr. Guâ—â—ng 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 my 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. Jesuites Dominicans Jansenists 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 Land 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 Coâ—rts for their Ordinaries and others only the Bishopâ— some think they are sworn to obey their Ordinaries if they 〈◊〉 according to the Canons and so to pronounce all Excommunicate that he Canon excommunicates if commanded Others think otherwâ—â—e that they are judges themselves whether the Canons command 〈◊〉 honâ—sta some take the Pope to be Antichrist and the Church of Rome no true Church others think otherwise Many more Arminian 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 diâ—â—er from the Church in nothing but what the Imposers call â—â—different LXXIX 29. If one that prayeth in the Litany against false Doctrine and Schâ—â—m and â—eâ—deth the Conformists telling him of the danger of it should verily think that Dr. S. printeth and prâ—â—heth false Doctrine and such as plainly tendeth to serve Satan against Christian Love and Peace and to the most Schismatical dividing and damning of Christians should hereupon separate from him for fear of Schiâ—m 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 that 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
in their Succession from Schismaticall Bishops at Constanâ— Alexâ—nd Antioch Jerusalem c. and in their excommunicating not only the Church of 〈◊〉 for a wrong cause the silioque but other Churches and for divers Acts of Schism 52. They must by their Principles Separate from the 〈…〉 and all the Eastern and Southern Churches that are called 〈◊〉 and 〈◊〉 For Councils and other Churches condemn them And they condemn the Councils of Ephesus and Calceden and all since And they must separate from and condemn the Churches of 〈…〉 c. beâ—ause 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 Uâ—church 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 Presbyteâ—ian in France Holland Geneva Scotland formerly and those in 〈◊〉 that have no Bishops Thâ— some would threat kindness on them by saying that they would have them and cannot And why cannot they 58. Their Principles make the Bishop of Oxford Brâ—â—â—l c. Schismaticks For their Dioceses are Churches taken out of Churches being 〈◊〉 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 〈◊〉 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 exâ—mius Christianus that would call then 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 soluâ—io contâ—nut 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 from all the Church that hath profest Communion with him and with all the Councils and Churches that joyned with him For Cyprien and his Council erred by going too far from the Schism and Heresie of others nulliâ—ying 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 Oxfordâ—iteth â—iteth some instances many more are obvious in which he opposeth the Bishop of Rome saying that none of them pretendeth to â—e 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 〈◊〉 in the personal Subjectum Relationts One Bishop is not another if you should say 〈◊〉 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 Episcopâ—â—us unus est 1. In specie all Bishops have one Office 2. Objectâ—â—â— As the Catholick Church is one whose welfare all Bishops ought to seek 3. And so sinaliter as to the â—emote 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 daâ—n 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 pleaded 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 mortall 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 Accidâ—nts so do all 〈◊〉 that are not perfect Is it all 〈◊〉 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 specie necessary to Communion in the Church Universal or single Churches let it be opened what those Principles be We own all 〈◊〉 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 submit to any that shall by the Word admonish Pastors of many Churches of their Duty or 〈◊〉 or seek their good Nor do we refuse Obedience to any humane 〈…〉 up by Princes to do nothing against Christs Laws nor nothing 〈…〉 is in Princes power in the Accident 〈…〉 Is it because we disown any Nurâ—erical Rulers we own the King and 〈◊〉 Magistrates we own all that we can understand to be true Pasâ—oâ—s and iâ— we are in doubt of their Calling we resist them not unless obeying 〈◊〉 before them be resistance But our Accusers loudly profess that 〈◊〉 are not to be owned and if they go on the ground that he hath 〈◊〉 the Prince is for we would know whether that hold in Turâ—y in 〈◊〉 Spain France or only in England or where If it be where 〈◊〉 Oâ—thodox do they make all the People Judges of their Princes 〈◊〉 And we would know whether EVERY BISHOPS and PRIESTS right 〈◊〉 a trâ—e Minister called of God and set over us be necessary to 〈…〉 or known by all the People if it be wo to us that ever such men 〈◊〉 set over us whose right we cannot know What abâ—ndance of things 〈◊〉 make 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 obediâ—â—tly 〈◊〉 that the Clergy's and Peoples consent is unnecessary 3. That the Diocesan 〈◊〉 over multitudes of Churches without any subordinate Bishop is of Christ or lawful 4. That their work according to the Caâ—â— is lawful 5. That all our Patrons have right to chuse Patiors for all the 〈◊〉 6. That they are true Pasâ—ors over them that 〈◊〉 not 7. That if they prove worse far than Martial and 〈◊〉 and be owned by the Bishops as they were the people may not forsake them 〈…〉 which saith Cyprâ—ian 〈◊〉 most power to chuse or refuse Is every Christian bound on pain of Damnation to 〈◊〉 all these and then to câ—amine and â—idge 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 Chrysostâ—â—e and his Competitors 〈◊〉 and Iâ—natius and hundreds others and France about the Archbishops of Rhâ—â—â—s when he was put out that deposed 〈◊〉 4. and when an Infant was put in and oft besides What if the Alexandrians when 〈◊〉 was banisâ—ed by Constantine himself were half for him and half against him Or Basil at Caesarea was put down and hundreds more or when Tâ—codosâ—â—s first and second and Marâ—â—an and Valenâ—â—â—â—an and Zeno and 〈◊〉 and abundance more set up and puli'd down and set up again â—gâ—inst each other What I say if the People now mistooke who had the best Title Is this separating from the Catholick Church When the Inteâ—â—im cast out hundreds in Germany When Ludâ—â—ieâ—s cast out Multitudes in the Palâ—â—inate 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 Jackson 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 Cathoâ—ick Church If not