not common one mans Wife and Children are not anothers So the Bishop of London of Oxford c. must govern his Church for the good of the Universal but he is not the Bishop of Gloucester Norwich Paris Rome These are differences enow to constitute a numerical difference of Churches Paul distinguisheth the Bishops of Philippi Ephesus c. from others Do you yet see no Priviledges that one hath Proper and not common to all none that make a difference in specie but both numerical and gradual 1. All Churches have not Bishop Jewel Bishop Andrews Doctor Stillingfleet Doctor Sherlock to be their Teachers All Churches be not taught all that 's in this Resolver 2. All Churches have not men of the same soundness nor excellency of Parts It was once taken for lawful to account them specially worthy of double honour who laboured in the Word and Doctrine and to esteem men for their works sake Paul saith of Timothy I have no man like minded If those that heard not a Sermon in many years differed not from your Congregation why do you preach I am reproached in Print for telling the world this notorious truth That I lived till ten years old where four men four years hired successively were Readers and School-masters two Preached as it was called once a Month the other two never Two drank themselves to beggery After I lived where many Parishes about us had no Preachers The Parish that I lived in had a Church with a Vicar that never preached and a Chappel with a Parson eighty years old that had two Livings twenty Miles distant and never preacht His Son a Reader and Stage-player was sometime his Curate His Grand-son my School-master his Curate next that never preacht in his life but drunk himself to beggery One year a Taylor read the Scripture and the old man the best of them all said the Common-Prayer without book for want of sight The next year a poor Thresher read the Scripture After that a Neighbours Son my Master was Curate who never preacht but once and that when he was drunk in my hearing on Mat. 25. Come ye Blessed and go ye Cursed the saddest Sermon that ever I heard These things were no rarities Now my assertion is That the Church that had such as Austin Chrysostome Jewel Andrews and such worthy men as London now hath many had Priviledges distinct from these and many the like that I was in If you say that every Bishop and Preacher is as much the Bishop and Preacher to all other single Churches as to that which is his Title then 1. He must be condemned for not teaching them all 2. Then he may claim maintenance from them all 3. Then he may intrude into any mans Charge 4. Then no Church is unchurcht for want of a Bishop for any one Bishop is Bishop to every Church in the World and so ubi Episcopus ibi Ecclesia signifieth but that Church and Bishop are on the same Earth and Ecclesia est Plebs Episcopo adunata may be verified if there be but one in the World 5. And so Mr. Dodwell and such are self-confuted before you are aware Geneva Holland and all Presbyterians are true Churches for they have all Bishops e. g. The Bishop of London is Bishop to them all For if one man be no more a Member of one single Church than of another and so no more a Subject to one Bishop than to another then one Bishop is no more Pastor of one Church than of another 7. And how can you magnifie the Church of England for a Wise Learned Pious Clergy above other Churches if all Priviledges be common and they have no proper Pastors of their own 8. Do you think that the Church e. g. Of Hippo that was in Austins dayes was the same numerical single Church with that which is there now were there any or with the Diocesan Church of London if not then at least distance of time and change of Persons maketh divers Particular Churches and it 's no more against the unity of the Church Universal to have divers particular Churches in it in the same Age than in divers Ages In short Diversity of matter and form maketh a numerical Diversity as of Natural so of Politick Bodies of the same species But the Churches of Ephesus Smyrna Thyatira Philadelphia c. were of divers matter and form numerically Ergo they were divers Political Churches Sure God doth not commend Laodicea for Philadelphia's Church Virtues nor condemn the Church of Philadelphia for the other Churches Sins And if the Angels be Bishops why are some Bishops praised as the Bishops of such Churches and the Bishops of other Churches threatned But I confess this is a ready way to end the Controversies between the Bishops of several Churches which snall be greatest if they be all but one But I hope that when the Bishop of Rome and his Church was corrupted it is not true that every Bishop and Church fell with him or with any that hath turned to Mahumetanism To be no longer on this which I thought no Prelatist would ever have put me on if these men speak not notoriously against Scripture against the constant Language of Canons and Fathers Historians and Lawyers and all Antiquity and all Christian Countreys and Divines yea even those that at Trent would have had only the Pope to be of immediate Divine Right then I know not any thing by Reading And if poor Nonconformists must be put to defend themselves against such singularities and be Schismaticks unless they will differ from all the Christian World of all Ages there is no Remedy § 7. But p. 5 6. he tell us that a Church is made by a Divine Covenant-God only can constitute a Church Such Persons if there be any so absurd are not worth disputing with who dare affirm the Church to be an humane Creature or the invention of men And no Church can depend on humane Contracts for then a Church would be a humane Creature and Constitution whereas a Church can be founded only on a Divine Covenant 1. Who would think but this man were a Nonconformist that talks so like them e. g. Amesius in Medul Theol. against humane Church Forms But what then will Bishop Bilson and almost all other Bishops and Christians be thought of who affirm Patriarchal and Metropolitical Churches and many of the Diocesane to be but humane Constitutions and Inventions And if these be not worth the disputing with it seems that you differ from them more than Separatists do and then were not all these Schismaticks and then are not you a Schismatick if you communicate with them yea your Mr. Dodwel himself maketh Diocesan Churches to be a humane Creature and A. Bishop Bromhall much pleadeth for mans power to make Patriarchal Churches and so do such others 2. But is it true that humane Contracts make not a Church Ans. Not alone But I think that all Churches are made by mutual Contracts
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
or State in the Corporation Oath the Vestry Oath the Militia Oath the Oxford Oath with the Uniformity Covenants And if any should endeavour to introduce such a forreign Jurisdiction who themselves have had a hand in driving all the Kingdom to all these Oaths against it I doubt whether all the Powers of Hell can devise a much greater crime against Clergy Cities and all the Land Good reason therefore had Doctor Isaac Barrow to write against it as he hath done and to confute Mr. Thorndike and all such as of late go that pernicious way by the pretence of Church Union and Communion As if one universal Soveraign and Legislator and Judge were not enough to unite Christs Kingdom or man could mend his universal Laws and could not stay for his final judgment and Churches and Kingdomes might not till then be ruled without one humane universal Soveraign by necessary and voluntary agreement among themselves XI To be a true Believer or Christian or the Infant seed of such devoted to God the Father Son and Holy Ghost according to the sense of the Baptismal Covenant uniteth each Member first to Christ himself directly and consequently to his Body or Church and this coram Deo as soon as it is done by heart consent and coram Ecclesia regularly as soon as he is invested by Baptism which Baptism when it may be had so is regularly to be administred by none but an authorized Minister or Deacon but if through necessity or mistake it be done by a Lay-man the Ancient Christians took it not for a nullity much less if the Baptizer was taken for a Minister by mistake being in his place and if no Baptism can be had open covenanting is vallid X. The papists and their truckling Agents here have here hampered themselves in a fatal contradiction To make themselves masters of the World they would perswade us that Sacraments only regenerate and sanctifie and that God saveth none by any known way and grant but by his Covenant Sealed by the Sacraments and that he authorizeth none to administer this Covenant but Prelates and their Priests and none can validly have it from other hands And so if you will but abate them the proof of many things that stand in the way Heaven and Hell Salvation and Damnation are at the will and mercy of such Prelates and Priests But unhappily they cannot retrieve their old Opinion but maintain that Lay-men and Women may baptize in necessity validly and that Baptismputs one into a State of Salvation XI As he that swears and keeps his Allegiance to the King is a Subject and Member of the Kingdom though he be no Member of any Corporation so though he disown a thousand fellow Subjects yea though he deny the Authority of Constable Justice Judge so he that is devoted to Christ truly in the Baptismal Covenant is a Christian and a Member of the Universal Church though he were of no particular Church or did disown a thousand Members or any particular Officer of the Church XII All faults or crimes are not Treason A man that breaketh any Law is in that measure Culpable or punishable but every breach of Law or wrong to fellow Subjects or Justices as it is not Treason so it doth not prove a man no Subject though some may be so great as to deserve death and make him intolerable And so it is in the case of our Subjection in the Church to Christ. XIII To own Christs Instituted species of Church Officers is needful to the just Order Safety and Edification of the Church as to own the Courts of Judicature Justices c. in the Kingdom but to own this or that numerical Officer as truly commissioned is needful only to the right administration of his own Province XIV As Christ did his own work of universal Legislation by himself and his Spirit eminently in the Apostles and Evangelists who have recorded all in Scripture so he settled Churches to continue to the end associated for Personal Communion in his holy Doctrine Worship Order and Conversation with authorized Ministers subordinate to his administration in his Prophetical Priestly Kingly and Friendly Relations And thô these may not always or often meet in the same place their neighbourhood maketh them capable of Personal presential Communion as men that may know and admonish each other and meet by turns and in presence manage their concerns which differenceth single Churches of the lowest order from associated Churches of men that have Communion only by others at distance XV. As Logicians say of other Relations the matter must be capable of the end or it is not capable of the name and form so is it here e. g. It is no Ship that is made of meer Sponge or Paper or that is no bigger than a Spoon it is no Spoon that is as big as a Ship One House is not a Village nor one Village a City nor a City a meer House So twenty or an hundred or a thousand Pâ—rishes associate cannot be a single Church of the first or lowest Order being not capable of mutual Knowledge Converse or personal present Communion Nor are two or three Lay-men capable to be such a Church for want of due matter But supposing them capable thô a full and rich Church have advantage for Honour and Strength yet a small and poor one is ejusdem ordinis as truely a Church and so is their Pastor as Hierom saith of Rome and Eugubium so Alexandria and Majuâ—an c. Gregory Neocaesar was equally Bishop of nineteen at first as after of all save nineteen in the City XVI If the Apostles have Successours in their care and Superiority over many Churches it will prove that there should yet be men of eminent worth to take care of many Churches and to instruct and admonish the younger Ministers But it will neither prove 1. That they succeed the Apostles in the extraordinary parts of their Office 2. Nor that they have any forcing power by the Sword 3. Nor that one Church hath power over others by Divine right for the Apostles fixed not their power to any particular Churches but were general Visitors or Overseers of many Yet if the same Man who is fixed in a particular Church have also the visiting admonishing oversight of many as far as was an Ordinary part of the Apostles Office and be called an Archbishop I know no Reason to be against him XVII There be essential and Integral Acts of the Sacred Ministry instituted by Christ These none may take the Power of from any Ministers nor alter the species or integrity of the Offce by setting up any such Superious as shall deprive them of that which Christ hath instituted or arrogating the like uncalled But as in worship so in Order and Church Government there are undetermined accidents As to choose the time and place of Synods to preside and moderate and such like And these the Churches by agreement or the Magistrate may assign to
some above the rest And if the Magistrate affix Baronies Honours Revenues or his own due Civil forcing Power and make the same Men Magistrates and Ministers whether we think it prudent and well done or not we must honour and obey them XVIII Some call these humane Accidental Orders forms of Church Government and affirm as Bishop Reignolds did and Dr. Stillingfleet in his Irenicon and many excellent men by him cited that no form of Church Government is of Divine Command Which is true of all this second sort of Government which is but Accidental aud humane but not at all of the first sort which is Divine and Essential to Christ himself first and to Pastors as such by his appointment so that the essential Government of the Universal Church by Christ and of each particular Church by Pastors specified by him if not of Supervisors of many as succeeding Apostles and Evangelists in their Ordinary work are of unalterable Divine right But the humane forms are alterable Such I account 1. The Presidency and Moderatorship and accidental Government of one Bishop in a single Church over the other Presbyters Deacons c. 2. The accidental Government of a Diocesan as an Archbishop over these lowest Bishops and Churches 3. And the Superiority of Metropolitans and Patriarchs over them so it be but in such Accidentals and within the same Empire not imposing a forreign Jurisdiction These tota specie differ from the Divine Offices XIX All these single Church being parts of the Universal are less noble than the whole and are to do all that they do as members in Union with the Whole and to do all as Acts of Communion with them XX. The General precepts of doing all to Edification Concord Peace Order c. oblige all the Churches to hold such correspondencies as are needful to these Ends And Synods are one special means which should be used as far and oft as the Ends require And if National Metropolitans and Patriarchs order such Synods I am not one that will disobey them But if on these pretences any would make Synods more necessary than they are and use them as Governours by Legislation and Judgement over the Particular Bishops by the use of the Church Keyes and will affixe to them or Metropolitans besides an Agreeing Power and the said Government in Accidentals a proper Church Government by making and unmaking Ministers or Christians excommunicating and absolving as Rulers by the said Keyes it may be a duty to disown such usurpations As the King would disown an Assembly of Princes any where met that would claim a Proper Government of him and his Kingdom Thô it were much to be wisht that all Christian Princes would hold such Assemblies for the Concord and Peace of Christendom XXI The Essentials of Faith Hope and Loving 〈◊〉 essentiate the Church objectively And these are all summarily contained in the Baptismal Covenant explained in the Creed Lords Prayer and Decalouge and all with much more even Integrals and needful Accidentals in the Sacred Scriptures which taking in the Law of Nature are Gods Universal Law XXII There is no Church on Earth so sound and Orthodox as to want no Integral part of Christian Religion Proved There is no man on Earth much less any multitude so sound as to want no Integral part But all Churches consist only of Men And therefore if all the Men be so far defective all the Churches are so It is not their Objective Religion Generally and implicitely received that I mean but their Subjective Religion and their explicite reception of the Objective The Scripture is our perfect Objective Religion in it self and as an Object proposed and in general and implicitely we all receive it But as a man may say I believe all that 's in the Scripture and yet be ignorant of the very Essentials in it so a man may explicitely know and believe all the Essentials and more and yet be ignorant of many Integrals All things in Scripture proposed to our Faith Hope and Practice are the Integrals of our Religion But no Christian understandeth all these proposals or words of Scripture Therefore no Christian explicitely believeth them all or practiceth all To hold the contrary is to hold that some Church is perfect in Understanding Faith Hope and Practice without Ignorance Errour or Sin that is not to know what a man or a Christian on Earth is XXIII Much less do all Churches agree in unnecessary indifferent accidents nor ever did nor ever will or can do XXIV The measuring out Churches by limits of Ground Parochial or Diocesan is a meer humane ordering of a mutable accident and no Divine Determination And if all were taken for Church members-because they dwell in those precincts it were wicked But if it be but all in those precincts that are qualified Consenters it is usually a convenient measure But such as in many Cases must be broken XXV If a Church with Faithful Pastors be well setled in a place first where there are not more than should make up that one Church it is not meet for any there to gather a distinct Church thô of the same Faith without such weighty reason as will prove it necessary or like to do more good than hurt 1. Because Love inclineth to the greatest Union 2. Because a Great Church is more strong and honourable than a small if the number be not so great as to hinder the Ends. 3. And the Ancient Churches kept this Union XXVI If Magistrates make such Laws about Church Accidents as tend to further the Churches wellfare or are so pretended and not against it we must obey them But if they will either invade Christs Authority or cross it by making Laws against his or such as are proper to his Prerogative to make or invade the Pastors Office and the Churches properright given by Christ or determine Accidents to the Destruction of the Substance the Church Doctrine Worship or Ends these bind the Consciences of none to Obedience but Christ must be obeyed and we must patiently suffer XXVII Self-interest Self-Government and Family-Government are all antecedent to Publick Government which Ruleth them for the Common good but hath no Authority to destroy them No King or Prelate can bind a man to do that which would damn his Soul nor to omit that which is needful to his Salvation All power is for Edification They are Gods Ministers for Good XXVIII As it belongs to self-government to choose our own Dyet and Cloaths and Wives and Physicians thô we may be restrained from doing publick hurt on such pretences And it belongs to Family Government to educate our own Children and choose their Tutors Callings Wives c. so it more nearly belongs to self-government to choose the most safe and profitable means of our own Salvation which no man may forbid us and to avoid that which is pernicious or hurtful and to Family-Government to do the like for our Children XXIX It is false Doctrine
of those late Writers who tell us that only Sacraments sanctifie or give right to Salvation The whole Tenor of the Gospel tells us that men are brought to Faith and Repentance and to be Christians and Godly men and by Faith to be justified by the Preaching of the Gospel and that Gods word is his appointed means of Salvation which his Ministers must preach skilfully instantly in season and out of season to that End And if the Gospel be hid it is hid to them that are lost XXX The Gospel saveth not like a Charm by the bare sound or saying of the words nor the Sacrament like an Amulet But as a Moral means specially blest by him that instituted it to work on man as Mâ—n by informing his Mind perswading his Will and exciting his Affections as Men are wrought on in other Cases which methinks those called Arminians should least deny who are said to lay more of the Spirits operation on Moral suasion than their Adversaries yea and those that account it Fanaticism to expect any other gift of Prayer from the Spirit but what is given morally by use And the contrary Doctrine feigneth God to Work even constantly by Miracle And as the Papists make every Mass-Priest a Miracle Worker in Transubstantiation so do they that make the bare saying over the Words and doing the outward Acts in the Sacrament to save us ex opere operato and the Pastoral teaching and oversight of an ignorant drunken Lad or Reader to be near as great a help to Salvation as the Ministry of a wise skilful Holy and exemplary Pastor and the clear affectionate Preaching of Gods word And that tell us as Mr. Dodwell how sufficient a man is to administer the Sacramental Covenant that understands what a Covenant is in matters of Common Conversation XXXI If a Wise and Skilful and Conscionable Ministry be as needless to Edification and Salvation as some Men pretend it is as needless that they should study to be such and vain to Glory that they are such and that the Church of England hath such a Ministry and vain to expect that men should pay them any more respect than I owed my Master that never preacht but once and that drunken and divers very like him Or that they should use this as an argument to draw men to hear them XXXII If the King or Law should settle a Physician of his or a Patrons choice in every Parish it were well done if it be but to have help at hand for Volunteers But if he command all to use them and to use no other before them or against them where unskilful or untrustly men are placed no man is bound to obey this command NO mens Law can dissolve the Law of Nature nor disoblige a man from a due care of his Life nor bind him to cast it away upon Obedience to ignorant or bad and treacherous Men. And a mans Soul is more precious than his Health or Life and he is bound to greater care of it and is no more to trust it on the will of his Superiours How vast is the difference between an ignorant rash Physician or Pastor and one that is wife experienced and trusty They that scorn Men for going for greater edification from one to another do not so if a man prefer a skilful Physician to one that kills more than he cures or a skilful and careful Tutor for his Son yea or a Farrier for his Horse XXXIII If one Preacher be not for Edification to be greatâ—â— preferred before another then One Book is not And so it 's no matter what Book they read or value and what a Student will this make And what a Trade for the Booksellers And why then should their own Books be so valued And why then do they silence hundreds or thousands and forbid them to preach on pain of ruine thô no false Doctrine be proved against them if they think not that the difference is very great XXXIV When Councils hereticated and condemned Thousands or Hundreds of Priests and Bishops whom Christian Emperours and Princes owned as Orthodox they did not then think every Patron Prince or Prelate a competent Judge with what Pastor Men should trust the conduct of their Souls Nor did they think so that forbad men hearing fornicators Nor Cyprian that required the People to forsake Basilides and Martial Peccatorem Praepositum XXXV So full was the proof given in the Book called The first Plea for Peace that the Church from the beginning denyed Princes and Magistrates to be entrusted with the choice of Bishops or Pastors to whom the Churches were bound to trust the conduct of their Souls that he who denyeth it is not worthy to be therein disputed with And yet we doubt not but they may force Infidel Subjects and Catechumens to hear sound and setled Preachers and Catechists And may dispose of the Tythes Temples and many other Accidents of the Church and may drive on Pastors and People to their Duty XXXVI It is false Doctrine that two distinct Churches may not be in the same Precincts or City This being a meer Accident which abundance of Cases make unnecessary and unlawful Which I shall prove That which is no where commanded by God is no duty But that there shall be but one Church or Bishop in the same Precincts is not commanded of God Ergo c. Divine of Gods making They own the Major in the case of Indifferent thing If they deny the Minor let the affirmers prove any such command We grant a command of Love and Concord and a prohibition of all that is against them But in many instances to have several Churches in the same precincts is not against them If they fly to the Canons of foreign Councils the reason of them we shall weigh and duely regard But they were National and had their Legislative Power only from their own Princes and their Counselling Power only from Christ And we disown all foreign Jurisdiction XXXVII In all these Cases following and more two Churches may be in the same precincts yea and a City 1. In Case that several Bishops are called justly to dwell in the same City or Diocess and many of their Flock be with them e.g. Many Bishops of England dwell long yea mostly in London or in London Diocess e. g. The Bishop of Eli dwells in the Parish of St. Andrews Holbourn Qu. Whether there he be a Subject to Dr. Stilling sleet as his Pastor and bound to obey him or whether many out of his Diocess thousands may not as Lawfully dwell half the Year in London as he And whether when he preacheth to them he do it not as their Bishop in London Diocess And so of many other Bishops that here reside XXXVIII 2. Either our Parish Churches are true Churches or not If not the Separatists are so far in the right And separate not from true Churches eo nomine because they separate from them If yea then many
repugnant to Gods word that Lay Civilians should have the decretive Power of the Keyes and that the Parish Minister must cast out of Communnion all that the Lay Doctors or Chancellors excommunicate and all that dare not receive kneeling and that they should deny Christendom to all that scruple the English sort of God-Fathers Covenants and the transient Symbolical Image of the Cross with abundance such things Now all these are ipso sacto excommunicate And thô they be not bound to avoid the Church till this be applicatorily declared yet actually excommunicate they are and that by a higher authority than the Bishops and they know the Churches decree and the Priests are sworn to Canonical Obedience And he that will not tempâ— them to be forsworn nor come into a Church that hath excommunicated him seems therein excuseable But must he therefore renounce the Church of God XLVII 11. If the People are so set against one Bishop for another as that half being for one and half for the other and both Orthodox they cannot be perswaded to unite in one A Council at Rome determined in the Case of Paulâ—nus and Flavian at Antioch that both of them should hold their distinct Churches and so live in love and peace And though one or both parties in this were mistaken Sinners so are all morral men who yet must not live like Atheists XLVIII 12. An undetermined accident must be so determined as most serveth to do the greatest good and avoid the greatest Evil But whether divers Churches shall promiscuously live in the same City or Diocess or Parish is an Accident not determined by God and either way may be for the greatest good as circumstances vary e.g. When in a Church half cannot consent to condemn the words of Theodoâ—â—t Theodore Moâ—sâ—est and Ibas and half will condemn them with the Council if these can serve God quietly in Love and Peace in different Congregations but cannot endure one another in the same it is most for the Churches Peace that they be permitted to joyn with those of their own Mind â— When one Pope declared that it 's sound Doctrine to say One of the Trinity was Crucified when another had declared that it is not sound Doctrine they that held with one Pope and they that held with the other might both be true Churches in different Assemblies When Justinian raised the bloody controversie between the Corrupticolae and the Phantasiastae wise men thought both sides were true Churches Yea and so did many wise men think of the Orthodox and Nestorâ—â—ns and many Eâ—tychians XLIX 13. It 's a common case under Turks and Heathens that they give liberty of Conscience for Christians of all parties Now suppose that in Ateppo in Constantinople or elsewhere there be partly for Countrey sake and partly for Language but most for different Judgments one Church of Armenians one of Greeks one of English-men c. what Law of God makes only one of these to be a true Church and which is it L. 14. Suppose that the setled Church e.g. in Holland Sweden Saxony is for Presbytery or for an Episcopacy that arose from Presbyters ordination or that had none or a short Liturgy and the Prince would tolerate English men as Frankford did to set up a Church of the English Form and Liturgy I think few Prelatists would deny it to be lawful LI. I omit other instances and come to the matter of Separation which word serveth this man and such other in so general and undistinguished a sence as would make one think he were of Mr. Dodwell's mind That words in dispute have but one signification which all are bound to know that use them Even a Bell by the same sound sometime signifieth a call to Church and sometime a Funeral and sometime Joy but Separate Separate is rung over and over with these men as if it signified but one thing 1. He that heareth half the Sermon and Service and goeth out of Church doth Separate at that time from the rest When a Protestant Heretick was doing Penitence with his Faggot at St. Maries in Oxford and the Fryer was Preaching a mistaken Voice in the street made them think the Hereticks had set the Church on fire and they separated from the Preacher one Fryer stuck by the belly that was going out at the window the door being wedged with the crowd a Boy that saw it open above their heads got up on their shoulders and went on till he slipt into a Monks Cowl and there lay still 'till the Monk was got out and felt something on his back and thinking it was an heretical Devil began to conjure him in the Name of Father Son and Holy Ghost to tell him what he was and the Boy cryed O good Master I am the Bakers boy c. Quaere Whether this was Schismaticks separation At Walâ—all in Staâ—ford-shire Mr. Lapthorne known to me in his lusty age who had been a Non-conformist but thought it an honour to be converted by a King and gloried that King James in conference changed him but being as rustick a thunderer as Father Latimer and more he was wont to let fly without much fear one Mr. Martin in the Parish accounted the greatest enemy to Puritans when he heard what he liked not would goe out of Church one day in a path way where Mr. Lane had rode a little before pelting Crabs with a pole the ground opened and swallowed him and his pole that they could never be found being a Cole-mine long on fire ever after that when any one would goe out of Church at a blustering passage Mr. Lapthorne would call to him Remember Martin Quere Whether all these were separating Schismaticks But this is too far off In Dunstans West where Dr. Sherlâ—ck Preacheth when I was licensed twenty years ago at Christmas as I was Preaching some Lime or Stone fell down in the Steeple with the crowd the Church being old and under suspicion they all thought it was falling and most ran out in tumult and some cast themselves headlong from the Gallery for hast when they were quieted and came in again the Boyes in the Chancel broke a Wainscot Skreen with climbing on it and the noise made them run out again one old woman going out cryed It 's just with God because I took not the first warning Lord forgive me and I 'le never come again Quere Whether these or at least this resolving Woman was a Schismatick and separated from the Catholick Church If not there is some separation that is not so bad as Murder and methinks the Doctor should forgive it for the success for the Parish hereupon resolved to pull down the Church and build it new a far better Fabrick where the Dr. now Preacheth and it drove me away that I preacht there no more Whether this new Church built where the old one had possession before be not a Schismatical Separatist I leave to him LII 2. Local Separation without Mental can make
because of their difference in â—â—â—ing Ceremonies c. from the Parish Churches tho it be the Bishops Church that he separateth from it is not as a Church nor from â—nything essâ—ntial to it e.g. Miles Smyth Bishop of Gloucester the famous 〈◊〉 and â—hief in our Bibles Translation declared and performed 〈…〉 he would never come more to his Cathedral because the Dean in 〈◊〉 time kept up the Altar Qu. Whether he separated from himself or his Church Vâ—i Episcopus ibi Ecclesia Who were the Separatists They that fellowed the Biâ—hop or they that separated from him and kept to the Câ—hedral The same â—â—ay of Williams Bishop of Lincoln that wrote against 〈◊〉 LXXV 25. If faithful Pastors and People are setled in concord and the higher Powers make a Law to depote and eject them without jast cause as Multitudes were in many Emperours dayes and Multitudes by the Interim in Germany in Charles the fifths time and Multitudes in the Palatinate by Ludoâ—icus and in too many other Countreys those that leave the Temples and Tythes to the Magistrate but cleave to their old Pastors in forbidden meetings called Conventicles supposing the Pastoral Relation not dissolved as the 〈◊〉 clave to Chrysostom do not thereby separate from the Catholick Church Had the Power been lawful that set up another way when Dr. Guâ—â—ng kept up his Meetings at Exeter House it had not been a Separation from Christ that he then made LXXVI 26. If the Law command all to take one man for his Pastor and a Parent command his Child or a Husband his Wife to take another and not that and the Child or Wife know not which should be obeyed and whether the choice belong more to the Domestick or the Publick Government it is not a separating from Christ which way ever such an one shall go LXXVII 27. Yea if I should think that self-Interest and self-Government bind me rather to choose a Pastor for my self than to stand to such a choice by Prince Patron or Prelate which I think intolerable as well as against their will I may choose a Wife or a Physician or a Tutor or a Book or my daily food this is not separating from the Universal Church LXXVIII 28. If owning the same Diocesan make them of one Church who differ more than Nonconformists and Conformists do then owning the same Christ Faith Scripture c. maketh them of one Catholick Church who differ less But c. Jesuites Dominicans Jansenists and all the Sects of Papists are taken for one Church because they own the Pope and Councils In England the Diocesan Conformists are taken for one Church thô some of them are as much for a Foreign Jurisdiction as Arch-bishop Land Arch-bishop Bromhall Bishop Gunnings Chaplain Dr. Saywell Mr. Thorndike Dr. Heylin and many more have manifested in their words and writings And some that subscribe the Articles of General Councils erring in Faith and against Heathens Salvation and against free will and for Justification by Faith only c. do shew that they differ in the Doctrines of Religion unless the sound or syllables be its Religion while one and another take the words in contrary sences Some are for Diocesans being a distinct Order from Presbyters some as Vsher and many such deny it Some hold them to be of Divine Right and some but of humane some think the King must choose them some rather the Clergy and People some hold them Independent others rather subject to the Arch-bishops and Convocation some think all that bear Office in their Church Government are lawful others think Lay-Civilians Government by the Keyes unlawful and so are ipso facto excommunicate by their own Canons some that promise Canonical Obedience to their Ordinary take the Judges of the Ecclesiastical Coâ—rts for their Ordinaries and others only the Bishopâ— some think they are sworn to obey their Ordinaries if they 〈◊〉 according to the Canons and so to pronounce all Excommunicate that he Canon excommunicates if commanded Others think otherwâ—â—e that they are judges themselves whether the Canons command 〈◊〉 honâ—sta some take the Pope to be Antichrist and the Church of Rome no true Church others think otherwise Many more Arminian and other such differences there are and yet all of one Church both Catholick National Diocesan and Parochial oft Much more are those Nonconformists that diâ—â—er from the Church in nothing but what the Imposers call â—â—different LXXIX 29. If one that prayeth in the Litany against false Doctrine and Schâ—â—m and â—eâ—deth the Conformists telling him of the danger of it should verily think that Dr. S. printeth and prâ—â—heth false Doctrine and such as plainly tendeth to serve Satan against Christian Love and Peace and to the most Schismatical dividing and damning of Christians should hereupon separate from him for fear of Schiâ—m and false Doctrine and go to a safer Pastor I think it were not to separate from Christ. LXXX 30. If a Bishop in any Diocess in London should openly write or plead for a Foreign Jurisdiction and we are told that none are true Ministers that depend not obediently on the Bishop he that for fear of the Law or of Personal or common perjury should separate from that Bishop and his numerical Diocesan Church doth thereby neither separate from the Catholick Church nor from the Church of England As if the Kings Army should have a Colonel that declared himself an obliged Subject to the King of France and bound to obey him the Regiment may forsake that Colonel Yea if the General of the Kings Army should give up himself in subjection to the Enemy or a Foreign Power and say I will take a Commission from the Turk and my Officers shall only obey me and the Soldiers obey them were not this an Army of Traytors or Rebels though none but the General took a Commission from the Enemy So if the Bishops should all take Commissions from the Pope or declare themselves Subjects to a Forreign Jurisdiction it were no separating from Christ to separate from them all in Loyalty to Christ and to avoid National perjury and Schism LXXXI 31. If a man think that he is bound to use all Christs instituted means of Salvation and live in a Church that wilfully omitteth any one of them e.g. either Infant baptism or singing Psalms or Praying or Preaching or the Lords Supper or all Personal care and discipline to exclude the grosly intolerable to resolve the doubting c. He that in Obedience to Christ goeth to a Church and Pastor in the same Diocess or City that omitteth none of these is no damned Schismatick LXXXII 32. He that is unjustly cast out of the Church and by its very Laws excommunicated ipso facto is no damned or Sinful Schismatick for Worshipping God in a Church that will receive him Nor any one that is denyed Communion unless he will sin Much more if they should prove half as many and great Sins as the Nonconformists have said they
that is to set up the Name and shew and make Christs Discipline impossible Or for Lay Chancellors or Surrogates to publish Excommunications in the Bishops Name which he never knew of nor tryed the cause Or for such Chancellours to oblige all Parish Ministers to publish all their Excommunications which are agreeable to these Canons What quality and number they are of that call any of this sinful I pretend not to know But they are all now excommuniâ—â—te men 12. The eight Canon ipso facto excommunicateth all that affirm that the form and manner of making and 〈…〉 any thing repugnant to Gods Word c That is all those that hold Bishops and Presbyters to be the same Order contrary to the words of that Book Which yet even the Church of England while Papists declared in King Aelfriks Canons see Spelman And all such as 〈◊〉 who say the People and Clergy should choose their Bishops or that say the Peoples consent is necessary to the Pastoral Relation to them and that the old Canons for 〈◊〉 are in force 13. The ninth Canon ipso facto excommunicateth the Separatists 14. The tenth Canon excommunicateth all that 〈…〉 〈…〉 ipso facto is not here This reacheth to all that consfine not 〈◊〉 Church in England to the Party that subscribe and their Adherents If 〈◊〉 say that if such as Blondel Rivet Amesius or any other the most Learned holy peaceable men that dare not subscribe as aforesaid should with any Christians worship God together and that these are a true Church though he judge them faulty and that these Canons are grievances such are to be excommunicated Though it be gross Schism in others to confine not onely the Purity but the Verity of a Church to their own Party For such to feel and â—roan loud here is Excommunication 15. The eleventh Canon much to the same purpose requireth the Excommunication of all that affirm that any Subjects in England may rightly challenge the Name of true and Lawful Churches besides those allowed by Law though the King should License them 16. The twelfth Canon ipso facto excommunicateth all that make Rules and Orders in Causes Ecclesiastical without the Kings Authority and submit to them e. g. All that without the King authority agree to turn the Table Altar-wise to require People to kneel at the Rails or to bow toward the Alter or East or to set up Organs c. All these are now excommunicate by an Authority above the Bishops which no Bishop or Priest can dispense with but only forbear to publish and execute it but not nullifie it no nor absolve any that publickly repent not of it as a wicked Errour 16. By Canon fourteenth if any Minister shall diminish any part of the Orders Rites Ceremonies Prayers c. in regard of Preaching or ANY OTHER RESPECT or shall adde any thing in matter or form e. g. If he let the Parent express the dedication of his Child to God or lay any charge on any Parent he breaketh the Church Law and so far separateth from it 17. By Canon fifteenth when twenty or thirty thousand are commanded to come to a Church that cannot receive six thousand and the Alleys and Pewes are wedg'd so that they cannot all kneel yet all that kneel not at the Prayers and all that say not audibly the Confession Lords Prayer Creed and Responses disobey the Laws of the Church and so far separate from it 18. When twenty thousand Persons are commanded to come in more than can if ten thousand of them or any number should come to the Church-yard or Porch to shew that they are not presentable but would yet in if they could the nineteenth Canon commands to drive them away 19. The Liturgy and Canon 22. c. bind all under the penalty of the Law to receive the Sacrament thrice every year If a secret Infidel sadducel Hobbist Socinian or any Heretick say I am not able to charge my judgment which is inconsistent with the Sacrament or if one whose Conscience tells him of the guilt of Adultery and that he is not resolved to confess and forsake it yet or one that by Melancholy causelessly feareth unworthy receiving to damnation I say if any of these will avoid the charge of Sâ—hism they must ran upon worse till grace recover them which is not at their command And yet all notorious Offenders are prohibited it Canon 26. and particularly the Perjured And if the tenth part so manâ— be perjured in England in City and Countrey as many fear it 's a very great number that are uncapable of Communion with the Church 20. By Canon twenty seventh on pain of Suspension no Minister must witfingly administer the Communion to any but such as Kneel or to any that refuse to be present at publick Prayers c. So that all that Kneel not in receiving are rejected and if they worship God elsewhere must be taken for Schismaticks as dangerous as adulterers or murderers 21. The twenty eighth Canon forbids admitting strangers to Communion and commands sending them home to their Parish Churches It 's disobedience to violate this 22. The twenty ninth Canon forbids urging Parents to be Present when their Children are baptized and admitting them to Answer as Godfathers for their own Children and any Godfather to make any other Answer or speech than the prescribed 23. The thirtieth Canon describeth the Cross as a Sacrament as seemeth to us 34. By the thirty sixth Canon no man must be a Minister that subscribeth not that the Book of Common Prayer and Ordination contains nothing in it contrary to the Word of God and that he himself will use no other form in publick Prayer and administration of the Sacraments By which all that refuse this or that use the forms made and imposed by the Bishops on occasions of publick Fasts and Thanksgivings seem all to be under disobedience to the Church 35. By Canon fourty ninth no Person not Licensed as a Preacher may in 〈◊〉 Cure or elsewhere expound any Scripture or Matter or Doctrine but onely shall study to read plainly the Homilies So that all Ministers before Licence to preach all School-masters all Parents or Masters that do expound to their Schollars Children or Servants the meaning of Baptism or of any Article of the Creed any Petition of the Lords Prayer any one of the Ten Commandments to fit them for Confirmation or Salvation otherwise than by plain reading the Homilies or Church Catechism doth disobey the Law of the Church And so do all Tutors in the Universities that expound any Scripture matter or Doctrine to their Pupils before they are examined or approved by the Bishop or any Judge on the Bench or Justice that presumeth to do it to the hearers or any Friend or Neighbour in discourse For it is No Person whatsoever not examined and approved by the Bishop of the Diocess How few in England separate not from the Church as far as this disobedience amounts to
in their Succession from Schismaticall Bishops at Constanâ— Alexâ—nd Antioch Jerusalem c. and in their excommunicating not only the Church of 〈◊〉 for a wrong cause the silioque but other Churches and for divers Acts of Schism 52. They must by their Principles Separate from the 〈…〉 and all the Eastern and Southern Churches that are called 〈◊〉 and 〈◊〉 For Councils and other Churches condemn them And they condemn the Councils of Ephesus and Calceden and all since And they must separate from and condemn the Churches of 〈…〉 c. beâ—ause they separate from others and are separated from 53. Their Principles utterly unchurch the Church of Rome 1. Especially because it is guilty of the greatest Schism on earth by setting up a false Church form and head 2. And because they Schismatically condemn and uâ—Uâ—church three parts of the Church on earth even all save their Sect 3. And for their many other Schismatical Doctrines and Practices 4. And as being condemned by the Greek Protestants and most Churches and separated from by the Church of England which they own 54. They separate in Principles from all or near all General Councils save the first as having separated from other Councils and condemned them and being again condemned by them 55. Some of them condemn and separate from all the Protestant Churches that have Bishops in Sweden Denmark Germany Transylvania c. because they had not their Ordination Successively from Bishops but Presbyters at the Reformation And because they have been guilty of Schism against others 56. The Principles of Mr. Dodwel and his Associates condemn the Church of England as Schismatical 1. Those that claim Succession from Rome whose own Succession hath been oft and long interrupted by incapacities and Schisms 2. For holding Communion with those Protestant Churches which these men call Schismaticks 57. They condemn and separate from all the Churches called Presbyteâ—ian in France Holland Geneva Scotland formerly and those in 〈◊〉 that have no Bishops Thâ— some would threat kindness on them by saying that they would have them and cannot And why cannot they 58. Their Principles make the Bishop of Oxford Brâ—â—â—l c. Schismaticks For their Dioceses are Churches taken out of Churches being 〈◊〉 parts of other Dioceses 59. And they condemn all the Parish Churches in England as Churches distinct from Cathedrals For they are all Churches gathered out of Churches At first the Cathedrals were the only single Churches Next Monasteries were gathered and next our Parish Churches And the Parish Church of Covent-garden is a Church taken out of a Church 60. Their Principles damn St. Martin that separated to the death from all the Bishops Synods and them that were near him save one Man because they perswaded Maximus to use the Sword against Priscillian 〈◊〉 and brought men of strict Religion under Suspicion of Priscillianism And sure the ruined persecuted Protestants here are more Orthodox than the Priscillians And they damn Gildas that told the English Clergy that he was not exâ—mius Christianus that would call then Ministers Do they not disgrace the many Churches dedicated to the Memory of St. Martin if he be a damned man I doubt they damn Paul and Barnabas for local angry separating from each other Whatever they do by Peter and Barnabas for the Separation blamed Gal. 2. 61. If all are Schismaticks that here conform not all those called Conformists are such that conform to the words in a false sence 62. They separate from all that obey the twentieth Canon of the Nicene Council And from all that obey the Councils that forbid communicating with a Fornicating Priest And from all that obey the Councils which nullifie the Episcopacy of such as are obtruded by Magistrates or not consented to by the Clergy and People And many more such Abundance more instances of their Separation and Damnation I might adde In a word I think their Principles are as I first said for damning and separating from all men living for all men living are gulity of some sort and degree of Schism that is of Errours Principles or Practices in which they culpably Violate that Union and Concord that should be among Christians and Churches Every defect of Christian Love and every sinful Errour is some degree of such a violation All Christians differ in as great matters as things indifferent And no man living knoweth all things Indifferent to be such And these men distinguish not of Schism nor will take notice of the necessary distinctions given in the third Part of the Treatise of Church Concord And soluâ—io contâ—nut causeth pain nor do they at all make us understand what sort of Separation it is that they fasten on but talk of Separation in general as aforesaid LXXXVII They seem to be themselves deceived by the Papists in exposition of Cyprians words de Vnit. Eccles. Vnus est Episcopatus c. But they themselves seem to separate from Cyprian as a Schismatick and consequently from all the Church that hath profest Communion with him and with all the Councils and Churches that joyned with him For Cyprien and his Council erred by going too far from the Schism and Heresie of others nulliâ—ying all their Baptisms Ordinations and Communions And for this errour they declared against the Judgment of the Bishop of Rome and other Churches and they were for it condemned as Schismaticks by the said Bishop And here is a far wider Separation than we can be charged with 2. And Cyprians words came from the Mind that was possest with these opinions and are expressive of his Inclination 3. Yet they are true and good understood as he himself oft expounds them the Bishop of Oxfordâ—iteth â—iteth some instances many more are obvious in which he opposeth the Bishop of Rome saying that none of them pretendeth to â—e a Bishop of Bishops and limiting every man to his own Province and saying that they were to give account to none but God with much the like But in what sence is Episcopacie one 1. Undoubtedly not as 〈◊〉 in the personal Subjectum Relationts One Bishop is not another if you should say 〈◊〉 is One none believe that one mans Relation of Paternity is anothers The Relation is an accident of its own Subject as well as Quantity Quality c. 2. Nor doth any man believe that many Bishops go to make up one Bishop in Naturals 3. Nor did ever Cyprian hold or say that all Bishops go to make up one Politick Governing Aristocracie as many go to make one Senate or Parliament that hath a power of Legislation and Judgment by Vote as one Persona politica He never owned such a humane Soveraignty But Episcopâ—â—us unus est 1. In specie all Bishops have one Office 2. Objectâ—â—â— As the Catholick Church is one whose welfare all Bishops ought to seek 3. And so sinaliter as to the â—emote End and are bound to endeavour Concord 4. And as effects all are from one efficient institutor As it may be
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