Schism detected in both extreams, or, Two sorts of sinful separation the first part detecteth the schismatical principles of a resolver of three cases about church-communion, the second part confuteth the separation pleaded for in a book famed to be written by Mr. Raphson.
Baxter, Richard, 1615-1691.
1684
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Schism detected in both extreams, or, Two sorts of sinful separation the first part detecteth the schismatical principles of a resolver of three cases about church-communion, the second part confuteth the separation pleaded for in a book famed to be written by Mr. Raphson.
Baxter, Richard, 1615-1691.
[5], 58, [4], 18 p.
Printed for Tho. Parkhurst ...,
London :
1684.
Attributed to Richard Baxter. Cf. BM.
"The second part against schism being animadversions on a book famed to be Mr. Raphson's" (18 p. at end) has special t.p.
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eng
Raphson, -- Mr.
Christian union -- England.
Schism.
Church -- Catholicity.
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SCHISM
Detected
in
both
Extreams
.
OR
TWO
SORTS
OF
Sinful
Separation
.
The
FIRST
PART
detecteth
the
Schismatical
Principles
of
a
Resolver
of
three
Cases
about
Church-Communion
.
The
SECOND
PART
Confuteth
the
Separation
pleaded
for
,
in
a
Book
famed
to
be
written
by
Mr.
Raphson
.
Rom.
15.
7.
Receive
ye
one
another
as
Christ
received
us
,
to
the
Glory
of
God.
LONDON
:
Printed
for
Tho.
Parkhurst
,
at
the
Bible
and
Three
Crowns
in
Cheapside
,
near
Mercers
Chappel
.
1684.
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
God
is
,
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
be
no
confused
Multitude
.
And
he
himself
after
pleads
over
much
for
●●●●necessity
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
Baptsme
,
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
and
Schismaticks
.
A.
I
had
hoped
that
no
man
but
Mr.
Cheny
had
talkt
at
this
rate
.
I.
It
's
agreed
on
,
that
there
is
but
one
Universal
Church
:
The
contrary
is
a
Contradiction
.
2.
It
is
agreed
,
that
there
is
no
lawful
particular
Church
which
is
not
a
part
of
the
Universal
.
3.
That
whoever
hath
just
Union
and
Communion
with
a
true
particular
Church
,
hath
Union
and
Communion
with
the
Universal
:
4.
That
all
men
in
their
Worship
of
God
,
should
accordingly
perform
it
(
and
do
all
that
they
do
)
as
Men
in
that
Relation
to
the
Universal
Church
:
None
of
this
is
controverted
.
II.
But
I
had
hoped
never
to
have
heard
any
but
Seekers
say
,
that
there
are
not
many
lawful
particular
Churches
,
distinct
from
the
whole
and
from
one
another
,
though
not
disjunct
in
the
Common
Essentials
.
For
the
proof
of
the
contrary
,
1.
I
begin
with
that
which
I
expect
should
be
most
powerful
;
The
mans
own
after-Confessions
,
to
which
he
is
oft
brought
.
Pag.
8.
Distance
of
Place
and
the
necessities
and
conveniences
of
Worship
and
Discipline
,
has
divided
the
Church
into
several
parts
and
members
,
and
Particular
Churches
,
&c.
So
pag.
14.
pag.
19.
All
Christian
Churches
ought
to
be
members
of
one
.
More
fully
p.
20
,
21.
This
is
ad
hominem
,
Yea
and
Nay
is
his
Resolution
.
2.
But
I
'le
bring
other
Arguments
that
prevail
more
with
me
.
The
Sacred
Scriptures
oft
tell
us
of
many
Churches
,
therefore
there
are
many
.
Act.
9.
31.
The
Churches
had
rest
;
and
15.
4.
Confirming
the
Churches
;
16.
5.
So
were
the
Churches
established
in
the
Faith
;
Rom.
16.
4.
All
the
Churches
of
the
Gentiles
:
So
ver
.
16.
1
Cor.
7.
17.
So
ordain
I
in
all
Churches
;
11.
16.
Neither
the
Churches
of
God
(
have
such
Custom
;
)
14.
33.
As
in
all
the
Churches
of
the
Saints
;
34.
Let
your
Women
keep
silence
in
the
Churches
.
So
16.
1.
19.
&
2
Cor.
8.
1.
The
Grace
of
God
bestowed
on
the
Churches
of
Macedonia
:
18.
Whose
Praise
is
in
the
Gospel
through
all
the
Churches
.
So
19.
23
,
24.
and
11.
8.
28.
The
care
of
all
the
Churches
;
12.
13.
Inferior
to
the
other
Churches
.
Gal.
1.
2
,
22.
1
Thes
.
2.
14.
2
Thes
.
1.
4.
Rev.
1.
4.
To
the
seven
Churches
,
ver
.
11.
20.
Angels
and
Candlesticks
of
the
seven
Churches
.
And
2.
7
,
11
,
17
,
29.
and
3.
6
,
13
,
22
,
23.
and
22.
16.
His
Concordance
might
have
shew'd
him
all
these
in
order
,
Phil.
4.
15.
No
Church
communicated
with
me
(
concerning
giving
and
receiving
)
but
ye
only
.
The
dispute
now
must
be
,
whether
the
Apostles
or
this
Resolver
be
to
be
believed
:
They
say
there
are
many
Churches
,
parts
of
One
;
he
saith
,
There
is
but
one
,
and
it
's
Schismatical
to
divide
it
into
distinct
memberships
or
Bodyes
,
&c.
It
's
no
Schisme
here
to
say
,
I
am
for
Paul
and
the
Holy
Scripture
:
Let
who
will
believe
the
contradictor
.
3.
My
next
Argument
is
this
:
Where
there
are
many
Political
Societies
,
consisting
of
Christian
Pastors
and
People
,
professedly
associated
for
the
ordinary
Exercise
of
those
Relations
as
such
,
in
holy
Communion
,
in
Christian
Doctrine
,
Worship
,
Order
and
Conversation
,
for
Edification
in
true
Faith
,
Hope
,
Love
and
Obedience
,
and
the
Glorifying
of
God
therein
.
There
are
many
distinct
true
Churches
,
parts
of
the
Church
Universal
;
But
on
Earth
there
are
many
such
Societyes
,
&c.
Ergo
,
&c.
Either
the
controversie
is
De
re
or
de
nomine
(
for
we
called
Separatists
use
to
separate
these
.
)
1.
If
de
re
;
Let
the
existence
of
the
thing
defined
be
tryed
by
Scripture
,
Reason
and
common
Experience
:
2.
If
de
nomine
;
Forma
quae
dat
esse
dat
Nomen
:
Here
is
the
true
specifick
form
which
is
found
in
many
single
Churches
,
ergo
the
Name
of
such
single
(
or
individual
)
Churches
is
due
to
them
.
4.
Again
ad
hominem
,
from
the
consequences
:
1.
If
there
be
not
many
single
Churches
in
the
Universal
,
then
there
are
not
many
Patriarchal
,
National
,
Provincial
,
Metropolitical
,
Diocesan
,
or
Parochial
Churches
:
For
non
entium
non
datur
numerus
:
Many
nothings
is
a
contradiction
Multae
sunt
ergo
sunt
;
Ab
est
tertij
adjecti
ad
est
secundi
valet
argumentum
.
But
if
there
be
not
many
,
then
1.
All
the
Parish
Churches
in
England
being
but
one
,
and
not
many
,
a
Patron
can
have
right
to
present
to
no
one
as
a
Church
,
more
than
to
another
.
2.
Then
the
Parson
,
Vicar
or
Curate
is
no
more
the
Parson
of
one
Church
than
of
another
;
nor
bound
to
no
more
Care
and
Duty
;
for
there
is
but
one
.
3.
Then
no
one
is
bound
to
go
to
one
Parish
Church
more
than
another
;
for
there
is
but
one
.
4.
Then
the
Temple
and
Tithes
belong
no
more
to
one
than
another
.
5.
Then
no
Bishop
is
the
proper
Bishop
of
one
Diocesan
Church
,
more
than
of
another
.
6.
Then
all
the
revenues
of
the
Bishop
of
London
,
are
no
more
appropriate
to
one
Church
than
to
another
.
7.
Then
you
owe
no
more
Obedience
to
the
Bishops
of
one
Diocesan
Church
than
another
:
8.
Then
you
make
the
King
no
more
Head
or
Governour
of
the
Church
of
England
,
than
of
another
.
9.
Then
a
Diocesan
oweth
no
Reverence
to
a
Metropolitane
Chruch
(
if
there
be
none
such
.
)
10.
Then
many
Churches
cannot
have
Communion
nor
send
Bishops
to
Councils
;
(
if
there
be
not
many
)
11.
And
the
charge
of
Separation
from
a
Church
that
is
no
Church
,
is
a
contradiction
.
5.
I
adde
,
from
Parity
of
Reason
,
if
many
distinct
subordinate
Societies
may
make
one
Civil
Body
Politick
,
so
they
may
one
Universal
Church
:
But
the
Antecedent
is
undoubted
.
If
it
be
Learnedly
said
with
Mr.
Cheny
,
that
one
whole
cannot
be
Part
of
another
whole
;
One
may
attain
the
perfection
by
that
time
he
hath
worn
the
Breeches
but
a
few
years
,
to
know
that
a
whole
Family
may
be
part
of
a
whole
Village
,
and
a
whole
Vicinage
be
part
of
a
whole
City
,
and
a
whole
Colledge
be
part
of
a
whole
University
;
and
a
whole
City
part
of
a
whole
Kingdom
;
and
a
whole
Kingdom
part
of
the
whole
Earth
.
And
if
it
be
objected
,
that
the
Names
of
the
whole
and
parts
are
here
divers
;
but
a
Church
and
a
Church
are
the
same
Name
.
I
Answer
,
at
the
same
age
one
may
learn
that
the
same
Name
proveth
not
the
sameness
of
the
things
Named
;
and
that
ex
penuria
nominum
the
Genus
and
Species
,
the
Totum
and
Parts
have
oft
equivocally
the
same
Name
,
with
the
Addition
of
just
Notes
of
distinction
.
Sometimes
an
Academy
of
many
School
is
called
Schola
,
and
so
are
the
single
Schools
therein
:
The
City
of
London
is
a
Society
;
and
so
are
the
Societies
of
Merchant-Taylors
,
Drapers
,
Mercers
,
&c.
therein
.
§
.
4.
But
these
Churches
must
be
members
of
one
another
,
or
they
are
Schismaticks
.
A.
1.
How
can
that
be
,
if
they
be
all
but
one
.
2.
This
is
also
above
or
below
the
ferula
age
.
They
are
no
members
of
one
another
,
but
all
members
of
the
whole
:
Yet
how
oft
have
we
this
with
the
sting
of
Schisme
(
as
Damning
as
Murder
of
Adulter
)
in
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
may
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
Exeter
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
as
distinct
and
separate
Bodies
,
thô
of
the
same
kind
and
nature
,
as
Peter
,
James
and
John
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
it
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
where
the
very
Nature
and
Essence
of
a
Body
or
Society
consists
in
baving
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
now
,
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
Scituation
:
4.
But
the
formal
individuating
difference
is
their
nearest
Relation
to
their
several
Pastors
;
as
several
Kingdoms
,
Cities
,
Schools
are
numerically
distinct
by
their
distinct
Kings
,
Maiors
,
School-masters
,
so
are
several
Churches
ejusdem
speciei
.
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
●●●●umerical
and
gradual
.
1.
All
Churches
have
not
Bishop
Jewel
,
Bishop
Andrews
,
Doctor
Stillingfleet
,
Doctor
Sherlock
to
be
their
Teachers
:
Air
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
Commmon-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
shall
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
tells
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
,
and
humane
is
one
part
of
that
which
is
mutual
.
1.
As
to
the
Vniversal
Church
,
1.
God
as
Legislator
and
Donor
,
instituteth
the
species
of
Covenanting
by
Baptism
,
and
therein
he
commandeth
mans
consent
to
his
offered
Covenant
;
and
conditionally
promiseth
to
be
our
God
:
But
,
Conditionale
nihil
ponit
in
esse
:
This
much
maketh
no
Christian
,
nor
Church
.
To
command
a
man
to
be
a
Christian
,
and
conditionally
to
promise
him
life
if
he
will
be
one
,
proveth
him
not
to
be
one
;
else
all
were
Christians
that
reject
an
offered
Christ
.
2.
But
when
man
consenteth
and
covenanteth
with
God
,
then
Gods
conditional
gift
becomes
actual
and
efficacious
,
the
man
being
a
capable
Recipient
,
and
not
before
:
and
in
this
it
is
the
Contract
that
is
the
Fundamentum
Relationis
;
but
a
single
Promise
is
not
a
mutual
Covenant
or
Contract
.
So
that
it
is
no
wiser
Divinity
to
say
,
Gods
Covenant
and
not
mans
consent
,
Covenant
or
Contract
with
God
,
doth
make
Christians
,
and
the
universal
Church
;
than
it
is
sober
Reason
to
say
,
That
Gods
Institution
of
Marriage
or
Magistracie
only
doth
make
the
Relation
of
Husband
and
Wife
,
without
their
covenanting
consent
,
or
doth
make
Common-wealths
,
without
the
consent
or
Covenant
of
Sovereign
and
Subjects
.
Did
this
Doctor
think
that
Voluntariness
is
not
as
necessary
to
the
Relation
of
Christianity
as
to
the
Relation
of
Prince
and
Subjects
;
yea
,
or
of
Husband
and
Wife
?
if
he
do
,
he
is
shamefully
mistaken
.
Baptism
delivereth
men
possession
of
Pardon
,
Grace
and
right
to
Glory
;
and
can
men
have
this
against
their
wills
?
One
would
think
by
the
Doctrine
and
course
of
some
men
,
that
they
could
force
men
to
Pardon
and
Salvation
!
if
I
believed
that
their
force
could
accomplish
this
,
I
would
never
call
it
Persecution
.
If
they
can
force
men
to
be
true
Christians
,
they
may
force
them
to
be
justifyed
and
saved
;
and
then
they
are
very
uncharitable
if
they
do
not
:
Let
them
then
cease
preaching
and
disputing
us
to
their
Opinion
,
but
bring
us
all
to
Heaven
whether
we
will
or
not
.
Yea
the
self-contradictor
,
playing
fast
and
loose
,
confesseth
p.
6.
That
no
man
at
age
can
be
admitted
to
Baptism
,
till
he
profess
his
faith
in
Christ
,
and
voluntarily
undertake
the
Baptismal
Vow
:
And
is
not
that
humane
Covenanting
?
Yea
,
he
knoweth
that
the
Liturgie
maketh
even
Neighbours
or
Strangers
,
vow
and
covenant
,
both
in
the
name
of
the
Child
and
for
the
Child
.
And
so
necessary
doth
the
Episcopal
Church
think
humane
Covenanting
,
that
without
this
no
Child
must
be
Baptized
publickly
though
the
Parents
would
covenant
,
and
that
they
can
neither
for
Love
nor
Money
(
for
many
poor
men
hire
Godfathers
)
get
any
one
(
much
less
three
)
who
examined
,
will
seriously
purpose
to
perform
the
Covenant
for
the
Child
's
holy
Education
which
they
make
.
II.
But
is
not
humane
Covenanting
a
cause
of
single
Church
Relation
as
well
as
of
universal
?
I
see
no
cause
to
doubt
it
;
and
I
am
sure
that
the
Church
for
a
thousand
years
(
before
and
since
Popery
came
in
)
have
declared
him
no
Bishop
that
comes
in
without
consent
of
Clergie
and
People
;
which
Consent
is
their
covenanting
act
.
To
make
a
single
Church
,
manifold
consent
goeth
to
the
Fundamentum
Relationis
.
1.
God
commandeth
single
Church
Officers
,
order
and
consent
,
and
promiseth
them
his
blessing
where
they
are
met
:
The
Lord
and
his
Angels
are
among
them
:
No
command
is
vain
,
and
without
a
virtual
Promise
.
2.
To
this
a
threefold
humane
consent
is
needful
,
Ordinarily
:
1.
the
Persons
called
.
2.
The
Ordainers
(
when
it
may
be
had
.
)
3.
The
Peoples
.
He
that
formerly
,
from
the
Apostles
dayes
,
for
a
thousand
years
,
should
have
said
,
that
neither
the
covenanting
,
that
is
the
consent
of
the
Pastor
,
or
People
,
or
Ordainers
,
is
necessary
to
the
Fundamentum
of
a
single
Church
Relation
or
Form
,
would
have
been
taken
for
a
wild-brain'd
Schismatick
at
least
.
§
8.
But
saith
this
Doctor
(
and
another
of
them
)
[
p.
6.
But
the
Independent
Church
Covenant
between
Pastor
and
people
,
is
of
a
very
different
nature
from
this
:
Vnless
any
man
will
say
,
that
the
voluntary
Contract
and
Covenant
which
the
Independents
exact
from
their
Members
,
and
wherein
they
place
a
Church
state
,
be
part
of
the
Baptismal
vow
;
if
it
be
not
,
then
they
found
the
Church
upon
a
humane
Covenant
;
for
Christ
hath
made
but
one
Covenant
with
Mankind
which
is
contained
in
the
Vow
of
Baptism
;
if
it
be
,
then
no
man
is
a
Christian
but
an
Independent
.
Ans
.
Alas
for
the
Church
that
is
taught
at
this
rate
!
1.
I
never
saw
what
Independents
do
in
this
case
;
but
I
think
none
of
them
that
are
Sober
own
any
other
sort
of
Church
but
the
universal
,
and
single
Churches
as
members
of
it
,
and
therefore
require
no
Contract
but
1.
To
the
Covenant
of
Baptism
or
Christianity
.
2.
To
the
Duties
of
their
particular
Church-relation
.
2.
And
nothing
is
here
of
necessity
but
manifested
Consent
(
which
is
a
real
Contract
)
but
a
clearer
or
a
darker
,
an
explicite
or
implicate
consent
differ
only
ad
melius
esse
.
3.
Is
not
God
the
Author
of
Magistracy
,
Marriage
,
&c.
And
is
it
any
violation
of
Gods
part
,
if
Rulers
and
People
,
Husband
and
Wife
be
Covenanters
by
his
command
?
4.
Is
it
any
renuntiation
of
Baptism
to
promise
at
Ordination
to
obey
the
Arch-Bishop
and
Bishop
,
and
to
take
the
Oath
of
Canonical
Obedience
?
Is
it
not
still
exacted
?
Are
not
the
Takers
of
it
obliged
?
are
not
Covenants
imposed
on
all
that
will
be
Ministers
in
the
act
of
Uniformity
?
are
not
multitudes
kept
out
and
cast
out
for
not
making
these
Covenants
?
Quo
teneam
nodo
,
&c.
How
should
one
deal
with
such
stippery
men
?
Good
Mr.
Zachary
Cawdry
that
wrote
to
have
all
men
to
covenant
Submission
to
Bishops
and
Parish
Ministers
,
did
not
dream
that
it
was
any
violation
of
Baptism
.
5.
Do
not
men
owe
duty
to
their
Pastors
which
they
owe
to
no
others
?
If
not
,
put
them
not
on
it
:
Why
are
you
angry
with
them
for
going
from
you
?
Why
doth
the
Canon
suspend
those
that
receive
them
to
Communion
from
another
Parish
that
hath
no
Preacher
?
Why
are
we
ruined
for
not
covenanting
as
aforesaid
?
if
yea
,
then
is
it
against
Baptism
to
promise
to
do
our
duty
?
6.
But
hath
God
commanded
or
instituted
no
Covenant
but
Baptism
?
Yes
sure
,
the
Matrimonial
at
least
;
and
I
think
Ordination
is
covenanting
for
the
Ministry
:
Did
not
the
Apostle
Acts
14.
23.
ordain
Elders
in
every
Church
?
if
you
would
have
[
by
Suffrage
]
left
out
of
the
Translation
,
no
sober
man
can
doubt
but
it
was
by
the
Peoples
consent
;
and
was
it
without
their
consent
that
Titus
was
to
ordain
Elders
in
every
City
?
Could
any
then
come
otherwise
in
?
Did
not
all
Churches
hold
and
practise
this
after
,
and
was
it
none
of
Gods
Institution
?
If
so
,
God
requireth
us
not
to
take
any
of
you
for
our
Bishops
or
Pastors
:
Who
then
requireth
it
?
What
meaneth
Paul
when
he
saith
,
they
gave
up
themselves
to
the
Lord
and
to
us
,
by
the
Will
of
God.
7.
Can
the
wit
of
man
imagine
how
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
after
wards
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
.
I
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
Promise
to
every
Christian
:
But
the
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
Communication
,
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
Office
,
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
Bedford-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
no
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
Universal
(
as
all
National
,
Diocesan
and
Parochial
are
,
as
parts
from
the
whole
)
he
presently
confuteth
all
again
,
saying
[
The
exercise
of
Church
Communion
,
as
to
most
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
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
communicatee
in
all
Religious
Offices
and
all
Acts
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
Court
?
§
.
19.
P.
21.
Saith
he
[
Distinct
and
particular
Churches
▪
which
are
in
Communion
with
each
other
,
must
have
their
district
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
Communion
is
an
Essential
duty
of
a
Church-member
(
meaning
a
Christian
.
)
]
A.
1.
And
yet
before
he
denyed
that
Communion
lay
essentially
in
this
Exercise
,
but
only
in
Vnion
;
Yea
and
Nay
is
his
Custom
.
2.
Some
few
Christians
(
as
those
that
live
where
such
Communion
cannot
be
had
without
sin
,
&c.
)
are
not
bound
to
it
;
therefore
it
is
not
true
that
it
is
Essential
to
Universal
Church-membership
.
And
I
think
sickness
endeth
not
the
essentials
,
that
disableth
men
.
3.
Note
Reader
,
that
by
this
mans
Doctrine
we
are
all
unchristened
and
damned
if
we
do
not
gather
into
disallowed
Churches
,
if
we
be
unjustly
cast
out
of
the
allowed
ones
:
For
all
must
be
Church
members
that
will
be
Christians
,
and
an
unjust
Excommunication
cannot
disoblige
us
from
Christianity
,
nor
bind
us
to
consent
to
be
damned
.
Now
read
the
5th
6th
7th
8th
,
&c.
Canons
of
the
Church
of
England
,
which
ipso
facto
Excommunicate
all
that
affirm
any
thing
in
their
Liturgy
,
Articles
,
Ceremonies
or
Government
sinful
,
and
answer
Spala●●●●ensis
arguments
against
Excommunicating
ipso
facto
,
and
prove
all
this
just
,
and
you
may
prove
what
you
will
just
.
But
you
see
where
he
layeth
the
Controversie
:
If
any
be
Excommunicated
without
sufficient
cause
,
or
by
Lay
Civilians
to
whom
God
never
gave
that
power
,
or
by
such
Bishops
or
Pastors
as
have
no
just
Authority
for
want
of
a
true
call
or
Consent
;
or
if
any
unlawful
thing
be
made
necessary
to
Communion
,
all
such
persons
must
by
his
own
confessions
hold
Church-communion
whether
these
Imposers
will
or
not
;
for
all
Christians
are
bound
to
be
of
some
Church
.
§
.
3.
P.
33
,
34.
He
saith
that
[
None
but
publick
Prayers
are
the
Prayers
of
the
Church
properly
,
and
acts
of
Communion
,
that
is
,
such
as
are
offered
by
the
hands
of
men
authorized
and
set
apart
for
that
purpose
,
&c.
]
Ans
.
Who
would
have
thought
that
we
are
more
for
the
Liturgy
than
he
?
I
undertake
to
prove
,
that
all
the
Responsal
Prayers
,
and
all
the
Litany
Prayers
,
in
which
the
Minister
names
but
the
matter
to
them
,
and
the
People
make
it
a
Prayer
by
speaking
the
petitioning
parts
,
are
all
the
publick
Prayers
of
the
Church
,
and
so
are
all
the
petitioning
Psalms
spoke
or
sung
by
the
People
,
and
not
only
that
which
is
offered
by
the
Priest
:
I
do
not
think
that
he
believeth
what
he
carelesly
saith
here
,
himself
.
But
the
Independents
are
stiffer
for
his
first
Thesis
(
of
the
necessity
of
Church-communion
)
than
he
is
,
his
unfit
words
I
pass
by
.
CHAP.
III.
Of
his
second
Case
.
§
.
1.
THE
next
question
of
Occasional
Communion
as
distinct
from
fixed
,
he
turns
out
of
doors
,
as
if
there
could
be
no
such
thing
,
and
it
's
very
true
as
to
the
Church
universal
;
but
as
to
visible
,
actual
Communion
with
this
or
that
particular
Church
,
it
is
not
true
.
1.
A
Traveller
of
another
Country
,
who
on
his
journey
communicateth
with
every
Church
where
he
passeth
,
is
not
a
fixed
Member
of
that
Church
:
for
,
1.
The
Pastor
or
Bishop
hath
not
that
peculiar
Charge
of
him
as
of
fixed
members
.
2.
He
is
not
bound
where
he
passeth
to
take
such
notice
of
the
lives
of
Communicants
or
Pastors
,
and
to
admonish
the
Offenders
,
and
tell
the
Church
,
as
fixed
members
are
.
3.
He
hath
not
the
right
in
chooseing
Pastors
or
Deacons
as
the
fixed
Members
have
.
4.
An
itinerant
Bishop
in
transitu
is
not
their
fixed
Bishop
;
ergo
an
Iterant
Lay-man
is
not
a
fixed
Member
.
The
same
I
may
say
of
one
that
is
a
fixed
member
of
another
Church
in
the
same
City
,
and
cometh
to
that
only
to
signifie
universal
Communion
,
or
neighbourly
;
which
,
though
he
deny
to
be
lawful
,
I
shall
further
prove
anon
.
And
the
same
I
may
say
of
those
that
dwell
where
there
is
no
fixed
single
Church
at
all
,
for
want
of
a
Pastor
,
but
they
congregate
only
when
some
strange
Minister
passeth
through
the
Town
.
CHAP.
IV.
His
third
Case
.
§
.
1.
PAge
48
,
49.
He
resolveth
his
third
Case
:
[
Whether
it
be
lawful
to
Communicate
with
two
distinct
and
separate
Churches
]
negatively
,
and
saith
,
[
It
is
contrary
to
all
the
Principles
of
Church
Communion
,
as
any
thing
can
possibly
be
;
it
is
to
be
contrary
to
our selves
,
it
is
Communicating
with
Schism
:
That
the
Presbyterian
and
Independent
Churches
have
made
an
actual
separation
from
the
Church
of
England
he
hath
evidently
proved
;
—
and
they
are
Schismaticks
,
and
to
communicate
with
them
is
to
partake
in
their
Schism
;
and
if
Schism
be
a
great
sin
,
and
that
which
will
damn
us
as
soon
as
Adultery
and
Murther
,
then
,
it
must
needs
be
a
dangerous
thing
to
communicate
with
Schismaticks
.
And
p.
42.
There
cannot
be
two
distinct
Churches
in
one
place
,
one
for
occasional
,
and
another
for
constant
Communion
,
without
Schism
.
]
Ans
.
To
save
those
that
are
willing
from
the
Poyson
of
these
Schismatical
Doctrines
,
lapt
up
in
confusion
by
men
that
abhor
distinction
,
or
understand
not
what
they
say
;
I
will
first
lay
down
that
truth
that
he
fights
against
,
with
convincing
evidence
,
and
then
shew
you
the
mischief
of
his
false
Doctrine
and
Application
.
§
.
2.
The
confusion
of
these
Words
[
Church
,
Communion
,
Separation
and
Schism
]
which
every
one
signifie
divers
things
,
is
the
chief
means
to
blind
▪
and
deceive
his
Reader
;
whether
it
do
so
by
himself
I
know
not
.
I.
The
Word
Church
signifieth
sometime
the
universal
Church
;
sometime
a
single
Organized
Church
as
part
of
it
,
and
sometime
humane
combinations
of
such
single
Churches
;
and
that
into
Diocesan
,
Classical
,
Provincial
,
Patriarchal
,
National
,
and
Papal
.
II.
The
Specification
and
Nomination
of
Churches
is
from
the
formal
cause
,
and
the
proper
Government
is
that
form
:
And
the
Individuation
is
from
matter
and
form
,
but
principally
from
the
form
.
III.
The
Union
of
Pastor
and
Flock
in
Relation
makes
that
which
is
a
form
aptitudinal
(
as
the
Soul
to
the
Body
)
to
be
the
form
in
act
(
as
the
Union
of
Soul
and
Body
)
and
Gods
command
and
consent
with
the
consent
of
the
necessary
relate
and
correlate
cause
that
union
.
IV.
Union
is
in
order
to
Communion
,
which
is
primary
by
the
exercise
of
the
formal
powers
on
the
matter
,
and
secondary
by
the
action
of
all
the
parts
according
to
their
several
capacities
and
Offices
.
V.
The
Union
of
the
Church
is
of
divers
degrees
.
1.
The
formal
Union
of
the
Head
and
Body
,
which
maketh
it
essentially
the
[
Christian
Church
.
]
2.
The
Vnion
of
the
parts
among
themselves
as
Christian
,
which
maketh
them
a
Body
capable
of
Union
with
the
Head.
3.
The
Union
of
the
parts
as
unequal
Organized
,
the
Official
with
the
rest
,
which
maketh
it
an
Organized
Body
,
fit
for
its
special
use
and
welfare
.
4.
Union
in
integrity
of
parts
,
which
maketh
it
an
intire
Body
.
5.
Union
in
due
temperament
and
Qualities
,
which
maketh
it
a
healthful
Body
.
6.
Unity
in
Common
Accidents
,
which
make
it
a
Comely
Beautiful
Body
joined
with
the
rest
.
But
,
7.
Union
in
mutable
Accidents
is
unnecessary
and
impossible
.
VI.
These
several
degrees
of
Union
are
found
in
Bodies
natural
and
Politick
.
1.
The
Union
of
Soul
and
Body
makes
a
man
,
and
an
Embryo
before
it
be
organized
.
2.
The
Union
of
the
Body
maketh
it
capable
of
the
Souls
further
Operation
.
3.
The
Union
of
the
Organical
,
chief
parts
,
(
as
Heart
,
Lungs
,
&c.
)
to
the
rest
make
it
a
true
humane
Body
compleated
to
the
nutriment
and
action
of
Life
.
4.
That
it
have
Hands
and
Fingers
,
Feet
and
Toes
,
and
all
integral
parts
,
makes
it
an
intire
Body
.
5.
The
due
site
,
temperament
and
qualities
of
each
part
make
it
a
sound
Body
.
6.
Comely
colour
,
hair
,
action
,
going
,
speech
,
&c.
make
it
a
comely
Body
.
7.
To
have
all
parts
of
equal
quantity
and
office
,
would
make
it
uncomely
:
And
to
have
the
same
hair
,
colour
,
&c.
is
unnecessary
at
all
.
1.
The
Union
of
King
and
Subjects
as
such
makes
a
Kingdom
.
2.
That
the
People
be
agreed
;
for
one
conjunct
interest
and
Government
maketh
them
a
Community
capable
of
Politie
or
Government
.
3.
That
there
be
Judges
,
Maiors
and
Justices
,
and
subordinate
Cities
of
Societies
,
maketh
it
an
Organized
Body
,
in
which
Kingly
Government
may
be
exercised
to
its
end
,
the
common
good
.
4.
That
no
profitable
part
be
wanting
,
(
Judge
,
Justice
,
Sheriff
,
&c.
)
maketh
it
an
entire
Kingdom
.
5.
That
all
know
their
place
,
and
be
duly
qualified
with
Wisdom
,
Love
,
Justice
,
Conscience
,
Obedience
to
God
first
,
to
the
Sovereign
Power
next
,
to
Officers
next
,
&c.
maketh
it
a
found
and
safe
Kingdom
.
6.
That
it
be
well
situate
,
fertile
,
rich
,
eminent
in
Learning
,
Skill
,
&c.
maketh
it
an
adorned
beautiful
Kingdom
.
7.
That
all
be
equal
in
Power
and
wealth
is
destructive
;
and
that
all
be
of
one
Age
,
complexion
,
calling
,
temper
,
degree
of
knowledge
,
&c.
is
impossible
:
And
that
all
have
the
same
language
,
cloathing
,
utensils
,
&c.
is
needless
at
least
.
VII
.
Jesus
Christ
is
the
only
Universal
Soveraign
of
the
Church
,
both
of
vital
influence
and
Government
;
nor
hath
he
set
up
any
under
him
,
either
Monarchical
,
Aristocratical
,
Democratical
,
or
mixt
,
Pope
,
Council
,
on
diffused
Clergy
,
that
hath
the
Power
of
Legislation
and
Judgment
as
governing
the
whole
Chorch
;
but
only
Officers
that
per
partes
govern
it
among
them
,
each
in
his
Province
,
as
Justices
do
the
Kingdom
,
and
Kings
and
States
the
World
;
nor
is
any
capable
of
more
.
VIII
.
To
set
up
any
universal
Legislators
and
Judge
,
(
Pope
or
Council
)
is
to
set
up
an
Usurper
of
Christs
Prerogative
,
called
by
many
a
Vice-Christ
or
an
Antichrist
;
and
as
bad
as
making
one
man
or
Senate
the
Soveraign
of
all
the
Earth
;
and
to
attempt
the
setting
up
of
such
or
any
forreign
Jurisdiction
in
this
Land
,
is
to
endeavour
to
perjure
the
whole
Kingdom
that
is
sworn
against
it
in
the
Oath
of
Supremacy
,
and
sworn
never
to
endeavour
any
alteration
of
Government
in
Church
or
State
in
the
Corporation
Oath
,
the
Vestry
Oath
,
the
Militia
Oath
,
the
Oxford
Oath
,
with
the
Uniformity
Covenants
:
And
if
any
should
endeavour
to
introduce
such
a
forreign
Jurisdiction
who
themselves
have
had
a
hand
in
driving
all
the
Kingdom
to
all
these
Oaths
against
if
,
I
doubt
whether
all
the
Powers
of
Hell
can
devise
a
much
greater
crime
against
Clergy
,
Cities
,
and
all
the
Land.
Good
reason
therefore
had
Doctor
Isaac
Barrow
to
write
against
it
as
he
hath
done
,
and
to
confute
Mr.
Thorndike
,
and
all
such
as
of
late
go
that
pernicious
way
,
by
the
pretence
of
Church
Union
and
Communion
.
As
if
one
universal
Soveraign
and
Legislator
and
Judge
,
were
not
enough
to
unite
Christs
Kingdom
,
or
man
could
mend
his
universal
Laws
,
and
could
not
stay
for
his
final
judgment
;
and
Churches
and
Kingdomes
might
nor
till
then
be
ruled
without
one
humane
universal
Soveraign
by
necessary
and
voluntary
agreement
among
themselves
.
XI
.
To
be
a
true
Believer
or
Christian
,
(
or
the
Insant
seed
of
such
)
devoted
to
God
the
Father
,
Son
,
and
Holy
Ghost
,
according
to
the
sense
of
the
Baptismal
Covenant
,
uniteth
each
Member
first
to
Christ
himself
directly
,
and
consequently
to
his
Body
or
Church
;
and
this
coram
Deo
,
as
soon
as
it
is
done
by
heart
consent
;
and
coram
Ecclesia
,
regularly
,
as
soon
as
he
is
invested
by
Baptism
;
which
Baptism
,
when
it
may
be
had
so
,
is
regularly
to
be
administred
by
none
but
an
authorized
Minister
or
Deacon
;
but
if
through
necessity
or
mistake
it
be
done
by
a
Lay-man
,
the
Ancient
Christians
took
it
not
for
a
nullity
,
much
less
if
the
Baptizer
was
taken
for
a
Minister
by
mistake
,
being
in
his
place
;
and
if
no
Baptism
can
be
had
,
open
covenanting
is
vallid
.
X.
The
Papists
(
and
their
truckling
Agents
here
)
have
here
hampered
themselves
in
a
fatal
contradiction
:
To
make
themselves
masters
of
the
World
,
they
would
perswade
us
,
that
Sacraments
only
regenerate
and
sanctifie
,
and
that
God
saveth
none
(
by
any
known
way
and
grant
)
but
by
his
Covenant
Sealed
by
the
Sacraments
;
and
that
he
authorizeth
none
to
administer
this
Covenant
but
Prelates
and
their
Priests
,
and
none
can
validly
have
it
from
other
hands
:
And
so
if
you
will
but
abate
them
the
proof
of
many
things
that
stand
in
the
way
,
Heaven
and
Hell
,
Salvation
and
Damnation
are
at
the
will
and
mercy
of
such
Prelates
and
Priests
.
But
unhappily
they
cannot
retrieve
their
old
Opinion
,
but
maintain
that
Lay-men
and
Women
may
baptize
in
necessity
validly
,
and
that
Baptism
puts
one
into
a
State
of
Salvation
.
XI
.
As
he
that
swears
and
keeps
his
Allegiance
to
the
King
is
a
Subject
and
Member
of
the
Kingdom
,
though
he
be
no
Member
of
any
Corporation
;
so
,
though
he
disown
a
thousand
fellow
Subjects
;
yea
,
though
he
deny
the
Authority
of
Constable
,
Justice
,
Judge
;
so
he
that
is
devoted
to
Christ
truly
in
the
Baptismal
Covenant
,
is
a
Christian
,
and
a
Member
of
the
Universal
Church
,
though
he
were
of
no
particular
Church
,
or
did
disown
a
thousand
Members
,
or
any
particular
Officer
of
the
Church
.
XII
.
All
faults
or
crimes
are
not
Treason
:
A
man
that
breaketh
any
Law
,
is
in
that
measure
Culpable
or
punishable
:
but
every
breach
of
Law
,
or
wrong
to
fellow
Subjects
or
Justices
,
as
it
is
not
Treason
,
so
it
doth
not
prove
a
man
no
Subject
;
though
some
may
be
so
great
as
to
deserve
death
and
make
him
intolerable
:
And
so
it
is
in
the
case
of
our
Subjection
in
the
Church
to
Christ
.
XIII
.
To
own
Christs
Instituted
species
of
Church
Officers
is
needful
to
the
just
Order
,
Safety
and
Edification
of
the
Church
(
as
to
own
the
Courts
of
Judicature
,
Justices
,
&c.
in
the
Kingdom
)
but
to
own
this
or
that
numerical
Officer
as
truly
commissioned
,
is
needful
only
to
the
right
administration
of
his
own
Province
.
XIV
.
As
Christ
did
his
own
work
of
universal
Legislation
by
himself
and
his
Spirit
eminently
in
the
Apostles
and
Evangelists
,
who
have
recorded
all
in
Scripture
,
so
he
settled
Churches
to
continue
to
the
end
associated
for
Personal
Communion
in
his
holy
Doctrine
,
Worship
,
Order
and
Conversation
with
authorized
Ministers
,
subordinate
to
his
administration
in
his
Prophetical
,
Priestly
,
Kingly
and
Friendly
Relations
.
And
thô
these
may
not
always
or
often
meet
in
the
same
place
,
their
neighbourhood
maketh
them
capable
of
Personal
presential
Communion
,
as
men
that
may
know
and
admonish
each
other
and
meet
by
turns
,
and
in
presence
manage
their
concerns
;
which
differenceth
single
Churches
of
the
lowest
order
from
associated
Churches
of
men
,
that
have
Communion
only
by
others
at
distance
.
XV.
As
Logicians
say
of
other
Relations
,
the
matter
must
be
capable
of
the
end
,
or
it
is
not
capable
of
the
name
and
form
;
so
is
it
here
:
e.
g.
It
is
no
Ship
that
is
made
of
meer
Sponge
or
Paper
,
or
that
is
no
bigger
than
a
Spoon
;
it
is
no
Spoon
that
is
as
big
as
a
Ship
:
One
House
is
not
a
Village
,
nor
one
Village
a
City
,
nor
a
City
a
meer
House
.
So
twenty
or
an
hundred
or
a
thousand
Parishes
associate
,
cannot
be
a
single
Church
of
the
first
or
lowest
Order
,
being
not
capable
of
mutual
Knowledge
,
Converse
or
personal
present
Communion
:
Nor
are
two
or
three
Lay-men
capable
to
be
such
a
Church
,
for
want
of
due
matter
.
But
supposing
them
capable
,
thô
a
full
and
rich
Church
have
advantage
for
Honour
and
Strength
,
yet
a
small
▪
and
poor
one
is
ejusdem
ordinis
as
truely
a
Church
;
and
so
is
their
Pastor
,
as
Hierom
saith
of
Rome
and
Eugubium
;
so
Alexandria
and
Mijuma
,
&c.
Gregory
Neocaesar
was
equally
Bishop
of
nineteen
at
first
,
as
after
of
all
save
nineteen
in
the
City
.
XVI
.
If
the
Apostles
have
Successours
in
their
care
and
Superiority
over
many
Churches
,
it
will
prove
that
there
should
yet
be
men
of
eminent
worth
to
take
care
of
many
Churches
,
and
to
instruct
and
admonish
the
younger
Ministers
:
But
it
will
neither
prove
1.
That
they
succeed
the
Apostles
in
the
extraordinary
parts
of
their
Office.
2.
Nor
that
they
have
any
forcing
power
by
the
Sword.
3.
Nor
that
one
Church
hath
power
over
others
by
Divine
right
;
for
the
Apostles
fixed
not
their
power
to
any
particular
Churches
,
but
were
general
Visitors
or
Overseers
of
many
:
Yet
if
the
same
Man
who
is
fixed
in
a
particular
Church
,
have
also
the
visiting
admonishing
oversight
of
many
as
far
as
was
an
Ordinary
part
of
the
Apostles
Office
,
and
be
called
an
Archbishop
,
I
know
no
Reason
to
be
against
him
.
XVII
.
There
be
essential
and
Integral
Acts
of
the
Sacred
Ministry
instituted
by
Christ
:
These
none
may
take
the
Power
of
from
any
Ministers
,
nor
alter
the
species
or
integrity
of
the
Office
,
by
setting
up
any
such
Superious
as
shall
deprive
them
of
that
which
Christ
hath
instituted
,
or
arrogating
the
like
uncalled
.
But
as
in
worship
,
so
in
Order
and
Church
Government
,
there
are
undetermined
accidents
:
As
to
choose
the
time
and
place
of
Synods
,
to
preside
and
moderate
and
such
like
:
And
these
the
Churches
by
agreement
,
or
the
Magistrate
may
assign
to
some
above
the
rest
:
And
if
the
Magistrate
affix
Baronies
,
Honours
,
Revenues
,
or
his
own
due
Civil
forcing
Power
,
and
make
the
same
Men
Magistrates
and
Ministers
,
whether
we
think
it
prudent
and
well
done
or
not
,
we
must
honour
and
obey
them
.
XVIII
.
Some
call
these
humane
Accidental
Orders
,
forms
of
Church
Government
,
and
affirm
(
as
Bishop
Reignolds
did
,
and
Dr.
Stillingfleet
in
his
Irenicon
and
many
excellent
men
by
him
cited
)
that
no
form
of
Church
Government
is
of
Divine
Command
.
Which
is
true
of
all
this
second
sort
of
Government
which
is
but
Accidental
aud
humane
;
but
not
at
all
of
the
first
sort
which
is
Divine
and
Essential
to
Christ
himself
first
,
and
to
Pastors
as
such
by
his
appointment
;
so
that
the
essential
Government
of
the
Universal
Church
,
by
Christ
,
and
of
each
particular
Church
by
Pastors
specified
by
him
(
if
not
of
Supervisors
of
many
as
succeeding
Apostles
and
Evangelists
in
their
Ordinary
work
)
are
of
unalterable
Divine
right
.
But
the
humane
forms
are
alterable
:
Such
I
account
1.
The
Presidency
and
Moderatorship
and
accidental
Government
of
one
Bishop
in
a
single
Church
over
the
other
Presbyters
,
Deacons
,
&c.
2.
The
accidental
Government
of
a
Diocesan
as
an
Archbishop
over
these
lowest
Bishops
and
Churches
.
3.
And
the
Superiority
of
Metropolitans
and
Patriarchs
over
them
,
so
it
be
but
in
such
Accidentals
and
within
the
same
Empire
,
not
imposing
a
forreign
Jurisdiction
.
These
tota
specie
differ
from
the
Divine
Offices
.
XIX
.
All
these
single
Church
being
parts
of
the
Universal
are
less
noble
than
the
whole
,
and
are
to
do
all
that
they
do
as
members
in
Union
with
the
Whole
,
and
to
do
all
as
Acts
of
Communion
with
them
.
XX.
The
General
precepts
of
doing
all
to
Edification
,
Concord
,
Peace
,
Order
,
&c.
oblige
all
the
Churches
to
hold
such
correspondencies
as
are
needful
to
these
Ends
:
And
Synods
are
one
special
means
,
which
should
be
used
as
far
and
oft
as
the
Ends
require
:
And
if
National
Metropolitans
and
Patriarchs
order
such
Synods
,
I
am
not
one
that
will
disobey
them
.
But
if
on
these
pretences
any
would
make
Synods
more
necessary
than
they
are
,
and
use
them
as
Governours
,
by
Legislation
and
Judgement
over
the
Particular
Bishops
by
the
use
of
the
Church
Keyes
,
and
will
affixe
to
them
or
Metropolitans
,
besides
an
Agreeing
Power
and
the
said
Government
in
Accidentals
,
a
proper
Church
Government
by
making
and
unmaking
Ministers
or
Christians
,
excommunicating
and
absolving
as
Rulers
by
the
said
Keyes
,
it
may
be
a
duty
to
disown
such
usurpations
.
As
the
King
would
disown
an
Assembly
of
Princes
any
where
met
that
would
claim
a
Proper
Government
of
him
and
his
Kingdom
;
Thô
it
were
much
to
be
wisht
that
all
Christian
Princes
would
hold
such
Assemblies
for
the
Concord
and
Peace
of
Christendom
.
XXI
.
The
Essentials
of
Faith
,
Hope
and
Loving
Practice
,
essentiate
the
Church
objectively
:
And
these
are
all
summarily
contained
in
the
Baptismal
Covenant
,
explained
in
the
Creed
,
Lords
Prayer
and
Decalouge
;
and
all
with
much
more
,
even
Integrals
and
needful
Accidentals
in
the
Sacred
Scriptures
,
which
taking
in
the
Law
of
Nature
,
are
Gods
Universal
Law.
XXII
.
There
is
no
Church
on
Earth
so
sound
and
Orthodox
as
to
want
no
Integral
part
of
Christian
Religion
:
Proved
:
There
is
no
man
on
Earth
,
much
less
any
multitude
,
so
sound
as
to
want
no
Integral
part
:
But
all
Churches
consist
only
of
Men
;
And
therefore
if
all
the
Men
be
so
far
defective
,
all
the
Churches
are
so
.
It
is
not
their
Objective
Religion
Generally
and
implicitely
received
that
I
mean
,
but
their
Subjective
Religion
,
and
their
explicite
reception
of
the
Objective
.
The
Scripture
is
our
perfect
Objective
Religion
in
it self
,
and
as
an
Object
proposed
,
and
in
general
and
implicitely
we
all
receive
it
.
But
as
a
man
may
say
,
I
believe
all
that
's
in
the
Scripture
,
and
yet
be
ignorant
of
the
very
Essentials
in
it
;
so
a
man
may
explicitely
know
and
believe
all
the
Essentials
and
more
,
and
yet
be
ignorant
of
many
Integrals
.
All
things
in
Scripture
proposed
to
our
Faith
,
Hope
and
Practice
,
are
the
Integrals
of
our
Religion
:
But
no
Christian
understandeth
all
these
proposals
or
words
of
Scripture
:
Therefore
no
Christian
explicitely
believeth
them
all
,
or
practiceth
all
.
To
hold
the
contrary
,
is
to
hold
that
some
Church
is
perfect
in
Understanding
,
Faith
,
Hope
and
Practice
,
without
Ignorance
,
Errour
or
Sin
:
that
is
,
not
to
know
what
a
man
or
a
Christian
on
Earth
is
.
XXIII
.
Much
less
do
all
Churches
agree
in
unnecessary
indifferent
accidents
,
nor
ever
did
,
nor
ever
will
or
can
do
.
XXIV
.
The
measuring
out
Churches
by
limits
of
Ground
,
Parochial
or
Diocesan
,
is
a
meer
humane
ordering
of
a
mutable
accident
,
and
no
Divine
Determination
:
And
if
all
were
taken
for
Church
members-because
they
dwell
in
those
precincts
,
it
were
wicked
:
But
if
it
be
but
all
in
those
precincts
that
are
qualified
Consenters
,
it
is
usually
a
convenient
measure
:
But
such
as
in
many
Cases
must
be
broken
.
XXV
.
If
a
Church
with
Faithful
Pastors
be
well
setled
in
a
place
first
where
there
are
not
more
than
should
make
up
that
one
Church
,
it
is
not
meet
for
any
there
to
gather
a
distinct
Church
(
thô
of
the
same
Faith
)
without
such
weighty
reason
as
will
prove
it
necessary
,
or
like
to
do
more
good
than
hurt
:
1.
Because
Love
inclineth
to
the
greatest
Union
;
2.
Because
a
Great
Church
is
more
strong
and
honourable
than
a
small
,
if
the
number
be
not
so
great
as
to
hinder
the
Ends.
3.
And
the
Ancient
Churches
kept
this
Union
.
XXVI
.
If
Magistrates
make
such
Laws
about
Church
Accidents
as
tend
to
further
the
Churches
welfare
,
or
are
so
pretended
,
and
not
against
it
,
we
must
obey
them
.
But
if
they
wiil
either
invade
Christs
Autherity
or
cross
it
,
by
making
Laws
against
his
,
or
such
as
are
proper
to
his
Prerogative
to
make
,
or
invade
the
Pastors
Office
,
and
the
Churches
proper
right
given
by
Christ
,
or
determine
Accidents
to
the
Destruction
of
the
Substance
(
the
Church
,
Doctrine
,
Worship
or
Ends
)
these
bind
the
Consciences
of
none
to
Obedience
;
but
Christ
must
be
obeyed
,
and
we
must
patiently
suffer
.
XXVII
.
Self-interest
,
Self-Government
and
Family-Government
are
all
antecedent
to
Publick
Government
,
which
Ruleth
them
for
the
Common
good
,
but
hath
no
Authority
to
destroy
them
:
No
King
or
Prelate
can
bind
a
man
to
do
that
which
would
damn
his
Soul
,
nor
to
omit
that
which
is
needful
to
his
Salvation
:
All
power
is
for
Edification
:
They
are
Gods
Ministers
for
God.
XXVIII
.
As
it
belongs
to
self-government
to
choose
our
own
Dyet
,
and
Cloaths
,
and
Wives
,
and
Physicians
,
(
thô
we
may
be
restrained
from
doing
publick
hurt
on
such
pretences
;
)
And
it
belong
to
Family
Government
to
educate
our
own
Children
,
and
choose
their
Tutors
,
Callings
,
Wives
,
&c.
so
it
more
nearly
belongs
to
self-government
to
choose
the
most
safe
and
profitable
means
of
our
own
Salvation
,
which
no
man
may
forbid
us
;
and
to
avoid
that
which
is
pernicious
or
hurtful
;
and
to
Family-Government
to
do
the
like
for
our
Children
.
XXIX
.
It
is
false
Doctrine
of
those
late
Writers
who
tell
us
,
that
only
Sacraments
sanctifie
or
give
right
to
Salvation
:
The
whole
Tenor
of
the
Gospel
tells
us
that
men
are
brought
to
Faith
and
Repentance
,
and
to
be
Christians
,
and
Godly
men
,
and
by
Faith
to
be
justified
,
by
the
Preaching
of
the
Gospel
:
and
that
Gods
word
is
his
appointed
means
of
Salvation
,
which
his
Ministers
must
preach
skilfully
,
instantly
,
in
season
and
out
of
season
,
to
that
End
:
And
if
the
Gospel
be
hid
,
it
is
hid
to
them
that
are
lost
.
XXX
.
The
Gospel
saveth
not
like
a
Charm
,
by
the
bare
sound
or
saying
of
the
words
;
nor
the
Sacrament
like
an
Amulet
;
But
as
a
Moral
means
(
specially
blest
by
him
that
instituted
it
)
to
work
on
man
as
Man
,
by
informing
his
Mind
,
perswading
his
Will
and
exciting
his
Affections
,
as
Men
are
wrought
on
in
other
Cases
;
(
which
methinks
those
called
Arminians
should
least
deny
,
who
are
said
to
lay
more
of
the
Spirits
operation
on
Moral
suasion
than
their
Adversaries
;
yea
and
those
that
account
it
Fanaticism
to
expect
any
other
gift
of
Prayer
from
the
Spirit
but
what
is
given
morally
by
use
.
)
And
the
contrary
Doctrine
feigneth
God
to
Work
even
constantly
by
Miracle
:
And
as
the
Papists
make
every
Mass-Priest
a
Miracle
Worker
in
Transubstantiation
,
so
do
they
that
make
the
bare
saying
over
the
Words
and
doing
the
outward
Acts
in
the
Sacrament
,
to
save
us
ex
opere
operato
,
and
the
Pastoral
teaching
and
oversight
of
an
ignorant
drunken
Lad
or
Reader
to
be
(
near
)
as
great
a
help
to
Salvation
,
as
the
Ministry
of
a
wise
skilful
,
Holy
and
exemplary
Pastor
,
and
the
clear
affectionate
Preaching
of
Gods
word
:
And
that
tell
us
(
as
Mr.
Dodwell
)
how
sufficient
a
man
is
to
administer
the
Sacramental
Covenant
that
understands
what
a
Covenant
is
in
matters
of
Common
Conversation
.
XXXI
.
If
a
Wise
:
and
Skilful
and
Conscionable
Ministry
be
as
needless
to
Edification
and
Salvation
as
some
Men
pretend
,
it
is
as
needless
that
they
should
study
to
be
such
,
and
vain
to
Glory
that
they
are
such
,
and
that
the
Church
of
England
hath
such
a
Ministry
,
and
vain
to
expect
that
men
should
pay
them
any
more
respect
than
I
owed
my
Master
that
never
preacht
but
once
,
and
that
drunken
;
(
and
divers
very
like
him
.
)
Or
that
they
should
use
this
as
an
argument
to
draw
men
to
hear
them
.
XXXII
.
If
the
King
or
Law
should
settle
a
Physician
of
his
(
or
a
Patrons
)
choice
in
every
Parish
,
it
were
well
done
if
it
be
but
to
have
help
at
hand
for
Volunteers
:
Bui
:
if
he
command
all
to
use
them
and
to
use
no
other
before
them
or
against
them
,
where
unskilful
or
untrusty
men
are
placed
,
no
man
is
bound
to
obey
this
command
:
No
mens
Law
can
dissolve
the
Law
of
Nature
,
nor
disoblige
a
man
from
a
due
care
of
his
Life
,
nor
bind
him
to
cast
it
away
upon
Obedience
to
ignorant
or
bad
and
treacherous
Men.
And
a
mans
Soul
is
more
precious
than
his
Health
or
Life
;
and
he
is
bound
to
greater
care
of
it
;
and
is
no
more
to
trust
it
on
the
will
of
his
Superiours
How
vast
is
the
difference
between
an
ignorant
rash
Physician
or
Pastor
,
and
one
that
is
wise
,
experienced
and
trusty
?
They
that
scorn
Men
for
going
for
greater
edification
from
one
to
another
,
do
not
so
if
a
man
prefer
a
skilful
Physician
to
one
that
kills
more
than
he
cures
;
or
a
skilful
and
careful
Tutor
for
his
Son
,
yea
or
a
Farrier
for
his
Horse
.
XXXIII
.
If
one
Preacher
be
not
for
Edification
to
be
greatly
preferred
before
another
,
then
One
Book
is
not
:
And
so
it
's
no
matter
what
Book
they
read
or
value
;
and
what
a
Student
will
this
make
?
And
what
a
Trade
for
the
Booksellers
?
And
why
then
should
their
own
Books
be
so
valued
?
And
why
then
do
they
silence
hundreds
or
thousands
and
forbid
them
to
preach
on
pain
of
ruine
,
(
thô
no
false
Doctrine
be
proved
against
them
)
if
they
think
not
that
the
difference
is
very
great
.
XXXIV
.
When
Councils
hereticated
and
condemned
Thousands
or
Hundreds
of
Priests
and
Bishops
,
whom
Christian
Emperours
and
Princes
owned
as
Orthodox
,
they
did
not
then
think
every
Patron
,
Prince
or
Prelate
a
competent
Judge
with
what
Pastor
Men
should
trust
the
conduct
of
their
Souls
:
Nor
did
they
think
so
that
forbad
men
hearing
fornicators
:
Nor
Cyprian
that
required
the
People
to
forsake
Basilides
and
Martial
(
&
Peccatorem
Praepositum
.
)
XXXV
.
So
full
was
the
proof
given
in
the
Book
called
,
The
first
Plea
for
Peace
,
that
the
Church
from
the
beginning
denyed
Princes
and
Magistrates
to
be
entrusted
with
the
choice
of
Bishops
,
or
Pastors
to
whom
the
Churches
were
bound
to
trust
the
conduct
of
their
Souls
,
that
he
who
denyeth
it
,
is
not
worthy
to
be
,
therein
disputed
with
.
And
yet
we
doubt
not
but
they
may
force
Infidel
Subjects
and
Catechumens
to
hear
sound
and
setled
Preachers
and
Catechists
;
And
may
dispose
of
the
Tythes
,
Temples
and
many
other
Accidents
of
the
Church
;
and
may
drive
on
Pastors
and
People
to
their
Duty
.
XXXVI
.
It
is
false
Doctrine
that
two
distinct
Churches
may
not
be
in
the
same
Precincts
or
City
;
This
being
a
meer
Accident
which
abundance
of
Cases
make
unnecessary
and
unlawful
:
Which
I
shall
prove
.
That
which
is
no
where
commanded
by
God
,
is
no
duty
:
But
that
there
shall
be
but
one
Church
(
or
Bishop
)
in
the
same
Precincts
,
is
not
commanded
of
God
,
Ergo
,
&c.
(
Divine
of
Gods
making
.
)
They
own
the
Major
in
the
case
of
Indifferent
thing
.
If
they
deny
the
Minor
let
the
affirmers
prove
any
such
command
.
We
grant
a
command
of
Love
and
Concord
,
and
a
prohibition
of
all
that
is
against
them
.
But
in
many
instances
,
to
have
several
Churches
in
the
same
precincts
,
is
not
against
them
.
If
they
fly
to
the
Canons
of
foreign
Councils
,
the
reason
of
them
we
shall
weigh
and
duely
regard
;
But
they
were
National
,
and
had
their
Legislative
Power
only
from
their
own
Princes
and
their
Counselling
Power
only
from
Christ
:
And
we
disown
all
foreign
Jurisdiction
.
XXXVII
.
In
all
these
Cases
following
(
and
more
)
two
Churches
may
be
in
the
same
precincts
(
yea
and
a
City
.
)
1.
In
Case
that
several
Bishops
are
called
justly
to
dwell
in
the
same
City
,
or
Diocess
,
and
many
of
their
Flock
be
with
them
,
e.
g.
Many
Bishops
of
England
dwell
long
,
yea
mostly
in
London
or
in
London
Diocess
:
e.
g.
The
Bishop
of
Eli
dwells
in
the
Parish
of
St.
Andrews
Holbourn
:
Qu.
Whether
there
he
be
a
Subject
to
Dr.
Stillingfleet
as
his
Pastor
,
and
bound
to
obey
him
?
or
whether
many
out
of
his
Diocess
(
thousands
)
may
not
as
Lawfully
dwell
half
the
Year
in
London
as
he
?
And
whether
when
he
preacheth
to
them
,
he
do
it
not
as
their
Bishop
(
in
London
Diocess
.
)
And
so
of
many
other
Bishops
that
here
reside
.
XXXVIII
.
2.
Either
our
Parish
Churches
are
true
Churches
,
or
not
.
If
not
,
the
Separatists
are
so
far
in
the
right
;
And
separate
not
from
true
Churches
eo
nomine
because
they
separate
from
them
.
If
yea
,
then
many
Churches
are
in
the
same
City
and
Diocess
.
(
Of
their
agreement
and
dependance
on
the
fame
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
,
Constantinople
,
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
or
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
worldly
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
Ubiquity
,
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
Priests
,
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
Government
,
who
allow
none
under
them
to
be
truly
Episcopi
Gregis
,
and
have
the
power
of
their
Church
Keyes
,
I
think
that
it
were
no
Schism
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
precincts
.
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
Capitulis
,
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
disseut
,
it
is
not
lawful
for
these
men
therefore
to
forbear
all
Church
Worship
,
but
must
use
it
as
they
can
.
XLVI
.
10.
If
any
Church
unjustly
excommnnicate
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
repugnant
to
Gods
word
that
Lay
Civilians
should
have
the
decretive
Power
of
the
Keyes
,
and
that
the
Parish
Minister
must
cast
out
of
Communnion
all
that
the
Lay
Doctors
or
Chancellors
excommunicate
,
and
all
that
dare
not
receive
kneeling
,
and
that
they
should
deny
Christendom
to
all
that
scruple
the
Englisn
sort
of
God-Fathers
Covenants
,
and
the
transient
Symbolical
Image
of
the
Cross
,
with
abundance
such
things
:
Now
all
these
are
ipso
facto
excommunicate
.
And
thô
they
be
not
bound
to
avoid
the
Church
till
this
be
applicatorily
declared
,
yet
actually
excommunicate
they
are
,
and
that
by
a
higher
authority
than
the
Bishops
;
and
they
know
the
Churches
decree
;
and
the
Priests
are
sworn
to
Canonical
Obedience
;
And
he
that
will
not
tempt
them
to
be
forsworn
,
nor
come
into
a
Church
that
hath
excommunicated
him
,
seems
therein
excuseable
:
But
must
he
therefore
renounce
the
Church
of
God
?
XLVII
.
11.
If
the
People
are
so
set
against
one
Bishop
for
another
,
as
that
half
being
for
one
and
half
for
the
other
,
and
both
Orthodox
,
they
cannot
be
perswaded
to
unite
in
one
.
A
Council
at
Rome
determined
in
the
Case
of
Paulinus
and
Flavian
at
Antioch
,
that
both
of
them
should
hold
their
distinct
Churches
,
and
so
live
in
love
and
peace
.
And
though
one
or
both
parties
in
this
were
mistaken
Sinners
,
so
are
all
morral
men
,
who
yet
must
not
live
like
Atheists
.
XLVIII
.
12.
An
undetermined
accident
must
be
so
determined
as
most
serveth
to
do
the
greatest
good
and
avoid
the
greatest
Evil
:
But
whether
divers
Churches
shall
promiscuously
live
in
the
same
City
or
Diocess
or
Parisn
,
is
an
Accident
not
determined
by
God
,
and
either
way
may
be
for
the
greatest
good
,
as
circumstances
vary
.
e.g.
When
in
a
Church
half
cannot
consent
to
condemn
the
words
of
Theodoret
,
Theodore
Mopsuest
,
and
Ibas
,
and
half
will
condemn
them
with
the
Council
;
if
these
can
serve
God
quietly
in
Love
and
Peace
in
different
Congregations
,
but
cannot
endure
one
another
in
the
same
,
it
is
most
for
the
Churches
Peace
that
they
be
permitted
to
joyn
with
those
of
their
own
Mind
.
When
one
Pope
declared
that
it
's
sound
Doctrine
to
say
[
One
of
the
Trinity
was
Crucified
,
]
when
another
had
declared
that
it
is
not
sound
Doctrine
,
they
that
held
with
one
Pope
,
and
they
that
held
with
the
other
might
both
be
true
Churches
in
different
Assemblies
:
When
Justinian
raised
the
bloody
controversie
between
the
Corrupticolae
and
the
Phantasiastae
,
wise
men
thought
both
sides
were
true
Churches
:
Yea
and
so
did
many
wise
men
think
of
the
Orthodox
and
Nestorians
and
many
Eutychians
.
XLIX
.
13.
It
's
a
common
case
under
Turks
and
Heathens
,
that
they
give
liberty
of
Conscience
for
Christians
of
all
parties
:
Now
suppose
that
in
Aleppo
,
in
Constantinople
or
elsewhere
,
there
be
(
partly
for
Countrey
sake
and
partly
for
Language
,
but
most
for
different
Judgments
)
one
Church
of
Armenians
,
one
of
Greeks
,
one
of
English-men
,
&c.
what
Law
of
God
makes
only
one
of
these
to
be
a
true
Church
,
and
which
is
it
?
L.
14.
Suppose
that
the
setled
Church
e.
g.
in
Holland
,
Sweden
,
Saxony
,
is
for
Presbytery
,
or
for
an
Episcopacy
that
arose
from
Presbyters
ordination
,
or
that
had
none
or
a
short
Liturgy
,
and
the
Prince
would
tolerate
English
men
(
as
Frankford
did
)
to
set
up
a
Church
of
the
English
Form
and
Liturgy
,
I
think
few
Prelatists
would
deny
it
to
be
lawful
.
LI.
I
omit
other
instances
,
and
come
to
the
matter
of
Separation
,
which
word
serveth
this
man
and
such
other
in
so
general
and
undistinguished
a
sence
,
as
would
make
one
think
he
were
of
Mr.
Dodwell's
mind
,
That
words
in
dispute
have
but
one
signification
,
which
all
are
bound
to
know
that
use
them
.
Even
a
Bell
by
the
same
sound
sometime
signifieth
a
call
to
Church
,
and
sometime
a
Funeral
,
and
sometime
Joy
;
but
[
Separate
,
Separate
]
is
rung
over
and
over
with
these
men
,
as
if
it
signified
but
one
thing
.
1.
He
that
heareth
half
the
Sermon
and
Service
,
and
goeth
out
of
Church
,
doth
Separate
at
that
time
from
the
rest
.
When
a
Protestant
Heretick
was
doing
Penitence
with
his
Faggot
at
St.
Maries
in
Oxford
,
and
the
Fryer
was
Preaching
,
a
mistaken
Voice
in
the
street
made
them
think
the
Hereticks
had
set
the
Church
on
fire
,
and
they
separated
from
the
Preacher
,
one
Fryer
stuck
by
the
belly
that
was
going
out
at
the
window
;
the
door
being
wedged
with
the
crowd
,
a
Boy
that
saw
it
open
above
their
heads
,
got
up
on
their
shoulders
,
and
went
on
'till
he
slipt
into
a
Monks
Cowl
,
and
there
lay
still
'till
the
Monk
was
got
out
,
and
felt
something
on
his
back
,
and
thinking
it
was
an
heretical
Devil
,
began
to
conjure
him
in
the
Name
of
Father
,
Son
and
Holy
Ghost
,
to
tell
him
what
he
was
,
and
the
Boy
cryed
,
O
good
Master
I
am
the
Bakers
boy
,
&c.
Quaere
,
Whether
this
was
Schismaticks
separation
.
At
Walsall
in
Stafford-shire
,
Mr.
Lapthorne
(
known
to
me
in
his
Iusty
age
)
who
had
been
a
Non-conformist
,
but
thought
it
an
honour
to
be
converted
by
a
King
,
and
gloried
that
King
James
in
conference
changed
him
;
but
being
as
rustick
a
thunderer
as
Father
Latimer
and
more
,
he
was
wont
to
let
fly
without
much
fear
;
one
Mr.
Martin
in
the
Parish
accounted
the
greatest
enemy
to
Puritans
,
when
he
heard
what
he
liked
not
,
would
goe
out
of
Church
;
one
day
(
in
a
path
way
where
Mr.
Lane
had
rode
a
little
before
)
pelting
Crabs
with
a
pole
,
the
ground
opened
and
swallowed
him
and
his
pole
,
that
they
could
never
be
found
(
being
a
Cole-mine
long
on
fire
;
)
ever
after
that
,
when
any
one
would
goe
out
of
Church
at
a
blustering
passage
,
Mr.
Lapthorne
would
call
to
him
,
Remember
Martin
;
Quere
,
Whether
all
these
were
separating
Schismaticks
?
But
this
is
too
far
off
:
In
Dunstans
West
,
where
Dr.
Sherlock
,
Preacheth
,
when
I
was
licensed
:
twenty
,
years
ago
,
at
Christmas
,
as
I
was
Preaching
,
some
Lime
or
Stone
fell
down
in
the
Steeple
with
the
crowd
,
the
Church
being
old
and
under
suspicion
,
they
all
thought
it
was
falling
,
and
most
ran
out
in
tumult
,
and
some
cast
themselves
headlong
from
the
Gallery
for
hast
;
when
they
were
quieted
and
came
in
again
,
the
Boyes
in
the
Chancel
broke
a
Wainscot
Skreen
with
climbing
on
it
,
and
the
noise
made
them
run
out
again
;
one
old
woman
going
out
,
cryed
,
It
's
just
with
God
because
I
took
not
the
first
warning
,
Lord
forgive
me
,
and
I
'le
never
come
again
:
Quere
,
Whether
these
,
or
at
least
this
resolving
Woman
was
a
Schismatick
,
and
separated
from
the
Catholick
Church
?
If
not
,
there
is
some
separation
that
is
not
so
bad
as
Murder
;
and
methinks
the
Doctor
should
forgive
it
for
the
success
;
for
the
Parish
hereupon
resolved
to
pull
down
the
Church
and
build
it
new
,
a
far
better
Fabrick
where
the
Dr.
now
Preacheth
;
and
it
drove
me
away
that
I
preacht
there
no
more
;
Whether
this
new
Church
built
where
the
old
one
had
possession
before
,
be
not
a
Schismatical
Separatist
,
I
leave
to
him
.
LII
.
2.
Local
Separation
without
Mental
can
make
no
culpable
Schism
;
for
Nil
nisi
Voluntarium
est
morale
;
if
a
man
be
imprisoned
or
be
sick
and
cannot
come
to
the
Church
,
it
is
innocent
Separation
;
I
have
been
at
no
Church
this
half
year
,
much
against
my
will
,
O
that
God
would
heal
me
of
this
Separation
!
LIII
.
3.
If
it
must
be
mental
Separation
that
must
be
culpable
,
then
it
is
diversified
according
to
the
mental
degree
and
kind
;
and
no
man
separateth
from
the
universal
Church
who
separateth
not
from
somewhat
essential
to
it
;
to
separate
from
its
Integrals
or
Accidents
may
be
culpable
,
but
it
's
no
Separation
from
the
Church
,
no
more
than
every
breach
of
the
Law
is
a
Separation
from
the
Kingdom
.
LIV.
4.
Some
separate
as
to
place
,
locally
and
not
mentally
,
some
mentally
and
not
locally
,
and
some
both
:
He
that
daily
observeth
the
outward
Communion
of
the
Church
,
and
yet
taketh
it
for
no
Church
,
or
denyeth
its
Faith
,
Hope
or
essential
Duty
,
separateth
indeed
.
All
those
men
that
live
unbelievingly
,
atheistically
,
wickedly
,
that
in
their
converse
prate
against
the
Scripture
and
immortality
of
the
Soul
,
and
that
hate
and
persecute
serious
Godliness
,
are
damnably
separated
from
Christ
,
and
therefore
from
,
the
Catholick
Church
,
and
are
so
to
be
esteemed
so
far
as
this
is
known
,
thô
when
,
it
is
unknown
,
the
Church
can
take
no
notice
of
it
.
LV.
5.
It
being
only
Humane
Laws
and
Circumstantial
Conveniences
that
make
it
unmeet
to
have
divers
Churches
Bishops
living
promiscuously
in
the
same
Parishes
,
Cities
,
Dioceses
or
Nations
;
where
Laws
and
circumstances
allow
it
,
it
is
no
unlawful
seperation
.
LVI
.
6.
He
that
liveth
in
forreign
Lands
(
Christian
,
Mahometan
or
Heathen
)
where
various
Churches
live
promiscuously
(
Greeks
,
Armenians
,
Protestants
,
Papists
,
&c.
)
is
no
Schismatick
,
if
he
choose
which
he
thinks
best
,
and
be
absent
locally
from
the
rest
,
condemning
them
no
further
than
they
deserve
.
LVII
.
7.
He
that
removeth
into
another
Diocess
or
Parish
for
his
worldly
interest
,
seperateth
without
fault
from
the
Church
he
was
in
.
LVIII
.
8.
It
is
a
lawful
separation
to
remove
ones
dwelling
,
because
the
Minister
is
ignorant
,
unskilful
,
or
otherwise
bad
,
and
this
for
the
better
edification
of
his
Soul
,
and
the
use
and
help
of
a
more
able
faithful
Minister
,
even
Law
and
Custome
and
reason
do
allow
it
.
LIX
.
9.
Thô
the
Canon
57.
and
28.
forbid
Ministers
oft
to
give
the
Sacrament
to
Strangers
that
come
out
of
other
Parishes
,
even
where
no
Preaching
is
,
yet
those
many
sober
People
that
use
this
in
London
,
are
not
taken
to
be
Schismaticks
,
as
bad
as
Murders
:
Many
that
are
esteemed
the
most
sober
religious
Conformists
do
ordinarily
goe
from
their
own
Parish
Churches
,
some
(
in
Martins
and
St.
Giles's
Parish
,
&c.
)
for
want
of
room
,
and
some
for
more
Edification
,
to
Dr.
Tillotson
,
Dr.
Stillingfleet
,
Dr.
Burnet
,
Dr.
Fowler
,
Mr.
Gifford
,
Mr.
Durham
,
Mr.
Hornech
and
such
others
,
and
communicate
with
them
;
and
thô
these
are
called
by
the
late
Catholicks
by
the
Name
of
Dangerous
Trimmers
,
I
think
even
Dr.
Sherlock
will
think
it
more
pardonable
than
Murder
,
if
they
come
to
him
.
LX.
10.
If
the
King
and
Law
should
restore
the
antient
order
that
every
City
,
that
is
,
every
great
incorporate
Town
in
England
should
have
a
Bishop
,
(
yea
or
every
great
Parish
)
and
that
the
Diocesans
should
be
their
Arch-Bishops
,
and
our
new
Catholicks
should
tell
the
King
and
Parliament
that
they
are
hereby
unchristened
Schismaticks
,
as
dangerous
as
Adulterers
of
Murderers
,
for
gathering
Churches
within
a
Church
,
I
would
not
believe
them
.
LXI
.
11.
If
(
e.g.
at
Frankford
,
Zurick
,
Lubeck
,
Hamburgh
,
&c.
)
a
Church
is
settled
in
the
Lutheran
way
,
and
another
in
the
Bochemian
way
,
described
by
Lasitius
and
Commenius
,
(
which
is
a
conjunction
of
Episcopacy
,
Presbytery
and
Independency
)
or
a
Church
that
had
no
Liturgy
,
or
none
but
that
which
the
French
Protestants
and
Dutch
have
,
would
it
be
damning
Schism
,
for
such
as
Cox
and
Horne
at
Frankford
to
set
up
an
Episcopal
Church
in
the
English
mode
,
and
with
their
Liturgy
,
and
so
far
to
separate
from
the
rest
?
LXII
.
12.
If
it
be
true
that
John
Maior
,
Fordon
,
and
others
say
that
Presbytery
was
the
Government
of
the
Church
of
Scotland
before
Episcopacy
was
brought
in
,
was
the
introduction
of
Episcopacy
by
Palladius
a
damning
Schism
by
separating
from
the
former
,
or
a
Reformation
;
is
just
Reformation
Schism
?
LXIII
.
13.
When
the
Church
first
set
up
Patriarchs
,
Metropolitans
,
General
Councils
,
Monasteries
,
Parish
Churches
distinct
from
Cathedrals
,
Organs
,
New
Liturgies
,
and
multitudes
of
Ceremonies
,
this
was
a
departing
or
separating
from
the
contrary
Church
way
which
was
there
before
,
was
it
therefore
Schism
?
LXIV
.
14.
When
Socrates
tells
us
of
some
Countreys
that
had
Bishops
in
the
Countrey
Villages
(
like
our
Parishes
)
was
it
a
damning
Schism
to
separate
from
this
custome
,
by
decreeing
that
even
small
Cities
should
have
no
Bishops
,
Ne
vilescat
nomen
Episcopi
?
or
when
the
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
Chirist
,
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
seperated
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
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
(
some
where
)
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
Hebrician
,
and
chief
in
our
Bibles
Translation
)
declared
and
performed
it
,
that
he
would
never
come
more
to
his
Cathedral
,
because
the
Dean
(
in
Lauds
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
Ca●●●●hedral
?
The
same
I
say
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
Joannites
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.
Jesuites
,
Dominicans
,
Jansenists
,
and
all
the
Sects
of
Papists
are
taken
for
one
Church
,
because
they
own
the
Pope
and
Councils
.
In
England
the
Diocesan
Conformists
are
taken
for
one
Church
,
thô
some
of
them
are
as
much
for
a
Foreign
Jurisdiction
,
as
Arch-bishop
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
Rome
no
true
Church
;
others
think
otherwise
.
Many
more
(
Arminian
and
other
)
such
differences
there
are
,
and
yet
all
of
one
Church
,
both
Catholick
,
National
,
Diocesan
and
Parochial
(
oft
:
)
Much
more
are
those
Nonconformists
that
differ
from
the
Church
in
nothing
but
what
the
Imposers
call
Indifferent
.
LXXIX
.
29.
If
one
that
prayeth
in
the
Litany
against
false
Doctrine
and
Schism
,
and
readeth
the
Conformists
telling
him
of
the
danger
of
it
,
should
;
verily
think
that
Dr.
S.
printeth
and
preacheth
false
Doctrine
,
and
such
as
plainly
tendeth
to
serve
Satan
against
Christian
Love
and
Peace
,
and
to
the
most
Schismatical
dividing
and
damning
of
Christians
,
should
hereupon
separate
from
him
for
fear
of
Schism
and
false
Doctrine
,
and
go
to
a
safer
Pastor
,
I
think
it
were
not
to
separate
from
Christ
.
LXXX
.
30.
If
a
Bishop
in
any
Diocess
in
London
should
openly
write
or
plead
for
a
Foreign
Jurisdiction
,
and
we
are
told
that
none
are
true
Ministers
that
depend
not
obediently
on
the
Bishop
,
he
that
for
fear
of
the
Law
,
or
of
Personal
or
common
perjury
,
should
separate
from
that
Bishop
and
his
numerical
Diocesan
Church
,
doth
thereby
neither
separate
from
the
Catholick
Church
,
nor
from
the
Church
of
England
.
As
if
the
Kings
Army
should
have
a
Colonel
that
declared
himself
an
obliged
Subject
to
the
King
of
France
and
bound
to
obey
him
,
the
Regiment
may
forsake
that
Colonel
.
Yea
if
the
General
of
the
Kings
Army
should
give
up
himself
in
subjection
to
the
Enemy
or
a
Foreign
Power
,
and
say
,
I
will
take
a
Commission
from
the
Turk
,
and
my
Officers
shall
only
obey
me
,
and
the
Soldiers
obey
them
,
were
not
this
an
Army
of
Traytors
or
Rebels
,
though
none
but
the
General
took
a
Commission
from
the
Enemy
?
So
if
the
Bishops
should
all
take
Commissions
from
the
Pope
,
or
declare
themselves
Subjects
to
a
Forreign
Jurisdiction
,
it
were
no
separating
from
Christ
,
to
separate
from
them
all
,
in
Loyalty
to
Christ
,
and
to
avoid
National
perjury
and
Schism
.
LXXXI
.
31.
If
a
man
think
that
he
is
bound
to
use
all
Christs
instituted
means
of
Salvation
,
and
live
in
a
Church
that
wilfully
omitteth
any
one
of
them
,
e.
g.
either
Infant
baptism
,
or
singing
Psalms
,
or
Praying
,
or
Preaching
,
or
the
Lords
Supper
,
or
all
Personal
care
,
and
discipline
to
exclude
the
grosly
intolerable
,
to
resolve
the
doubting
,
&c.
He
that
in
Obedience
to
Christ
goeth
to
a
Church
and
Pastor
(
in
the
same
Diocess
or
City
)
that
omitteth
none
of
these
,
is
no
damned
Schismatick
.
LXXXII
.
32.
He
that
is
unjustly
cast
out
of
the
Church
,
and
by
its
very
Laws
excommunicated
ipso
facto
,
is
no
damned
or
Sinful
Schismatick
for
Worshipping
God
in
a
Church
that
will
receive
him
:
Nor
any
one
that
is
denyed
Communion
unless
he
will
sin
;
Much
more
if
they
should
prove
half
as
many
and
great
Sins
as
the
Nonconformists
have
said
they
fear
(
in
the
first
Plea
for
Peace
,
&c.
)
LXXXIII
.
33.
If
a
Foreigner
that
doth
but
half
understand
our
language
,
withdraw
to
a
Church
and
Pastor
whose
tongue
he
understands
,
obeying
God
and
Nature
is
no
damning
Schism
.
LXXXIV
.
34.
If
one
that
is
erroneously
conceited
of
the
obligation
of
General
Councils
,
should
think
it
a
sin
to
kneel
at
the
Sacrament
on
any
Lords
day
in
the
year
,
or
any
Week
day
between
Easter
and
Whitsuntide
,
because
Tradition
and
the
twentieth
Canon
of
the
first
Council
,
and
that
at
Trull
,
&c.
do
forbid
then
to
adore
kneeling
,
this
separating
on
that
account
to
another
Congregation
is
not
damning
.
If
it
be
said
,
that
Mr.
Thorndike
and
others
tell
us
that
it
is
not
necessary
that
we
do
the
same
things
which
the
Supream
Catholick
Power
commanded
,
but
that
we
subject
our selves
to
the
same
Power
which
may
change
their
own
Laws
.
I
answer
,
1.
The
asserting
of
that
Universal
Soveraignty
is
the
greatest
Crime
and
Heresie
of
all
.
2.
By
this
it
seems
that
our
Religion
is
very
mutable
,
and
very
uncertain
,
and
a
man
hath
need
to
take
heed
of
obeying
any
old
Canons
,
till
he
know
the
mind
of
the
present
Church
;
(
and
who
those
be
,
and
how
to
know
it
.
)
3.
But
what
if
the
same
man
read
Dr.
Heylin
(
of
Sab.
)
telling
him
that
this
custome
against
Adoration-kneeling
continued
a
thousand
years
,
and
was
never
revok't
by
any
true
General
Council
,
but
changed
by
little
and
little
by
mens
practice
:
And
what
if
he
question
who
those
Changers
were
,
and
whether
their
practice
was
Rebellion
at
first
,
and
whether
they
had
power
to
repeal
the
Canons
of
the
greatest
Councils
without
a
Council
.
Sure
they
that
are
for
such
Councils
universal
soveraignty
,
when
they
have
cast
men
into
these
shares
,
should
scarce
tell
them
that
they
are
damnable
Schismaticks
,
for
joyning
with
such
Churches
as
obey
these
Councils
,
rather
than
with
those
that
mine
men
for
not
disobeying
them
.
LXXXIV
.
And
now
Reader
if
thou
art
one
that
thinkest
of
these
things
with
Christian
Sobriety
and
impartiality
,
I
appeal
to
thee
whether
if
I
should
be
of
the
mind
of
Mr.
Dodwell
,
and
such
self-conceited
Resolvers
,
I
should
not
write
my
own
Condemnation
,
and
be
one
of
the
grossest
Schismaticks
that
any
History
hath
mentioned
,
unless
ever
there
were
any
man
so
mad
as
to
hold
himself
to
be
all
the
Church
:
Yea
,
when
he
no
more
distinguisheth
of
Separation
and
Schism
,
but
involves
almost
all
Christians
in
his
Condemnation
,
and
tells
us
that
Schism
will
damn
us
as
soon
as
Adultery
and
Murder
,
is
it
not
obvious
for
all
men
to
infer
that
we
are
as
odious
as
Adulterers
and
Murderers
?
and
doth
he
not
Preach
Christians
into
the
hatred
of
each
other
?
and
can
any
wonder
if
Rulers
should
think
the
Punishment
of
Murderers
is
not
worse
than
we
deserve
?
It
is
not
New-gate
only
,
but
Tyburn
that
these
healing
men
do
seem
to
assign
us
;
it
would
be
too
tedious
to
look
over
all
these
again
,
and
shew
you
how
great
the
number
is
that
these
men
damn
,
and
how
few
on
Earth
in
any
Age
they
excuse
from
being
so
far
like
Murderers
.
LXXXV
.
1.
It
seems
to
me
that
he
virtually
damneth
all
Christians
on
Earth
as
such
Schismaticks
;
for
it
is
most
certain
that
all
men
have
sin
,
and
culpable
imperfection
in
Knowledge
,
Will
and
Practice
;
and
if
any
say
,
That
he
hath
no
sin
,
he
is
a
Lyar
,
saith
St.
John
;
and
it
is
certain
that
all
two
persons
on
Earth
have
many
errours
,
and
many
differences
from
one
another
;
it
is
certain
that
the
Love
and
Duty
of
Christians
towards
each
other
is
culpably
defective
in
all
men
:
It
is
certain
that
no
man
living
is
so
perfect
in
knowledge
as
to
know
all
the
indifferent
things
in
the
world
,
which
may
be
imposed
,
to
be
Indifferent
!
And
long
and
sad
experience
hath
told
the
Church
,
that
both
gross
errours
and
sins
,
and
things
called
Truths
or
indifferent
,
which
few
can
be
sure
of
,
may
be
imposed
.
What
follows
from
all
this
,
but
that
all
men
on
Earth
may
easily
fall
under
the
imputation
of
disobedience
to
Prelates
,
and
so
be
Excommunicate
,
and
then
they
have
their
choice
(
when
no
man
is
perfect
,
and
they
cannot
change
their
mindes
)
1.
Whether
they
will
be
damned
as
Excommunicate
and
practical
Atheists
that
give
over
all
Church
Worship
;
2.
Or
as
damnable
Schismaticks
,
for
worshipping
God
in
Churches
when
they
are
excommunicate
;
3.
Or
as
persidious
Lyars
,
that
will
make
false
Confessions
,
Professions
and
promises
,
to
get
off
an
Excommunication
.
When
Mr.
Dodwel
numbers
those
with
Schismaticks
that
[
suffer
themselves
to
be
excommunicate
,
]
if
they
have
no
other
means
in
their
Power
to
hinder
it
,
it
seems
these
great
Enemies
to
absolute
reprobation
,
do
think
all
Christians
being
unavoidably
born
to
imperfection
of
Knowledg
,
are
as
unavoidably
born
to
damnation
whenever
Prelates
or
Priests
please
thus
to
precipitate
them
.
LXXXVI
.
2.
Particularly
,
1.
The
first
and
second
Canons
ipso
facto
excommunicate
all
that
say
[
that
any
manner
of
Obedience
and
Subjection
within
his
Majesties
Realms
and
Dominions
is
due
to
any
usurped
and
foreign
Power
:
]
By
this
all
Papists
and
all
pretended
Protestants
(
such
as
Dr.
Barrow
confuteth
)
who
hold
any
manner
of
Obedience
and
Subjection
due
to
Pope
or
Foreign
Councils
,
are
Excommunicate
.
2.
Those
that
say
that
the
Book
of
Common
Prayer
containeth
any
thing
in
it
repugnant
to
the
Scriptures
are
,
ipso
facto
excommunicate
.
Which
now
by
the
new
Laws
are
interpreted
of
the
present
Books
.
3.
In
this
all
are
excommunicate
who
say
,
the
Mis-translations
(
in
Psalms
,
Epistles
or
Gospels
,
of
which
many
instances
have
been
given
)
to
be
any
thing
repugnant
in
the
Scripture
.
4.
And
all
that
say
,
It
is
against
the
Scripture
to
deny
Christendom
to
all
Infants
that
have
not
such
Vowers
in
their
Names
and
for
their
Education
as
we
call
Godfathers
,
and
Godmothers
,
thô
the
Parent
(
who
is
forbidden
it
)
offer
his
Child
by
Sponsion
.
5.
And
all
that
say
it
is
against
Scripture
to
deny
Christendom
to
all
that
refuse
the
Covenanting
transient
Images
of
a
Cross
.
6.
And
all
that
say
that
it
is
against
Scripture
for
all
Ministers
to
profess
[
that
it
's
certain
by
Gods
Word
that
baptized
Infants
(
without
exception
)
so
dying
are
undoubtedly
saved
]
when
no
word
of
God
is
cited
that
saith
it
,
and
adding
to
Gods
word
is
dreadfully
threatned
,
and
when
it
's
certain
that
all
Ministers
are
not
certain
of
any
such
thing
(
and
I
think
no
one
.
)
7.
All
are
ipso
facto
excommunicate
that
say
,
It
is
against
Gods
Word
to
deny
Church
Communion
in
the
Sacrament
to
all
that
dare
not
take
it
kneeling
,
for
fear
(
thô
mistaken
)
of
breaking
the
second
Commandment
by
Symbolizing
with
Idolaters
,
that
are
seeking
to
reduce
the
Nation
to
their
Sin
,
and
that
live
round
about
us
.
8.
All
are
excommunicate
that
say
it
is
against
Scripture
to
pronounce
all
saved
that
are
buryed
,
except
the
unbaptized
,
self-murderers
and
the
excommunicate
,
while
thousands
of
Sadducees
,
Hobbists
,
Infidels
,
Papists
,
Perjured
,
Adulterers
,
Drunkards
,
&c.
dwell
among
us
.
9.
By
the
fifth
Canon
all
are
ipso
facto
excommunicate
that
say
,
[
Any
of
the
Armies
are
in
any
part
erroneous
,
or
such
as
they
(
perhaps
as
doubters
)
may
not
with
a
good
Conscience
subscribe
to
,
]
and
cousequently
all
the
aforesaid
Conformists
that
think
the
sence
erroneous
while
they
subscribe
those
words
and
snall
affirm
,
e.
g.
that
Canons
are
made
necessary
to
Salvation
,
thô
the
matter
cannot
be
proved
by
Scripture
,
contrary
to
Art.
6.
Those
that
contrary
to
Art.
8.
say
,
any
thing
in
Athanasius
Creed
may
not
be
subscribed
.
Such
as
Bishop
Taylour
that
against
Art.
9.
deny
Original
Sin.
Those
that
say
contrary
to
Art.
10.
that
the
Word
[
no
Power
]
excludeth
Common
natural
Power
,
or
maketh
Nature
to
be
Grace
.
Those
that
write
against
our
being
accounted
righteous
,
only
for
Christs
merits
,
and
say
that
another
subordinate
Righteousness
is
named
many
hundred
times
in
Scripture
,
contrary
to
Art.
11.
Those
that
contrary
to
Art.
13.
say
,
that
works
done
before
the
Inspiration
of
the
Spirit
may
make
men
meet
to
receive
Grace
.
Those
that
with
Dr.
Hammond
write
for
works
that
are
not
commanded
but
counselled
,
and
Free-will-offerings
,
contrary
to
Art.
14.
All
they
that
take
Infants
and
new
baptized
Persons
to
have
no
sin
,
contrary
to
Art.
15.
All
that
say
,
that
after
we
have
received
the
H.
Ghost
,
we
cannot
depart
from
Grace
given
,
contrary
to
Art.
16.
Those
that
deny
the
Doctrine
of
Election
,
in
Art.
17.
Those
that
say
,
any
on
Earth
may
be
saved
by
diligent
living
according
to
the
light
of
Nature
,
without
knowing
the
name
of
Christ
,
contrary
to
Art.
18.
Those
that
contrary
to
Art.
19.
reject
that
Description
of
a
visible
Church
,
which
reacheth
to
such
as
our
Resolver
damneth
.
All
that
contrary
to
Art.
20.
say
,
that
the
Church
[
may
not
enforce
any
thing
to
be
believed
for
necessity
to
Salvation
,
besides
the
Scripture
]
even
those
that
say
,
it
's
necessary
to
Salvation
,
by
avoiding
Schism
to
believe
that
all
imposed
Tyths
,
Covenants
Practices
,
and
Ceremonies
are
not
sin
.
All
that
contrary
to
Art.
21.
say
,
that
General
or
other
Councils
may
be
gathered
without
the
command
and
will
of
Princes
,
and
deny
they
may
erre
,
and
things
ordained
by
them
as
necessary
to
Salvation
have
neither
Strength
nor
Authority
,
unless
it
may
be
declared
that
they
are
taken
out
of
Holy
Scripture
.
Those
that
deny
Art.
23.
that
those
are
lawfully
called
and
sent
into
the
Ministry
,
who
have
publick
Authority
given
them
in
the
Congregation
,
to
call
and
send
Ministers
into
the
Lords
Vineyard
,
are
chosen
and
called
hereto
,
(
for
want
of
Canonical
Succession
.
)
Those
that
contrary
to
Art.
24.
would
have
Gods
Worship
performed
to
them
that
understand
not
the
language
,
to
avoid
the
Schism
of
having
many
Churches
in
a
City
.
Those
that
take
Confirmation
or
Penance
,
or
the
other
three
for
Sacraments
of
the
Gospel
contrary
to
Art
25.
Those
that
contrary
to
Art.
26.
would
not
have
it
believed
to
be
the
Peoples
duty
,
who
know
the
Offences
of
Bad
Ministers
,
to
accuse
them
.
All
that
contrary
to
Art.
27.
are
against
Infant
Baptism
,
as
agreeable
to
Christs
Institution
.
All
that
contrary
to
Art.
28.
say
,
the
Body
of
Christ
is
given
and
taken
and
eaten
in
the
Sacrament
otherwise
than
in
a
Spiritual
manner
by
Faith.
All
that
say
,
that
in
some
wise
the
wicked
are
Partakers
of
Christ
in
the
Sacrament
,
contrary
to
Art.
29.
All
that
contrary
to
Art.
30.
say
,
There
is
other
satisfaction
for
Sin
besides
Christs
Blood.
All
that
say
,
that
Men
justly
Excommunicate
may
be
reconciled
and
received
by
the
multitude
without
open
penance
(
which
is
ordinary
)
contrary
to
Art.
33.
All
that
contrary
to
Art.
34.
think
that
a
General
Council
may
ordain
such
Traditions
or
Ceremonies
as
shall
in
all
places
be
one
or
the
like
:
and
that
every
Particular
or
National
Church
may
not
abolish
those
Ceremonies
or
Rites
which
the
General
Council
or
Colledge
ordained
.
Many
things
in
the
Book
of
Homilies
[
especially
against
peril
of
Idolatry
]
are
blamed
by
many
Conformists
,
contrary
to
Art.
35.
All
that
contrary
to
Art.
36.
say
,
that
the
Book
of
Ordination
wants
some
things
necessary
.
All
that
contrary
to
Art.
37.
think
that
Pope
or
foreign
Bishops
have
any
Jurisdiction
by
right
in
this
Land
:
And
all
that
(
by
mistake
)
say
,
the
King
hath
not
chief
Power
in
all
his
Dominions
,
meaning
in
France
,
of
which
he
professeth
to
be
King
,
and
we
so
call
him
even
in
our
Prayers
to
God.
All
that
say
,
contrary
to
Art.
38.
that
it
is
not
their
Duty
liberally
to
give
Alms
,
according
to
their
ability
.
All
that
contrary
to
Art.
39
think
men
in
conforming
may
swear
upon
trust
of
their
Superiours
words
,
without
judgment
,
and
true
understanding
of
Justice
and
Truth
.
A●●●●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
grea●●●●
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
Gross
,
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.
inregard
of
Preaching
or
ANY
OTHER
RESPECT
,
or
shall
adde
any
thing
in
matter
or
form
,
(
e.
g.
If
he
let
the
Parent
express
the
dedication
of
his
Child
to
God
,
or
lay
any
charge
on
any
Parent
)
he
breaketh
the
Church
Law
,
and
so
far
separateth
from
it
.
17.
By
Canon
fifteenth
when
twenty
or
thirty
thousand
are
commanded
to
come
to
a
Church
that
cannot
receive
six
thousand
,
and
the
Alleys
and
Pewes
are
wedg'd
so
that
they
cannot
all
kneel
,
yet
all
that
kneel
not
at
the
Prayers
,
and
all
that
say
not
audibly
the
Confession
,
Lords
Prayer
,
Creed
and
Responses
,
disobey
the
Laws
of
the
Church
,
and
so
far
separate
from
it
.
18.
When
twenty
thousand
Persons
are
commanded
to
come
in
more
than
can
,
if
ten
thousand
of
them
(
or
any
number
)
should
come
to
the
Church-yard
or
Porch
,
to
shew
that
they
are
not
presentable
,
but
would
get
in
if
they
could
,
the
nineteenth
Canon
commands
to
drive
them
away
.
19.
The
Liturgy
and
Canon
22.
&c.
bind
all
under
the
penalty
of
the
Law
to
receive
the
Sacrament
thrice
every
year
:
If
a
secret
Infidel
,
Sadducee
,
Hobbist
,
Socinian
,
or
any
Heretick
say
,
I
am
not
able
to
change
my
Judgment
,
which
is
inconsistent
with
the
Sacrament
,
or
if
one
whose
Conscience
tells
him
of
the
guilt
of
Adultery
,
and
that
he
is
not
resolved
to
confess
and
forsake
it
yet
;
or
one
that
by
Melancholy
causelessly
feareth
unworthy
receiving
to
damnation
;
I
say
,
if
any
of
these
will
avoid
the
charge
of
Schism
,
they
must
run
upon
worse
,
till
grace
recover
them
,
which
is
not
at
their
command
.
And
yet
all
notorious
Offenders
are
prohibited
it
Canon
26.
and
particularly
the
Perjured
:
And
if
the
tenth
part
so
many
be
perjured
in
England
in
City
and
Countrey
,
as
many
fear
,
it
's
a
very
great
number
that
are
uncapable
of
Comm-union
with
the
Church
.
20.
By
Canon
twenty
seventh
on
pain
of
Suspension
no
Minister
must
wittingly
administer
the
Communion
to
any
but
such
as
Kneel
,
or
to
any
that
refuse
to
be
present
at
publick
Prayers
,
&c.
So
that
all
that
Kneel
not
in
receiving
are
rejected
,
and
if
they
worship
God
elsewhere
,
must
be
taken
for
Schismaticks
,
as
dangerous
as
adulterers
or
murderers
.
21.
The
twenty
eighth
Canon
forbids
admitting
strangers
to
Communion
,
and
commands
sending
them
home
to
their
Parish
Churches
:
It
's
disobedience
to
violate
this
.
22.
The
twenty
ninth
Canon
forbids
urging
Parents
to
be
Present
when
their
Children
are
baptized
,
and
admitting
them
to
Answer
as
Godfathers
for
their
own
Children
;
and
any
Godfather
to
make
any
other
Answer
or
speech
than
the
prescribed
.
23.
The
thirtieth
Canon
describeth
the
Cross
as
a
Sacrament
,
as
seemeth
to
us
.
34.
By
the
thirty
sixth
Canon
no
man
must
be
a
Minister
that
subscribeth
not
that
the
Book
of
Common
Prayer
and
Ordination
contains
nothing
in
it
contrary
to
the
Word
of
God
,
and
that
he
himself
will
use
no
other
form
in
publick
,
Prayer
and
administration
of
the
Sacraments
:
By
which
all
that
refuse
this
,
or
that
use
the
forms
made
and
imposed
by
the
Bishops
on
occasions
of
publick
Fasts
and
Thanksgivings
,
seem
all
to
be
under
disobedience
to
the
Church
.
35.
By
Canon
fourty
ninth
no
Person
not
Licensed
as
a
Preacher
,
may
in
his
Cure
or
elsewhere
,
expound
any
Scripture
,
or
Matter
or
Doctrine
,
but
onely
shall
study
to
read
plainly
the
Homilies
:
So
that
all
Ministers
before
Licence
to
preach
,
all
School-masters
,
all
Parents
,
or
Masters
,
that
do
expound
to
their
Schollars
,
Children
or
Servants
,
the
meaning
of
Baptism
,
or
of
any
Article
of
the
Creed
,
any
Petition
of
the
Lords
Prayer
,
any
one
of
the
Ten
Commandments
(
to
fit
them
for
Confirmation
,
or
Salvation
)
otherwise
than
by
plain
reading
the
Homilies
or
Church
Catechism
,
doth
disobey
the
Law
of
the
Church
:
And
so
do
all
Tutors
in
the
Universities
that
expound
any
Scripture
,
matter
or
Doctrine
to
their
Pupils
,
before
they
are
examined
or
approved
by
the
Bishop
;
or
any
Judge
on
the
Bench
or
Justice
that
presumeth
to
do
it
to
the
hearers
,
or
any
Friend
or
Neighbour
in
discourse
:
For
it
is
[
No
Person
whatsoever
not
examined
and
approved
by
the
Bishop
of
the
Diocess
.
]
How
few
in
England
separate
not
from
the
Church
as
far
as
this
disobedience
amounts
to
?
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
impotenti
n
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
:
Though
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
third
if
any
Ministers
meet
in
any
privat
ehouse
(
as
many
did
by
consent
in
1660.
and
1661.
)
to
do
any
thing
that
any
way
tends
to
impeach
the
Common
Prayer
or
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
:
I
end
at
the
end
of
them
.
Canon
139.
excommunicateth
all
them
that
affirm
that
the
Synod
is
not
the
true
Church
of
England
by
Representation
:
that
is
,
1.
All
that
take
it
for
the
Church
real
and
not
Representative
,
lest
they
make
the
diffused
Church
(
People
and
all
)
to
be
Chief
Church-governours
,
while
Convocations
govern
but
as
their
Representatives
.
2.
All
that
say
,
that
it
is
only
the
Bishops
and
not
the
Presbyters
in
Convocation
that
are
the
Governing
Canon-making
Church
.
3.
All
that
say
that
the
Clergy
represent
not
King
,
Nobles
,
parliaments
,
Laiety
,
and
that
these
are
true
parts
of
the
Church
of
England
.
All
these
are
ipso
facto
excommunicate
.
45.
The
140.
Canon
Excommunicateth
them
that
deny
the
Canons
obligation
of
absent
Dissenters
,
which
yet
even
many
Papists
deny
of
Councils
Canons
.
46.
The
last
Canon
Excommunicateth
all
that
contemn
these
Canons
,
as
taking
them
to
be
the
work
of
a
Company
of
Persons
that
conspired
against
Religious
Godly
men
.
All
this
huge
Catalogue
are
here
excommunicate
.
47.
If
any
part
of
all
this
be
Schism
,
Mr.
Dodwell
ad
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
as
bad
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
,
Galatia
,
Laodicea
,
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
Chruch
,
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.
I
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
,
Act.
15.
Except
ye
be
circumcised
and
keep
the
Law
of
Moses
,
ye
cannot
be
saved
.
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
Hereticat●●●●
or
separate
from
one
another
.
It
was
Schism
either
in
Victor
to
Excommunicate
the
Asian
Bishops
,
or
in
them
to
deserve
it
and
be
excommunicate
.
The
owning
or
disowning
several
Councils
,
specially
that
of
Calcedon
and
that
at
Constde
tribus
Capitulis
,
&c.
was
the
Schism
of
almost
all
the
Imperial
Churches
;
one
part
condemning
the
other
.
And
if
either
were
in
the
Right
,
it
salves
not
the
Case
with
them
:
For
most
of
the
same
men
that
went
that
way
call'd
the
Right
in
one
Princes
Reign
,
went
contrary
in
the
next
,
and
so
condemned
each
other
round
;
especially
about
Images
adoration
.
50.
Hereby
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
in
their
Succession
from
Schismaticall
Bishops
,
at
Constant
.
Alexand.
Antioch
,
Jerusalem
,
&c.
and
in
their
excommunicating
not
only
the
Church
of
Rome
for
a
wrong
cause
(
the
filioque
,
but
other
Churches
,
and
for
divers
Acts
of
Schism
.
52.
They
must
by
their
Principles
Separate
from
the
Abassines
,
Aegyptians
,
Syrians
,
and
all
the
Eastern
and
Southern
Churches
that
are
called
Jacobites
,
and
Nestorians
:
For
Councils
and
other
Churches
condemn
them
:
And
they
condemn
the
Councils
of
Ephesus
,
and
Calcedon
,
and
all
since
:
And
they
must
separate
from
and
condemn
the
Churches
of
Armenia
,
Georgia
,
Circassia
,
&c.
because
they
separate
from
others
,
and
are
separated
from
.
53.
Their
Principles
utterly
unchurch
the
Church
of
Rome
,
1.
Especially
because
it
is
guilty
of
the
greatest
Schism
on
earth
,
by
setting
up
a
false
Church
form
and
head
:
2.
And
because
they
Schismatically
condemn
and
Unchurch
three
parts
of
the
Church
on
earth
,
even
all
save
their
Sect
:
3.
And
for
their
many
other
Schismatical
Doctrines
and
Practices
:
4.
And
as
being
condemned
by
the
Greek
Protestants
and
most
Churches
,
and
separated
from
by
the
Church
of
England
which
they
own
.
54.
They
separate
in
Principles
from
all
or
near
all
General
Councils
(
save
the
first
)
as
having
separated
from
other
Councils
and
condemned
them
,
and
being
again
condemned
by
them
.
55.
Some
of
them
condemn
and
separate
from
all
the
Protestant
Churches
that
have
Bishops
,
in
Sweden
,
Denmark
,
Germany
,
Transylvania
,
&c.
because
they
had
not
their
Ordination
Successively
from
Bishops
but
Presbyters
at
the
Reformation
:
And
because
they
have
been
guilty
of
Schism
against
others
.
56.
The
Principles
of
Mr.
Dodwel
and
his
Associates
condemn
the
Church
of
England
,
as
Schismatical
,
1.
Those
that
claim
Succession
from
Rome
,
whose
own
Succession
hath
been
oft
and
long
interrupted
,
by
incapacities
and
Schisms
.
2.
For
holding
Communion
with
those
Protestant
Churches
which
these
men
call
Schismaticks
.
57.
They
condemn
and
separate
from
all
the
Churches
called
Presbyterian
in
France
,
Holland
,
Geneva
,
Scotland
formerly
,
and
those
in
Helvetia
that
have
no
Bishops
;
Tho
some
would
threat
kindness
on
them
by
saying
that
they
would
have
them
and
cannot
?
And
why
cannot
they
?
58.
Their
Principles
make
the
Bishop
of
Oxford
,
Bristol
,
&c.
Schismaticks
:
For
their
Dioceses
are
Churches
taken
out
of
Churches
,
being
lately
parts
of
other
Dioceses
.
59.
And
they
condemn
all
the
Parish
Churches
in
England
as
Churches
distinct
from
Cathedrals
:
For
they
are
all
Churches
gathered
out
of
Churches
:
At
first
the
Cathedrals
were
the
only
single
Churches
:
Next
Monasteries
were
gathered
;
and
next
our
Parish
Churches
.
And
the
Parish
Church
of
Covent-garden
,
is
a
Church
taken
out
of
a
Church
.
60.
Their
Principles
damn
St.
Martin
that
separated
to
the
death
from
all
the
Bishops
Synods
and
them
that
were
near
him
(
save
one
Man
)
because
they
perswaded
Maximus
to
use
the
Sword
against
Priscillian
Gnosticks
,
and
brought
men
of
strict
Religion
under
Suspicion
of
Priscillianism
:
And
sure
the
ruined
persecuted
Protestants
here
,
are
more
Orthodox
than
the
Priscillians
.
And
they
damn
Gildas
that
told
the
English
Clergy
,
that
he
was
not
eximius
Christianus
that
would
call
them
Ministers
;
(
Do
they
not
disgrace
the
many
Churches
dedicated
to
the
Memory
of
St.
Martin
,
if
he
be
a
damned
man
?
)
I
doubt
they
damn
Paul
and
Barnabas
for
local
angry
separating
from
each
other
:
Whatever
they
do
by
Peter
and
Barnabas
for
the
Separation
blamed
Gal.
2.
61.
If
all
are
Schismaticks
that
here
conform
not
,
all
those
called
Conformists
are
such
,
that
conform
to
the
words
in
a
false
sence
.
62.
They
separate
from
all
that
obey
the
twentieth
Canon
of
the
Nicene
Council
:
And
from
all
that
obey
the
Councils
that
forbid
communicating
with
a
Fornicating
Priest
:
And
from
all
that
obey
the
Councils
which
nullifie
the
Episcopacy
of
such
as
are
obtruded
by
Magistrates
,
or
not
consented
to
by
the
Clergy
and
people
.
And
many
more
such
.
Abundance
more
instances
of
their
Separation
,
and
Damnation
,
I
might
adde
:
In
a
word
,
I
think
then
Principles
are
,
as
I
first
said
,
for
damning
and
separating
from
all
men
living
,
for
all
men
living
are
guilty
of
some
sort
and
degree
of
Schism
,
that
is
,
of
Errours
,
Principles
or
Practices
in
which
they
culpably
Violate
that
Union
and
Concord
that
should
be
among
Christians
and
Churches
:
Every
defect
of
Christian
Love
,
and
every
sinful
Errour
,
is
some
degree
of
such
a
violation
.
All
Christians
differ
in
as
great
matters
as
things
indifferent
:
And
no
man
living
knoweth
all
things
Indifferent
to
be
such
:
And
these
men
distinguish
not
of
Schism
,
nor
will
take
notice
of
the
necessary
distinctions
given
(
in
the
third
Part
of
the
Treatise
of
Church
Concord
,
)
And
solutio
cont●●●●
causeth
pain
:
nor
do
they
at
all
make
us
understand
what
sort
of
Separation
it
is
that
they
fasten
on
,
but
talk
of
Separation
in
general
,
as
aforesaid
.
LXXXVII
.
They
seeme
to
be
themselves
deceived
by
the
Papists
in
exposition
of
Cyprians
,
words
de
Vnit.
Eccles
.
Vnus
est
Episcopatus
,
&c.
But
they
themselves
seem
to
separate
from
Cyprian
as
a
Schismatick
,
and
consequently
from
all
the
Church
that
hath
profest
Communion
with
him
,
and
with
all
the
Councils
and
Churches
that
joyned
with
him
:
For
Cyprian
and
his
Council
erred
by
going
too
far
from
the
Schism
and
Heresie
of
others
,
nullifying
all
their
Baptisms
,
Ordinations
and
Communions
:
And
for
this
errour
they
declared
against
the
Judgment
of
the
Bishop
of
Rome
and
other
Churches
;
and
they
were
for
it
condemned
as
Schismaticks
by
the
said
Bishop
:
And
here
is
a
far
wider
Separation
than
we
can
be
charged
with
.
2.
And
Cyprians
words
came
from
the
Mind
that
was
possest
with
these
opinions
,
and
are
expressive
of
his
Inclination
.
3.
Yet
they
are
true
and
good
,
understood
as
he
himself
oft
expounds
them
;
the
Bishop
of
Oxford
citeth
some
instances
,
many
more
are
obvious
,
in
which
he
opposeth
the
Bishop
of
Rome
,
saying
,
that
none
of
them
pretendeth
to
be
a
Bishop
of
Bishops
;
and
limiting
every
man
to
his
own
Province
,
and
saying
that
they
were
to
give
account
to
none
but
God
,
with
much
the
like
.
But
in
what
sence
is
Episcopacie
one
?
1.
Undoubtedly
not
as
numerically
in
the
personal
Subjectum
Relationis
:
One
Bishop
is
not
another
;
if
you
should
say
Paternity
is
One
,
none
believe
that
one
mans
Relation
of
Paternity
is
anothers
.
The
Relation
is
an
accident
of
its
own
Subject
,
as
well
as
Quantity
,
Quality
,
&c.
2.
Nor
doth
any
man
believe
that
many
Bishops
go
to
make
up
one
Bishop
in
Naturals
.
3.
Nor
did
ever
Cyprian
hold
or
say
that
all
Bishops
go
to
make
up
one
Politick
Governing
Aristocracie
,
as
many
go
to
make
one
Senate
or
Parliament
,
that
hath
a
power
of
Legislation
and
judgment
by
Vote
as
one
Persona
politica
.
He
never
owned
such
a
humane
Soveraignty
.
But
Episcopatus
unus
est
,
I.
In
specie
,
all
Bishops
have
one
Office
;
2.
Objective
:
As
the
Catholick
Church
is
one
,
whose
welfare
all
Bishops
ought
to
seek
:
3.
And
so
finaliter
as
to
the
remote
End
;
and
are
bound
to
endeavour
Concord
.
4.
And
as
effects
,
all
are
from
one
efficient
institutor
.
As
it
may
be
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
ten
us
what
;
If
any
mean
that
all
Bishops
make
one
numerical
Universal
Government
,
they
are
heinous
Schismaticks
,
and
the
kingdom
is
Sworn
agaisst
their
Judgment
:
And
these
Men
damn
them
in
damning
Schismaticks
.
The
truth
is
,
Cyprian
de
Unitate
,
Ecclesiae
(
leaving
out
the
Papists
additions
)
is
a
good
Book
and
worthy
,
to
be
read
of
all
;
and
take
Cyprian's
Description
of
the
Epispcopacy
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
〈◊〉
Arians
or
Donatists
the
greater
number
;
or
any
Sect
after
〈◊〉
themselves
the
Church
because
that
Princes
set
them
up
,
and
had
seen
them
depo●●●●e
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
mortal
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
Accidents
?
so
do
all
differ
that
are
not
perfect
.
Is
it
all
want
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
in
specie
necessary
to
Communion
in
the
Church
Universal
,
or
single
Churches
?
let
it
be
opened
what
those
Principles
be
:
We
own
all
Christianity
,
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
we
submit
to
any
that
shall
by
the
Word
admonish
Pastors
of
many
Churches
of
their
Duty
,
or
Sin
,
or
seek
their
good
.
Nor
do
we
refuse
Obedience
to
any
humane
Officers
set
up
by
Princes
,
to
do
nothing
against
Christs
Laws
,
not
nothing
but
what
is
in
Princes
power
in
the
Accidents
circa
Sacra
.
Is
it
because
we
disown
any
Numerical
Rulers
?
we
own
the
King
and
his
Magistrates
,
we
own
all
that
we
can
understand
to
be
true
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
,
as
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
the
,
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
(
plebs
obsequens
divinis
praeceptis
,
)
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
banisned
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
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
mew
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
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
there
being
somewhat
opposite
in
all
men
and
Churches
on
Earth
,
you
damn
your selves
for
Communicating
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
he
is
present
with
.
E.
g.
A
Congregation
or
Nation
of
men
of
eminent
Sanctity
and
Order
,
sound
Doctrine
and
Worship
,
may
,
by
humane
frailty
take
some
one
falsehood
or
uncertain
thing
to
be
necessary
to
Ministry
or
Communion
(
as
they
say
some
Churches
unhappily
of
late
reject
all
that
own
not
the
Antiquity
of
the
Hebrew
Points
)
I
cannot
have
local
Communion
with
that
Church
,
for
they
will
not
receive
me
,
unless
I
subscribe
either
a
falshood
,
(
or
that
which
I
judge
false
;
)
but
yet
I
highly
honour
and
love
them
,
and
have
mental
Catholick
Communion
with
them
,
when
perhaps
necessity
may
make
me
Locally
join
with
a
Church
of
far
worse
men
and
Order
,
that
will
impose
no
sin
on
me
.
10.
And
I
would
advise
these
men
,
did
they
not
despise
my
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
,
(
oft-named
)
Excommunications
and
silencing
of
Christs
Ministers
,
and
afflicting
good
people
without
just
Cause
,
then
I
,
and
all
that
communicate
with
it
and
me
,
communicate
in
the
guilt
of
Schism
,
and
are
all
in
as
much
danger
of
Damnation
by
it
as
Adulterers
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
.
XCI1
.
Qu.
But
is
not
the
Inference
true
?
Ans
.
No
,
it
's
false
:
There
are
twenty
cases
in
which
1.
One
may
be
guilty
of
Schism
and
not
be
a
Schismatick
,
as
denominated
from
what
predominateth
:
2.
And
as
many
in
which
he
is
not
at
all
guilty
that
communicateth
with
the
guilty
.
And
let
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
.
If
any
will
turn
these
Serious
matters
into
Jest
,
and
say
,
as
Dr.
Saywell
,
that
they
will
receive
Greeks
,
Lutherans
,
&c.
that
come
to
their
Communion
,
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
,
but
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
1
need
not
rehearse
.
II.
Suppose
a
sect
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
.
THE
SECOND
PART
AGAINST
SCHISM
:
BEING
ANIMADVERSIONS
On
a
Book
famed
to
be
Mr.
Raphson's
.
LONDON
:
Printed
for
Tho.
Parkhurst
,
at
the
Bible
and
Three
Crowns
in
Cheapside
,
near
Mercers-Chappel
.
1684.
TO
THE
READER
.
Reader
,
WHEN
I
had
Written
the
first
of
these
Discourses
,
I
came
after
to
know
more
of
the
Authors
Judgment
,
by
another
Book
against
me
;
which
I
also
Answered
,
but
it
lyeth
by
unprinted
.
I
also
wrote
,
for
the
use
of
some
private
Friends
,
my
Reasons
for
Communion
with
those
Parish-Churches
who
have
Capable
Ministers
,
which
many
Importuned
me
to
Print
;
but
that
also
is
yet
undone
:
But
a
Book
famed
to
be
Mr.
Raphsons
coming
out
,
I
thought
it
my
duty
to
Animadvert
on
that
,
and
to
bear
my
Testimony
against
Schism
on
both
Extreams
,
left
I
be
guilty
of
Partiality
,
and
of
the
Sin
and
suffering
of
many
that
may
be
deceived
by
them
.
If
these
Two
be
not
overmuch
discouraged
,
the
other
Two
against
both
the
Extreams
may
come
hereafter
.
THE
SECOND
PART
AGAINST
SCHISM
,
&c.
The
Reasons
of
Mr.
Raphson
,
and
such
others
,
against
going
to
the
Parish-Churches
,
considered
.
THE
Matter
of
his
Book
,
as
against
Persecution
,
is
very
considerable
;
the
Stile
is
very
close
and
pungent
:
His
Doctrine
against
Communion
with
the
Churches
that
use
the
Liturgy
,
is
that
which
I
examine
.
The
sum
of
it
is
,
1.
That
kneeling
at
the
reception
of
the
Sacrament
,
and
the
use
of
the
Liturgy
,
are
unlawful
.
2.
That
they
are
false
Worship
,
and
Idolatry
.
3.
That
the
places
where
they
are
used
,
are
Idol-Temples
.
4
That
to
joyn
there
in
them
,
is
to
partake
in
Idolatry
.
5.
The
proof
of
all
this
is
by
this
Argument
;
Worship
not
institute
,
is
not
lawful
;
but
kneeling
in
receipt
of
Bread
and
Wine
,
is
Worship
not
instituted
by
Christ
:
therefore
not
lawful
;
therefore
not
pleasing
,
p.
160
,
161.
To
which
,
by
way
of
Motive
,
he
addeth
,
p.
275.
How
many
once
in
the
separation
,
are
returned
back
to
the
Vomit
they
once
cast
up
,
and
wallow
in
the
mire
of
a
worldly
worship
?
&c.
Is
compliance
in
Idol-Temples
,
going
to
Dan
and
Bethel
,
bowing
to
Baal
,
sitting
,
or
drinking
with
the
superstitious
inacts
of
religious
adoration
,
a
witness
for
,
or
against
defection
?
Are
you
turned
as
silly
sheep
(
that
once
were
called
shepherds
)
,
to
bleat
after
other
shepherds
,
that
Christ
never
sent
,
nor
bid
you
go
after
them
,
&c.
Looks
it
not
like
a
declining
of
the
Camp
of
Christ
,
the
work
of
the
Gospel
,
and
setting
your
face
towards
Babel
,
&
c.
?
Is
scandal
of
no
weight
with
you
,
&
c.
?
How
dare
you
venture
your
souls
to
sit
under
Means
that
he
says
shall
not
profit
you
;
and
which
is
worse
,
lies
under
his
curse
?
Jer.
23.
32.
Mal.
1.
14.
with
more
such
.
Either
this
Writer
knoweth
how
ill
he
dealeth
with
his
Reader
,
or
not
:
If
he
do
,
it
's
a
double
fault
:
if
not
(
which
I
think
)
,
it
's
a
doleful
case
,
that
every
well-meaning
man
,
that
can
but
be
confident
in
his
ignorance
and
error
,
and
father
it
on
God
,
should
become
such
a
snare
to
them
that
cannot
see
through
his
Pretences
,
and
should
himself
suffer
for
sinning
,
and
call
it
the
Cause
of
God
,
and
condemn
all
that
sin
not
as
confidently
as
he
;
and
hereby
harden
his
afflicters
,
by
shewing
them
his
weakness
,
and
impenitently
justifying
his
sin
.
If
he
would
not
have
ensnared
his
Reader
,
he
should
first
have
opened
the
meaning
of
the
words
of
his
Question
,
that
they
might
know
how
much
of
the
Dispute
is
material
,
and
how
much
only
about
words
.
2.
And
then
he
should
have
so
proved
his
assertion
and
accusation
,
as
might
satisfie
a
good
Conscience
in
a
matter
wherein
God
,
the
Church
,
and
Souls
,
are
so
much
concerned
;
and
not
have
poured
out
Accusations
by
way
of
Motives
,
upon
unproved
and
false
suppositions
.
I
find
but
one
Argument
,
which
I
shall
now
answer
plainly
:
His
Major
is
,
[
Worship
not
instituted
,
is
not
lawful
]
Ans
.
1.
The
word
[
Worship
]
in
general
,
signifieth
,
1.
Any
thing
done
in
honour
to
another
;
and
so
all
our
obedience
to
God
is
Worship
:
It
is
to
his
glory
that
we
must
do
all
.
I
suppose
that
this
he
meaneth
not
.
2.
Any
immediate
act
or
expression
of
the
honour
and
reverence
of
the
heart
.
If
this
be
not
it
that
he
meaneth
by
Worship
,
I
know
not
what
he
meaneth
.
This
Worship
,
as
within
,
is
the
secret
act
of
the
soul
;
as
exprest
,
it
is
the
act
of
the
body
.
Of
such
Worship
there
are
two
sorts
:
One
sort
is
made
necessary
,
statedly
,
by
God's
commanding
it
in
particular
.
To
this
no
man
must
add
the
like
,
or
from
it
diminish
any
thing
so
commanded
,
either
pretending
God's
authority
,
or
his
own
.
The
other
sort
is
but
the
subordinate
ordering
of
the
former
,
and
is
but
the
manner
of
doing
it
.
This
God
doth
not
institute
in
particular
,
but
only
give
man
a
general
Rule
,
how
to
choose
it
himself
;
which
is
,
That
all
be
done
in
love
,
and
to
edification
,
decently
and
in
order
.
Either
this
latter
sort
is
to
be
called
Worship
,
or
not
:
If
it
be
,
then
it
falls
under
his
opposition
:
If
not
,
then
,
1.
He
must
give
us
a
definition
of
Worship
,
which
shall
exclude
it
;
and
so
Worship
must
be
somewhat
else
than
the
direct
or
immediate
acting
or
expressing
honour
to
God
:
And
then
who
knows
what
he
meaneth
by
it
?
2.
And
then
when
we
plead
for
mens
making
none
but
this
,
he
should
to
avoid
deceit
,
confess
that
the
Controversie
is
only
of
the
Name
(
whether
Modes
and
Circumstances
of
God's
instituted
Worship
,
may
be
called
Worship
)
,
and
not
at
all
of
the
Thing
(
whether
it
be
lawful
or
not
)
:
This
had
been
like
a
Christian
Teacher
.
Now
I
answer
,
1.
to
his
first
Proposition
:
1.
Worship
which
is
neither
instituted
particularly
,
nor
in
the
general
,
appointing
man
how
to
choose
it
,
is
unlawful
,
2.
And
to
invent
worship
without
God's
allowance
,
contrary
,
or
of
the
same
kind
,
as
if
he
had
not
done
his
part
,
is
unlawful
.
3.
But
for
man
to
choose
and
use
such
worship
as
is
but
the
right
ordering
of
God's
Institutions
,
is
commanded
by
him
,
and
a
Duty
;
and
therefore
not
unlawful
.
2.
As
to
his
Minor
,
or
Second
Proposition
,
I
answer
,
Kneeling
at
the
Sacrament
,
and
communicating
with
Parish
Churches
that
have
tollerable
Ministers
,
are
not
instituted
of
God
in
particular
,
but
the
Genus
of
them
is
instituted
,
and
we
commanded
to
choose
our selves
,
according
to
God's
general
Rules
,
to
the
best
of
our
understanding
:
and
so
they
are
our
Duty
,
and
not
unlawful
.
I
give
the
Instances
of
these
two
sorts
of
worship
:
First
,
God
hath
Instituted
,
that
our
Minds
Worship
him
,
in
believing
,
and
receiving
all
his
Gospel
Revelations
,
and
trusting
them
;
and
in
desiring
all
things
Petitioned
in
the
Lords
Prayer
,
and
in
consenting
to
all
commanded
in
the
Scriptures
;
and
in
Dedicating
our selves
to
him
cordially
in
Baptism
,
and
renewing
it
in
the
Lords
Supper
,
in
commemoration
of
Christ's
Death
,
till
he
comes
.
He
hath
Instituted
the
Corporal
Expresions
of
all
these
;
That
we
confess
Christ
in
all
the
necessary
Articles
of
Faith
;
That
we
ask
the
Petitions
of
the
Lords
Prayer
;
That
we
perform
the
Commands
of
the
Decalogue
towards
God
,
and
all
others
in
the
Scripture
.
These
are
the
Instituted
Worship
which
none
must
alter
.
Secondly
,
The
Manner
and
Ordering
which
is
the
Second
sort
(
which
I
leave
every
one
to
call
Worship
,
or
not
,
when
they
have
defined
Worship
)
which
man
may
,
and
must
chuse
himself
,
without
any
Particular
Institution
of
God
,
contain
such
Acts
as
these
.
1.
Undetermined
gestures
of
Reverence
and
Honour
in
time
of
Publick
Worship
.
As
to
be
uncovered
,
or
put
off
the
Hat
at
Prayer
,
or
the
Lord's
Supper
.
This
we
do
directly
in
honour
and
reverence
to
God
,
whom
we
there
Worship
;
and
therefore
it
is
it self
a
subordinate
act
of
Worship
.
So
to
stand
,
or
kneel
at
Prayer
,
and
not
to
sit
.
Though
in
Scripture
we
read
of
sitting
,
standing
,
kneeling
,
and
prostration
:
yet
no
one
of
these
is
made
necessary
by
Institution
:
yet
are
they
subordinate
Acts
of
Worship
,
expressing
our
inward
Worship
of
God
:
And
the
reason
why
being
uncovered
,
or
kneeling
,
are
now
chosen
,
is
not
a
particular
Institution
,
but
because
the
Custom
of
the
Country
hath
made
them
the
most
congruous
Expression
of
our
inward
Worship
:
when
as
Paul
tells
us
,
That
then
and
there
it
was
a
sharne
for
a
man
to
be
covered
:
and
the
whole
Church
for
many
hundred
years
forbad
all
kneeling
,
in
Adoration
,
on
the
Lord's
Days
.
And
more
,
To
these
I
add
,
the
gesture
of
the
Adult
in
Baptism
,
whether
they
shall
be
Baptized
kneeling
,
to
signifie
Humble
Reception
,
or
not
,
is
left
to
choice
.
So
is
the
Gesture
in
singing
Psalms
:
If
any
think
,
that
speaking
to
God
by
prayer
,
praise
,
or
thanksgiving
in
Psalms
,
should
in
honour
to
God
be
done
Standing
,
or
Kneeling
,
rather
than
Sitting
,
it
is
no
addition
to
God's
Institution
.
And
that
we
commonly
use
sitting
in
Psalmody
,
and
not
when
we
Pray
in
Prose
,
is
meerly
because
Custom
maketh
one
more
offensive
than
the
other
.
The
same
I
say
of
the
Gesture
of
Preaching
,
which
some
do
sitting
with
their
Hats
on
,
and
others
stand
to
avoid
a
seeming
dishonour
of
Gods
Name
and
Service
.
Also
,
some
holy
Nonconformists
I
have
known
,
that
would
rarely
name
God
but
with
their
Hats
put
off
,
or
bowing
their
Heads
;
or
with
Hands
and
Eyes
lift
up
towards
Heaven
.
(
Old
Mr.
Atkins
at
Tipton
near
Dudley
,
did
thus
use
to
shew
such
Reverence
,
when
he
named
God
,
that
would
strike
Reverence
into
those
that
saw
and
heard
him
:
and
hath
oft
Affected
me
more
than
a
Sermon
.
)
This
was
External
Worship
,
not
Instituted
in
the
particulars
,
but
in
general
of
Reverence
to
God.
2.
Another
instance
is
in
Vows
to
God
,
which
are
acts
of
Worship
:
But
for
the
Matter
of
them
,
several
things
may
be
Vowed
which
are
not
particularly
commanded
,
but
onely
in
the
General
.
And
for
the
Form
or
Words
,
I
do
not
think
that
Mr.
Raphson
can
shew
me
all
that
Vow
called
the
Covenant
,
in
any
particular
Institution
;
and
yet
I
conjecture
,
that
he
taketh
it
not
to
be
Idolatry
,
nor
Unlawful
.
3.
Another
Instance
is
,
in
things
devoted
and
offered
to
God
The
Scripture
in
general
saith
,
Honour
God
with
thy
substance
,
and
with
the
first
Fruits
of
thy
increase
.
And
that
Christians
at
first
sold
all
,
and
laid
at
the
Apostles
Feet
;
which
yet
Peter
tells
Ananias
he
might
have
chosen
not
to
do
.
And
for
many
hundred
years
after
,
they
brought
their
Weekly
Donations
for
the
Ministers
,
Sacraments
,
and
Poor
,
to
the
Altar
,
and
Offer'd
it
first
to
God
:
And
so
Paul
would
have
the
Corinthians
give
their
Collections
as
to
God
,
for
the
Saints
.
But
no
Institution
told
them
how
much
they
should
give
,
but
the
General
Rule
.
4.
Another
Instance
is
,
the
length
or
degree
of
outward
Worship
:
If
I
pray
two
hours
rather
than
one
,
it
is
an
act
of
Honour
,
or
Worship
,
not
particularly
commanded
.
So
whether
men
shall
in
Publick
read
one
Chapter
,
or
two
;
sing
one
Psalm
or
two
,
or
more
,
is
undetermined
by
God
5.
Another
is
about
set
Days
and
Hours
for
Worship
;
as
to
keep
a
yearly
Thanksgiving
for
Deliverance
from
the
Powder
Plot
;
the
Spanish
Invasion
;
for
the
Reformation
,
&c.
So
also
Fasts
,
and
what
days
Lectures
shall
be
kept
,
and
what
hour
:
And
what
day
and
hour
the
Lord's
Supper
shall
be
Administred
;
which
are
Circumstantial
Acts
of
Worship
.
6.
Another
Instance
is
in
the
choice
of
Psalms
and
Hymns
:
the
use
of
Davids
are
Lawful
,
and
so
are
others
:
but
no
Institution
tyeth
us
to
One
,
but
leaveth
us
to
chuse
.
7.
Another
Instance
is
in
the
Tunes
and
Metre
of
Psalms
,
which
we
use
as
Subordinate
Acts
of
Worship
.
It
is
but
lately
that
the
Churches
used
Metre
and
Melody
of
Tune
;
but
Prose
read
with
a
loud
Voice
:
yet
I
hope
we
are
not
Idolaters
for
our
Metre
and
Melody
:
which
I
may
say
also
of
Church
Musick
,
which
David
used
,
and
we
may
do
,
where
it
's
Edifying
;
but
it
's
no
Institution
now
.
Yea
,
when
Paul
directs
the
Church
to
use
Psalms
,
Hymns
,
and
Spiritual
Songs
;
Which
is
for
singing
with
grace
in
our
hearts
to
the
Lord
,
and
therefore
it
is
Worship
,
which
some
men
must
indite
and
make
.
8.
Another
Instance
is
,
in
the
versions
of
the
Psalms
of
David
;
where
among
many
we
may
chuse
which
seems
best
.
9.
Another
Instance
is
,
in
the
publick
and
private
Reading
of
the
Scriptures
Translated
:
where
every
word
is
the
work
of
man
:
God
wrote
it
not
in
English
,
but
in
Hebrew
and
Greek
;
but
man
Translates
it
,
some
well
,
and
some
defectively
;
yet
I
hope
,
an
English
Bible
is
not
an
Idol
.
10.
So
also
the
dividing
the
Scriptures
into
Chapters
,
and
Verses
,
which
are
the
Works
of
man
,
is
no
Idolatry
.
11.
And
another
Instance
is
,
the
Method
and
Words
of
Sermons
and
Prayers
:
whether
a
Minister
shall
Preach
by
way
of
Doctrine
,
Reason
,
and
Use
;
or
otherwise
:
and
Expound
by
way
of
Paraphrase
,
or
otherwise
;
what
words
he
shall
use
,
God
hath
not
instituted
in
particular
;
but
mens
invention
maketh
these
,
some
suddenly
,
and
some
beforehand
.
12.
Another
Instance
is
,
the
use
of
helps
,
or
written
Words
;
Whether
one
shall
use
Notes
in
Preaching
,
and
read
them
,
or
not
?
Whether
the
words
of
a
Prayer
shall
be
written
,
and
read
,
or
not
;
God
hath
not
determined
.
And
so
Books
of
Catechism
,
Publick
Confessions
:
Prayers
,
Meditations
as
formed
;
are
all
the
works
of
man
,
and
no
Idolatry
.
And
if
Parents
impose
words
of
Prayer
on
their
Children
,
it
is
no
Sin
;
as
Deut.
6.
and
11
shew
.
13.
Another
Instance
is
in
the
form
of
Ordination
,
when
the
Words
and
many
Circumstances
are
undetermined
.
Imposition
of
Hands
is
a
Iawfu1
Sign
:
and
so
is
doing
it
by
a
Writing
,
or
by
meer
Words
,
without
that
Imposition
;
some
receive
it
Kneeling
,
some
Standings
;
some
by
one
Form
of
Words
,
some
by
another
,
&c.
some
from
one
Ordainer
some
from
many
,
&c.
And
none
of
these
determined
by
Institution
.
14.
The
same
is
true
of
Discipline
;
The
Form
of
Words
for
Admonition
,
for
Absolution
,
for
Excommunication
,
for
the
Penitents
Confession
and
Request
,
are
left
to
Humane
Wisdom
,
so
the
matter
and
manner
be
regulated
by
the
general
Law.
And
they
that
say
,
that
God
hath
Instituted
,
that
the
Church
shall
be
Governed
Necessarily
by
fixed
Classes
,
with
Appeals
to
National
Synods
,
and
that
here
a
Major
Vote
hath
Governing
Power
over
the
lesser
part
;
yea
,
and
that
these
must
be
made
up
of
Two
sorts
of
Elders
,
of
which
one
sort
are
un-ordained
,
or
are
not
Authorised
to
Administer
the
Word
and
Sacraments
,
do
but
add
to
the
Word
of
God
,
if
they
say
these
National
Assemblies
are
the
Supreame
Church-Power
;
what
Law
of
God
did
ever
Institute
,
That
a
Minister
,
or
Classis
,
e.g.
in
Geneva
,
Breme
,
Scotland
,
is
not
as
much
subject
to
the
Decrees
of
a
larger
Council
of
many
Nations
;
and
that
the
Synod
at
Dort
had
not
as
much
Power
as
a
lesser
at
Hague
:
or
a
Synod
of
many
Nations
as
much
as
one
in
Scotland
?
But
if
(
as
by
parity
of
Reason
they
must
)
they
say
,
that
General
or
large
Councils
are
the
Governours
of
National
Assemblies
,
as
they
are
of
Classis
and
Presbyteries
:
then
they
bring
us
under
a
Foreign
Jurisdiction
,
which
the
Kingdom
is
sworn
against
;
and
I
think
they
are
Papists
,
but
of
the
French
sort
,
who
make
General
Councils
Superior
Governours
of
the
Universal
Church
.
And
if
they
determine
the
bounds
of
Church-Power
,
by
the
Magistrates
Laws
,
and
yet
damn
Erastians
,
they
seem
in
ignorance
to
deal
too
hardly
with
themselves
.
15.
Another
Instance
is
,
in
the
Place
of
Publick
Worship
:
God
hath
not
determined
where
the
Assembly
shall
meet
:
where
the
Pulpit
,
Font
,
Table
,
&c.
shall
stand
.
And
if
great
and
lofty
Structures
,
called
Temples
,
be
Built
,
purely
to
shew
how
we
honour
God
,
and
Religion
:
as
Constantine
,
and
others
after
him
,
did
at
Constantineple
,
Alexandria
,
Jerusalem
,
over
the
Grave
of
Christ
,
and
all
over
the
Empire
:
this
Actual
Expression
of
Honour
to
God
,
is
Cultus
modalis
&
secundarius
,
a
subservient
sort
of
Worship
,
and
no
Idolatry
,
but
Lawful
.
16.
The
same
I
say
of
Church
Utensils
:
If
for
the
Honour
of
God
and
Religion
,
the
Pulpits
,
and
Tables
have
Ornaments
of
Silk
,
Cups
,
and
Trenchers
,
and
Flaggons
of
Silver
;
the
Font
and
Seats
have
some
special
Neatness
,
&c.
this
is
left
to
Man's
Determination
,
without
any
particular
Institution
,
and
is
no
Idolatry
.
17.
And
if
as
Judges
and
Lawyers
have
distinguishing
Habits
,
the
Ministers
have
so
,
(
officiating
,
and
at
other
times
)
to
no
worse
end
(
or
manner
)
than
the
said
Utensils
are
put
;
I
know
no
Institution
that
is
crost
by
it
,
nor
that
forbids
it
.
18.
Another
Instance
may
be
of
Speaking
in
the
Assembly
,
whether
it
shall
be
One
Minister
,
or
Two
,
or
Three
.
Whether
Lay-men
may
not
be
Interlocutors
by
Questions
,
yea
,
and
sometime
Preach
and
Pray
,
&c.
God
hath
not
particularly
determined
,
but
left
to
Human
Choice
.
19.
Many
good
Christians
knowing
the
Lord's
Day
to
be
an
Instituted
Day
of
Thanksgiving
for
the
greatest
Mercies
,
do
as
an
Act
of
Honour
wear
their
best
Cloathes
,
and
Feast
themselves
and
the
Poor
accordingly
that
day
:
This
is
Lawful
,
by
the
General
Law
;
but
not
particularly
Instituted
by
God.
20.
Professing
Signs
in
our
Covenantings
with
God
,
and
Confessing
of
our
Religion
,
are
left
to
be
chosen
onely
by
the
General
Laws
of
Edification
,
and
Order
.
When
a
Nation
,
or
Church
,
or
Person
renew
their
Covenant
with
God
,
and
their
Confession
of
Faith
,
it
may
be
done
(
when
the
Ruler
demandeth
their
consent
)
either
by
word
or
by
subscribing
,
or
by
lifting
up
the
hand
,
or
by
standing
up
,
or
by
bowing
the
Head
;
for
these
are
all
,
or
most
found
in
Scripture
instances
;
yea
,
sometimes
they
fell
by
Prostration
to
the
Ground
:
yea
,
and
so
they
oft
did
in
receiving
a
Charge
or
Message
from
God
,
by
his
Ministers
.
I
will
add
no
more
Instances
;
These
are
enough
.
If
yet
it
be
said
,
That
none
of
these
be
acts
of
Worship
:
I
again
Answer
,
1.
Then
do
not
by
Slander
call
them
so
,
and
say
still
,
that
Man's
inventing
or
using
these
,
is
using
false
Worship
,
If
they
be
no
Worship
,
they
are
no
false
Worship
.
Confess
then
,
that
it
's
but
a
bare
name
that
you
charged
with
Idolatry
:
for
its
onely
such
things
as
these
that
we
would
add
.
2.
But
de
nomine
,
If
an
Action
done
directly
to
honour
God
be
to
be
called
Worship
;
some
of
these
at
least
may
be
called
Secondary
subordinate
Worship
:
But
if
you
appropriate
the
Name
to
Gods
stated
Ordinances
,
these
must
not
be
called
Worship
;
but
the
manner
,
order
,
circumstances
,
or
accidents
of
Worship
.
But
call
them
what
you
will
,
they
are
but
what
God
alloweth
,
and
the
General
of
them
he
commandeth
.
I
need
not
say
much
to
his
Applicatory
Words
.
1.
To
return
from
Separation
,
to
Love
and
Union
,
is
as
fitly
called
,
a
Returning
to
their
Vomit
,
as
returning
from
Drunkenness
and
Fornication
,
to
Sobriety
and
Chastity
may
be
so
called
.
Repentance
is
casting
up
our
Sin.
2.
The
Names
of
bowing
to
Baal
,
Dan
and
Bethel
,
Babylon
,
Idols
,
&c.
are
as
easily
used
by
Quakers
,
Ranters
,
Familists
,
&c.
against
all
God's
Church
and
Worship
:
And
they
were
worn
so
thread-bare
by
the
railing
Separatists
(
then
called
Brownists
)
,
against
the
Old
Learned
Godly
Nonconformists
,
that
they
turned
to
the
Speakers
reproach
.
And
I
suppose
he
knoweth
that
the
Scots
were
called
as
bad
,
and
worse
,
by
the
Army
that
conquered
them
in
1650
,
&c.
3.
That
sitting
or
drinking
with
the
superstitious
in
arts
of
religicus
adoration
,
is
a
sign
of
defection
.
This
would
make
all
Backsliders
Who
so
sit
and
drink
with
him
,
and
such
as
he
,
who
is
so
superstitious
,
as
to
turn
sin
into
duty
,
and
duty
into
sin
,
and
falsly
father
Laws
on
God
:
Yea
,
that
is
worse
than
superstitious
,
as
is
after
manifested
.
2.
Superstition
is
an
offering
somewhat
as
pleasing
to
God
,
which
is
not
pleasing
to
him
.
All
Christians
havesome
degree
of
this
in
Matter
or
Manner
;
for
we
know
but
in
part
,
and
prophesie
in
part
,
&c.
And
so
no
Christians
must
joyn
with
others
.
But
must
they
not
give
over
all
Religious
Duty
themselves
,
seeing
their
own
defects
more
defile
them
than
other
mens
?
3.
Christ
doth
not
disown
all
imperfect
worship
that
hath
some
Superstition
:
And
we
must
receive
one
another
as
Christ
receiveth
us
.
4.
It
was
Superstitious
persons
that
Paul
commandeth
Christians
to
receive
to
Communion
,
Rom.
14.
5.
Thus
he
condemneth
the
Apostles
,
and
the
Churches
then
,
and
the
Scripture
it self
.
6.
It
is
dreadful
revolting
to
choose
rather
forbearance
of
all
Church
Communion
,
than
to
Communicate
with
our
Parish
Churches
,
when
better
cannot
be
had
,
and
men
are
not
forced
to
any
sin
themselves
.
And
he
that
will
communicate
with
none
that
sin
in
Preaching
,
Prayer
,
Sacraments
,
shall
communicate
with
none
7.
It
is
a
gross
Service
of
Satan
and
Popery
,
to
fight
against
Love
and
Unity
,
and
bring
all
the
Publick
Assemblies
under
disgrace
,
as
unlawful
,
that
Popery
may
take
possession
unresisted
.
4.
His
words
of
[
silly
Sheep
bleating
after
any
Shepherd
,
&c.
]
are
but
a
Net
to
catch
silly
Souls
.
It
's
the
common
Trap
of
the
Papists
,
to
put
ignorant
people
to
prove
the
Calling
of
the
Ministers
,
or
forsake
them
.
They
that
preach
the
Gospel
,
and
do
the
Office
(
tho
faultily
)
,
and
are
in
possession
,
have
a
Calling
sufficient
to
justifie
the.
Hearers
,
when
it
may
not
be
enough
to
justifie
themselves
:
A
better
Call
than
the
High
Priests
that
Christ
did
send
men
to
.
5.
As
to
the
Argument
of
Scandal
;
It
is
of
dreadful
weight
to
deter
a
tender
Consience
(
as
from
conforming
to
sin
,
so
)
from
his
groundless
Separation
,
and
war
against
Unity
and
Love.
6.
That
God
saith
such
Means
shall
not
profit
;
yea
,
curseth
it
,
is
a
slander
against
God
and
Scripture
,
and
all
the
Church
on
Earth
that
's
known
;
by
perverting
and
misapplying
the
Text.
I
shall
now
better
prove
the
lawfulness
of
using
such
things
as
these
,
than
he
hath
proved
it
unlawful
.
1.
That
which
no
Low
of
God
,
or
valid
Law
of
Man
,
forbids
,
is
not
unlawful
:
but
the
use
of
the
things
forementioned
,
no
Law
of
God
,
or
valid
Law
of
Man
forbids
:
Therefore
the
use
of
the
things
forementioned
,
is
not
unlawful
.
He
that
will
say
that
there
is
any
such
Law
,
must
shew
that
Law
,
and
prove
his
Affirmative
:
But
let
him
take
heed
of
adding
to
God's
law
:
A
false
Prophet
that
fathered
a
false
Message
from
God
,
was
an
heinous
sinner
.
Is
it
not
worse
falsly
to
father
a
Law
on
him
?
Perhaps
they
will
say
,
that
God
forbids
,
adding
or
diminishing
:
I
answer
,
He
doth
so
:
Therefore
let
them
take
heed
of
it
,
who
say
his
Law
forbids
that
which
it
never
forbad
,
but
in
general
commandeth
.
If
we
must
not
add
to
the
Laws
of
the
Land
,
yet
the
Bookbinder
that
covereth
them
,
and
the
Lawyers
and
Judges
that
expound
them
,
do
not
add
thereby
to
the
Law.
When
the
Hearers
bowed
,
and
prostrated
themselves
in
reverence
to
God
,
they
did
not
by
this
add
to
the
Law
;
nor
yet
when
they
made
a
Vow
uncommanded
,
or
a
Free-Will-Offering
:
And
I
think
it
was
no
sinful
addition
to
the
Law
,
for
the
Publican
to
smite
his
Breast
,
and
look
downward
;
and
when
Jeremy
said
,
No
man
smiteth
on
his
thigh
,
and
saith
,
what
evil
have
I
done
?
The
meaning
is
not
,
No
man
idolatrously
giveth
God
false
worship
.
And
I
think
,
that
they
that
rent
their
clothes
to
express
their
repentance
,
did
not
add
to
God's
Word
,
nor
yet
do
it
as
necessary
worship
,
tho
Joel
says
,
Rent
your
hearts
,
and
not
your
garments
.
Some
Object
,
That
Christ's
sitting
at
the
Sacramental
Supper
,
is
a
Law
to
us
,
forbidding
any
other
gesture
.
But
this
Author
professeth
,
that
all
the
actions
of
Christ
,
or
his
Apostles
,
are
not
Laws
binding
us
to
do
the
like
:
If
they
be
,
we
break
many
such
Laws
;
as
when
we
do
not
eat
a
full
Meal
before
the
Sacrament
,
when
we
do
it
not
without
women
,
only
to
a
Family
,
or
to
Twelve
,
only
to
Teachers
,
in
an
upper
Reom
,
in
an
Inn
,
or
Private
House
,
and
that
we
do
not
lie
along
,
leaning
,
as
they
did
;
especially
when
we
take
it
not
at
Supper-time
,
and
turn
the
Lord's
Supper
to
a
Breakfast
or
Dinner
.
The
Apostles
brake
no
Law
when
they
differed
from
any
of
these
,
which
were
but
occasional
Circumstances
.
It
's
said
by
some
,
That
Christ's
Example
binds
us
to
a
Table-gesture
:
But
1.
That
may
be
convenient
,
and
yet
not
necessary
:
The
bare
Example
binds
us
not
to
it
.
2.
If
it
did
,
that
were
but
like
the
general
Law
;
Let
all
be
done
to
edification
,
and
in
order
;
and
binds
to
no
one
sort
of
gesture
at
all
:
For
then
when
they
eat
standing
,
it
would
bind
us
to
stand
;
and
if
they
eat
kneeling
(
as
Labourers
oft
do
at
Harvest-work
in
the
Fields
)
,
it
would
bind
us
to
kneel
;
if
they
eat
lying
,
as
the
Jews
did
,
it
would
bind
us
to
that
:
and
so
this
would
but
tie
us
to
the
Custom
of
the
Countrey
.
But
in
feasting
with
God
,
we
may
sometimes
do
it
more
lowly
than
in
a
common
Table-gesture
,
and
break
no
Law.
When
Mary
was
,
it
's
like
,
on
her
knees
,
washing
Christ's
feet
with
her
Tears
,
if
he
had
offered
her
Bread
or
Wine
,
it
's
like
it
had
been
no
Idolatry
so
to
take
it
.
But
the
grand
Objection
is
,
that
we
worship
Bread
and
Wine
;
which
can
be
no
better
than
a
slander
,
when
the
very
Liturgy
and
Doctrine
of
the
Church
,
not
only
renounce
Transubstantiation
,
but
the
very
real
Presence
of
Christ's
Body
,
which
yet
many
thousand
Protestants
believe
.
Object
.
But
you
kneel
before
the
Bread
and
Wine
,
and
make
it
a
mediate
Object
of
adoration
,
contrary
to
the
Second
Commandment
.
Answ
.
1.
We
neither
make
any
Image
,
nor
invent
this
Medium
,
nor
yet
symbolize
with
Idolaters
,
while
we
renounce
the
very
Object
(
Transubstantiate
Bread
)
which
they
adore
,
and
therefore
break
not
the
Second
Commandment
,
no
more
than
we
do
in
kneeling
in
lawful
Prayer
,
because
they
kneel
in
praying
before
Images
,
or
to
Angels
.
2.
An
Object
of
worship
is
either
a
meer
motive
exciting
Object
,
or
else
a
terminative
mediate
worshipped
Object
.
The
first
is
more
than
lawful
:
For
we
should
be
moved
and
stirred
up
by
the
works
of
God
,
even
by
our
Meat
and
Drink
,
by
Sun
and
Moon
,
and
all
that
we
see
,
to
worship
God
:
And
this
is
properly
but
the
Object
of
our
thoughts
,
and
the
motive
of
our
outward
acts
:
And
the
Sacrament
is
no
more
.
But
if
we
did
direct
our
worship
terminatively
to
the
Bread
and
Wine
,
as
a
mediate
Object
,
by
which
it
should
pass
to
God
,
this
were
to
break
the
Second
Commandment
,
like
Image-worship
.
There
are
many
Instances
in
Scripture
,
of
people
that
have
bowed
to
God
before
the
Prophet
,
moved
by
his
word
and
presence
,
who
yet
break
not
the
Second
Commandment
,
nor
idolized
the
Words
or
Prophets
:
So
Joshua
fell
down
to
the
Angel
,
Josh
.
4.
We
give
thanks
for
the
Meat
that
stands
before
us
on
the
Table
,
as
a
Motive-Object
;
and
we
may
do
it
on
our
knees
:
Is
this
an
idolatrous
worshipping
of
our
Meat
?
I
have
many
a
time
seen
a
miserable
Beggar
,
when
one
hath
given
him
Money
or
Meat
,
fall
down
on
his
knees
,
and
take
it
,
saying
,
I
thank
God
and
you
;
Did
this
make
the
giver
his
Idol
?
How
sad
is
the
case
of
ignorant
young
Christians
,
whose
Consciences
must
be
racked
or
cheated
by
such
Sophistry
,
because
their
wits
be
not
ripe
enough
to
find
out
the
deceit
?
II.
Another
Argument
:
That
is
not
unlawful
which
God
commandeth
us
in
general
to
choose
and
do
,
and
so
alloweth
in
the
Particulars
:
But
such
are
the
Twenty
Things
before
mentioned
,
&c.
God
commandeth
us
to
do
all
things
in
Love
,
and
Concord
,
and
Order
,
to
edification
.
This
must
needs
reach
to
the
undetermined
circumstances
.
We
cannot
worship
God
publickly
at
all
,
but
it
must
be
in
some
words
,
in
some
gestures
,
in
some
time
,
in
some
place
;
nor
profess
our
Faith
,
and
Covenant-consent
,
but
by
some
sign
:
and
so
of
the
rest
.
If
you
choose
no
one
,
when
God
hath
tied
us
to
none
,
but
bid
us
choose
to
edification
,
we
break
his
General
Law.
If
you
can
prove
that
we
choose
amiss
,
the
Fault
will
be
,
not
that
we
choose
,
but
that
we
choose
not
better
.
III.
That
is
not
unlawful
which
Christ
and
his
Apostles
did
before
us
without
blame
,
and
belongeth
also
unto
us
.
But
such
is
the
use
of
such
Modes
and
Circumstances
of
God's
instituted
worship
,
which
are
left
variable
,
and
free
to
occasional
choice
,
&c.
What
Christ
did
,
I
shall
speak
more
anon
.
Paul
hath
his
[
Not
the
Lord
,
but
I
]
;
signifying
,
that
the
thing
was
not
determined
by
a
Law
,
Rom.
14.
He
judgeth
circumstantial
differences
such
as
should
not
break
communion
,
when
yet
they
that
kept
days
,
or
kept
them
not
;
and
they
that
did
eat
,
or
not
eat
,
did
it
as
to
the
Lord.
And
did
he
bid
them
not
judg
each
other
for
idolatry
?
or
say
,
Rom.
14.
17
,
18.
That
Idolaters
were
acceptable
to
God
,
or
approved
of
men
?
or
Rom
▪
15.
or
bid
them
receive
Idolaters
,
as
Christ
received
us
?
He
regulateth
their
Church-Meetings
,
How
many
shall
speak
at
a
Meeting
,
and
by
what
course
and
order
;
and
that
women
shall
be
vailed
,
and
not
men
;
and
that
they
salute
each
other
with
an
holy
Kiss
,
&c.
not
by
a
Law
that
setleth
the
Particulars
,
but
by
the
General
Law
of
doing
all
in
order
,
and
to
edification
;
and
pleadeth
not
Institution
,
but
the
Custom
of
the
Churches
,
which
is
alterable
,
as
the
signification
of
such
acts
are
.
And
St.
James
will
have
the
Elders
anoint
the
sick
with
Oyl
for
recovery
,
which
yet
bindeth
not
us
.
The
Papists
use
this
as
an
Institution
,
as
they
do
imposition
of
hands
in
Confirmation
:
They
say
in
Ordination
,
Receive
the
Holy
Ghost
,
and
breathe
on
the
Person
:
They
wash
the
feet
of
one
another
in
imitation
of
Christ
:
And
yet
these
men
condemn
them
in
this
,
as
superstitious
,
for
imitating
Christ
and
his
Apostles
,
and
Scripture-Examples
,
and
cry
down
Popery
,
and
at
the
same
time
call
us
Idolaters
,
for
going
beyond
Scripture-institution
.
The
same
I
say
of
their
keeping
Lent
,
in
imitation
of
Christ's
forty
days
fast
,
&c.
Is
it
Idolatry
both
to
follow
,
and
not
to
follow
Scripture-Examples
?
To
all
the
rest
I
add
one
Instance
more
:
Swearing
by
appeal
to
God
,
is
a
most
solemn
act
of
worship
:
but
the
sign
of
taking
an
Oath
,
is
left
free
to
convenient
choice
.
Abraham's
Servant
did
it
by
putting
his
hand
under
his
thigh
:
Was
this
a
common
Law
,
or
Institution
?
Others
did
it
otherwise
:
We
do
it
by
laying
our
hand
on
the
Book
,
and
kissing
it
.
These
.
are
neither
sinful
additions
,
or
Idolatry
.
The
Memorial
of
God's
Works
,
and
Mens
Covenants
,
were
kept
,
sometime
by
pitching
Stones
,
sometime
by
Pillars
,
sometime
by
set
days
(
as
the
Feast
of
Purim
,
)
sometime
by
laying
up
the
Ensigns
(
as
Goliah's
Sword
,
&c.
)
And
all
these
lawful
,
and
no
Ido
:
latry
.
IV.
Lastly
,
I
will
unveil
these
mens
Doctrine
of
Separation
,
and
then
judg
whether
it
be
the
Doctrine
of
Christ
,
which
is
a
Law
of
Love
,
and
Union
,
and
Peace
;
or
the
Wisdom
from
above
,
which
is
first
pure
,
then
peaceable
,
gentle
,
&c.
1.
It
is
false
,
that
all
such
Secondary
Modal
Worship
,
is
unlawful
,
which
is
not
instituted
by
a
fixing
Law.
2.
It
is
deceit
not
to
distinguish
these
different
things
.
3.
The
charge
of
[
false
Worship
]
unexplained
,
is
meer
deceit
:
1.
Worship
is
so
far
[
false
]
,
as
it
is
contrary
to
the
Rule
.
Every
Sermon
,
Prayer
or
Sacrament
which
we
administer
,
hath
faultiness
and
sin
,
and
is
so
far
[
false
Worship
]
.
2.
But
Worship
offered
God
on
pretence
that
he
instituted
it
when
he
did
not
,
or
that
Man
hath
authority
to
command
the
like
,
is
yet
worse
false
Worship
.
3.
And
the
worship
of
false
Gods
or
Idols
,
is
yet
worse
than
that
,
and
abhorred
of
God.
4.
His
making
all
faulty
circumstances
,
such
as
he
nameth
,
to
be
Idolatry
,
because
false
,
as
he
calls
it
,
is
yet
more
sinful
,
and
of
mischievous
importance
.
5.
So
is
it
to
make
the
Churches
Idols
Temples
,
where
they
do
kneel
at
the
Sacrament
,
and
use
the
Liturgy
.
6.
So
is
it
to
feign
falsly
,
that
God
calleth
men
to
come
out
from
such
,
and
be
separate
,
because
he
calleth
them
out
of
Babylon
;
falsly
adding
to
the
Laws
of
God.
7.
By
his
Doctrine
he
maketh
Christ
an
Idolater
(
which
Imention
with
horror
)
:
For
he
1.
used
Circumstances
riot
instituted
before
,
or
by
himself
:
He
preached
on
a
Mountain
,
in
a
Ship
,
&c.
not
commanded
:
He
commended
Mary
for
anointing
him
,
washing
his
Feet
with
Tears
,
wiping
them
with
her
Hair
,
not
instituted
in
particular
:
He
commended
the
Publican
for
smitinig
on
his
breast
,
standing
far
off
,
not
looking
to
Heaven
,
without
particular
Command
:
His
Custom
was
to
go
to
the
Synagogue-worship
:
He
from
his
childhood
performed
Temple-Duties
and
Service
:
He
commanded
the
Lepers
cleansed
to
go
to
the
Priests
,
and
offer
their
due
,
and
his
Disciples
to
hear
the
Scribes
and
Pharisees
in
Moses
Chair
,
&c.
And
yet
1.
The
High
Priests
were
not
of
Aaron's
line
,
according
to
Institution
.
2.
They
bought
the
Office
of
Heathen
Romans
.
3.
They
had
it
not
for
life
,
according
to
institution
.
4.
Doctrine
,
Worship
,
Discipline
and
Manners
,
were
heinously
corrupted
,
so
that
the
Hearers
were
to
beware
of
the
Leaven
of
their
Doctrine
,
and
not
to
imitate
their
lives
.
4.
They
were
bitter
enemies
of
Christ
,
and
Persecutors
:
yet
Christ
never
bid
his
Disciples
to
separate
from
any
thing
but
their
errors
;
but
saith
,
They
shall
cast
you
out
of
the
synagogues
.
And
doubtless
Christ
committed
no
sin
;
nor
can
we
be
so
holy
as
he
.
8.
He
condemneth
Abraham
,
and
all
the
Jewish
Church
of
old
,
that
used
such
things
that
were
not
instituted
in
Worship
,
as
is
before
mentioned
in
swearing
,
&c.
9.
He
maketh
the
Apostles
Idolatrous
that
used
the
like
.
10.
He
maketh
the
Primitive
Churches
Idolatrous
,
and
the
Scriptures
to
approve
it
.
For
they
used
such
uninstituted
things
:
yea
,
the
Romans
were
guilty
of
differences
in
God's
Service
,
and
despising
and
judging
each
other
for
them
;
The
Corinthians
were
Carnal
in
making
Parties
and
Divisions
,
they
defrauded
each
other
,
and
went
to
Law
before
Heathens
.
They
had
Fornicators
,
Judaizing
envious
Slanderers
of
Paul
,
Heretical
deniers
of
the
Resurrection
;
such
as
eat
in
Idols
Temples
,
or
of
their
Sacrifices
:
Were
drunk
at
,
or
before
the
Sacrament
.
The
Galatians
are
yet
sharplier
charged
:
Almost
all
the
Seven
Churches
Rom.
2.
and
3.
had
Nicholaitans
,
or
Jezabels
Doctrine
,
which
God
hated
:
and
no
Christian
is
called
to
separate
from
the
Communion
of
any
one
of
all
these
;
but
commanded
to
amend
,
and
live
in
Unity
,
without
divison
.
11.
He
condemneth
as
Idolaters
all
the
Churches
on
Earth
,
for
Six
Hundred
,
if
not
One
Thousand
Years
after
the
Apostles
;
not
One
Church
Christian
,
or
Heretick
(
as
far
as
any
History
tells
us
that
I
have
found
)
did
ever
deny
such
things
,
as
he
calls
False
Worship
,
or
Idolatry
.
They
all
●ent
further
than
our
Parish
Churches
do
.
At
Baptism
they
used
the
White
Garment
,
tasting
Milk
and
Honey
,
Chrisme
or
anointing
the
Forehead
,
Crossing
;
they
adored
onely
Standing
,
and
not
Kneeling
,
every
Lords
Day
,
all
as
significant
Ceremonies
:
No
one
Church
or
Person
is
said
to
scruple
these
;
I
think
they
did
not
well
:
but
God
rejected
not
their
Worship
.
12.
He
maketh
all
,
or
near
all
the
Churches
on
Earth
,
Idolaters
,
at
this
day
:
All
on
Earth
,
save
the
Protestants
are
far
grosser
in
their
Liturgies
and
Ceremonies
than
the
English
:
Of
the
Protesants
,
Sweden
,
Denmark
,
Saxony
,
and
all
the
Lutherans
,
have
Liturgies
,
Crossing
,
Ceremonies
,
Church-Images
,
Consubstantiation
.
The
Helvetians
are
such
as
are
called
Erastians
,
making
the
Magistrate
,
the
onely
Ruler
,
and
Sacraments
common
.
Geneva
,
and
France
,
yea
and
Helland
,
have
their
Liturgies
and
some
Rites
.
13.
He
condemneth
Presbyterians
,
Independents
,
Anabaptists
,
and
all
Dissenters
that
are
here
called
Protestants
.
For
they
have
al1
many
of
the
foresaid
uninstituted
things
:
They
put
off
the
Hat
in
Church
at
Prayer
.
They
stand
up
at
the
Blessing
;
they
use
uncommanded
gestures
at
Sacrament
;
they
use
Psalm-versions
,
Metres
,
Tunes
Scripture-Translations
,
Divisions
into
Chapter
and
Verse
,
never
instituted
particularly
.
The
Scots
used
a
Governement
by
Classes
,
National
Assemblies
of
various
Elders
,
ruling
by
Vote
,
instead
of
meer
consulting
for
Concord
,
uncommanded
.
14.
I
humbly
propose
it
to
consideration
,
Whether
by
consequence
(
which
he
seeth
not
,
nor
owneth
)
do
not
deny
Christ
,
and
all
the
Gospel
,
and
work
of
mans
redemption
:
I
challenge
him
to
name
me
one
Church
on
Earth
for
many
hundred
years
after
the
Apostles
,
that
had
not
that
which
he
calls
false
Worship
and
Idolatry
:
Suppose
this
were
but
in
a
few
Ages
,
as
the
second
,
third
,
or
fourth
Century
:
Then
a
Temple
of
Idols
,
and
Company
of
Idolaters
,
is
no
true
Church
:
And
if
at
any
time
there
was
no
Church
there
was
no
Head
of
the
Church
:
No
Kingdom
,
no
King
:
No
Wife
,
no
Husband
,
that
is
no
Christ
.
How
much
more
,
if
he
make
all
,
or
near
all
the
Church
Idolaters
to
this
day
,
and
himself
with
the
rest
?
15.
If
it
be
a
heinious
sin
to
bear
false
Witness
against
a
Neighbour
,
or
to
slander
one
man
,
what
is
it
to
slander
and
back-bite
all
the
Church
on
Earth
,
and
Christ
himself
?
16.
Is
it
not
a
work
of
Satan
to
destroy
Love
,
and
to
render
almost
all
Christians
odious
?
And
doth
not
he
do
so
,
that
calleth
them
Idolaters
?
Is
not
this
Preaching
men
,
into
the
hatred
of
each
other
?
Do
we
owe
no
Love
to
any
Christians
,
but
such
as
is
due
to
Idolaters
?
Is
not
the
fruit
of
the
Spirit
otherwise
described
?
17.
Doth
he
not
deny
that
Communion
of
the
Saints
,
which
is
an
Article
of
the
Creed
?
and
tempt
weak
Christians
into
sinful
Separations
,
Divisions
,
Slanders
,
Judgings
,
Murmurings
,
Envies
,
which
are
the
fruits
of
the
flesh
?
18.
Doth
not
this
directly
destroy
the
Church
by
Dissolution
?
When
there
is
none
to
be
owned
or
joyned
with
,
that
hath
not
somewhat
which
he
calleth
false
worship
.
And
is
not
separating
the
Materials
,
destroying
the
house
?
19.
Doth
he
not
directly
rush
into
the
Sin
which
,
he
condemneth
adding
to
God's
Laws
,
and
saying
he
forbids
what
he
forbids
not
?
yea
,
fathering
on
him
Laws
more
rigorous
than
the
Jewish
,
as
disowning
Christ's
Church
as
Idolators
and
false
Worshippers
?
20.
I
add
,
such
wofully
harden
men
in
that
which
they
themselves
suffer
by
,
and
which
they
call
enmity
and
persecution
,
and
make
more
Conformists
while
they
deny
it
,
than
R.
B.
whom
he
frivolously
talketh
of
,
ever
did
(
except
it
be
a
Conformity
to
Truth
and
Goodness
.
)
For
when
men
read
and
hear
others
confidently
rage
against
Truth
and
Duty
,
by
rash
presumptuous
ignorance
,
they
judge
of
all
our
dissent
by
this
:
And
while
many
run
into
this
Guilt
,
it
seems
to
justify
their
Afflicters
:
And
it
tempteth
weak
Persons
to
suffer
for
sinful
separation
as
evil
doers
,
thinking
it
is
for
Truth
.
Oh
with
what
grief
will
understanding
men
see
Christians
together
,
as
in
a
state
of
enmity
by
mistakes
.
To
see
some
at
once
require
from
others
,
things
good
and
necessary
,
things
Lawful
but
unnecessary
;
things
necessary
in
their
Genus
,
but
not
this
more
than
that
,
and
some
things
sinful
,
as
if
they
were
all
almost
alike
.
To
see
those
whose
Senses
are
not
exercised
to
discern
things
that
differ
,
misled
by
the
words
and
reverence
of
men
,
to
swallow
some
Sins
as
excellent
Duties
,
and
fly
from
things
Lawful
;
yea
,
oft
from
great
Duties
,
as
odious
Sins
,
and
suffer
rejoyeingly
for
sinning
against
God
,
and
condemning
all
that
sin
not
as
they
do
;
yea
,
even
all
,
or
almost
all
the
Churches
on
Earth
;
yea
,
and
calling
them
Idolaters
for
being
wiser
and
better
than
they
,
who
alas
,
do
in
all
things
shew
themselves
to
be
ignorant
Babes
,
and
who
speak
evil
of
that
which
they
understand
not
And
then
to
see
others
revile
,
and
hate
,
and
ruin
these
mistaking
Christians
by
a
far
more
dangerous
mistake
;
as
if
Religious
fear
of
Sin
,
were
an
unsufferable
thing
,
and
such
were
intollerable
Hypocrites
,
and
Conscience
were
a
disgraceful
thing
;
and
as
if
themselves
and
all
Mankind
were
not
liable
to
worser
Errors
,
than
to
take
some
lawful
things
for
Sin
,
when
they
see
unlawful
things
stand
near
them
,
or
among
them
.
But
of
all
this
,
I
have
oft
spoken
,
and
now
only
say
again
,
That
if
those
justly
called
Separatists
,
and
who
think
Parish
Communion
under
honest
Ministers
to
be
idolatry
,
or
unlawful
,
will
but
without
prejudice
read
what
is
written
to
prove
it
lawful
by
the
old
Godly
,
Judicious
Non-Conformisits
,
especially
Ball
's
Trial
of
Separation
,
Mr.
Hildersham
Mr.
Bradshaw
,
Dr.
Ames
,
Mr.
Cartwright
,
Mr.
Gifford
,
Mr.
John
Paget
,
Mr.
Brightman
,
Mr.
Rathband
,
&c.
they
will
need
no
more
to
save
them
from
this
scandalous
Schism
:
But
if
Peter
withdraw
or
separate
from
the
Gentiles
for
fear
of
offending
the
Jewish
Christians
,
and
Barnabas
be
led
away
with
the
Dissimulation
,
Paul
must
oppose
it
to
their
Faces
:
And
I
that
have
seen
what
the
Spirit
of
Division
hath
done
,
and
read
that
God
never
blest
unnecessary
separation
,
will
imitate
Paul.
And
if
this
World
be
uncurable
,
the
Lord
prepare
me
for
that
World
where
Love
and
Unity
have
no
Enemies
.
FINIS
.