by mistake XIII I know that the main Cause of Church-Divisions is seeking a Union on false and sinful terms And I know that the opinion That Parish-Communion is unlawful is an Error and therefore unfit to be the Condition of our Union And I see many would make it such a Condition And false terms of Concord are the great and certain means of Discord for the wisest Christians will refuse them And some Impose them by Doctrine and Censures as others do by Laws and Sword And I will not countenance dividing terms Obj. That is the chief fault of your Doctrine and Practice That it will cause Divisions among us when some will do as you do and others cannot and so our Congrâ—gations are divided Ans. 1. Can I cause that which is caused already is not so much Division known still to be among us 2. As I said Do not some write against the Lawfulness of Parish-Communion And some against Infant Baptism and the Lords Day And do not they divide by Writing against them And did Mr. Tombes and Mr. Nye forbear as aforesaid for fear of Division If we are already divided in Judgment and Practice sure giving each other an account of our reasons is rather the way to heal us 3. But I confess this Objection seemeth so sad and ugly to me that it hâ—th no small hand in urging me to what they object against Alas what are such come to They that separate because of the Liturgy Ministry or People do virtually separate as I said from almost all the â—hurch on Earth For it is on a cause common to almost all Yea not only all the Churches in the Eastern Southern and Northern parts and all in the West save themselves have Liturgies or separate not from them But even of the Non-conformists in England those that of old or of late have pleaded their Cause have taken the Liturgy for no sufficient cause of separation Nay even the old Separatists called Brownists denied not the lawfulness of forms of Prayer nor refused to join with the Parish-Churches in our Liturgy sometimes only they thought that when Crossing or such Ceremonies were used they were bound to disown them And shall men that separate from the Communion of almost all the Churches on Earth as unlawful pretend that their way is the way of Unity and that the contrary doth divide Is our shunning Division from the Christian World a dividing Practice In Holland Mr. Smith thought no man capable of Baptizing him and so Baptized himself and some others have done so since thinking none fit for Communion but the few that are their Flocks Yet these that divided from all the World cryed down Dividing from themselves But were all dividers that were against them This is the saddest of all Objections XIV Yea I am loth to do that which condemneth groundlesly the Reformers the Martyrs the Godly Conformists the old Non-Conformists the later and the Brownists themselves as being all for unlawful Communion 1. If it be simply unlawful to have Communion in the Liturgy and Parish-Churches then it was unlawful to have Communicated in their way of Worship with Luther Zuinglius Melanchton Bucer Pet. Martyr and the like Reformers And also with the English Martyrs in Queen Marâ—â—s daies or in King Edward 6. And also with such Holy and Excellent Conformists as Grindall Pilkington Downame Bâ—â—ton Sibbs Preston 〈◊〉 and abundance more such 2. And it 's well known that the old Non-Conformists wrote and practised against the Brownists in this case The Books of Hildersham Brightman Bradshaw Ball Paget Gifford c. are yet visible Mr. Hildersham in his Lectures chides them that will not come to the beginning of the Common-Prayer The old Non-Conformists begin the reasons of their Non-Conformity in refusing Subscription in these Words We protest before Almighty God that we acknowledge the Churches of England as they be established by publick Authority to be 〈◊〉 visible Churches of Christ That we desire the continuance of our Ministry to them above all Earthly things as that without which our Lives will he bitter and wearisome to us That we dislike not a set-form of Prayer to be used in the Churches And finally that whatsoever followeth here is not set down of any evil Mind or of purpose to deprave the Books of Common-Prayer Ordination or â—â—milies but only to shew some reasons why we cannot subscribe to all things in the same contained 3. I before told you Mr. Tombes the Anabaptist hath written at large for the Lawfulness of parish-Parish-Church Communion And Mr. Nye for hearing the Parish-Ministers 4. The late Non-conformists that treated with the Bishops in 1660 and 1667. have left their Judgments fully on Record many of them being yet alive 5. The old Separating Brownists have these Words Confession and Protestation of Faith Touching the true visible Political Churches which we acknowledge are in England we profess and declare that each company of true visible Christians associated together in one place viz. a Parish and Professing to serve God according to his Will in Faith and Order so far as they know such as there are many in England the same is a true visible political Church in some respects And therefore we communicate also with them on occasion while in such communicating we countenance no evil thing in them which in many places and many times we need not do Lastly it being no evil nor any appearance of evil in us to join to the Parish Congregation and Ministry in such respect and so far forth only as aforesaid we ought as we believe sometimes on weighty occasion so to join and we sin if we do not Luke 17.32 Heb. 10.25 1 Cor. 10.32 We believe concerning Prayer That though every form of prayer prescribed by Men be not absolutely and simply a Sin neither as we judge are Idols nor an Invention of Man nor a trangression of the second Commandment yet a prescribed Liturgy or Book of Common Prayer by Commandment forced on a whole Church rightly constituted to be used still in the same Words whenever they assemble in comparison of other praying is not so profitable and we judge that it is best and most agreeable to the last Apostolick practice that even where many Pastors in one Church are yet that One have during Life a precedency and priority in order and place not in power before the rest I will not be more for separation than the Separatists themselves XV. If joining with the Parish Ministry be simply unlawful most or almost all England comparatively must cease all publick Worship of God The Nonconformists were but about two thousand 1662. Most of them I think by this time are Dead and not so many sprung up in their stead Those that are remaining for the most part are either in a few places quieter than the rest or hindered from any numerous Assemblies In 1636. I do not think there were many more than we have Counties and those few in
Duty 4. Sure it is not meer Place but a mutual Relation of Pastors and People that distinguisheth these Churches The Presbyterians preach't once in the same Places that you do and yet you take them not for the same Church Pastors If one from York or Cornwall come into your Pulpit without consent do People stand as much related to him as to you Some men are of extraordinary sufficiency to resist and conquer the clearest evidence of Truth But he addes every Act of Communion thô performed to some particular Church is and must be an Act of Communion with the whole Catholick Church A. And who denyeth this No sober Independent or Presbyterian that ever I met with It 's a weighty Truth § 17. P. 14. Saith he Praying and Hearing and Receiving the Lords Supper together doth not make us more in Communion with the Church of England than with any other true and Orthodox part of the Church thô in the remotest part of the World A. I think that 's not true With the remotest parts you have only Catholick Communion with the Church Universal In England and London you have that and more even special subordinate Communion with your own King Bishop and Flock 2. And hath not the Church of England such Communion in obedience to its own Laws as the Act of Uniformity Convocation and Canons which you have not with all abroad Do your Bishops in Convocation make Canon Laws for all the World Do you Swear Canonical obedience as much to the Bishop of Paris or Haffnia c. as to your Ordinary Do the Canons of all Churches impose our Liturgy or ipso facto excommunicate all that affirm any thing in it or our Ceremonies or Church Government to be against Gods word Sure this is a peculiar kind of Communion 3. If not why are all the Nonconformists cast out that offer to officiate and Communicate on such terms as are common to all sound Churches Pag. 15. Saith he There is nothing in all these Acts of Communion which does more peculiarly unite us to such a particular Church than to the whole Christian Church A. What neither in these Acts nor any other Then we are no more bound to hear you or maintain you as our Pastor than to hear and maintain the whole Christian Church § 18. P. 20. Saith he There is no other Rule of Catholick Communion for private Christians but to communicate in all Religious Offices and all Acts of Government and Discipline with Christians those with whom they live A. 1. Elsewhere you added sound and Orthodox Else they that live with Arians Socinians Papists in Spain France Italy c. are bound to communicate with them in all Religious Offices and obey them 2. This concludeth that where Presbytery or Independency is the way of the place where we live all must thus communicate and obey The King and Custom then may make any way to become our Duty 3. If you tell us that it 's only with the Sound and Orthodox you were as good say nothing unless you tell us who must judge that whether the People themselves or who for them 4. But if this be the only rule for private Christians what shall they do e. g. in Aethiopa Egypt Syria and many other Countreys where the Churches are such as General Councils and other Churches judge Hereticks or Schismaticks And what shall they do when at Antioch Alexandria Constantinople c. one party is uppermost by the Judgment of Councils and Prince one Year and another contrary party the next And what shall they do where the Prince equally tolerateth both and it 's hard to know which is the more numerous as in Zeno's and Anastasius Reign c. And what shall they do when many Churches in one City are of divers Tongues as well as Customs Have the Greeks French and Dutch in London no rule of Catholick Communion but communicating in all Offices with the English and obeying all your Bishops Courts § 19. P. 21. Saith he Distinct and particular Churches which are in Communion with each other must have their distinct bounds and limits as every member has it's natural and proper place and Situation in the Body A. Why may not the Greeks Dutch and French live in Communion with the Churches London though they live dispersedly among them In Brandenburg Hassia and many free Cities and Belgia where Lutherans and Calvinists as called live together and own each other as Brethren why may not both be Churches of Christ § 20. P. 21 22. A great deal more he hath of the like making Schismaticks at his Pleasure This is plain in the Case of the Presbyterian and Independent Churches and those other Conventicles They are Churches in a Church Nothing can justifie the Distinction of Christians into several Churches but only such a distance of place as makes it necessary c. p. 22. Distinct Churches in the same place can never be under the same Communion A. These things are repeated so oft and the word separate so deceitfully rolled over and over that I will answer all together under his third Case at the End § 21. P. 27. See how openly he recanteth most aforesaid There is a sence indeed wherein we may be said to be members of one particular Church considered as distinct from all other particular Churches But that principally consists in Government and Discipline Every Christian is a member of the Whole Christian Church and in Communion with it but he is under the immediate instruction and Government of his own Bishop and Presbyters and is bound to personal Communion with them and this constitutes a particular Church in which all Acts of Worship and all Acts of Discipline and Government are under the Direction and conduct of a particular Bishop A. Omitting that he seemeth to make the Parochial Churches no Churches but parts of one here he saith all that he seemed to write against and that those that he reproacheth hold allowing the difference of the extent of Churches And is it Edifying to read such a discourse that saith and unsaith by self-contradiction And he adjoyns 28. p. how by agreement Patriarchal and National Churches are made And is not Agreement a humane Contract CHAP. II. Of his first Case § 1. PAge 31. His first Case Whether Communion with some Church or other be a necessary Duty incumbent on Christians And he thinks the Resolution of this is as plain as whether it be necessary for every man to be a Christian For every Christian is baptized into the Communion of the Church A. In this I know no Christian adversary to him But it being the Vniversal Church that he giveth his proof of necessary Communion with it 's odde to say We must have Communion with some Church or other As if there were more than one Universal Church 2. But we grant more that all that can well should be also members of some single Church § 2. P. 32. He saith External and Actual
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 Chorepiscopi were put down where they had been LXV 15. If a man separate not from any thing essential to the Church of England he separateth not from that Church though he refuse that which is its Accidents or some Integral parts We are charg'd with separating from the Church of England as if it were a matter of fact beyond dispute and scorn'd for denying it even by them that will not tell us what they mean by the Church of England or by Separation By the Church of England we mean the Christian Kingdom of England or all the Christians in England as living in one land under one Christian King who Governeth them by the Sword which includeth their Concord among themselves in true Christianity we are Christians we profess agreement in Christianity with all Christians we are under the same King as they are and profess subjection and take the same Oaths of Allegiance and Supremacy yea we are not charged with differing in any thing called Doctrinal from their Thirty Nine Articles but we disown certain late Covenants and Oaths which are not Twenty three Years old and the Subscription to one Canon about the Innocency of all in their Liturgy now either these new Oaths Covenants and Canon Liturgy and Ceremonies are essential to the Church of England or not If yea then 1. It 's a poor humane Church made by them that made these Oaths Liturgy and Ceremonies 2. And then it 's a new upstart Church and no man can answer the Papists where it was before Luther or before Henry 8. yea if its essentials were made by this King and Parliament 1662. then the present Church is no older But if these things be indifferent or not essential to the Church then to separate only from these is not to separate from the Church If it be said That for the sake of these we separate from the Church it self and therefore from its essence we abhor the accusation and challenge them to prove it If we separate from the Church essentially it is either Locally or Mentally not Locally for we are yet in England nor is Local distance only a sin not Mentally for we own it for a true Christian Kingdom called a National Church bound to serve Christ in Love and Concord to their Power We deny not the King to be the Governour nor Christians to be Christians no nor the particular Churches and Ministers to be true thô culpable Churches and Ministers nor their Sacraments to be true Sacraments we profess to hold with them one Catholick Body one Spirit one God one Christ one Faith one Baptism in the essentials and one Hope and are ready to promise to live in Concord with them in all other things as far as will stand with our Obedience to God so that we separate not from the Church of England as such but from some of its Accidents which we dare not be guilty of LXVI 16. The same I say of a Parish Church he that locally removeth e. g. from a Church that hath Organs to one that hath none separateth from a pair of Organs but not Mentally from the Church unless the Organs be its essence LXVII 17. They that are for the true antient Episcopacy e. g. as much as Arch-Bishop Vsher's Reduction which we offer'd did contain but dislike the Lay Civilians power of the Keyes and Officials Surrogates Arch-deacons Government c. do not separate from the Church as Episcopal but from the humane Novelties which they disown LXVIII 18. If a Parishioner fall out with his Priest and they goe to Law about Tythes Glebes Words c. and the Suit be long and the man dare not Communicate with him believing that he hateth him thô the animosity should be culpable being but personal his going from him to another Church is not separating from Christ for I hope that even Mr. Dodwell himself will not say that every Priest is Christ. LXIX 19. Ex quovis ligno non fit Mercurius surely there is some qualification essential to the Ministry if a man want that qualification it is a Duty to separate from him as no Minister e. g. When I came to Kederminster after my subjection to six or seven worse I found the Vicar one reputed ignorant of the Fundamentals he was brought in by Sir Henry Blunt a Papist who Preacht but once a quarter which most thought he might better have forborn and his Curate Mr. Turner at Mitton Preacht once a day whom I found ignorant of the Catechism Principles by Conference and he confest he had but one Book Musculus common places in English and he said some of that to the People and they took it for a Sermon he lived by unlawful Marrying infamous for Drinking and Quarrelling he that had taken these for no Ministers and separated from them had not thereby separated from Christ or his Church Catholick LXX 20. If it prove as hard to know who is the true Pastor in a competition of Pretenders as it was to know which was the true Pope when there were two or three above twenty times or whether e. g. Optandus was true Bishop of Geneva that knew not Letters or whether Duke Heriberts Son consecrated in Infancy was Arch-Bishop of Rhemes or any other Infant consecrated be a Bishop officiating per alios Surrogates Chancellours Officials c. it is not here a Separation from Christ to separate from either of the Pretenders He that mistaketh not is not liable to the Charge he that mistakes doth not erre in an Article of Faith but in a difficult point of humane title and the qualification and right of a single man and my Opinion is that if such a title were tryed before our Judges or King and they should mistake and give Judgment against him that had right this were no separating from Christ nor proof that they are Infidels LXXI 21. If the Case of two contending Bishops or Presbyters come before a General or Provincial Council and they mistake and give it to the wrong and so separate from the right I do not think that thereby they separate from Christ or the Church Catholick e. g. The Constantinopolitan Council first gave the Church of Constantinople to Nazianzene and after judged him out as having no right if by this they separated from Christ they that take them for the
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 Aâ—l 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 the only Sponsors in its Name and to Vow its Christian Education when I never knew one living that so much as made the Parents 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 pro forma 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 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 excommunicate men 12. The eight Canon ipso facto excommunicateth all that affirm that the form and manner of making and consecrating Bishops Priests and Deacons hath 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 Thorndike 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 this are in force 13. The ninth Canon ipso facto excommunicateth the Separatists 14. The tenth Canon excommunicateth all that affirm that Ministers that refuse to subscribe to the Liturgy c. and their Adherents may truely take to themselves the Name of another Church not established by Law and dare publish that this their pretended Church hath long groaned under the burden of imposed grievances by the Church of England and the Orders and Constitutions therein by Law established Ipso facto is not here This reacheth to all that confine not Gods Church in England to the Party that subscribe and their Adherents If any 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 groan 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 Kings 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
Catholick Church representative must say that the Catholick Church separated from Christ and it self When another Council wrongfully deposed Chrysostome and separated from him and Cyril Alexandr perswaded the continuance of it did the universal Church separate from it self and Christ If a General Council which should be wisest be excusable from damning Schism whenever it misjudgeth and separateth from a rightful Bishop sure every Lay-man and woman that doth the same doth not separate from Christ. If it prove that a General Council deposed Nestorius as unjustly as David Derodon thought or Dioscorus as unjustly as others thought or Flavian as unjustly as the Orthodox think this proveth them Guilty of some Schism but not of separating from the universal Church When Menna of Constantinople and the Pope excommunicated each other when a Synod in Italy renounced Vigilius and all his Successors were an hundred years deposed from their Primacy and a Patriarch at Aquileia set up in his stead for a great part of Italy because Vigilius subscribed to a General Council de tribus Capitulis this was Schism somewhere but not separating from Christ. LXXII 22. If a man in England should think that all the old Councils were obligatory which decree that he shall be taken for no Bishop that comes in by the choice yea or Mediation of Courtiers Princes or great men or any that have not the true Consent of Clergy and People and thereupon should conclude that Bishops Deans Prebends c. so chosen and imposed are Lay-men and no true Bishops and Pastors this were a separating from those Persons but not from Christ and the Vniversal Church when as Mr. Thorndike saith that till the right of Electing Bishops by the Clergy and People be restored we need look no further for the reason of the Contempt of Episcopacy here So if a man think that God never trusted every Ignorant Wicked man that can but get Money and buy an Advowson to choose those Pastors to whose conduct all the People are bound to trust their Souls and the Bishop to admit them for fear of a Quare impedit if they have but a Certificate and can speak Latine This is not damning Separation LXXIII 23. If a Bishop set up a seeming Convert really a Papist e. g. Mr. Hutchinson alias Berry or one of them that lately Confessed themselves Papists the People that find by experience what the man is are not damned Schismaticks for not taking him for their Pastor or for going from him If Godfrey Goodman Bishop of Gloucester was a Papist did he separate from Christ that separated from the Diocesan Church of Gloucester while he was an Essential part Or that did not implicitely trust all the Priests that he ordained LXXIV 24. If in a Cathedral Church one withdraw from their Service because of their difference in singing Ceremonies c. from the Parish Churches thô it be the Bishops Church that he separateth from it is not as a Church nor from any thing essential to it e. g. Miles Smyth Bishop of Gloucester the famous Hebricâ—â—n and chief in our Bibles Translation declared and performed iâ— that he would never come more to his Cathedral because the Dean in Laud time kept up the Altar Qu. Whether he separated from himself or his Church Vbi Episcopus ibi Ecclesia Who were the Separatists They that followed the Bishop or they that separated from him and kept to the Cathedral The same I â—ay of Williams Bishop of Lincoln that wrote against Altars LXXV 25. If faithful Pastors and People are setled in concord and the higher Powers make a Law to depose and eject them without just 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 Ludovicus 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 Ioannites clave to Chrysostom do not thereby separate from the Catholick Church Had the Power been lawful that set up another way when Dr. Gunning 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. Iesuites Dominicans Iansenists 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 Laud 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 Courts for their Ordinaries and others only the Bishops some think they are sworn to obey their Ordinaries if they rule according to the Canons and so to pronounce all Excommunicate that the Canon excommunicates if commanded Others think otherwise that they are judges themselves whether the Canons command licita honesta some take the Pope to be Antichrist and the Church of
Pastors and if we are in doubt of their Calling we resist them not unless obeying Christ before them be resistance But our Accusers loudly profess that Usurpers are not to be owned and if they go on the ground that he hath right that the Prince is for we would know whether that hold in Turky in Italy Spain France or only in England or where If it be where Princes are Orthodox do they make all the People Judges of their Princes Orthodoxness And we would know whether EVERY BISHOPS and PRIESTS right 〈◊〉 a true Minister called of God and set over us be necessary to Salvation to be believed or known by all the People if it be wo to us that ever such men were set over us whose right we cannot know What abundance of things go to 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 obediently consenting that the Clergy's and Peoples consent is unnecessary 3. That the Diocesan species over multitudes of Churches without any subordinate Bishop is of Christ or lawful 4. That their work according to the Canon is lawful 5. That all our Patrons have right to chuse Pastors for all the People 6. That they are true Pastors over them that consent not 7. That if they prove worse far than Martial and Basilides and be owned by the Bishops as they were the people may not forsake them plâ—bs obsequens divinis prâ—ceptis which saith Cyprian have most power to chuse or refuse Is every Christian bound on pain of Damnation to know all these and then to examine and judge 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 Chrysostome and his Competitors Photius and Ignatius and hundreds others and France about the Archbishops of Rhemes when he was put out that deposed Ludovicus 4. and when an Infant was put in and oft besides What if the Alexandrians when Athanasius was banished by Constantine himself were half for him and half against him Or Basil at Caesarea was put down and hundreds more or when Theodosius first and second and Martian and Valentinian and Zeno and Anastasius and abundance more set up and pull'd down and set up again against each other What I say if the People now mistooke who had the best Title Is this separating from the Catholick Church When the Interim cast out hundreds in Germany When Ludovicus cast out Multitudes in the Palatinate 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 Iackson 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 Catholick 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 from 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. Sherlock or any of these men do in Pulpit and Press ingenuously tell the People the truth of the Case when they liken men as Schismaticks to Murderers for danger Did you ever hear them say The Canon which is the Churches 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 than to be perfect in knowledge and we confess if you are unjustly Excommunicated or any of the things made necessary to Communion be against Gods Word then it is the Church that is guilty of Schism but because this is not so we accuse you of Schism even of separating from the Vniversal Church and from Salvation XC I do admire that never any one of them would be prevail'd with to prove the Canons Excommunications ipso facto lawful when even Papists have scorn'd all such doings and when the learnedst of all their own admired men that were for comprimising matters with Rome even Mar. Ant. de Dom. Spalatensis de Rep. Eccl. hath so confidently copiously and strenuously damn'd it Christ would have none Excommunicate whatever the Crime be without Impenitency after due admonition for Repentance 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 for Peace be sinless studying and disputing is not the way to know what is sinful XCI But saith the Resolver Christ hath but one Body and to be a Member of two separate and Opposite Churches is to be contrary to 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 bad 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 specie in Essentials 7. That a man may own several Churches and Communicate with them for that which they agree in and yet not own both or either perhaps in that which they are opposite in 8. That