and Schismaticks A. I had hoped that no man but Mr. Cheny had talkt at this rate I. It 's agreed on that there is but one Universal Church The contrary is a Contradiction 2. It is agreed that there is no lawful particular Church which is not a part of the Universal 3. That whoever hath just Union and Communion with a true particular Church hath Union and Communion with the Universal 4. That all men in their Worship of God should accordingly perform it and do all that they do as Men in that Relation to the Universal Church None of this is controverted II. But I had hoped never to have heard any but Seekers say that there are not many lawful particular Churches distinct from the whole and from one another though not disjunct in the Common Essentials For the proof of the contrary 1. I begin with that which I expect should be most powerful The mans own after-Confessions to which he is oft brought Pag. 8. Distance of Place and the necessities and conveniences of Worship and Discipline has divided the Church into several parts and members and Particular Churches c. So pag. 14. pag. 19. All Christian Churches ought to be members of one More fully p. 20 21. This is ad hominem Yea and Nay is his Resolution 2. But I 'le bring other Arguments that prevail more with me The Sacred Scriptures oft tell us of many Churches therefore there are many Act. 9. 31. The Churches had rest and 15. 4. Confirming the Churches 16. 5. So were the Churches established in the Faith Rom. 16. 4. All the Churches of the Gentiles So ver 16. 1 Cor. 7. 17. So ordain I in all Churches 11. 16. Neither the Churches of God have such Custom 14. 33. As in all the Churches of the Saints 34. Let your Women keep silence in the Churches So 16. 1. 19. 2 Cor. 8. 1. The Grace of God bestowed on the Churches of Macedonia 18. Whose Praise is in the Gospel through all the Churches So 19. 23 24. and 11. 8. 28. The care of all the Churches 12. 13. Inferior to the other Churches Gal. 1. 2 22. 1 Thes. 2. 14. 2 Thes. 1. 4. Rev. 1. 4. To the seven Churches ver 11. 20. Angels and Candlesticks of the seven Churches And 2. 7 11 17 29. and 3. 6 13 22 23. and 22. 16. His Concordance might have shew'd him all these in order Phil. 4. 15. No Church communicated with me concerning giving and receiving but ye only The dispute now must be whether the Apostles or this Resolver be to be believed They say there are many Churches parts of One he saith There is but one and it 's Schismatical to divide it into distinct memberships or Bodyes c. It 's no Schisme here to say I am for Paul and the Holy Scripture Let who will believe the contradictor 3. My next Argument is this Where there are many Political Societies consisting of Christian Pastors and People professedly associated for the ordinary Exercise of those Relations as such in holy Communion in Christian Doctrine Worship Order and Conversation for Edification in true Faith Hope Love and Obedience and the Glorifying of God therein There are many distinct true Churches parts of the Church Universal But on Earth there are many such Societyes c. Ergo c. Either the controversie is De re or de nomine for we called Separatists use to separate these 1. If de re Let the existence of the thing defined be tryed by Scripture Reason and common Experience 2. If de nomine Forma quae dat esse dat Nomen Here is the true specifick form which is found in many single Churches ergo the Name of such single or individual Churches is due to them 4. Again ad hominem from the consequences 1. If there be not many single Churches in the Universal then there are not many Patriarchal National Provincial Metropolitical Diocesan or Parochial Churches For non entium non datur numerus Many nothings is a contradiction Multae sunt ergo sunt Ab est tertij adjecti ad est secundi valet argumentum But if there be not many then 1. All the Parish Churches in England being but one and not many a Patron can have right to present to no one as a Church more than to another 2. Then the Parson Vicar or Curate is no more the Parson of one Church than of another nor bound to no more Care and Duty for there is but one 3. Then no one is bound to go to one Parish Church more than another for there is but one 4. Then the Temple and Tithes belong no more to one than another 5. Then no Bishop is the proper Bishop of one Diocesan Church more than of another 6. Then all the revenues of the Bishop of London are no more appropriate to one Church than to another 7. Then you owe no more Obedience to the Bishops of one Diocesan Church than another 8. Then you make the King no more Head or Governour of the Church of England than of another 9. Then a Diocesan oweth no Reverence to a Metropolitane Church if there be none such 10. Then many Churches cannot have Communion nor send Bishops to Councils if there be not many 11. And the charge of Separation from a Church that is no Church is a contradiction 5. I adde from Parity of Reaon if many distinct subordinate Societies may make one Civil Body Politick so they may one Universal Church But the Antecedent is undoubted If it be Learnedly said with Mr. Cheny that one whole cannot be Part of another whole One may attain the perfection by that time he hath worn the Breeches but a few years to know that a whole Family may be part of a whole Village and a whole Vicinage be part of a whole City and a whole Colledge be part of a whole University and a whole City part of a whole Kingdom and a whole Kingdom part of the whole Earth And if it be objected that the Names of the whole and parts are here divers but a Church and a Church are the same Name I Answer at the same age one may learn that the same Name proveth not the sameness of the things Named and that ex penuria nominum the Genus and Species the Totum and Parts have oft equivocally the same Name with the Addition of just Notes of distinction Sometimes an Academy of many Schools is called Schola and so are the single Schools therein The City of London is a Society and so are the Societies of Merchant-Taylors Drapers Mercers c. therein § 4. But these Churches must be members of one another or they are Schismaticks A. 1. How can that be if they be all but one 2. This is also above or below the ferula age They are no members of one another but all members of the whole Yet how oft have we this with the sting of Schisme as Damning as Murder or Adultery in
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
the Tail of it The hand is not a member or part of the Foot or the Foot of the Hand or the Liver a member of the Lungs c. but each one of the Man If ever I were a Schoolmaster again I would perswade my Boyes that A is not a member of B nor B of C c. but each of the Alphabet And that one leaf of their Book is not a member of another but both of the Book And if they were ripe for the University I would perswade them that Exter Colledge is not a member of Corpus Christi nor that of Lincoln c. but all of the Universitie of Oxford And I think that Bristol is not a member of Exeter or Gloucester c. but all of England and that the Company of Stationers are not part of the Society of Merchants or Drapers c. but all of London What a Priviledg is it that a Man may believe this about any such thing without Schisme and Damnation And how dreadful to fall into such Church-mens hands that in their Case make it Schisme Separation and Damnation But there is a Remedy § 5. But he hath reason for what he saith p. 3 4. Indeed it is extreamly absurd and unreasonable to say that the Christian Church which is built on the same Foundation c. who enjoy all Priviledges in Common should be divided into 〈◊〉 distinct and separate Bodies thô of the saâ—e kind and nature as Peter James and Iohn are distinct Persons It 's absurd to say That where every thing is common there is not one Community Ans. Let us not swallow this without Chewing 1. Whether all be extreamly absurd and unreasonable which such Doctors call so I am grown to doubt as much as whether all be Schism which Schismaticks call so Ipse dixit is no Proof 2. What the meaning of this great Decantate Word Separate is must anon be enquired But may not Churches be distinct and not culpably separate He confesseth afterwards both local distinction and separation 3. How far are the Vniversal Church and Particular Churches distinct As Whole and Parts Must the World at last learn that Whole and Parts are not distinct If you take if for absurd to distinguish a Man from a Body or from a Liver Hand or Foot Dissenters do not nor to distinguish a Colledge from an University a House from a Street a Street from a City c. But how are the Particular Churches distinguished one from another Reader so constantly do such men fight with themselves that it 's meet to ask whether they that thus say there are not many distinct Churches do not assert a far wider difference between many than those they dissent from We affirm that there are many and that they differ not in specie but numero as Colledges Cities do among themselves but these men after all this hold not only a numerical but a specifick difference even as Parochial Diocesan Provincial Patriarchal National at least Presbyters and Diocesans differing Ordine vel Specie with them the Church denominated from them must do so too § 6. But he confirms it Peter James and John thô they partake of the same common nature yet each of them have a distinct Essence and Subsistence of their own and this makes them distinct Persons but whether the very Nature and Essence of a Body or Society consists in having all things common there can be but one Body Ans. I hope it s no culpable Separation to distinguish things as differing specie numero and this is the Doctors meaning if his words are significant and the common way of expressing it would have been Peter and John differ numerically but not in specie but two Churches differ neither specie nor numero And 1. Reader whereas he said before that the Church is not divided into distinct Bodies as James and John c. did you think till you that James and John and the Doctor and the several Bishops had not been distinct parts of the Church in their distinct natural bodies 2. And why may there not be distinct Politick Bodies or Compound in one whole as well as natural certainly all things corporeal save Attomes are Compounds A Muscle a Hand a Foot parts similar and dissimilar in man are all compounded of lesser Parts If many Students may make one Colledge why may not many Colledges make one University It 's strange if a Doctor deny this 3. But let us consider of his Reason and enquire 1. Whether the Church have all things Common 2. Whether the very Essence of it consist in this I. It is granted that the whole Essence of the Genus and Species is found in every individual of that Species Natural or Politick but did we ever hear till Mr. Cheny and this Doctor said it that Politick Bodies differ not numero as well as Natural The Kingdom of England and of France are two the Church of Rome and Constantinople long strove which should be uppermost but who ever said that they were not two II. Have they all things common Dissenters would have excepted Wives and Husbands thô the Canons called Apostolical do not Why should the Essence of a Church lie in this and not the Essence of a City or Kingdom Tories in Ireland would have all common Merchants and Tradesmen Knights Lords and Princes here would not But it 's no Schism here also to distinguish simpliciter secundum quid Propriety and the use of Propriety There is no Community without Propriety Men have first a Propriety in themselves their members their food the acquests of their Labours their Wives and Children and Goods And they consent to Community to preserve this Propriety because every man loveth himself And yet they must use their Propriety even of Life for common good because all are better than one But if they had no Propriety they could not so use it for the Common-wealth And I never conformed to the Doctrine that denyeth Propriety in Church Members and Particular Churches and thought all simply common I 'le tell you what Particular Churches have to individuate them not common to all 1. They consist of individual natural Persons many of which as much differ from many other Persons those in England from those in Spain as one man doth from another 2. Their Graces and gifts are numerically distinct Faith Hope Love c. from those of other Churches thô ejusdem speciei 3. England and France London and Oxford have Churches of different place and Scitâ—â—tiâ—â— 4. But the formal individuating difference is their nearest Relation to their several Pastors as several Kingdoms Cities Schools are nâ—merically distinct by their distinct Kings Maiors School-masters so are several Churches â—jusdem speciâ—i 1. Thess. 5. 12 13. Know those that are among you and over you in the Lord and esteem them highly in love for their Works sake As every mans Wife Children and Servants must be used for the common good and yet are
it is possible without consent for a man to be made the Pastor of any Flock Who ever ordained a man against his will or for any man to have Title against his will to the proper oversight and pastoral care of any one Pastor or the priviledges of any Church If any think they may be cramm'd and drencht with the Sacrament or that an unwilling man may have a sealed pardon and gift of Salvation delivered him he will make a new Gospel And how any particular Pastor is bound to give that man the Sacrament ordinarily that consents not ordinarily to receive it of him I know not No man is a member of any City or any Company of Free-men in the City but by mutual consent and the Oath of Allegiance and Supremacy to the King maketh not the Oath of a Citizen as such or of a Member of a Company as such unlawful 8. Doth this Doctor think that he ever yet proved to sober men that the Covenant aforesaid of Godfathers and Godmothers to make Christians and members of the universal Church is more or so much of Gods Institution than the Contract or Consent between Bishops or Pastors and People to make a single Political Church 9. If it follow not that no man is the Kings Subject that sweareth not to the City It will not follow that none is a Christian but an Independent or Church-consenter 10. How are your Parish or Diocesan Church members known to your selves or any others Are all that dwell in the Parish or Diocess your Church members Then Atheists Sadducees Hobbists and all vicious men and thousands that never communicate are such Yea those that you call Separatists If it be every transient Communicant have you a proper Pastoral care of every Travellers Soul that so communicates with you You after plead that his very ordinary Communion maketh him not a member if he be unwilling to be one And is not his consent then necessary Or if ordinary Communion be the test how few then of great Parishes are of the Church yet that is because such Communion signifieth their Consent to your over-sight of them § 9. But it 's much to be approved which p. 5. and oft he saith that to be taken into Covenant with God and to be received into the Church is the very same thing as to the Universal Church By which all his gross Schismatical Accusations afterwards are confuted No man then is out of the Church that is not out of the Baptismal Covenant either by not taking it or by renouncing some Essential part of it And when will he prove that to take him rather than Dr. Bates that was cast out to be a Teacher or Pastor at Dunstans or to take this man and not another to be the Lawful Bishop or Priest and to obey him in every Oath and Ceremony is an Essential part of the Baptismal Covenant or of Christianity But such a rope of Sand as Mr. Dodwell and this man tye together to bind men to their Sect will serve turn with some that know not who speaks Truth by any surer way than prejudice § 10. His Doctrine of Separation and gathering Churches out of Churches is anon to be considered But whereas he addes p. 7. These men convert Christians from common Christianity and the Communion of the Vniversal Church to Independency Ans. My acquaintance with them is small save by reading their Books And there are few Men of any Common Denomination Episcopal or other that are not in many things disagreed But I must in Charity to them say that as far as I can judge by their Writings or Speech he palpably slandereth them and that none that are grave and sober among them do separate their Churches from the common Christianity or the Universal Church any more than the Company of Stationers Ironmongers c. are separated from the City of London or London from England or Trinity Colledge from the University of Cambridge or Oxford I never met with man and I am confident never shall do that doth not take his Independent Church to be part of the Universal and Dependent as a part on the whole If belying others stopt at words the wrong were small But when it 's made but the stairs to hatred and destroying it 's his way to cure Schism that is commonly painted with Horns and Cloven feet If a man come from a Countrey Village and be made by Covenant a Citizen of London how prove you that he renounceth King or Kingdom But he saith p. 9. Those who wilfully separate from the Corporation to which the Charter was granted forfeit their Interest in the Charter Ans. What Reader doth this man presume upon that will not ask him how he proveth 1. That Gods Law or Charter to his Church doth not require them to congregate in distinct single Churches as London Charter doth to erect several Companies and the Universities several Colledges 2. And that God hath not in his Word given order or command for such single Churches But that the Apostles and Titus by fixing Elders to their several Churches and Cities separated from the Universal Church 3. And that their subordinate Churches have not need of distinct subordinate consent and duty And that our Diocesan Churches all separate from the Universal Did he think these things need no proof at all It may be he will say that the Diocesan depend on the Vniversal but the Presbyterian or Independent do not ◠Answer Dependance is either that of Subjects on Soveraign or Magistrates for Government or that of a Community of Equals for Communion In the former respect they depend on none but Christ as Universal Soveraign Nor on any Foriegners for Governments In the latter they depend on all true Churches for Communion And Doctor Hammond and most Diocesans hitherto have said that Diocesan Churches are thus far Independent or National at most And if any be for a Forreign Jurisdiction in Charity before they perswade England to it they should procure them a Dispensation from all the Oaths that have sworn all this Kingdom against endeavouring any change of Government and against a Foreign Jurisdiction For some Fanaticks now Dream that PER is the Mark of the Beast and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the number of his Name is nominal as well as numeral and refers to CH-urch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and S Tate For as for them that find a mans name in them I abhorr their Exposition more § 11. p. 9. God saith he hath not made any Covenant in particular with the Church of Geneva France or England c. A. 1. God hath made one General Law for Christians congregating with their fixed Elders or Bishops in particular Churches all the World over And his Command is not without Promise of being with them to the End of the World and that Promise becometh a Promise to every Church so congregate God hath not made distinct Laws or Promises to every Christian But the
Communion with this or that particular Church it is not true 1. A Traveller of another Country who on his journey communicateth with every Church where he passeth is not a fixed Member of that Church for 1. The Pastor or Bishop hath not that peculiar Charge of him as of fixed members 2. He is not bound where he passeth to take such notice of the lives of Communicants or Pastors and to admonish the Offenders and tell the Church as fixed members are 3. He hath not the right in chooseing Pastors or Deacons as the fixed Members have 4. An itinerant Bishop in transitu is not their fixed Bishop ergo an Iterant Lay-man is not a fixed Member The same I may say of one that is a fixed member of another Church in the same City and cometh to that only to signifie universal Communion or neighbourly which though he deny to be lawful I shall further prove anon And the same I may say of those that dwell where there is no fixed single Church at all for want of a Pastor but they congregate only when some strange Minister passeth through the Town CHAP. IV. His third Case § 1. PAge 48 49. He resolveth his third Case Whether it be lawful to Communicate with two distinct and separate Churches negatively and saith It is contrary to all the Principles of Church Communion as any thing can possibly be it is to be contrary to our selves it is Communicating with Schism That the Presbyterian and Independent Churches have made an actual separation from the Church of England he hath evidently proved and they are Schismaticks and to communicate with them is to partake in their Schism and if Schism be a great sin and that which will damn us as soon as Adultery and Murther then it must needs be a dangerous thing to communicate with Schismaticks And p. 42. There cannot be two distinct Churches in one place one for occasional and another for constant Communion without Schism Ans. To save those that are willing from the Poyson of these Schismatical Doctrines lapt up in confusion by men that abhor distinction or understand not what they say I will first lay down that truth that he sights against with convincing evidence and then shew you the mischief of his false Doctrine and Application § 2. The confusion of these words Church Communion Separation and Schism which every one signifie divers things is the chief means to blind and deceive his Reader whether it do so by himself I know not I. The Word Church signifieth sometime the universal Church sometime a single Organized Church as part of it and sometime humane combinations of such single Churches and that into Diocesan Classical Provincial Patriarchal National and Papal II. The Specification and Nomination of Churches is from the formal cause and the proper Government is that form And the Individuation is from matter and form but principally from the form III. The Union of Pastor and Flock in Relation makes that which is a form aptitudinal as the Soul to the Body to be the form in act as the Union of Soul and Body and Gods command and consent with the consent of the necessary relate and correlate cause that union IV. Union is in order to Communion which is primary by the exercise of the formal powers on the matter and secondary by the action of all the parts according to their several capacities and Offices V. The Union of the Church is of divers degrees 1. The formal Union of the Head and Body which maketh it essentially the Christian Church 2. The Vnion of the parts among themselves as Christian which maketh them a Body capable of Union with the Head 3. The Union of the parts as unequal Organized the Official with the rest which maketh it an Organized Body fit for its special use and welfare 4. Union in integrity of parts which maketh it an intire Body 5. Union in due temperament and Qualities which maketh it a healthful Body 6. Unity in Commou Accidents which make it a Comely Beautiful Body joined with the rest But 7. Union in mutable Accidents is unnecessary and impossible VI. These several degrees of Union are found in Bodies natural and Politick 1. The Union of Soul and Body makes a man and an Embryo before it be organized 2. The Union of the Body maketh it capable of the Souls further Operation 3. The Union of the Organical chief parts as Heart Lungs c. to the rest make it a true humane Body compleated to the nutriment and action of Life 4. That it have Hands and Fingers Feet and Toes and all integral parts makes it an intire Body 5. The due site temperament and qualities of each part make it a sound Body 6. Comely colour hair action going speech c. make it a comely Body 7. To have all parts of equal quantity and office would make it uncomely And to have the same hair colour c. is unnecessary at all 1. The Union of King and Subjects as such makes a Kingdom 2. That the People be agreed for one conjunct interest and Government maketh them a Community capable of Politie or Government 3. That there be Judges Maiors and Justices and subordinate Cities or Societies maketh it an Organized Body in which Kingly Government may be exercised to its end the common good 4. That no profitable part be wanting Judge Justice Sheriff c. maketh it an entire Kingdom 5. That all know their place and be duly qualified with Wisdom Love Justice Conscience Obedience to God first to the Sovereign Power next to Officers next c. maketh it a sound and safe Kingdom 6. That it be well situate fertile rich eminent in Learning Skill c. maketh it an adorned beautiful Kingdom 7. That all be equal in Power and wealth is destructive and that all be of one Age complexion calling temper degree of knowledge c. is impossible And that all have the same language cloathing utensils c. is needless at least VII Jesus Christ is the only Universal Soveraign of the Church both of vital influence and Government nor hath he set up any under him either Monarchical Aristocratical Democratical or mixt Pope Council or diffused Clergy that hath the Power of Legislation and Judgment as governing the whole Chorch but only Officers that per partes govern it among them each in his Province as Justices do the Kingdom and Kings and States the World nor is any capable of more VIII To set up any universal Legislators and Judge Pope or Council is to set up an Usurper of Christs Prerogative called by many a Vice-Christ or an Antichrist and as bad as making one man or Senate the Soveraign of all the Earth and to attempt the setting up of such or any forreign Jurisdiction in this Land is to endeavour to perjure the whole Kingdom that is sworn against it in the Oath of Supremacy and sworn never to endeavour any alteration of Government in Church
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
Churches are in the same City and Diocess Of their agreement and dependance on the same Bishop I shall speak anon XXXIX 3. In case that in one City there be resident Stranges that are sent on Embassies or live for Merchandize or flee from Miseries and are the Subject of other Princes whose Laws and Customs they are under e. g. At Frankford Hamburgh Middleburgh Dantzick Constâ—â—â—nople there have been English distinct lawful Churches And in London there are Dutch and French Churches And if the King allowed a Swedish Church a Danish Church a Saxon Church c. with their several Bishops who is so weak as to need proof that this is lawful and they true Churches XL. 4. In case men of different Language are not capable of mutual converse by personal communion or help As Dutch French Italian Greeks Germans c. Grotius and Dr. Hammond oft in Dissert and Annot. do maintain that Peter at Rome had a Church of Jews and Paul a Church of Gentiles And that the like distribution of Churches of Jews and Gentiles there was at Antioch Alexandria and other places And by this they Salve the Contradictions in Church History about the Succession of Linus Cletus and Clemens And the Apostles setled not a sinful Church way XLI 5. Yea Grotius maintaineth that the Apostles setled the Churches at first not like the Jewish Priesthood but in the order of their Synagogues de Imper. sum Patest and in Annot. And that as there were divers Synagogues in a great City with their Archisynagogus and Elders so there were divers Churches in a City with Bishops and Presbyters XLII 6. When there are a greater number of Persons in one City oâ— precinct than can have any just personal Knowledge and Communion and more than any one Bishop with his Presbytery can perform the needful Pastoral oversight to it is lawful and a duty to gather another Church in that City or Precinct But this is truly the Case of many great Cities though wordly Wisdom have at Rome and other places oft denyed notorious evidence and experience He that will gather up all the duties that Dr. Hammond saith were charged on the Bishops in his Annotations on all the Texts that name Elders and Bishops if he can believe that any Bishop can perform the tenth part of them to all in the Diocess of London York Lincoln Norwich c. I will not dispute against him if he maintain a Bishops Uâ—iquity or that at once he can be in twenty places But if they say that what then was commanded them to do personally they may do by others I say that if they may change the Work they may change the Power that specifieth the Office and so it is not the same Office in specie instituted in Scripture And then Lay-men may have Power to preach and administer Sacraments and do the Office of Priest and yet be no Priest as Civilians do of Bishops which is a Contradiction Certainly if there be more Scholars in the City than one Master can Teach and Rule it is no Schism to set up more Schools and Schoolmasters but a duty And if the Lord Mayor on pretence of City Government should put down but as great a part of Family Government as those Diocesans do of Parochial Church Goverment who allow none under them to be truly Episcopi Grigis and have the power of their Church Keyes I think that it were no Schâ—m to restore Families so that the City might have more than one entirely XLIII 7. If the Soveraign Power upon Politick or Religious Reasons should determine that e. g. Dr. A and Dr. B and Dr. C. shall all be Bishops in London to such Volunteers of Clergy and Laity as shall choose each of them to be their Bishop and this without altering their dwellings no man can prove it sinful And of his reasons the King is judge XLIV 8. If the Bishop or Clergy of a City Diocess or Nation do agree by Law or Canon to admit none to the Ministry or Communion that will not commit a known sin deliberately as the Condition of his Communion it is a duty to congregate under other Pastors in those precâ—â—cts This is confest If they should not only hold any errour or practise sin but require men to subscribe and approve it and say it is no sin no man ought to do this nor yet to live like an Atheist and forsake all Worship because men forbid him if it were but to subscribe one untruth But alas this is no rare Case In one Emperours Reign all were Anathematized that subscribed not to the Council of Chalcedon and quickly after all that did or that would not renounce it The same division and changes were made by the Councils against and for the Monothelites de tribus Captrulis Images c. And when all Men living have many Errours and the Church of England disclaimeth her Infallibility and yet will receive no Minister that will not subscribe that there is nothing in her Books contrary to the word of God the Case is hard But when all the things mentioned in the Plea for Peace are proved lawful we shall be more yielding in this Case XLV 9. If true and sound Christians mistakingly think one or many things to be heinous sins as Perjury Lying Renouncing Obedience to God and Repentance c. which are things indifferent but of so great difficulty that most Learned and Godly and Willing Men cannot discern the Lawfulness and agree and yet are not necessary nor just conditions of Ministry or Communion and so it is the Imposer that entangleth them by difficulty in their dissent it is not lawful for these men therefore to forbear all Church Worship but miâ—â—t use it as they can XLVI 10. If any Church unjustly excommunicate such men or others they must not forbear all Church order and worship because men so excommunicate them No man must Sin to escape Excommunication and every man in the World is a sinner And therefore all the World must be excommunicated if all Sinners must be so As I before said the times oft were when almost all the Bishops in the Empire were excommunicated by one another Councils and Popes have oft excommunicated some for trifles and some for Truth and Duty And such must not therefore renounce all Church Worship and Communion The Church of England do by their standing Law ipso facto excommunicate all as aforesaid that affirm any thing to be repugnant to Gods Word or sinful in their whole Church Government Articles Liturgy and Ceremonies and so to stand till they Publickly revoke this as a wicked Errour Now many Lords and Commoners in Parliaments have spoken against some of these particulars and some out of Parliament Many Ministers have done the like when the King Commissioned them to treat for Alterations And many when the Accusations or demands of others have called them to give a Reason of their Actions Some have maintained that it is
erroneous or such as they perhaps as doubters may not with a good Conscience subscribe to and consequently 〈…〉 Conformists that think the sence erroneous while they 〈…〉 and shall affirm e.g. that Canons are made necessary to 〈…〉 matter cannot be proved by Scripture contrary to Art 6. Those that contrary to Art 8. say any thing in Athanasâ—â—◠〈…〉 be subscribed Such as Bishop Taylour that against Art 9. deny Orginal 〈◊〉 Those that say contrary to Art 10. that the Word 〈…〉 Common natural Power or maketh Nature to be Grace Those that write against our being accounted righteous only for Christs â—â—â—rits and say that another subordinate Righteousness is named many hundred times in Scripture contrary to Art 11. Those that contrary to Art 13. say that works done before the Inspiration of the Spirit may make men meet to receive Grace Those that with Dr. Hammond write for works that are not commanded but counselled and Free-will-offerings contrary to Art 14. All they that take Infants and new baptized Persons to have no sin contrary to Art 15. All that say that after we have received the H. Ghost we cannot depart from Grace given contrary to Art 16. Those that deny the Doctrine of Election in Art 17. Those that say any on Earth may be saved by diligent living according to the light of Nature without knowing the name of Christ contrary to Art 18. Those that contrary to Art 19. reject that Description of a visible Church which reacheth to such as our Resolver damneth All that contrary to Art 20. say that the Church may not enforce any thing to be believed for necessity to Salvation besides the Scripture even those that say it 's necessary to Salvation by avoiding Schism to believe that all imposed Tyths Covenants Practices and Ceremonies are not sin All that contrary to Art 21. say that General or other Councils may be gathered without the command and will of Princes and deny they may erre and things ordained by them as necessary to Salvation have neither Strength nor Authority unless 〈◊〉 be declared that they are taken out of Holy Scripture Those that deny Art 23. that those are lawfully called and sent into the Ministry who have publick Authority given them in the Congregation to call and send Ministers into the Lords Vineyard are chosen and called hereto for want of Canonical Succession Those that contrary to Art 24. would have Gods Worship performed to them that understand not the language to avoid the Schism of having many Churches in a City Those that take Confirmation or Penance or the other three for Sacâ—â—ments of the Gospel contrary to Art 25. Those that contrary to Art 26. would not have it believed to be the Peoples duty who know the Offences of Bad Ministers to accuse them All that contrary to Art 27. are against Infant Baptism as agreeable to Christs Institution All that contrary to Art 28. say the Body of Christ is given and taken and eaten in the Sacrament otherwise than in a Spiritual manner by Faith All that say that in some wise the wicked are Partakers of Christ in the Sacrament contrary to Art 29. All that contrary to Art 30. say There is other satisfaction for Sin besides Christs Blood All that say that Men justly Excommunicate may be reconciled and received by the multitude without open penance which is ordinary contrary to Art 33. All that contrary to Art 34. think that a General Council may ordain such Traditions or Ceremonies as shall in all places be one or the like and that every Particular or National Church may not abolish those Ceremonies or Rites which the General Council or Colledge ordained Many things in the Book of Homilies especially against peril of Idolatry are blamed by many Conformists contrary to Art 35. All that contrary to Art 36. say that the Book of Ordination wants some things necessary All that contrary to Art 37. think that Pope or foreign Bishops have any Jurisdiction by right in this Land And all that by mistake say the King hath not chief Power in all his Dominions meaning in France of which he professeth to be King and we so call him even in our Prayers to God All that say contrary to Art 38. that it is not their Duty liberally to give Alms according to their ability All that contrary to Art 39 think men in conforming may swear upon trust of their Superiours words without judgment and true understanding of Justice and Truth All these are already ipso facto Excommunicated by this one Canon and if they elsewhere worship God are called Separatists and Schismaticks in danger of Damnation as Adulterers and Murtherers are And how great a number are these 10. All are ipso facto Excommunicate by the sixth Canon who affirm that the Rites and Ceremonies of the Church of England by Law established are superstitious or such as now commanded men who are zealously and godly affected may not with a good Conscience APPROVE use and subscribe as occasion requireth That is all that thus mistake kneeling at the Sacrament on the reasons aforenamed to be against the second Commandment or that judge so of the Surplice or that think the Cross as described by the Canon and Liturgy hath all the Essentials of a humane unlawful Sacrament of the Covenant of Grace And all that are against the Rites of Godfathers that never owned the Child as theirs to be theonly Sponsors in its Name and to Vow its Christâ—â—â— Education when I never knew one living that so much as made the Parâ—â—â— believe that he intended it And all that think the words of the Liturgy making Imposition of hands an assuring sign of Gods Gracious acceptance make Confirmation a humane unlawful Sacrament and say so All these are cut off 11. By Canon seventh all are ipso facto excommunicate that affirm that the Government of the Church of England under his Majesty by Arch-Bishops Bishops Deans Archdeacons and THE REST THAT BEAR OFFICE in the same is repugnant to Gods word that is all Bishops Ministers Noblemen Gentlemen or People that say that it is against Gods word for Lay Civilians or Chancellours to govern by the Church Keyes excommunicate or absolve And all that think it unlawful for Surrogates that are not Bishops but Presbyters either as a Cryer proforma to pronounce all excommunicate or absolved who are so decreed by the Lay Chancellor or else for them or a Priest-Chancellour to govern a Diocess by the Keyes of Excommunication and Absolution being no Bishops and all that think it sinful for Archdeacons Commissaries Officials c. who are no Bishops to exercise the same Government by the Keyes over so many Pastors or Churches or for a Bishop to do his Office by others that are no Bishops any more than a Priest by those that are no Priests or for a Diocesan with his Lay Court to Govern many score or hundred Churches under him without any subordinate Bishop in those Churches
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
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