THE DANGEROUS SCHISMATICK CLEARLY DETECTED and fully CONFUTED For the Saving of a Distracted Nation from that which would destroy Christian Love and Unity Occasioned by a Resolver of Three CASES about CHURCH-COMMUNION By RICHARD BAXTER a Catholique Christian who is against confining Christian Love and Communion to any Sect how Great soever Mark 16. 16. He that believeth and is baptized shall be saved John 13. 35. By this shall all men know you are my Disciples if ye have Love one to another 1 John 4. 16. He that dwelleth in Love dwelleth in God and he in him Rom. 14. 1. 17 18. Him that is weak in the Faith receive ye but not to doubtful Disputations for the Kingdom of God is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost for he that in these things serveth Christ is acceptable to God and approved of Men. LONDON Printed for Thomas Parkhurst at the Bible and Three Crowns at the lower end of Cheapside near Mercers-Chappel 1683. The English Schismatick detected and confuted Occasioned by a Resolver of Cases about Church Communion CHAP. I. SAITH THE RESOLVER § 1. THE Church is a Body or society of men separated from the rest of the World and united to God and to themselves by a Divine Covenant A. He saith this is the plainest description he can give That is not the fault of his Auditors or Readers 1. As to the Genus a Community of equals without Rulers is a body but I suppose he meaneth not such 2. Is it enough that it be of Men sure now they should be Christians 3. Many are separated from the rest of the World secundum quid that are no Christians some in one respect and some in another and none in all respects 4. Vnited to God is an ambiguous word no Creature is Vnited to him perfectly so as to be thereby what he is God in the created Nature Only Christ is united to him Hypostatically in his created Nature All are so far united to him in natural being as that in him they live and move and have their being And the Nature of man is one sort of his Image All things are united to him as effects to their constant efficient The Church should not be defined without any mention of Christ The Churches Union with God is by Christ. 5. Christ himself as Head is an essential part of the Church and should not be left out of a Definition thô the meer Body may in common speech be called the Church as the People may be called a Kingdom 6. Will any Divine Covenant serve or must it not be only the Baptismal Covenant 7. Is it called Divine only as made by God or as commanded by God and made by Man or as mutual Certainly Gods Law and offered or Conditional Promise is most frequently called His Covenant in Scripture and this uniteth not men to God till they consent and Covenant with him Their own Covenant Act is necessary hereto And that is a Divine Covenant only as commanded and accepted and done by Gods assisting Grace 8. The form of a Church is Relative and the Terminus is essential to a Relation It is no definition that hath not the End of the Association Therefore this is none at all and so the beginning tells us what to expect This description hath nothing in it but what may agree to divers forms of Society and so hath not the form of a Church And if he intended not a Definition but a loose description I would a defining Doctor had had the Chair during this controversie Let us try this description upon a Mahometan Kingdom Army or Navy or suppose them meer Deists 1. Such a Kingdom Army or Navy may be a Society 2. Of Men. 3. Separated from the rest of the World secundum quid ad hoc and none are separated from it simpliciter ad omnia e. g. No man is separated from the common humanity No Deist from any but Atheists and no Christian in believing a God and the Law of Nature and Nations 4. They are Vnited to God so far as owning a God and Worshipping him amounts to besides the Union of the Creature with the Creator in whom he liveth c. And no unregenerate ungodly Christian is united to him savingly 5. They are united among themselves 6. This is by a Covenant 7. And by a Covenant Divine as to command approbation and object It is God that they Covenant to own and obey The common Profession of the Mahometans is There is one God and Mahomet is his Prophet It is Divine in tantum as commanded For God Commandeth all men to Own him to believe that Godis and that he is the Rewarder of them that diligently seek him And God so far approveth it St. James saith Thou dost well to him that believeth there is a God much more that is professedly devoted to him Let us by this examine the Jewish Church Jews now may be 1. A Body 2. Of Men 3. Separated from the rest of the World even in Religion and Church pretensions 4. United to God as Creatures as Men as the corporal seed of Abraham and as professing Belief Love and Obedience to God as their God 5. Strictly united among themselves 6. By a Covenant 7. Which God once commanded and still approveth so far as they own God Let us consider whether this description take not in those in every Nation that fear God and work Righteousness that never heard of Christ being thus combined And whether the Kingdom of God be not larger than his Church Joyn the Head and Tail of this mans book together and by the Head the description for ought I see Jews mahometans if not almost all Heathens are the Church But at the End I think none on Earth is the Church At least none that separate from a pair of Organs or an ignorant Curate Nor can any man know who Page 2. § 2. He explaineth his Word Body as opposed to a confused Multitude A. But a Community of Equals that have no Governours may have order and 〈◊〉 s no confused Multitude And he himself after pleads over much for aâ—ecessiâ—â—v of Rulers P. 3. § 3. And in many places his Confusion and grand errour is repeated that the Christian Church is but one p. 7. We know no Church but what all Christians are members of by Baptisme which is the Vniversal Church p. 8. There is but one Church of which all Christians are members as there is but one Covenant p. 19. If there be but one Church and one Communion of which all true Christians are members c. p. 23. I am no otherwise a member of any particular Church than I am of the Vniversal p. 40. It 's a schismatical Notion of membership that divides the Christian Church into distinct memberships and therefore into the distinct Bodyes And p. 19. and often he saith those Churches which are not members of each other are separate Churches
Promise to Justifie all Believers justifieth each single Person when he believeth If the King should make one common Law to command all his Subjects that are Freeholders to live in Corporations or Hundreds described with their priviledges those priviledges would be all theirs that are so incorporated As one Charter may Priviledge every London Company diversified by subordinate Agreements 2. And that God who will have them thus incorporated and distributed into several single Churches doth Covenant or Promise according to their demerits to each Do I need to recite the peculiar Promises and threats to the seven Asian Churches Rev. 2. and 3. which are Covenants to them § 12. Next Pag. 10. He will tell us what Communion is and in many words it is to tell us that Communion is nothing but Vnion I know that quoad notationem nominis Communion may signifie Vnion with others But they that write Politicks have hitherto distinguished Vnion and Communion taking Communion for Actual Commnication or exercise of the duties of men in Union But to speak cross to other Writers on the same Subjects and give no reason for it and to confound Vnion and Communion is one part of this edifying Resolution § 13. Pag. 11. Our Communion with the Church consists in being members of the Church which we are made by Baptism saith he Then the Baptized are still in Communion with the Church till their baptism be nullified And hath he proved us Apostates § 14. Pag. 12. Should any man who is no member of the Church nor owns himself to be so intrude into the Church and Communicate in all Holy Offices it 's no Act of Communion c. A. I thought communicating ordinarily in Holy Offices had gone for an owning of Communion If it do not would you would tell us how to know who are of your Church § 15. p. 13. Saith he Church-Communion does not consist in particular Acts of Communion which can be performed among those who are present and Neighbours but in membership Now as a member is a member of the whole Body not meerly of any part of it c. All the Subjects of England who never saw nor converst with each other are members of the same Kingdom A. 1. That word meerly hath more Craft than Justice or Honesty Meerly signifieth Only I suppose and if he would make his Reader think that they that are for single Church peculiar membership and consent do take themselves to be meerly or only members of those single Churches and not of the Universal it is shameless injury 2. Will he ever draw men to conformity by making them believe that because they owe Common Communion to all Christians therefore we owe no special duty to the Bishops Priests Churches or Neighbours where we are setled Do the Men of one Colledge School Corporation owe no more duty to that than to all others Do the Free-holders of Belford-shire choose Knights for Middlesex or the Citizens of Oxford choose Officers in London These seem strange Resolutions to us 3. But doth he remember that if Communion consist not in Acts of Communion to such but in membership even with the distant then he that is baptized and no Apostate and performeth no other Acts of Communion to the Bishops Parson or People where he liveth than he is bound to perform to them a hundred or thousand miles off is not Separatist Methinks this favours Separation too much § 16. Pag. 14. When he denyed any Divine Covenant to make us members of particular Churches distinguish't from the Vniversal as all National Diocesan and Parochial are as parts from the whole he presently confteth all again saying The exercise of Church 〈◊〉 as to mâ—st of the particular duties and Offices of it must be confined to a particular Church and Congregation for we cannot actually joyn in the Communion of Prayers and Sacraments c. but with some particular Church A. Oportuit fuisse memorem 1. Reader doth not this man here confess that there are particular Churches 2. If these be not distinct from the whole then each particular is the whole 3. If the Exercise must be in particular Churches must not men Consent to their Relations and Duties Is it a sin to Promise Duty 4. Sure it is not meer Place but a mutual Relation of Pastors and People that distinguisheth these Churches The Presbyterians preach't once in the same Places that you do and yet you take them not for the same Church Pastors If one from York or Cornwall come into your Pulpit without consent do People stand as much related to him as to you Some men are of extraordinary sufficiency to resist and conquer the clearest evidence of Truth But he addes every Act of Communion thô performed to some particular Church is and must be an Act of Communion with the whole Catholick Church A. And who denyeth this No sober Independent or Presbyterian that ever I met with It 's a weighty Truth § 17. P. 14. Saith he Praying and Hearing and Receiving the Lords Supper together doth not make us more in Communion with the Church of England than with any other true and Orthodox part of the Church thô in the remotest part of the World A. I think that 's not true With the remotest parts you have only Catholick Communion with the Church Universal In England and London you have that and more even special subordinate Communion with your own King Bishop and Flock 2. And hath not the Church of England such Communion in obedience to its own Laws as the Act of Uniformity Convocation and Canons which you have not with all abroad Do your Bishops in Convocation make Canon Laws for all the World Do you Swear Canonical obedience as much to the Bishop of Paris or Haâ—â—nia c. as to your Ordinary Do the Canons of all Churches impose our Liturgy or ipso facto excommunicate all that affirm any thing in it or our Ceremonies or Church Government to be against Gods word Sure this is a peculiar kind of Communion 3. If not why are all the Nonconformists cast out that offer to officiate and Communicate on such terms as are common to all sound Churches Pag. 15. Saith he There is nothing in all these Acts of Communion which does more peculiarly unite us to such a particular Church than to the whole Christian Church A. What neither in these Acts nor any other Then we are no more bound to hear you or maintain you as our Pastor than to hear and maintain the whole Christian Church § 18. P. 20. Saith he There is no other Rule of Catholick Communion for Private Christians but to communicatee in all Religious Offices and all Acts of Government and Discipline with Christians those with whom they liâ—e A. 1. Elsewhere you added sound and Orthodox Else they that live with Arians Socinians Papists in Spain France Italy c. are bound to communicate with them in all Religious Offices and obey them 2. This
the Tail of it The hand is not a member or part of the Foot or the Foot of the Hand or the Liver a member of the Lungs c. but each one of the Man If ever I were a Schoolmaster again I would perswade my Boyes that A is not a member of B nor B of C c. but each of the Alphabet And that one leaf of their Book is not a member of another but both of the Book And if they were ripe for the University I would perswade them that Exter Colledge is not a member of Corpus Christi nor that of Lincoln c. but all of the Universitie of Oxford And I think that Bristol is not a member of Exeter or Gloucester c. but all of England and that the Company of Stationers are not part of the Society of Merchants or Drapers c. but all of London What a Priviledg is it that a Man may believe this about any such thing without Schisme and Damnation And how dreadful to fall into such Church-mens hands that in their Case make it Schisme Separation and Damnation But there is a Remedy § 5. But he hath reason for what he saith p. 3 4. Indeed it is extreamly absurd and unreasonable to say that the Christian Church which is built on the same Foundation c. who enjoy all Priviledges in Common should be divided into 〈◊〉 distinct and separate Bodies thô of the saâ—e kind and nature as Peter James and Iohn are distinct Persons It 's absurd to say That where every thing is common there is not one Community Ans. Let us not swallow this without Chewing 1. Whether all be extreamly absurd and unreasonable which such Doctors call so I am grown to doubt as much as whether all be Schism which Schismaticks call so Ipse dixit is no Proof 2. What the meaning of this great Decantate Word Separate is must anon be enquired But may not Churches be distinct and not culpably separate He confesseth afterwards both local distinction and separation 3. How far are the Vniversal Church and Particular Churches distinct As Whole and Parts Must the World at last learn that Whole and Parts are not distinct If you take if for absurd to distinguish a Man from a Body or from a Liver Hand or Foot Dissenters do not nor to distinguish a Colledge from an University a House from a Street a Street from a City c. But how are the Particular Churches distinguished one from another Reader so constantly do such men fight with themselves that it 's meet to ask whether they that thus say there are not many distinct Churches do not assert a far wider difference between many than those they dissent from We affirm that there are many and that they differ not in specie but numero as Colledges Cities do among themselves but these men after all this hold not only a numerical but a specifick difference even as Parochial Diocesan Provincial Patriarchal National at least Presbyters and Diocesans differing Ordine vel Specie with them the Church denominated from them must do so too § 6. But he confirms it Peter James and John thô they partake of the same common nature yet each of them have a distinct Essence and Subsistence of their own and this makes them distinct Persons but whether the very Nature and Essence of a Body or Society consists in having all things common there can be but one Body Ans. I hope it s no culpable Separation to distinguish things as differing specie numero and this is the Doctors meaning if his words are significant and the common way of expressing it would have been Peter and John differ numerically but not in specie but two Churches differ neither specie nor numero And 1. Reader whereas he said before that the Church is not divided into distinct Bodies as James and John c. did you think till you that James and John and the Doctor and the several Bishops had not been distinct parts of the Church in their distinct natural bodies 2. And why may there not be distinct Politick Bodies or Compound in one whole as well as natural certainly all things corporeal save Attomes are Compounds A Muscle a Hand a Foot parts similar and dissimilar in man are all compounded of lesser Parts If many Students may make one Colledge why may not many Colledges make one University It 's strange if a Doctor deny this 3. But let us consider of his Reason and enquire 1. Whether the Church have all things Common 2. Whether the very Essence of it consist in this I. It is granted that the whole Essence of the Genus and Species is found in every individual of that Species Natural or Politick but did we ever hear till Mr. Cheny and this Doctor said it that Politick Bodies differ not numero as well as Natural The Kingdom of England and of France are two the Church of Rome and Constantinople long strove which should be uppermost but who ever said that they were not two II. Have they all things common Dissenters would have excepted Wives and Husbands thô the Canons called Apostolical do not Why should the Essence of a Church lie in this and not the Essence of a City or Kingdom Tories in Ireland would have all common Merchants and Tradesmen Knights Lords and Princes here would not But it 's no Schism here also to distinguish simpliciter secundum quid Propriety and the use of Propriety There is no Community without Propriety Men have first a Propriety in themselves their members their food the acquests of their Labours their Wives and Children and Goods And they consent to Community to preserve this Propriety because every man loveth himself And yet they must use their Propriety even of Life for common good because all are better than one But if they had no Propriety they could not so use it for the Common-wealth And I never conformed to the Doctrine that denyeth Propriety in Church Members and Particular Churches and thought all simply common I 'le tell you what Particular Churches have to individuate them not common to all 1. They consist of individual natural Persons many of which as much differ from many other Persons those in England from those in Spain as one man doth from another 2. Their Graces and gifts are numerically distinct Faith Hope Love c. from those of other Churches thô ejusdem speciei 3. England and France London and Oxford have Churches of different place and Scitâ—â—tiâ—â— 4. But the formal individuating difference is their nearest Relation to their several Pastors as several Kingdoms Cities Schools are nâ—merically distinct by their distinct Kings Maiors School-masters so are several Churches â—jusdem speciâ—i 1. Thess. 5. 12 13. Know those that are among you and over you in the Lord and esteem them highly in love for their Works sake As every mans Wife Children and Servants must be used for the common good and yet are
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
it is possible without consent for a man to be made the Pastor of any Flock Who ever ordained a man against his will or for any man to have Title against his will to the proper oversight and pastoral care of any one Pastor or the priviledges of any Church If any think they may be cramm'd and drencht with the Sacrament or that an unwilling man may have a sealed pardon and gift of Salvation delivered him he will make a new Gospel And how any particular Pastor is bound to give that man the Sacrament ordinarily that consents not ordinarily to receive it of him I know not No man is a member of any City or any Company of Free-men in the City but by mutual consent and the Oath of Allegiance and Supremacy to the King maketh not the Oath of a Citizen as such or of a Member of a Company as such unlawful 8. Doth this Doctor think that he ever yet proved to sober men that the Covenant aforesaid of Godfathers and Godmothers to make Christians and members of the universal Church is more or so much of Gods Institution than the Contract or Consent between Bishops or Pastors and People to make a single Political Church 9. If it follow not that no man is the Kings Subject that sweareth not to the City It will not follow that none is a Christian but an Independent or Church-consenter 10. How are your Parish or Diocesan Church members known to your selves or any others Are all that dwell in the Parish or Diocess your Church members Then Atheists Sadducees Hobbists and all vicious men and thousands that never communicate are such Yea those that you call Separatists If it be every transient Communicant have you a proper Pastoral care of every Travellers Soul that so communicates with you You after plead that his very ordinary Communion maketh him not a member if he be unwilling to be one And is not his consent then necessary Or if ordinary Communion be the test how few then of great Parishes are of the Church yet that is because such Communion signifieth their Consent to your over-sight of them § 9. But it 's much to be approved which p. 5. and oft he saith that to be taken into Covenant with God and to be received into the Church is the very same thing as to the Universal Church By which all his gross Schismatical Accusations afterwards are confuted No man then is out of the Church that is not out of the Baptismal Covenant either by not taking it or by renouncing some Essential part of it And when will he prove that to take him rather than Dr. Bates that was cast out to be a Teacher or Pastor at Dunstans or to take this man and not another to be the Lawful Bishop or Priest and to obey him in every Oath and Ceremony is an Essential part of the Baptismal Covenant or of Christianity But such a rope of Sand as Mr. Dodwell and this man tye together to bind men to their Sect will serve turn with some that know not who speaks Truth by any surer way than prejudice § 10. His Doctrine of Separation and gathering Churches out of Churches is anon to be considered But whereas he addes p. 7. These men convert Christians from common Christianity and the Communion of the Vniversal Church to Independency Ans. My acquaintance with them is small save by reading their Books And there are few Men of any Common Denomination Episcopal or other that are not in many things disagreed But I must in Charity to them say that as far as I can judge by their Writings or Speech he palpably slandereth them and that none that are grave and sober among them do separate their Churches from the common Christianity or the Universal Church any more than the Company of Stationers Ironmongers c. are separated from the City of London or London from England or Trinity Colledge from the University of Cambridge or Oxford I never met with man and I am confident never shall do that doth not take his Independent Church to be part of the Universal and Dependent as a part on the whole If belying others stopt at words the wrong were small But when it 's made but the stairs to hatred and destroying it 's his way to cure Schism that is commonly painted with Horns and Cloven feet If a man come from a Countrey Village and be made by Covenant a Citizen of London how prove you that he renounceth King or Kingdom But he saith p. 9. Those who wilfully separate from the Corporation to which the Charter was granted forfeit their Interest in the Charter Ans. What Reader doth this man presume upon that will not ask him how he proveth 1. That Gods Law or Charter to his Church doth not require them to congregate in distinct single Churches as London Charter doth to erect several Companies and the Universities several Colledges 2. And that God hath not in his Word given order or command for such single Churches But that the Apostles and Titus by fixing Elders to their several Churches and Cities separated from the Universal Church 3. And that their subordinate Churches have not need of distinct subordinate consent and duty And that our Diocesan Churches all separate from the Universal Did he think these things need no proof at all It may be he will say that the Diocesan depend on the Vniversal but the Presbyterian or Independent do not ◠Answer Dependance is either that of Subjects on Soveraign or Magistrates for Government or that of a Community of Equals for Communion In the former respect they depend on none but Christ as Universal Soveraign Nor on any Foriegners for Governments In the latter they depend on all true Churches for Communion And Doctor Hammond and most Diocesans hitherto have said that Diocesan Churches are thus far Independent or National at most And if any be for a Forreign Jurisdiction in Charity before they perswade England to it they should procure them a Dispensation from all the Oaths that have sworn all this Kingdom against endeavouring any change of Government and against a Foreign Jurisdiction For some Fanaticks now Dream that PER is the Mark of the Beast and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the number of his Name is nominal as well as numeral and refers to CH-urch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and S Tate For as for them that find a mans name in them I abhorr their Exposition more § 11. p. 9. God saith he hath not made any Covenant in particular with the Church of Geneva France or England c. A. 1. God hath made one General Law for Christians congregating with their fixed Elders or Bishops in particular Churches all the World over And his Command is not without Promise of being with them to the End of the World and that Promise becometh a Promise to every Church so congregate God hath not made distinct Laws or Promises to every Christian But the
Churches are in the same City and Diocess Of their agreement and dependance on the same Bishop I shall speak anon XXXIX 3. In case that in one City there be resident Stranges that are sent on Embassies or live for Merchandize or flee from Miseries and are the Subject of other Princes whose Laws and Customs they are under e. g. At Frankford Hamburgh Middleburgh Dantzick Constâ—â—â—nople there have been English distinct lawful Churches And in London there are Dutch and French Churches And if the King allowed a Swedish Church a Danish Church a Saxon Church c. with their several Bishops who is so weak as to need proof that this is lawful and they true Churches XL. 4. In case men of different Language are not capable of mutual converse by personal communion or help As Dutch French Italian Greeks Germans c. Grotius and Dr. Hammond oft in Dissert and Annot. do maintain that Peter at Rome had a Church of Jews and Paul a Church of Gentiles And that the like distribution of Churches of Jews and Gentiles there was at Antioch Alexandria and other places And by this they Salve the Contradictions in Church History about the Succession of Linus Cletus and Clemens And the Apostles setled not a sinful Church way XLI 5. Yea Grotius maintaineth that the Apostles setled the Churches at first not like the Jewish Priesthood but in the order of their Synagogues de Imper. sum Patest and in Annot. And that as there were divers Synagogues in a great City with their Archisynagogus and Elders so there were divers Churches in a City with Bishops and Presbyters XLII 6. When there are a greater number of Persons in one City oâ— precinct than can have any just personal Knowledge and Communion and more than any one Bishop with his Presbytery can perform the needful Pastoral oversight to it is lawful and a duty to gather another Church in that City or Precinct But this is truly the Case of many great Cities though wordly Wisdom have at Rome and other places oft denyed notorious evidence and experience He that will gather up all the duties that Dr. Hammond saith were charged on the Bishops in his Annotations on all the Texts that name Elders and Bishops if he can believe that any Bishop can perform the tenth part of them to all in the Diocess of London York Lincoln Norwich c. I will not dispute against him if he maintain a Bishops Uâ—iquity or that at once he can be in twenty places But if they say that what then was commanded them to do personally they may do by others I say that if they may change the Work they may change the Power that specifieth the Office and so it is not the same Office in specie instituted in Scripture And then Lay-men may have Power to preach and administer Sacraments and do the Office of Priest and yet be no Priest as Civilians do of Bishops which is a Contradiction Certainly if there be more Scholars in the City than one Master can Teach and Rule it is no Schism to set up more Schools and Schoolmasters but a duty And if the Lord Mayor on pretence of City Government should put down but as great a part of Family Government as those Diocesans do of Parochial Church Goverment who allow none under them to be truly Episcopi Grigis and have the power of their Church Keyes I think that it were no Schâ—m to restore Families so that the City might have more than one entirely XLIII 7. If the Soveraign Power upon Politick or Religious Reasons should determine that e. g. Dr. A and Dr. B and Dr. C. shall all be Bishops in London to such Volunteers of Clergy and Laity as shall choose each of them to be their Bishop and this without altering their dwellings no man can prove it sinful And of his reasons the King is judge XLIV 8. If the Bishop or Clergy of a City Diocess or Nation do agree by Law or Canon to admit none to the Ministry or Communion that will not commit a known sin deliberately as the Condition of his Communion it is a duty to congregate under other Pastors in those precâ—â—cts This is confest If they should not only hold any errour or practise sin but require men to subscribe and approve it and say it is no sin no man ought to do this nor yet to live like an Atheist and forsake all Worship because men forbid him if it were but to subscribe one untruth But alas this is no rare Case In one Emperours Reign all were Anathematized that subscribed not to the Council of Chalcedon and quickly after all that did or that would not renounce it The same division and changes were made by the Councils against and for the Monothelites de tribus Captrulis Images c. And when all Men living have many Errours and the Church of England disclaimeth her Infallibility and yet will receive no Minister that will not subscribe that there is nothing in her Books contrary to the word of God the Case is hard But when all the things mentioned in the Plea for Peace are proved lawful we shall be more yielding in this Case XLV 9. If true and sound Christians mistakingly think one or many things to be heinous sins as Perjury Lying Renouncing Obedience to God and Repentance c. which are things indifferent but of so great difficulty that most Learned and Godly and Willing Men cannot discern the Lawfulness and agree and yet are not necessary nor just conditions of Ministry or Communion and so it is the Imposer that entangleth them by difficulty in their dissent it is not lawful for these men therefore to forbear all Church Worship but miâ—â—t use it as they can XLVI 10. If any Church unjustly excommunicate such men or others they must not forbear all Church order and worship because men so excommunicate them No man must Sin to escape Excommunication and every man in the World is a sinner And therefore all the World must be excommunicated if all Sinners must be so As I before said the times oft were when almost all the Bishops in the Empire were excommunicated by one another Councils and Popes have oft excommunicated some for trifles and some for Truth and Duty And such must not therefore renounce all Church Worship and Communion The Church of England do by their standing Law ipso facto excommunicate all as aforesaid that affirm any thing to be repugnant to Gods Word or sinful in their whole Church Government Articles Liturgy and Ceremonies and so to stand till they Publickly revoke this as a wicked Errour Now many Lords and Commoners in Parliaments have spoken against some of these particulars and some out of Parliament Many Ministers have done the like when the King Commissioned them to treat for Alterations And many when the Accusations or demands of others have called them to give a Reason of their Actions Some have maintained that it is
If by no Persons be meant only no Ministers it 's hard enough that Ministers may not be allowed out of the Church what Lay-men are allowed 36. All those that deny not the validity of Baptism or the Lords Supper when they are done by an unpreaching Minister but yet think that a man utterly unable to Teach otherwise than by Reading may not lawfully be encouraged in so high a function any more than a man in Physick or School-teaching that hath not necessary skill or is utterly illiterate and thinks it a sin to consent to take such an Ignorant fellow for the Pastor of his Soul if he can have better If this man I say go to the next Parish Church for Sacraments he is to be suspended first and next excommunicate Specially if he should judge that Ignorant Reader no true Minister for want of necessary capacity 37. Surplices Hoods and Tippets are made the matter of Obedience Canon fifty eighth 38. By Canon thirty eighth no Minister must refuse or delay to Christen any Child without exception according to the form of the Common Prayer that 's brought to Church to him on Sundaies or Holy-daies though the Parents be both Jewes or Heathens or Atheists or Sadducees The Minister must be suspended that refuseth it 39. The seventy first Canon suspendeth all Ministers that Preach in any private house except to the sick or impotent in time of necessity By which had Paul here preached publickly and from house to house or Timothy in season and out of season as dreadfully adjured or Christ preacht as he oft did they must be suspended And every Minister that preacheth to his Family And no doubt repeating his Sermon is preaching the same again 40. All Ministers must be suspended and then excommunicate that without the Bishops Licence appoint or keep any solemn Fasts publickly or in private houses other than by Law appointed or be wittingly present at any Thought it were in time of Plague or when divers of his Neighbours are sick or troubled in Conscience or in preparation to a Sacrament or on some great occasion in Noble-mens Houses and Chappels He is not to be trusted to fast and pray with his own Flock or Friends or come among them lest being excommunicate he be a damn'd Schismatick The same prohibition is for holding meetings for Sermons called Exercises Which Arch-Bishop Grindall was zealous to set up Q. Was he then a Schismatick or is the damning dangerous Engine made since 41. By Canon seventy thiâ—d if any Ministers meet in any private house as many did by consent in 660. and 1661. to do any thing that any way tends to impeach the Common 〈◊〉 any part of the Government and Discipline e. g. to Petition King or Parliament for the least Reformation of it he is excommunicate ipso facto 42. Canon seventy fourth brings all Ministers apparel under Church Laws for the Shape 43. Canon seventy sixth Excommunicateth all that voluntarily relinquish their Ministry and use themselves as a Lay-men And man having free will that is done voluntarily which is done in Obedience to mens command And yet we are ruined in the World if we will not leave our Ministry at their Command 44. It 's tedious to go over all the rest â—end at the end of them Canon 139. excommunicateth all them that affirm that the Synod is 〈◊〉 the true Church of England by Representation that is 1. All that take 〈◊〉 for the Church real and not Representative lest they make 〈…〉 and all to be Chief Church-governours while 〈…〉 but as their Representatives 2. All that say that it is only the 〈◊〉 and not the Presbyters in Convocation that are the 〈…〉 Church 3. All that say that the Clergy represent not King Nobles Parliaments Laiety and that these are true parts of the 〈…〉 All these are ipso facto excommunicate 45. The 140. Canon Excommunicateth them that deny the Canon 〈◊〉 ligation of absent Dissenters which yet even many Papists deny of 〈◊〉 Canons 46. The last Canon Excommunicateth all that contemn these Canons â— taking them to be the work of a Company of Persons that conspired against Religâ—â—â— Godly men All this huge Catalogue are here excommunicate 47. If any part of all this be Schism Mr. Dodwell and this man seem to teach Separation from the Church of England Or if the late silencing hunting and ruining of two thousand Ministers were Schism and 〈◊〉 had as Bishop Taylor in Duct Dubit Mr. Hales of Eaton Chillingworth c. say of the like then these men make all the Church of England to be in as damnable a State as Adulterers and Murderers Yea they make all damnable Schismaticks that hold Communion with the Church of England for that is their Sentence on them that communicate with Schismaticks viz. that they are guilty of their Schism 48. They unchurch and damn the Churches of Corinth Galaâ—ia Laâ—dicca Ephesus Smyrna c. in the Apostles dayes For the Scripture tells us of many guilty of Schism in all these and yet the rest communicated with them for the Scripture speaks more of Schism in a Church than of Schism or Separation from a Church Rom. 16. 17. 1 Cor. 1. 10. 3. 3. 11. 18. Mat. 12 25. Luke 12. 52 53. 1 Cor. 12. 25. Jam. 3. 15 16. And yet no one was commanded to separate from those Churches no not from those that had Heresies among them such as denyed the Resurrection and taught Fornication and eating things offered to Idols that were drunk at the Sacrament or Love-Feasts nor those that had Jewish Schismaticks who talkt like ours 〈◊〉 15. Except ye be circumcised and keep the Law of Moses ye cannot be 〈◊〉 The Churches were not all unchurcht and damn'd that communicated with such Yea Peter was guilty of encouraging them in Schism that would not eat with the Christian Gentiles but he was not unchristened by this 49. They separate from or unchurch almost all the Ancient Churches in the dayes of the most famous Emperours and Councils For I have manifested past doubt that they almost all did Hereticate or separate from one another It was Schism either in 〈◊〉 to Excommunicate the 〈◊〉 Bishops 〈…〉 them to deserve it and be excommunicate The 〈◊〉 or disâ—wning several Councils specially that of Calcedon and that at Const. de 〈◊〉 Capitalâ—s c. was the Schism of almost all the Imperial Churches one part condemning the other And if either were in the Right it 〈◊〉 not the Case with them For most of the same men that went that way called the Right in one Princes Reign went contrary in the next and so condemned each other round especially aboâ—t Images adoration 50. 〈◊〉 they cut off that Succession of that sort of Ordination which they say must be uninterrupted while it came down from Churches excommunicated by one another or make the Proof of it impossible 51. They separate from all the Greek Church at this day as guilty of Schism both
said that all official Magistracy in England is one 1. As from one King or summa potestas 2. As described by one Law and as Justices of one Species 3. As all their Cities and Counties and Hundreds are but part of one Kingdom whose welfare all are for 4. And as they are all bound to keep as much common Concord as they can if any mean more they should tell us what If any mean that all Bishops make one numerical Universal Government they are heinous Schismaticks and the Kingdom is Sworn against their Judgment And these Men daâ—n them in damning Schismaticks The truth is Cyprian de Vnitate Ecclesiae leaving out the Papists additions is a good Book and worthy to be read of all and take Cyprian's Description of the Episcopacy of the Church which we must unite with and the nature of that Union and we would rejoyce in such But if Cyprian had lived to see either Arians or Donatists the greater number or any Sect after call themselves the Church because that Princes set them up and had seen them depose Chrysostome and such other doubtless he would never have pleaded the Unity of Episcopacy for this but have judged as he did in the Case of Martial and Basilides nor did he ever plead for an universal humane Soveraignty LXXXVIII If we are damned Schismaticks I can imagine no pretended manner of Separation in which our Schism consists but first either Local as such 2. Or Mental as such 3. Or Local caused by Mental If Local as such be it All Christians are Schismaticks for being locally separated from others and absent from all Churches and places save one If Mental Separation be it either all Mental Division is such or but some only if all then all mortall men are Schismaticks as differing in a multitude of things from others If it be not all what is it is it all difference in the Essentials of Christianity we grant it and we are charg'd with no such thing Is it all difference in the Integrals or Accidâ—nts so do all 〈◊〉 that are not perfect Is it all 〈◊〉 of Love or all Vncharitableness to one another all on earth have some degree of it and those are likest to have most that do as the Bishops did against the Priscillianists bring godly people under reproach on pretence of opposing Heresie or that seek the Silencing Imprisonment Banishment or Ruine of men as faithful as themselves For our parts we profess it our great Duty to love all men as men all Christians as Christians all godly men as godly all Magistrates as Magistrates c. Is it for our separating in mind from any Principles specie necessary to Communion in the Church Universal or single Churches let it be opened what those Principles be We own all 〈◊〉 and all Ministry of Gods Institution and all his Church Ordinances We own Bishops over their Flocks let them be never so large so they be capable of the Work and End and alter not the true species and submit to any that shall by the Word admonish Pastors of many Churches of their Duty or 〈◊〉 or seek their good Nor do we refuse Obedience to any humane 〈…〉 up by Princes to do nothing against Christs Laws nor nothing 〈…〉 is in Princes power in the Accident 〈…〉 Is it because we disown any Nurâ—erical Rulers we own the King and 〈◊〉 Magistrates we own all that we can understand to be true Pasâ—oâ—s and iâ— we are in doubt of their Calling we resist them not unless obeying 〈◊〉 before them be resistance But our Accusers loudly profess that 〈◊〉 are not to be owned and if they go on the ground that he hath 〈◊〉 the Prince is for we would know whether that hold in Turâ—y in 〈◊〉 Spain France or only in England or where If it be where 〈◊〉 Oâ—thodox do they make all the People Judges of their Princes 〈◊〉 And we would know whether EVERY BISHOPS and PRIESTS right 〈◊〉 a trâ—e Minister called of God and set over us be necessary to 〈…〉 or known by all the People if it be wo to us that ever such men 〈◊〉 set over us whose right we cannot know What abâ—ndance of things 〈◊〉 make a Bishops or Priests right known 1. That he hath capable sufficiency 2. That he is a just Bishop that 's chosen by the King the Dean and Chapter obediâ—â—tly 〈◊〉 that the Clergy's and Peoples consent is unnecessary 3. That the Diocesan 〈◊〉 over multitudes of Churches without any subordinate Bishop is of Christ or lawful 4. That their work according to the Caâ—â— is lawful 5. That all our Patrons have right to chuse Patiors for all the 〈◊〉 6. That they are true Pasâ—ors over them that 〈◊〉 not 7. That if they prove worse far than Martial and 〈◊〉 and be owned by the Bishops as they were the people may not forsake them 〈…〉 which saith Cyprâ—ian 〈◊〉 most power to chuse or refuse Is every Christian bound on pain of Damnation to 〈◊〉 all these and then to câ—amine and â—idge Bishops and Priests accordingly or if they mistake one or more mens Commission do they therefore separate from the Catholick Church If so what a case was the East in by the difference between Chrysostâ—â—e and his Competitors 〈◊〉 and Iâ—natius and hundreds others and France about the Archbishops of Rhâ—â—â—s when he was put out that deposed 〈◊〉 4. and when an Infant was put in and oft besides What if the Alexandrians when 〈◊〉 was banisâ—ed by Constantine himself were half for him and half against him Or Basil at Caesarea was put down and hundreds more or when Tâ—codosâ—â—s first and second and Marâ—â—an and Valenâ—â—â—â—an and Zeno and 〈◊〉 and abundance more set up and puli'd down and set up again â—gâ—inst each other What I say if the People now mistooke who had the best Title Is this separating from the Catholick Church When the Inteâ—â—im cast out hundreds in Germany When Ludâ—â—ieâ—s cast out Multitudes in the Palâ—â—inate and half the People stuck to the ejected persecuted Pastor and the rest to the Magistrates choice which of them separated from the Universal Church Is every Priest the Vniversal Church or an essential part of it then it dyeth when he dyeth and Apostatizeth when he doth How many Ages in above 23 Duplicates or Schisms was the World uncertain which was the true Pope suppose e.g. Arthur Jackson Edmund Calamy and many such were placed in their Incumbency by the Bishops Patrons and Parish consent according to the Law of Christ and the Land and by a new Act of Uniformity they be all turned out the Flock not consenting nor any Bishop accusing trying or deposing them save in Legislation and some of the Parish think this dissolveth not their Relation to him and they cleave to him as before without any change save of Place and Tythes and others forsake such a one and follow the Magistrates choice may not both these be still of the Cathoâ—ick Church If not
I know where the old Canons laid the charge and danger It 's wonderful selfishness in those men that if they can but get into the Seat take it for granted that all must own their right on pain of Damnation And what if in any such Land the Prince change his mind or the next differ and put down all these same men and set up such as differ froâ— them more than we do is it damning Schism for any of their People still to adhere to them LXXXIX Do you find that Mr. Dodwel Dr. Saywel Dr. Sherâ—â—◠〈◊〉 any of these men do in Palpit and Press ingenuously tell the People the truth of the Case when they liken men as Schismaticks to Murderers 〈◊〉 danger Did you ever hear them say The Canon which is the 〈◊〉 Voice and Law doth Excommunicate you all that do own your Opinions against Conformity and commandeth us not to admit you to the Sacrament and yet to pronounce your Excommunication for not taking it We confess they have been holy and Learned Men that have thought many things imposed unlawful and therefore we wonder not if it be not in your power to change your judgment no more thâ—â— to be perfect in knowledge and we confess if you are unjustly Excommuâ—â—cated or any of the things made necessary to Communion be against 〈◊〉 then 〈◊〉 is the Church that is guilty of Schism but because this is not so we 〈…〉 even of separating from the Vniversal Church and from 〈◊〉 XC I do admire that never any one of them would be prevail'd wiâ—â— to prove the Canons Excommunications ipso facto lawful when even Papists have scorn'd all such doings and when the learnedsâ— of all their own admired men that were for comprimising matters with Rome even Mar. Ant. de Dom. Spalatensis de Râ—â— Eccl. hath so considently copiously and strenuously damn'd it Christ would have none Excommuniâ—ate whatever the Crime be without Impenitency after due admonition for Râ—pentance but these Canons ipso facto Condemn and Excommunicate Godly men without ever admonishing them or calling them to repent or hearing or seeing them Nothing is necessary but the proof of the fact and then the Law is instead of a Judge and to oblige the People to avoid them it must be published If this and all things named in the first Plea â—â—r Peace 〈◊〉 studying and disputing is not the way to know what is sinfâ—l XCI But saith the Resolver 〈…〉 to be a Member of two separate and Opposâ—â—e Churches is 〈…〉 ourselves Ans. But I had hoped your Catechized Boyes had known 1. That one Body hath many parts 2. That particular Churches are parts of this Body as Corporations are of the Kingdom 3. That all the parts are imperfect and made up of none but sinners 4. That every good man is partly had and so contrary to himself 5. That Churches may be so far separate as to be distinct and yet not so far as to be contrary or opposite 6. That they may be opposite in Accidents and Integrals that are one in speech in Essenâ—â—als 7. That a man may own several Churches and Communicate with them for that which they agree in and yet not own both or â—ither perhap◠〈…〉 which they are opposite in 8. That there being somewhat opâ—â—◠〈…〉 Churches on Earth you damn your selves for Communiâ—â—â—â— with them 9. That a man may have more Communion with the Church which he Locally separateth from even for sin than with that which 〈◊〉 present with 〈◊〉 A Congregation or Nation of men of eminent Sanctity and Order 〈◊〉 Doctrine and Worship may by humane frailty take some one falseâ—â—â— or unâ—ertain thing to be necessary to Ministry or Communion as they 〈◊〉 some Churches unhappily of late reject all that own not the Antiquity of the Hebâ—ew Points I cannot have local Communion with that Church for they will not receive me unless I subscribe either a falshood or that which 〈◊〉 false but yet I highly honour and love them and have mental Catholick Communion with them when perhaps necessity may make me Loâ—â—lly join with a Church of far worse men and Order that will impose no 〈◊〉 on me 10. And I would advise these men did they not despise 〈◊〉 advice for the Church of Englands sake and their own to retract their Errours and not lay such a Snare before the People Should you say in the Pulpit If the Church be guilty of any Schism by her Impositions oftâ—â—◠〈◊〉 Excommunications and silencing of Christs Ministers and afflicting good 〈…〉 just Cause then I and all that communicate with it and me comâ—â—â—â—ate in the guilt of Schism and are all in as much danger of Damnation by 〈…〉 Adâ—â—erers and Murderers tell not your hearers this for if you do some will think you bid them separate or be damned and only make a doubt whether most men have Noses or not XCII Qu. But is not the Inference true Ans. No it 's false There are twenty cases in which 1. One may be 〈◊〉 of Schism and not be a Schismatick as denominated from what predoâ—â—â—ateth 2. And as many in which he is not at all guilty that communicateth with the guilty And lâ—t the world that is sober and awake judge now whether these men or we be the greater Schismaticks and which more condemneth or separateth from the Church of England We say that all Churches have some degree of Schism and so hath the Church of England as it hath imperfection Errour and Sin but that it is not therefore no Church nor is it unlawful to communicate with it All Christians and Churches must not be separated from that are guilty of some degree of Schism 〈◊〉 will turn these Serious matters into Jest and say as Dr. Sayâ—â— that they will receive Greeks 〈◊〉 c. that come to their Comâ—â—â—â— his Serious Readers will tell him that so will most Sects receive those that approve of their Communion and come to them Joyning with you signifyeth that they are of your way therein But will you go to their Churches and Communicate with them You will receive the damned Schismaticks if they come to you when yet you make it damnable to joyn in their meetings with them This quibbling beseems not grave men in great matters To conclude Reader God having allowed more Legislative Power to men in things Secular than in Religion I may say this case is like ours in debate I. Some Judges and Lawyers say that the Oath of Allegiance makes a Subject in this Kingdom that the Renouncing or Violating it by Treason or Rebellion or deserting the Kingdom overthrows the Relation But that other particular faults or quarrels against Neighbours Justices Judges yea the King himself are punishable according to the Laws bâ—t are not all Rebellion nor dissolve Subjection nor oblige the Subjects to renounce civil converse with each other though some contempt and obstinacy may outlaw them Such is our Judgment of Church Relation and Communion which I need not rehearse II. Suppose a fect of Lawyers and Judges arise that say no men are the Kings Subjects but are Rebels that break any of his Laws that Shoot not in long Bows that Bury not their dead in Woollen that swear prophanely that eat flesh in Lent unlicensed that have any unjust Law-Suit that wrong any Neighbour that oppress any Poor man all these are Rebels yea all that plead opposite Causes at the Bar and all Judges that judge contrary to one another and all that misunderstand any point of Law and Practice accordingly and all that besides the Oath of Allegiance do constitute Marriages Families Schools Societyes by any other Covenants of their own and all that are of different Cities and Companies parts of the Kingdom or all whose Justices Mayors Sheriffs c. differ from one another in any point of Law and practice Or all that obey not every Constable and Justice or that go to divers Justices in the same Precincts or that go from one Justice to another to avoid unrighteous Judgment or that go from the Physician of the Place for Health and from the Schoolmaster of the Town for greater edification or that Travel beyond Sea for Knowledge yea all that understand not every word in the Law that may concern them If any say none of these are the Kings Subjects but Rebels opposite to him and one another and deserve to be all hang'd as Murderers and so are all that have Communion with them Quaere 1. Whether these men are for the Unity of England 2. And are Friends to the King that deprive him of all his Subjects as much as those that would have him have no Subjects that be not of the same Age Stature Complexion and Wit 3. And whether they are Friends to Mankind 4. And whether they condemn not themselves if they live not as Anchorets out of humane Society 5. And whether that Nation be not by infatuation prepared for Destruction that would believe them and would hate scorn and ruine them that are of the first mentioned opinion according to the saying Quos perdere vult Jupiter hos dementat As to the more dangerous Doctrine now threatning this Land that would subject England to a Foreign Jurisdiction on pretence of a Necessity of either an Universal Church Monarch or Church-Parliament Senate or Council or of all the Church on Earth represented by Patriarchs or Metropolitans or that plead for Subjection to them under the Name of Communion they require a distinct Answer But Dr. Is. Barrow and Mr. Beverley's Catholick Catechism have effectually done it FINIS