kingdome of heaven and so doth all unjust excommunication now unite us to the Apostles by this conformity with and participation of their sufferings And I suppose the arguments and testimonies produced by the Chancellour of Paris are and when they were first published were so deemed by those of the Romish communion unanswerable to this matter And accordingly that of Thomas de Curselis in the Councel of Basil that it was * Papae à Christo dictum Quicquid ligaveris super terram erit ligatum non quicquid dixeris esse ligatum Jacob Angularis in Ep ad Wesselum ap Goldast l. 1. p. 575. Which holds in the Interpretative Excommunication said by Christ to the Pope Whatsoever thou shalt binde on earth shall be bound not whatsoever thou shalt affirm to be bound hath with it the evidence of undeniable truth equally applicable to him and all Bishops in that and in all future ages § 5. And then certainly what hath thus been said of the Formal will with the same evidence be extended also to the Interpretative excommunication whensoever the conditions of the communion contain in them any sinne and so become as the former censures were supposed to be For in that case certainly it is no act of Schisme from any Church for any member to be or to continue thus excluded from it For how desireable and valuable soever an intire inviolate peace with all Christians with all men together with the approbation of our willing cheerful obedience and submission of our judgments and practises to our superiors must forever be deemed by all true disciples of Christ Yet must not the purchase of this treasure be attempted by the admission of any sin any more then the glory of God might be projected by the Apostle's lie The least transgression of God's Law must not be adventured on upon any the most Christian designe or consideration The peaceable living with all men which is so often exhorted to and inculcated is yet no farther recommended then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible and as much as in us lies and that we know must be interpreted of a moral and legâ—â— possibility by which we are pronounced able to doe that and no more which we can doe lawfully and so when the Apostle 1 Thess 4.11 exhorts to the most earnest pursuit of this blisful state this ease and rest and quiet from the labours and toils and hell of the factious turbulent spirit it is in a style which supposes this reserve we must saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have an ambition and emulation and contention to live peaceably and quietly obliging us to use all means that would be allowed to the ambitious person in his warmest pursuit i. e. the utmost lawful but not the lowest unlawful means M r Knots Concession in this matter c. 7. p. 471 472. § 6. In which matter it is remarkable what course hath been taken by the late author of Infidelity unmasked in his discourse of the Schisme of Protestants where having acknowledged how perfectly unlawful it is to dissemble equivocate or lie in the matters of faith and withall urgeing from all antiquity that to forsake the external communion of God's visible Church is the sin of schisme he makes a shift to conclude as a natural consequence from hence that therefore the Church I suppose he means of Rome is infallible and not subject to errour because otherwise men might forsake her communion Where though the consequence be very strange that we may forsake the Churches communion in case she be fallible or subject to errour for this supposes it lawful 1. to forsake the communion of any erroneous Church which is much more then we would desire to be granted us and 2. to forsake all that are fallible though they be not actually in errour which is in effect to forsake the communion of all but Saints and Angels and God in heaven for they only have the privilege of impeccable and infallible yet it absolutely acknowledges that it would be lawful to separate from and forsake the even Vniversal Church of Christ in case or on supposition that we could not be permitted to communicate with it without lying and dissembling and equivocating in matters of faith which he there acknowledgeth to be the denying God on earth § 7. Now to return to our present consideration Severe conditions of some Churches Communion Of this there is no question but that as it is said to be customary among the Kings of the Hunnes as soon as they have any children and so no need of their brethrens assistance to banish all their brethren out of their dominions and not to admit them again without putting out their eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Cinnamus Hist l. 1. so it is possible I wish it were not justly supposable for a particular Church so to fence and limit to guard and restrain their communion to require such severe conditions of all whom they will admit or tolerate within their Church that some men cannot without putting out their eyes or wilful acknowledgment of untruths others without committing sin against conscience undergoe the conditions thus required nor consequently be admitted to communion with it Make Communion with them impossible As in case any unsound or untrue position be entred into the Confession or Catechisme of any Church and all the members of that Communion be explicitly required to believe Such are prescribing subscription of errors and acknowledge the truth of every branch of that Confession and so that confession be really the condition and accordingly in the reputation of men esteemed the tessera or symbol of that communion then he that shall enter this communion thus conditionated must certainly either actually subscribe or which as to the scandal of the action is equivalent be reasonably supposed to acknowledge that untruth and if in some persons blameless ignorance may be supposed sufficient for the excusing or alleviating that fault yet 1. he that hath means of discovering that untruth and criminously neglects to make use of those means and 2. he that hath discovered the truth and yet thus professeth himself to believe the contrary will not be thus excusable And it is not here sufficient to object the supposable levity of the error or intellectual falsity For how light and inconsiderable and extrinsecal to the foundation soever the error be supposed to be yet if there be obstinacy in continuing in it against light and conviction or if there be falsness in professing or subscribing contrary to present perswasions or scandal and ill example temptation and snare to others in seeming to doe so these certainly are sins and neither light nor inconsiderable nor reconcileable with that fabrick of Christian practise which ought to be superstructed on that foundation § 8. or Profession against Conscience Nay if the errors be really on the other side if the doctrines so proposed as the condition of the communion
it being thus farre evident that it is our avowed wish and our care should it be denied to be our lot a special mark of the Church of England's Reformation to preserve the Vnity of the Apostolical Faith and Primitive practises as intire as we would have done Christ's body or garment and the probability being not weak on our side that the fact of the crucifying souldiers which hath so much of our abhorrence and detestation shall never be our choice our known or wilfull guilt or if it be that we so farre recede from our Profession CHAP. IX The Second species of this Schisme examined as it is an offence against external peace or Communion Ecclesiastical § 1. This Church free from breach of Communion Ecclesiastical NOW for the second branch of this second sort of Schism as it is an offence against external peace or communion Ecclesiastical This cannot with any colour be charged on us As appears by six Considerations of whom these 6 things are manifest and that by the tenure of our Reformation 1. The first that we have alwaies retained the form of Government in and under which the Apostles founded Ecclesiastical assemblies or Communion viz that of the Bishop and his inferiour officers in every Church and so in that respect are in Ignatius his phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the altar have no part of that breach of Ecclesiastical communion upon us which consists in casting out that order 2. The second That as we maintain that Order so we regularly submit to the exercise of it acknowledge the due authority of these Governors profess Canonical obedience to them submit to their Censures and Decrees and give our selves up to be ruled by them in all things that belong to their cognizance secundum Deum according to God 3. The third That the circumstances which are necessary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembling our selves together for the publick worship whether 1. that of place our Churches consecrated to those offices or 2. that of time the Lords day and other primitive festivals and Fasts and in their degree every day of the week or 3. that of forms of Prayer and Praises celebration of Sacraments and sacramentals Preaching Catechizing c. or 4. that of Ceremonies such as the practise of the Primitive Church hath sent down recommended to us or lastly that of Discipline to binde all these performances upon every member of the Church in his office or place are all entered into our Confessions setled by Article as part of our establishment and so the want of either or all of those are not imputable to our Reformation § 2. The fourth Fourthly That in every of these three whatsoever the Romanist requires us to adde farther to that which we voluntarily and professedly receive 1. the supreme transcendent monarchick power of the Pope 2. the acknowledgment of and obedience to his supremacy 3. the use of more ceremonies festivals c. is usurpation or imposition of the present Romanists absolutely without Authority or Precedent from the antient Primitive Church from whom we are so unwilling to divide in any thing that we choose a conformity with them rather then with any later modell and if by receding from the Ordo Romanus in any particular we doe not approve our selves to come neerer to the first and purest times it is the avow'd Profession of our Church the wish and purpose of it which I may justly style part of our establishment to reduce and restore that whatsover it is which is most pure and Primitive in stead of it § 3. The fift Fiftly That as we exclude no Christian from our communion that will either filially or fraternally embrace it with us being ready to admit any to our assemblies that acknowledge the Foundation laid by Christ and his Apostles so we as earnestly desire to be admitted to the like freedome of external Communion with all the members of all other Christian Churches as oft as occasion makes us capable of that blessing of the one heart and one lip and would most willingly by the use of the antient method of literae Communicatoriae maintain this Communion with those with whom we cannot corporally assemble and particularly with those which live in obedience to the Church of Rome § 4. The sixt Sixtly that the onely hindrances that interpose and obstruct this desired freedome of external Communion are wholly imputable to the Romanists § 5. First their excommunicating and separating from their assemblies all that maintain communion with the Church of England which we know was done by Bull from the Pope about the tenth year of Q. Elizabeth before which time those English which had not joyned in our Reformation might and did come to our assemblies and were never after rejected by us but upon their avowed contumacie against the orders of our Church which consequently brought the censures on them and to that it is visibly consequent that we that were cast out cannot be said to separate as in the former part of this discourse hath been demonstrated § 6. Secondly their imposing such conditions on their Communion belief of doctrines and approbation of practises which we neither believe nor approve of and are ready to contest and maintain our Negatives by grounds that all good Christians ought to be concluded by that we cannot without sinning or seeming to sin against conscience without wilfull falling on one side or dissembling and unsound confession on the other side or at least the scandal of one of these accept of their communion upon such conditions as hath formerly been demonstrated also § 7. A consideration concerning our Church And in this matter it were very well worthy our considering how farre the Articles of our Church of England proceed in accord with the present Roman doctrines and practises and in what particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we cannot perswade our selves to consent to them and then to offer it to the Vmpirage of any rational arbitrator whether we that unfeignedly professe to believe so much and no more nor to be convinced by all the reasons and authorities proofs from Scripture or the first Christian writers those of the first three hundred years or the four General Councels produced by them being in full inclination and desire of minde ready to submit upon conviction are in any reason or equity or according to any example or precept of Christ or his Apostles or the antient Primitive Church to be required to offer violence to our mindes and to make an unsound profession or else for that one guilt of not doing so to be rejected as hereticks and denied the benefit of Christian Communion which we heartily desire to extend and propagate to them which deny it to us All this thus put together and applied to this present matter will certainly vindicate us from all appearance of guilt of this second branch of the second sort of Schisme CHAP. X. The third species of this Schism as
most ignorant rusticks some so void of all degree of knowledge saith Josephus that they knew not what the very word Priest signified The Roman Conquerours by their Procurators put in annually whom they pleased to choose without consideration of the Aaronical line into the chief Priest's office I shall here demand of any Whether supposing and granting it as undeniable that the Zelots were formally Schismaticks or with some improvement in Josephus his style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditious there can be any ground of reason or equity to involve or conclude under the same guilt those that lived under those imposed usurping High Priests supposing those inferiors to have been as farre from consenting to the continuance as to the beginning of such usurpation and that the circumstances were such that they lay not under the appearance of doing what they did not and so had not the scandal any more then the reality of that guilt The Reader I suppose will be able to answer this Quaere to himself and supersede all necessity of making up the Parallel § 7. The Conclusion And then I have at this time no farther exercise for him but that he will joyn in ardent prayers with me that God will restore that which is lost reduce that heavenly grace and incomparable blessing of Christian peace and holy communion among all that have received the honour of being called by his name that we may all minde the same thing fix the same common designes love and aid and promote one anothers good unanimously glorifie him here with one tongue and heart that we may all be glorified with him and sing joynt Hosannah's and Hallelujah's to him to all eternity Amen ERRATA PAge 42. line 3. dele p. 73. li. 9. lege S. Peter so p. 81. marg li. 12. lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 85. l. 24. lege Where as p. 91. li. 4. lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 107. li. 2. for third lege second p. 141. li. 25. for quae re quo p. 157. li. 3. lege that the The Contents CHAP. I. AN Introduction the danger and sin of Schism page 1 CHAP. II. What Schism us together with some general considerations thereon 12 CHAP. III. The several sorts of Schism 31 CHAP. IV. The pretended evidences of the Romanist against the Church of England examined and first that from the Bishop of Rome's Supremacy by Christ's donation to S. Peter 66 CHAP. V. The evidences from the Bishop of Romes succeeding S. Peter examined 92 CHAP. VI. Their second plea from the Bishop of Rome having planted Christianity among us 107 CHAP. VII Their third Evidence from our casting off Obedience to the Bishop of Rome at the Reformation 132 CHAP. VIII Of the second sort of Schism as that is an offence against mutual Charity This divided into three species and the first here examined 155 CHAP. IX The second species of this Schism examined as it is an offence against external peace or Communion Ecclesiastical 163 CHAP. X. The third species of this Schism as an offence against that charity due from every Christian to every Christian examined 169 CHAP. XI Concerning the present Persecution of the Church of England and the advantages sought from thence 174 THE END A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivie-lane London A Paraphrase and Annotations upon all the Books of the New Testament by Henry Hammond D. D. in fol. The Practical Catechisme with all other English Treatises of Henry Hammond D. D. in two volumes in 4 o. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis Primaeva Antiquitate adstruuntur contra sententiam D. Blondelli aliorum Authore Henrico Hammond in 4 o. A Letter of Resolution of six Quaere's in 12 o. The names of several Treatises and Sermons written by Jer. Taylor D. D. viz. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Course of Sermons for all the Sundaies of the Year Together with a Discourse of the Divine Institution Necessity Sacrednesse and Separation of the Office Ministerial in fol. 2. Episcopacy asserted in 4 o. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2 d Edit in fol. 4. The Liberty of Prophesying in 4 o. 5. An Apology for authorized and Set-forms of Liturgie in 4 o. 6. A Discourse of Baptisme its institution and efficacy upon all Beleivers in 4 o. 7. The Rule and Exercises of holy living in 12 o. 8. The Rule and exercises of holy dying in 12 o. 9. A short Catechisme for institution of young persons in the Christian Religion in 12 o. 10. The Reall Presence and Spirituall of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation in 8 o. Certamen Religiosum or a Conference between the late King of England and the late Lord Marquis of Worcester concerning Religion at Ragland Castle Together with a Vindication of the Protestant Cause by Chr. Cartwright in 4 o. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honourable Chr. Hatton in 12 o. Boanerges and Barnabas or Judgement and Mercy for wounded and afflicted souls in several Soliloquies by Francis Quarles in 12 o. The life of Faith in Dead Times by Chr. Hudson in 12 o. Motives for Prayer upon the seven dayes of the Week by Sir Richard Baker Knight in 12 o. The Guide unto True Blessedness or a Body of the Doctrine of the Scriptures directing man to the saving knowledge of God by Sam. Crook in 12 o. Six excellent Sermons upon several occasions preached by Edward Willan Vicar of Hoxne in 4 o. The Dipper dipt or the Anabaptists duck'd and plung'd over head and ears by Daniel Featly D. D. in 4 o. Hermes Theologus or a Divine Mercury new descants upon old Records by Theoph. Wodnote in 12 o. Philosophical Elements concerning Government and Civil society by Thomas Hobbs of Malmesbury in 12 o. An Essay upon Statius or the five first books of Publ. Papinius Statius his Thebais by Tho. Stephens School-master in S. Edmonds-bury in 8 o. Nomenclatura Brevis Anglo-Latino Graeca in usum Scholae Westmonasteriensis per F. Gregory in 8 o. Grammatices Graecae Enchiridion in usum Scholae Collegialis Wigorniae in 8 o. A Discourse of Holy Love by Sir Geo. Strode Knight in 12 o. The Saints Honey-Comb full of Divine Truths by Rich. Gove Preacher of Henton S. Gorge in Somersetshire in 8 o. Devotion digested into several Discourses and Meditations upon the Lords most holy Prayer Together with additional Exercitations upon Baptism The Lords Supper Heresies Blasphemy The Creatures Sin The souls pantings after God The Mercies of God The souls complaint of its absence from God by Peter Samwaies Fellow lately resident in Trinity College Cambridge in 12 o. Of the Division between the English and Romish Church upon Reformation by Hen. Fern D. D. in 12 o. Directions for the profitable reading of the Scriptures by John White M. A. in 8 o. The Exemplary Lives and Memorable Acts of 9. the most worthy women of the world 3 Jews 3 Gentiles 3 Christians by Tho. Heywood in 4 o. The Saints Legacies or a Collection of promises out of the Word of God in 12 o. Judicium Universitatis Oxoniensis de Solemni Lega Foedere Juramento Negativo c. in 8 o. Certain Sermons and Letters of Defence and Resolution to some of the late Controversaries of our times by Jasper Mayne D. D. in 4 o. Janua Linguarum Reserata sive omnium Scientiarum Linguarum seminarium Auctore Cl. Viro J. A. Comâ—nio in 8 o. A Treatise concerning Divine providence very seasonable for all Ages by Tho. Morton Bishop of Duresme in 8 o. Animadversions upon Mr. Hobbs his Leviathan with some Observations upon Sir Walter Rawleighs History of the World by Alex. Rosse in 12 o. Fifty Sermons preached by that learned and reverend Divine John Donne in fol. Wits-Common-wealth in 12 o. The Banquet of Jests new and old in 12 o. Balzac's Letters the fourth part in 8 o. Quarles Virgin Widow a Play in 4 o. Solomons Recantation in 4o. by Francis Quarles Amesii antisynodalia in 12 o. Christ's Commination against Scandalizers by John Tombes in 12 o. Dr. Stuart's Answer to Fountain's Letter in 4 o. A Tract of Fortifications with 22 brasse cuts in 4 o. Dr. Griffiths Sermon preached at S. Pauls in 4 o. Blessed birth-day printed at Oxford in 8 o. A Discourse of the state Ecclesiastical in 4 o. An Account of the Church Catholick where it was before the Reformation by Edward Boughen D. D. in 4 o. An Advertisement to the Jury-men of England touching Witches written by the Author of the Observations up Mr. Hobbs Leviathan in 4o Episcopacy and Presbytery considered by Hen. Fern D. D. in 4 o. A Sermon preached at the Isle of Wight before His Majesty by Hen. Fern D. D. in 4o The Commoners Liberty or the English-mans Birth-right in 4o An Expedient for composing Differences in Religion in 4 o. A Treatise of Self-denial in 4 o. The holy Life and Death of the late Vi-countesse Falkland in 12 o. Certain Considerations of present Concernment Touching this Reformed Church of England by Hen. Fern in 12 o. Englands Faithful Reprover and Monitour in 12 o. Newly published The grand Conspiracy of the Members against the Minde of Jews against their King As it hath been delivered in four Sermons by John Allington B. D. in 12 o. The Quakers Questions objected against the Ministers of the Gospel and many sacred acts and offices of Religion with brief Answets thereunto Together with a Discourse of the holy Spirit his workings and impressions on the souls of men by R. Sherlock B. D. in 8 o. Now in the Presse Of Fundamentals in a notion referring to Practise by H. Hammond D. D. in 12 o.
may be most fitly branched § 11. 2. What Evidences are producible against the Church of England whereby it may be thought liable to this guilt and withall how it may be cleared from all force of those evidences § 11. Which when we have done we shall not from the office of Advocates proceed to that of the Accuser or Judge but leave all others that are under the same charge to their proper tribunal to stand or fall as they shall appear able or not able upon firm grounds to maintain and vindicate their innocence CHAP. II. What Schisme is together with some general considerations thereon § 1. OUR first enquirie must be what Schism is in the strict proper notion as (a) Non attendisti inter schismaticos haereticos quà m sit magna distantia Optat l. 1. p. 13. distinguished from Heresie the (b) Inter haeresim schisma hoc interesse arbitramur quòd haeresis perversum dogma habeat schisma propter Episcopalem dissensionem ab Ecclesiâ pariter separet Hieron ad Tit c. 3. introducing of some false doctrine into the Church And herein there will be no difficulty the Origination and universal use of the word according and consenting exactly to give us the importance of it The Original of the word Schism § 2. In the origination of it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scindi it signifies literally scissure or division which being a figurative and withall a relative word referring to some body which is thus cut or divided but that no natural but political body the Church or Congregation of Christians the literal notation of the word in the Ecclesiastical use will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a division in or from the Vnity of the Church of Christ Only the form termination of the word must be farther noted which being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reciprocal passion noted by the word but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the use of such passives is observable being of the nature and for want of conjugations designed to supply the place of the Hebrew Hithpaâ—l and so noting reciprocal action or passion where the passion is from and on himself and is most fully expressed by the Latine Neutrals which partake both of active and passive but are strictly neither of them This might be largely exemplified in the use of other words but the advantage of the observation will not be proportionable to the length of such a diversion being no more then this that the distinct notion of the word Schisme is a voluntary dividing Schisme a voluntary recession or in the neutral expression which the Fathers familiarly use a separating or receding of any member from the unity of the body i. e. the Church of Christ and so that the scismatick is he that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 19. divides himself from the Church of God not that is cut off or separated he that (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2.19 goes out or (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.38 withdraws or recedes of his own accord not he that is cast out by the Governours of the Church Excommunication no Schisme For whatever blame and vengeance may justly light on such who are by the righteous and charitative Censures of the Church cut off from communion in case they doe not by humiliation confession and reformation and meet fruits of repentance prepare and qualifie themselves for readmission to that Communion yet certainly this punishment of Excommunication is very disparate and distant from the crime of schisme the Judge i. e. Bishop or Governour of the Church being the only actor in the one and that ex officio an act of duty in him when duly executed but in the other the offender or guilty person who is therefore said to (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Laod Can 40. accuse to cast to (d) Propriae conscientiae videtur esse damnatio cùm quispiam suo arbitrio ab Ecclesiâ recesserit Hieron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cod Can Afric Can 22. condemn himself throwing himselfe by his voluntary recession from the Church into that very condition into which the adulterer and obstinate offender is cast by the Censures of it § 3. This is so evident a truth that this punishment and so judicial act of the Governour cannot be the guilt of him that is punished and though it be supposed to be founded in some offence is not yet in any propriety of speech the offence it self much lesse the sin of schisme especially when he is punished for heresie or some other crime and not for schisme that I need not farther insist on it Interpretative Excommunication Only as beside the formal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is also an interpretative excoÌ„munication when he that is not under the Censures of the Church is yet refused admission or reception unto it unlesse he will submit to such such conditions indispensably proposed to him and because both in the one and the other in the formal and in the interpretative excommunication the Governours being men may possibly erre and consequently censure and excommunicate the innocent and in like manner propose those conditions of communion which are not lawful for that man to submit unto Continuance out of actual Communion without Schisme so it is possible in both cases that the person excluded may be absolutely innocent free not only from that of schisme but from all other guilt so that he which is excommunicated may not be obliged to regain the peace nor he that is barred out to force his passage into the communion of the Church and so both sorts of these continuing out of the actual communion neither the one nor the other be guilty of schisme in the least degree by so continuing Unjust excommunication hurts no man § 4. He that is excommunicated unjustly cannot be rendred criminous by that misfortune nor concluded culpable by that argument upon which he is supposed innocent Our Saviour hath pronounced of the anathemaes of the Jews of their bitterest execrations their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their sharpest censures nay the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting men out of the Synagogue falsly or unjustly that it is to be looked on as a most auspicious token a matter of the greatest rejoicing to them which fell under it one of the principal ingredients in and forerunners of their blisse and accordingly the Apostles when they were thus cast out and contumeliously used went out of the Temple rejoicing that they were thought worthy to suffer shame for Christ's name To which purpose is that of Photius Patriarch of Constantinople to Michael Metropolitan of Mitylene Ep 116. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The excommunication of the Jewish Sanhedrim sent out against Christ's disciples brought them so much neerer to their Lord and Master and alien'd the Jews themselves removed them so much farther from the
of any Church be indeed agreeable to truth but yet be really apprehended by him to whom they are thus proposed to be false and disagreeable it will even in that case be hard to affirm that that man may lawfully thus subscribe contrary to his present perswasions For though it be certain that he that thus erres be obliged to use all probable means to reform and deposite his error and as long as he remains in it is so farre guilty of sin as he wants the excuse of invincible ignorance and being obliged to charity and peace as farre as it is possible and in him lies he cannot be freed from offending against that obligation if he doe not communicate with those the condition of whose communion contains nothing really erroneous or sinful and so though such a man on that side be or may be in several respects criminous yet it is as evident on the other side that he that professes to believe what he really doth not believe that subscribes with his hand what he rejects in his heart or that doth that which is under the scandal of doing so is farre from being guiltless he certainly offends against the precept of sincerity and veracity yea and of charity to his brethren in respect of the scandal hath added hypocrisie to his error and so which way soever he turns he is sure to sin the worst and most unhappy kinde of straight he remains in error and schisme on the one side and by flying from that he advances to lying and hypocrisie on the other and the desire of avoiding one of these cannot justifie the other § 9. This I say in case the error be really on the mans not on the Churches side But if as in the case proposed the errors be supposed to be wholly on the Churches side and withall indispensably required to be subscribed by all and so the conditions of that communion being exacted of him who cannot without sin undertake them be to him really and unexcusably unlawful then certainly to that man in that case it is no crime not to communicate when he is thus excluded from communicating with that Church but a crime and a great one thus by testifying against the truth and his own conscience to qualifie himself for that communion The admission of such guilts as these hypocrisie and lying against conscience and due grounds of conviction is too high a price to be paid even for peace or communion it self § 10. A meek son of the Church of Christ will certainly be content to sacrifice a great deal for the making of this purchase and when the fundamentals of the Faith and superstructures of Christian practise are not concerned in the concessions he will cheerfully expresse his readiness to submit or deposit his own judgment in reverence and deference to his superiours in the Church where his lot is fallen But when this proves unsufficient when peace with the brethren on earth will not be had at a cheaper rate then this of a voluntary offending against our father which is in heaven in this case the Christian must be content to live without it and though he would rejoice to sell all that he hath to purchase that jewel yet his conscience the health and peace of that which is interrupted by every wilful sin is a commodity that must not be parted with whatsoever the acquisition be which is in his view and thus offers it self in exchange for it § 11. Application to the Church of Rome in relation to the present Church of England The evidence of which is I conceive so demonstrative and irresistible that it will be justly extended much farther then the present case of the Church of England gives me any temptation to extend it For in case our Ancestors had unjustly and criminously made a separation from the Church of Rome which it shall anon appear that they have not and we their successors in that schisme should unfeignedly confess and repent and desire to reform that sin and uprightly discharge our conscience in neglecting no means that patience humility charity could suggest to us in order to obtaining our reconciliation yet if that cannot be obtained by all these submissions without that harder condition of renouncing or professing or seeming in common reputation of men to renounce any part of Divine truth or Christian practise which we verily believe to be the truth and our duty it would not be our guilt but only our unhappiness that we were thus forced to continue in that separation The reason is evident from the former grounds we must not sin that we may give glory to God such is confession fruits of repentance Jos 7.19 a penitent thief must not lie to enable himself to make restitution nor the contrite schismatick commit any new sin such certainly is hypocrisie lying professing contrary to present perswasion to complete his repentance for the old § 12. If this last be conceived as it is not the present case of the Church of England so to be an impossible unsupposeable case not only upon the Romanists grounds who I presume will not acknowledge any such hard condition as is the profession of an untruth to be required to any mans reconciliation and readmission to their communion but upon this other score because if any false profession be now required to our re-admission the same was formerly required to our continuance in their communion and consequently our Ancestors departure then could not be supposed as in this last fiction of case it is a schismatical departure I shall not need to give any more distinct answer to this then 1. That we that acknowledge not the Church of Rome to be infallible may be allowed to make a supposition which is founded in the possibility of her inserting some error in her Confessions and making the explicite acknowledgment of that the peremptory indispensable condition of her communion 2. That it is possible also though not by us pretended that she should since that supposed departure of our Ancestors introduce some new doctrines and consequently some new errors and those now be supposeable to lie in the way to our return though they had no part before their birth in driving us from them 3. That that may be by the Church of Rome permitted and allowed to those that have alwaies remained in their communion which to them that have departed and either in their persons or posterity desire to return to it will not be permitted by them It being more ordinary to indulge liberties to sons that have alwaies continued in the family then to grant them to offenders and suppliants that expect favours and graces and restauration to privileges 4. That those which have had their education out of the Communion of the Church of Rome may very possibly probably come to discern that which in that communion would never have been for want of representation discerned by them and consequently may observe some errors in her doctrine
or practise which their Ancestors at their very departure from them had not discerned and then though those errors subscribed to by them had the Lenitive or Antidote of blameless ignorance yet because those that now really discern that truth which the Ancestors discerned not cannot lawfully professe not to discern it or professe against conscience to believe what they doe not believe it is therefore necessarily consequent that the return of such to the peace of the Roman Church may by this means be rendred impossible though their Ancestors continuance there lying under no such prejudice their separation were acknowledged unlawful CHAP. III. The several sorts of Schisme § 1. THus much hath been necessarily premised for the true notion of Schisme taken from the origination of the word as that includes in the neuter sense a recession or departure in the reciprocal a separating or dividing himself § 2. It is now time to proceed and inquire how many sorts there are of this schisme in the Ecclesiastical sense or by how many waies the guilt of this sin of the flesh may be contracted § 3. In which inquiry it will be first necessary to consider wherein Ecclesiastical unity consists viz Unity Ecclesiastical wherein it consists in the preserving all those relations wherein each member of the whole Church of Christ is concerned one towards another These relations are either of subordination paternal on one side and filial on the other or of equality fraternal Unity of Members subordinate The unity of those members that are subordinate one to the other consists in the constant due subjection and obedience of all inferiors to all their lawful superiors and in due exercise of authority in the superiors toward all committed to their charge Of fellow brethren And the unity of the fellow brethren in the performance of all mutual duties of justice and charity toward one another § 4. The former Of the former sort is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedience to the Rulers of the Church Heb. 13.17 and back again the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due feeding i. e. governing the flock of God among them 1 Pet. 5.2 And because there be under the King or Emperor or supreme power to whom all are subject in any his dominions many possible links in that subordination Patriarchs Metropolitans Bishops Presbyters Deacons and the brethren or congregation the unity must be made up of the due subordination and Christian i. e. charitative exercise of power in all these § 5. The later Of the later sort there are as many branches as there are varieties of equalities The brethren or believers in every congregation i. e. all beside the Governors of the Church however unequal in other respects are in this respect equalized and comprehended all under the one title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the younger 1 Pet. 5.5 And this whether we respect all other fellow-members of the same or whether of any other congregation whether Parish or City or Diocese or Province or Nation of the West of the East of the whole Christian world as farre as each member is qualified to exercise any fraternal duty toward them So again the several Deacons or Presbyters of any Diocese the several Bishops of any Province the several Metropolitans of any Nation the several Primates or Patriarchs one with another as the several Apostles over the whole world are each of them to be looked on as equals to all others of the same sort And proportionably and together with the Pastors the flocks the several communities or congregations of Christian men considered in complexo the Parishes Dioceses Provinces Nations Climes of the whole Christian world And according to these so many equalities there are or ought to be so many sorts of unities so many Relations of that mutual fraternal charity which Christ came to plant in his Church § 6. Communion Having seen what the unity is to which Communion superadds no more but the relation of external association whether by assembling for the worship of God in the same place where the matter is capable of it or whether by letters communicatory by which we may maintain external Communion with those which are most distant from us It will be easie to discern what Schisme is viz the breach of that Vnity and Communion and what be the sorts or species of it either those that offend against the subordination which Christ hath by himself and his Apostles setled in his Church or those that offend against the mutual charity which he left among his disciples § 7. The branches of Schisme as it is an offence against Subordination For the first of these those that offend against the due subordination they are possibly of as many sorts as there be distinct links in the subordination As first those brethren or people which reject the ministerie of the Deacons or Presbyters in any thing wherein they are ordained and appointed by the Bishop and as long as they continue in obedience to him and of their own accord break off and separate from them Schism against the Deacons or Presbyters refuse to live regularly under them they are by the Antient Church of Christ adjudged and looked on as Schismaticks So Ignatius the holy Bishop and Apostolical person and Martyr of Antioch in Ep ad Trall admonishing them to beware of the poyson of seducers i. e. the Schismaticks of those times he directs them this one way to doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This ye shall doe saith he if ye be not puffed up and if ye be not separated from God from Christ from the Bishop He that continues within the sept is pure He that doth ought without the Bishop and Presbyterie and Deacon is not of a pure conscience accounting all that live out of this obedience to be so far infected and defiled with schisme So again in the former part of the same Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all revere the Deacons as the ministers of Jesus Christ and in like manner the Bishop as Jesus Christ the son of the Father the Presbyters as the Senate of God and College of Apostles without these it is not called a Church Where every particular Church being administred by these no man is farther deemed a member of the Church then he lives regularly within this obedience And the same is the importance of his exhortation to the Philippians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observe the Bishop and the Presbyters and the Deacons intimating this to be the only way of preserving unity against schisme as appears by that which had gone before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one altar or sept as there is one Bishop together with his Presbyters and Deacons and the living in union with obedience to these is the only way to doe whatsoever ye doe according to the will of God Where this subordination being looked on as that which is placed in
other but by both and in the ancient if not Ignatian Epistle to the Antiochians You saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been the disciples of Peter and Paul i. e. converted and ruled by them the Jewish part by one and the Gentile by the other and the Church of the Gentiles at Antioch and Syria of which Antioch was the chief city and Cilicia is it to which peculiarly the decrees of the Councel at Jerusalem are sent Act. 15.23 and inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the brethren at Antioch those of the Gentiles and that separately from the Jewish Church in that city or region as is evident both by the contents of that Rescript or Decretal Epistle in which only the Gentiles were concerned v. 28 29. and also by that which we read of S. Peter and the Jewish proselytes Gal. 2.11 that they withdrew from all communion and Society with the Gentile Christians upon which S. Paul reproved him publickly v. 12. According to this condition of disparate not subordinate Churches at Antioch it is that the writer of the Apostolical constitutions tells us that Euodius and Ignatius at the same time sate Bishops of Antioch one succeeding S. Peter the other S. Paul one in the Jewish the other in the Gentile congregation and so continued a while till both the Churches the wall of Separation being by compliance and Christian Charity removed joined and united together under Ignatius who therefore as by a Hom. 4. in Luc. Origen and b l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius he is called the Second so by S. Hierome is called the third Bishop of Antioch and yet as truly by c de Syn. Arim. Seleuc. Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said to be constituted Bishop after the Apostles and by d Ex com Ignat. S. Chrysostome to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the blessed Apostles hands were laid upon him whil'st yet Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirms him to have received the Archisacerdotal honour from the hands of S. Peter § 9. The same is as evident at Rome where these two great Apostles met again and each of them erected and managed a Church S. Peter of Jewes S. Paul of Gentiles So saith e l. 3. c. 3. Euseb l. 4. c. 6. S. Irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blessed Apostles founded and built the Church there and f l. 1. adv Carpocrat Epiphanius more expressely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter and Paul were Apostles and Bishops in Rome So the Inscription on their Tombes which saith a l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius continued to his time mentions them both as founders of that Church So Gaius an Ecclesiastick writer of great antiquity coaetaneous to Pope Zephyrynus speaking of the monuments of S. Peter and S. Paul calls them b Euseb Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the monuments of them that founded that Church § 10. So Dionysius the Bishop of Corinth who lived about 20 years after their death affirms both of the Church of Rome and of Corinth c Euseb Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was each of them the plantation of Peter and Paul And d De Prom. Praedict implend c. 5. Prosper Petrus Paulus Apostoli in urbe Româ Peter and Paul the Apostles consecrated or constituted a Church in the city of Rome And the very Seales of Popes are an irrefragable evidence of the same as they are set down by Mathew Paris in the year of our Lord 1237. In bullâ Domini Papae saith he stat imago Pauli à dextris crucis in medio bullae figuratae Petri à sinistris In the Bull of the Pope stands the image of S. Paul on the right hand of the Crosse which is graven in the midst of the Seal and the image of S. Peter on the left hand and this only account given for S. Pauls having the nobler place Quia Paulus credidit in Christum quem non vidit à dextris figuratur because he believed on Christ without seeing him here on earth And all this very agreeable to the story of Scripture which as according to the brevity of the relations there made it only sets down S. Peter to be the Apostle of the circumcision and of his being so at Rome we make no question So it affirms of S. Paul that he preached at Rome in his own hired house receiving them which came unto him Act. 28.30 which will most fitly be applied to the Gentiles of that city the Jewes having solemnly departed from him v. 29. § 11. Accordingly in Ignatius Ep. ad Trall we read of Linus and Clemens that one was S. Paul's the other S. Peter's Deacon both which afterward succeeded them in the Episcopal chaire Linus being constituted Bishop of the Gentile Clemens of the Jewish Christians there And hence growes unquestionably that variety or difference observed among writers some making S. Peter others S. Paul the founder of that Church but others as hath been shewed both of them some making Clemens others Linus the first Bishop after the Apostles both affirmers speaking the truth with this Scholion to interpret them Linus was the first Bishop of the Gentile Christians after S. Paul Clemens the first of the Jewish after S. Peter and after Linus his death Cletus or Anacletus succeeding him and dying also both congregations were at length joyned in one under Clemens by which one clew I suppose it easie to extricate the Reader out of the mazes into which the ancient writers may lead him in rehearsing the first Bishops of Rome so very diversly but this is not a place to insist on it § 12. By all which it appears that even in those Churches whereof S. Peter is acknowledged the founder as that of Rome and the like yet he cannot be deemed the sole founder but coequal to him S. Paul of the Gentile as he of the Jewish Proselytes and if the sole government of that Church be devolved to the original it will be found to have begun in Clemens in whom the union of the Jewish and Gentile congregations there was first made and not in S. Peter § 13. But then for another great part of the Christian world it is manifest that S. Peter had never to doe either mediately or immediately in the planting or governing of it and consequently that from him that power can never descend to any other Not to mention the travailes and labours and plantations of the other Apostles which certainly had each their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently their Provinces by Apostolical joynt consent assigned them Act. 1. though that short History written by S. Luke S. Paul's attendant mention them not I shall only insist on the beloved Disciple his fellow-Apostle of the Circumcision and that abundant Labourer S. Paul § 14. Nor all the Circumcision For S. John who had the favour of Christ
an offence against that charity due from every Christian to every Christian examined § 1. Contrary to charity due from all to all LAstly as Schism is an offence against that charity which is due from every Christian to every Christian so it will be best distributed according to what we see noted by by the Apostle Rom. 14. in the Jewish and Gentile Christians 1. Judging 2. Despising into the judging and the despising of others either of which was if not formally Schism yet soon improveable into it when it would not be repressed by the Apostles admonitions Separating the effect of both The Jewish Christians we know judged and damned all that would not observe the Mosaical law and would not associate or communicate with the Gentiles and the like height Diotrephes and some of the Gentile believers who began with the other branch that of vilifying the weak Jew at last arrived to not receiving forbidding to receive and casting out the brethren 3 Joh. 10. And whether the Romanists or we are thus guilty will soon be discernible § 2. Of Judging separating the Romanists guilty ex Confesso For the former that of judging and so separating from their brethren if yet we may be allowed that title it is evident by their own acknowledgment how guilty they are and how guiltlesse we § 3. It hath been a special motive and argument to gain proselytes to their party for some years that by our Confession there is salvation to be had among them but in their judgment no possible hope of it for us This weapon of their's used so studiously against us to anticipate and prejudge in general whatsoever can be particularly said to assert our doctrines and practises will certainly be as usefull in our hands as Goliah's sword in David's to give this wound I wish it may not prove as fatal to our vaunting enemies For certainly if there be any truth in that motive then are they professedly the men that judge their brethren and as confessedly we the men that doe not judge them And if S. Cyprian's rule be true who had as well considered the nature of Schism and as diligently armed the Christians of his age against it and given us as sure rules to judge by in this matter as any that they that maintain any difference in opinion against other Christians must if they will avoid the evil of schism manage it with this temper neminem damnantes neminem à communione nostrâ arcentes never condemn any or forbid them our communion then is the schism because the uncharitableness on their parts not on ours And it is not the saying we are Hereticks and so certainly excluded salvation Schismaticks and so out of the Church the way to salvation that can give this sanguinarie judgment any meeker a title For that we are such being as much denied as any thing and that negative offered to be proved and vindicated by all those evidences by which any matter of doctrine from whence this question depends can duly be cleared this unproved affirmation that we are such is certainly a petitio principii a begging of the question a supposing that in the debate which they know we are as farre from confessing as they from having proved and that is the most certain proof that such judging is uncharitable I wish there were not many other as pregnant indications of it § 4. And for that of despising or setting at nought the brother which is the Ap Of despising We are guiltlesse of it ostles argument also that they walk not charitably and the effect whereof is evident the casting them out of the Church if the cause may be concluded by the effect the guilt lies on the Romanists side not on ours as hath formerly appeared And truly we are so sensible of the many prepossessions and strong prejudices which by the advantage of education the prescribed credulity to all that the Church shall propose the doctrine of infallibility the shutting up the scriptures in an unknown language the impossibility that the multitude should search or examine tradition with their own eyes the prosperous flourishing estate of the Roman Church and the persecutions and calamities and expressions of God's displeasure on the Church of England the literal sound of Hoc est corpus meum for their principal espoused doctrine of Transubstantiation and som other the like means are infused into the multitude of men and women that are brought up without any knowledge of ours in a firm belief of all their pretensions that we are as farre from setting them at nought or despising them as from that which by their doing it first is made impossible for us to be guilty of the casting them out of the Church § 5. I foresee not any objection which may give me temptation or excuse farther to enlarge on this matter And professe not to know any other branch of Schism or colour of fastening that guilt upon our Church made use of by any which hath not been either prevented in the grounds of this discourse or distinctly taken notice of and competently vindicated as farre as the design'd brevity would permit CHAP. XI Concerning the present Persecution of the Church of England and the advantages sought from thence § 1. OUr Establishment being thus freed from Schism I shall not now entertain my self with any fear that the Persecution which we are under will involve us in it The Romanists argument frō our present condition of Persecution Yet can I not but take notice of the style that some Romanists have in these last years on this occasion chosen to make use of calling us the late Church of England The interpretation whereof is to my understanding this that the calamities under which now we suffer have made us cease to be a Church And therefore having learned and abundantly experimented what scandal the Crosse hath alwaies carried along with it how willing enemies are to take advantage and ground arguments on afflictions and how ordinary it is for friends to take impressions from such sensible carnal motives and being secured by the storie of the Antient Gnosticks that it is neither scandalous excesse of fear nor want of charity to think it possible that this as other antient heresies may now as in a Platonick year if not carefully warded return on us as in a revolution I shall therefore conclude this paper with an attempt to remove this prejudice The utmost whereof being formed into an objection is this that it is absolutely necessary to communicate with some one visible Church that now the Church of England is not such and consequently that it must be cast off and the Roman Church so illustriously visible be taken up in stead of it § 2. Answered To this reserve I shall make my returns by these degrees First that by the making this objection or drawing any argument against any member of the Church of England from the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or improsperous
circumstances of affairs It must be supposed that twenty years since this person the supposed subject of discourse living regularly in this Church under his superiours was not then chargeable w th this crime of not communicating with a visible Church § 3. This consequent I shall not be so much my own flatterer as to think it will be allowed me by the Romanist who will I know at another time accuse the whole Church of England ever since the Reformation of schism from the Catholick Church and make the communicating with it 20 years since as dangerous as now the not communicating with any But the reason of my laying this foundation is to shew the vanity of the present objection For if the Church of England 20 years since were not a Church but a society of Schismaticks not a particular Church which if so must be a part or member of the Vniversal and such it is not if it be truly separated from that body in the unity of which it is obliged to remain but a separated and torn off and so a livelesse ejected branch then whatsoever hath now befallen us and the consequence of that the supposed impossibility of cōmunicating with the Church of England will but leave us where we were the impossibility of communicating with a schismatical society being not chargeable on us as a crime by them who make the communicating with all such societies so damnable And therefore I say to the making this any objection 't is necessary that that be supposed which I have for that cause laid as my foundation that 20 years since a member of the English Church was not under this guilt of not communicating with some one visible Church And if then he were not or for discourse sake be by the objecter supposed not to have been then it infallibly and irrefragably follows which is the second proposition that he that 20 years since was not under this guilt of not communicating is either not guilty of it now or else hath voluntarily committed or omitted somewhat which commission or omission hath been the contracting of this guilt For that somewhat which hath not been his choise shall become his crime that what hath been his saddest part of infelicity the evil against which he hath most industriously contended should be accounted his offence when it is his punishment I shall not fear will be affirmed by any § 4. Thirdly then the businesse is brought to this issue that that person which is the subject of our discourse he that 20 years since was a member of the Church of England be now proved by some commission or omission of his voluntarily to have contracted this guilt or else be absolved and freed from it If he have contracted it it must be by some irregularity of actions contrary to the standing rule and Canons of this Church or by disobedience to some commands of his Ecclesiastical superiors And as in neither of these I shall excuse any that hath been guilty so if being not fallen under the actual Censures of the Church for it he now timely and sincerely return with contrition and reformation I shall hope it will not be imputed to him But however this cannot be insisted on by the objecter because I speak and so must he of him that hath lived regularly not of him that hath not And of him 't is apparent that all that he hath done is to adhere to his former principles when others have not to have testified his constancy with not only venturing but actually losing either possessions or liberty and the benefit of Ecclesiastical assemblies rather then he would joyn or appear to joyn with Schismaticks when others have made all worldly advantages by the rupture In a word that he hath been patient and not fainted and never departed from his rule though it have cost him dear to stick fast to it And I hope no body will be so uncharitable as to grieve and gall him whom God hath thus suffered to be chastised upon no other provocation but this his having been thus afflicted and persecuted This is too clear a truth to need confirming and yet this is the utmost that it can be driven to supposing the most that the objection can be imagined to suppose viz that the Church of England is now invisible § 5. But then in the fourth place it must be added that as yet Blessed be God the Church of England is not invisible It is still preserved in Bishops and Presbyters rightly ordained and multitudes rightly baptized none of which have fallen off from their profession And the only thing imaginable to be objected in this point being this that the schism hath so farre been extended by the force that many if not most Churches parochial are filled by those who have set up a new or a no-form of worship and so that many men cannot any otherwise then in private families serve God after the Church-way that sure will be of little weight when the Romanists are remembred to be the objecters who cannot but know that this is the only way that they have had of serving God in this Kingdome these many years and that the night-meetings of the Primitive Christians in dens and caves are as pertinent to the justifying of our condition as they can be of any and when 't is certain that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forsaking of the assemblies Heb. 10.25 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our wilfull fault v. 26. but only our unhappy lot who are forced either not to frequent the assemblies or else to incourage incurre the scandal of seeming to approve the practises of those that have departed from the Church That we doe not decline order or publick communion and consequently are not to be charged for not enjoying those benefits of it which we vehemently thirst after is evident by the extensive nature of our persecution the same tempest having with us thrown out all order and form Bishops and Liturgie together and to that curstnesse of theirs and not to any obstinatenesse or unreconcileablenesse of ours which alone were the guilt of non-non-communion is all that unhappinesse of the constant sons of the present English Church to be imputed in which alone this whole objection is founded § 6. What this may come to in the future I cannot discern any farther appearance of difficulty in this matter and therefore shall no farther lengthen this Appendage then by offering it to the consideration of the indifferent Reader whether this objection can ever in future times be improveable into a charge against us or our posterity as long as either Bishops stand and continue to ordain among us or it is not our faults that they doe not stand To which purpose it may be remembred what befell the Jewes whether under the Zelots fury or the Romans yoke The former threw out the lawfull successive High Priests and Priests of the sons of Aaron and put into those sacred offices the