ral places and distributions. Herein doth the union of a particular church consist; herein have the members of it communion among themselves, and with the whole.

4. I shall farther grant, and add hereunto; over and above the union that is between the members of several particular churches, by virtue of their interest in the church catholic, which draws after it a necessity of the occasional exercise of duties of love one towards another, and that communion they have, as members of the general church visible, in the profession of the faith once delivered unto the saints; there is a communion also to be observed between these churches, as such, which is sometimes, or may be exerted in their assemblies by their delegates, for declaring their sense, and determining things of joint concernment unto them. Whether there ought to be an ordinary combination of the officers of these churches, invested with power for the disposal of things and persons that concern one or more of them, in several subordinations, by the institution of Christ; as it is not my judgment that so there is, so it belongs not unto my present undertaking at all to debate.

That which alone remains to be done, is to consider what is our concernment as to the breach of this union, which we profess to be appointed by Jesus Christ; and that both as we are Protestants, as also farther differenced, according to the intimations given at the entrance of this discourse, What hath already been delivered about the nature of schism, and the Scripture notion of it, might well suffice, as to our vindication in this business from any charge that we are or seem obnoxious unto. But because I have no reason to suppose, that some men will be so favourable unto us, as to take pains for the improvement of principles, though in themselves clearly evinced on our behalf; the application of them to some present cases, with the removal of objections that lie against my intendment, must be farther added.

Some things there are, which upon what hath been spoken, I shall assume and suppose as granted in thesi, until I see them otherwise disproved than as yet I have done. Of these the first is, That the departing or secession of any man or men, from any particular church, as to that communion which is peculiar to such a church, which he

or they have had therewith, is no where called schism, nor is so in the nature of the thing itself (as the general signi fication of the word is restrained by its Scripture use); but is a thing to be judged, and receive a title according to the causes and circumstances of it.

2. One church's refusing to hold that communion with another which ought to be between them, is not schism properly so called.

3. The departure of any man or men from the society or communion of any church whatever, so it be done without strife, variance, judging, and condemning of others, be cause according to the light of their consciences they cannot in all things in them worship God according to his mind, cannot be rendered evil but from circumstances taken from the persons so doing, or the way and manner whereby and wherein they do it.

Unto these I add, that if any one can shew and evince that we have departed from, and left the communion of, any particular church of Christ, with which we ought to walk according to the order above mentioned, or have disturbed and broken the order and union of Christ's institution, wherein we are or were inwrapped, we put ourselves on the mercy of our judges.

The consideration of what is the charge on any of us, on this account, was the first thing aimed at in this discourse; and as it was necessary from the rules of the method wherein I have proceeded, comes now in the last place to be put to the issue and trial, which it shall in the next chapter.

CHAP. VIII.

Of the church of England. The charge of schism in the name thereof proposed and considered. Several considerations of the church of England. In what sense we were members of it. Of anabaptism. The subjection due to bishops. Their power examined. Its original in this nation. Of the ministerial power of bishops. Its present continuance. Of the church of England, what it is. Its description. Form peculiar and constitutive. Answer to the charge of schism, on separation from it, in its episcopal constitution. How and by what means it was taken away. Things necessary to the constitution of such a church proposed, and offered to proof. The second way of constituting a national church, consi dered. Principles agreed on and consented unto between the parties at variance on this account. Judgment of Amiraldus in this case. Inferences from the common principles before consented unto. The case of schism in reference to a national church in the last sense, debated. Of particular churches, and separation from them. On what accounts justifiable. No necessity of joining to this or that. Separation from some so called, required. Of the church of Corinth. The duty of its members. Austin's judgment of the practice of Elijah. The last objection waved. Inferences upon the whole.

THAT which first presents itself, is a plea against us, in the name of the church of England, and those intrusted with the reglement thereof, as it was settled and established some years since; the sum whereof, if I mistake not, amounts to thus much.

You were sometimes members and children of the church of England, and lived in the communion thereof, professing obedience thereunto, according to its rules and canons; you were in an orderly subjection to the archbishops, bishops, and those acting under them in the hierarchy, who were of ficers of that church; in that church you were baptized, and joined in the outward worship celebrated therein; but you have now voluntarily, and of your own accord, forsaken and renounced the communion of this church; cast off your subjection to the bishops and rulers; rejected the form of worship appointed in that church, that great bond of its communion; and set up separated churches of your own, according to your pleasures; and so are properly schismatics.

This I say, if I mistake not, is the sum of the charge against us, on the account of our late attempt for reformamation, and reducing of the church of Christ to its primi

tive institution, which we profess our aim in singleness of heart to have been, and leave the judgment of it unto God.

To acquit ourselves of this imputation, I shall declare,

1. How far we own ourselves to have been, or to be, members or children (as they speak) of the church of England, as it is called or esteemed.

2. What was the subjection wherein we or any of us stood, or might be supposed to have stood, to the prelates or bishops of that church. And then I shall,

3. Put the whole to the issue and inquiry, whether we have broken any bond or order, which by the institution and appointment of Jesus Christ we ought to have preserved entire, and unviolated: not doubting but that on the whole matter in difference, we shall find the charge managed against us to be resolved wholly into the prudence and interest of some men, wherein our consciences are not concerned.

As to the first proposal; the several considerations that the church of England may fall under, will make way for the determination of our relation thereunto.

1. There being in this country of England, much people of God, many of his elect called and sanctified by and through the Spirit and blood of Christ, with the washing of water and the word, so made true living members of the mystical body, or catholic church of Christ, holding him as a spiritual head, receiving influences of life and grace from him continually, they may be called, though improperly, the church of England; that is, that part of Christ's catholic church militant which lives in England. In this sense it is the desire of our souls to be found and to abide members of the church of England, to keep with it, whilst we live in this world, the unity of the Spirit in the bond of peace.' Jerusalem which is above, is the mother of us all; and one is our Father, which is in heaven; one is our Head, Sovereign, Lord, and Ruler, the dearly beloved of our souls, the Lord Jesus Christ. If we have grieved, offended, troubled the least member of this church, so that he may justly take offence at any of our ways, we profess our readiness to lie at his or their feet for reconciliation, according to the mind of Christ. If we bear not love to all the mem, bers of the church of England in this sense, without dissi

mulation (yea, even to them amongst them, who through mistakes and darkness, have on several accounts designed our harm and ruin); if we rejoice not with them, and suffer not with them, however they may be differenced in and by their opinions, or walkings; if we desire not their good, as the good of our own souls, and are not ready to hold any communion with them, wherein their and our light will give and afford unto us peace mutually; if we judge, condemn, despise any of them, as to their persons, spiritual state, and condition, because they walk not with us, let us be esteemed the vilest schismatics that ever lived on the face of the earth. But as to our membership in the church of England on this account, we stand or fall to our own master.

2. The rulers, governors, teachers, and body of the people of this nation of England, having by laws, professions, and public protestations, cast off the tyranny, authority, and doctrine of the church of Rome, with its head the pope; and jointly assented unto, and publicly professed the doctrine of the gospel, as expressed in their public confession, variously attested and confirmed, declaring their profession by that public confession, preaching, laws, and writings suitable thereunto, may also be called on good account, the church of England. In this sense, we profess ourselves members of the church of England, and professing and adhering to that doctrine of faith in the unity of it, which was here established and declared, as was before spoken. As to the attempt of some, who accuse us for everting of fundamentals, by our doctrine of election by the free grace of God, of effectual redemption of the elect only, conversion by the irresistible efficacy of grace, and the associate doctrines, which are commonly known, we suppose the more sober part of our adversaries will give them little thanks for their pains therein if for no other reason, yet at least, because they know the cause they have to manage against us is weakened thereby. Indeed it seems strange to us, that we should be charged with schism from the church of England, for endeavouring to reform ourselves, as to something relating to the worship of God, by men everting, and denying so considerable a portion of the doctrine of that church, which we sacredly retain entire, as the most urgent of our present adversaries do. In this sense, I say, we still confess our