being Traiterous and paying Homage to an Usurper doth annul the Right and Title of the Lawful Prince The Church of England Bishops are guilty of no Schism from the Church of Rome their order is undoubted and their Succession Reform Justify'd p. 29. uninterrupted and so their Title and Authority is as firm and unquestionable as any upon earth and they must be Schismaticks before God and the Catholick Church that do not submit to them and joyn in their Communion in all Lawful things If we look over the ancient Canons of the Church we shall find two things very plain in them 1 That the Notion of a Church was the same with that of a Mischief Separ p. 29. Can. Nic. Can. 6. 15. 16. Constan c. 6. Chalced. 17 20 26. Antioch c. 2. Codex Eccl. Affric c. 53. c. 55. Conc. Gang. c. 6. Conc. Constan c. 6. Conc. Carthag c. 10 11. St. Cypri Ep. 40. 42. Theod. Eccl. Hist l. 1. c. 22. 1. 2. c. 24. c. 17. Vincent c. 16. Diocess or such a Number of Christians as were under the Inspection of a Bishop Or 2ly That those Presbyters who rejected the Authority of their Bishop or affected Separate Meetings where no fault could be found with the Doctrine of a Church were condemn'd of Schism So the followers of Eustathius Sebastenus who withdrew from the publick Congregations on pretence of greater Sanctity and Purity in Paphlagonia were condemn'd by the Council at Gangrae So were those who Separated from their Bishops tho' otherwise never so Orthodox by the Council at Constantinople and the Council at Carthage wherein before S. Cyprian had so justly Complain'd of the Schism of Felicissimus and his Brethren who on pretence of some disorders in the Church of Carthage had withdrawn to the Mountains and there laid the foundation of the Novatian Schism But when false Doctrine was imposed on Churches as by the Arian Bishops at Antioch then the people were excused in their Separation So at Rome when Felix was made Bishop and at Sirmium when Photinus publish'd his Heresie but I do not remember one instance in Antiquity wherein Separation from Orthodox Bishops and setting up Meetings without their Authority and against their consent was acquitted from the Sin of Schism The substance of what is contain'd in the Answer to this Query amounts to this viz. 1. That K. Edward's Bishops were True and Canonical Bishops And the Popish Bishops in Q. Mary's days Intruders 2. That those that adhered to K. Edward's Bishops in Queen Mary's days altho' depriv'd were the True Church and Consequently those that forsook their Communion were the Schismaticks Q. Whether a Particular Church suppose the Roman being Schismatical yet keeping possession of all the Churches may be said to Separate A. Yes For Private Meetings in such a case commence Churches Hales and the Churches become Conventicles according to the Definition given of a Conventicle above viz. That a Conventicle is nothing else but a Congregation of Schismaticks If Rome has by the many Additions c. err'd she may be said Ans to Reason and Authority p. 66. to have left and gone from or be separated from that First Holy Catholick and Apostolick Church without making an open Schism or Schismatical Separation So far then as any Church now in being shall depart from the Doctrine of the Ancient Catholick Church and profess great and many errors and broach new Doctrines unknown to the Primitive Churches and lay mighty stresses upon them so as to make them necessary for Communion here and to Salvation hereafter such a Church may be said to Depart or Separate it self from that Ancient One Holy Catholick and Apostolick Church It is true That they who first desert and forsake the Communion Bramhal Just Vind. p. 10. of their Christian Brethren are Schismaticks but there is a Moral Defection as well as a Local In a word he that forsakes the Assemblies of Catholick Christians is a Schismatick not he that goes not to a Church for where-ever Christians tho' in a Den or Cave of the Earth worship God in the Unity of the Church there is the Church of God Q. Are the Dissenters Schismaticks A. Yes doubtless For they not only set up separate Meetings in opposition to Bishops but renounce all Episcopal Authority and Usurp the Power of Ordination which did always belong to the Order of Bishops As for the Government of the Church we are assur'd partly Letter concerning the necessity of Regulat the Press p. 18. from Scripture and partly from the Earliest Antiquity That the Order of Bishops and Metropolitans rests upon Apostolical Institution Both Timothy and Titus in the judgment of the most Learned Presbyterians were Superiour to the rest of the Clergy within their Districts at least in Jurisdiction if not Order The Bishop presided over a City and the adjacent Villages Id. p. 19 and Territories where a Temporal Magistrate was likewise plac'd As the Metropolis of every Province had its Proconsul in the State so it had its Archbishop or Metropolitan in the Church And when the Government of Patriarchs prevail'd it was form'd after the same Model either in Imitation of the Vicars or Lieutenants that presided over a Diocess composed of several Provinces or at least in Imitation of the Praetorian Prefects that had several Dioceses under their Jurisdiction All those that set up Altar against Altar and hold Separate Saywel of Vnity p. 318. Congregations contrary to the Law of this Church are to be held as Schismaticks and were condemn'd for such by the ancient General and Particular Councils and all the Catholick Fathers and Martyrs and thought not sit to be receiv'd into Christian Communion or accounted lively members of the Catholick Church As 't is a high crime to Affront a Judge duly Commissionated Id. 395. so it is no less than Rebellion for an able Lawyer without a Commission to assume to himself the Office and Authority of a Judge And why it should be in Temporal Judges and not in Spiritual appointed by God as the Bishops are in the opinion of this Lord Chief Justice Hales I cannot see I am sure 't was ever thought so by all sober Christians till our unhappy Rebellion nurs'd People up in Schism and Disobedience Were it Episcopacy but an Human Ordinance of yesterday Thorndike prim Gov. of Chs. p. 197. establish'd by due course of right let me be bold to say that if Aerius withdrew his Submission to it he must come within Epiphanius's list of Hereticks not understanding an Heretick in St. Augustin's sense to be none but he that will not believe some point of Doctrine necessary as the means of Salvation to be believ'd but according to the latitude of the Word taking all to be Hereticks that make Sects and Assemble themselves a part besides the Church of God Lawfully Settled As for Episcopal Ordination that was accounted as necessary in the primitive Church to
which shall be necessary to preserve the Unity of the Church it must needs be necessary for those that are trusted with the Power of the Church not only to Disobey the Commands of the Sovereign but to use that Power which their Quality in the Society of the Church gives them to provide for the Subsistance thereof without the Assistance of Secular Powers A thing manifestly suppos'd by all the Bishops of the Ancient Church in all those actions wherein they refus'd to obey their Emperours seduc'd by Hereticks and to suffer their Churches to be regulated by them to the prejudice of Christianity Particularly in that memorable refusal of Athanasius of Alexandria and Alexander of Constantinople to admit the Heretick Arius to Communion at the instant command of Constantine the Great Which most Christian action whosoever justifies not besides the appearance of favour to such an Heresy he will lay the Church open to the same ruin whensoever the Sovereign power is seduc'd by the like And such a difference falling out so that to particular persons it cannot be clear who is in the Right it will be requisit for Christians in a doubtful Case at their utmost perils to adhere to the Guides of the Church against their Lawful Sovereign tho to â—o other Effect than to suffer for the exercise of Christianity and the maintenance of the Society of the Church in Unity If it be here objected that this seems to strike at the Kings Ob. Supremacy c. It may be answer'd that Min. Tho Kings and Princes are not properly Officers and Governors An. A plain and fam Disc conc the Cath. Ch. p. 6. a distinct Church as a Church it being not a Civil or Secular but of Christ's Spiritual Society yet to them is to be given the external management of this Society a power to settle its outward Policy and to be the Moderators and Governors of it Upon this account the Great Constantine stil'd himself a Civil Bishop as being chiefly concern'd in the guidance and direction of the outward affairs of the Church The Bishops and Pastors of the Church have their Ordination and decree their Commission from an higher Power even Christ but they Act and Exercise it under the Protection of the Supream Magistrate Our Writers divide Ecclesiastical Jurisdiction into Internal the Reflect on Hist pt of Ch. Gov. pt 5. p. 21. inward Government which is in the Court of Conscience or External that which is practis'd in Exteriour Courts That proceeds by Spiritual Censures This by force and Corporal punishments That is appropriated to the Clergy and incommunicable to the Secular power This is Originally inherent in the Civil Supream and from him deriv'd to Ecclesiastical Governors Ecclesiastical Jurisdiction when said to be annex'd to the Crown ought to be understood in the latter sense We of this Church depend upon the King and Parliament for Ans to several Capt. Queries p. 26. Id. p. 32. the Legal Establishment of our Religion but not for the Truth of it the former is changeable because men are so but the latter is not so because God changeth not To destroy the Legal Establishment of a Religion is one thing and to destroy the Religion is another for all the Sacredness that humane Law can give to a Religion is a Legal Sacredness and no more or if you please a Legal Establishment The Church of England thinks no Acts which are Purely Spiritual Reflect on the Hist pt of Ch. Gov. p. 18. want the Kings Concurrence her Sacraments and her Censures she esteems valid Independently on all humane Authority Her Charter she derives immediately from Christ c. The King is our Supreme Governor under God but we know Answ to several Capt. Qu. p. 37. Mason of no Supreme Governor that is to be obey'd absolutely without any limitation whatsoever but God himself The Kings supremacy in Ecclesiastical matters doth not imply the power of the Keys which the King has not By the Supremacy we do not attribute to the King the power Andrews of the Keys or Ecclesiastical Censures We never gave our Kings the power of the Keys or any part Bramhal of either the Key of Order or the Key of Jurisdiction purely Spiritual Tho the Church is not endow'd with any Coactive Power by Thorndike Rt. of the Ch. p. 4. Divine Right yet by Divine Right and by Patent from God it is endow'd with a power of holding Assemblies for the Common service of God before any Grant of the Powers of the World and against any Interdict of them if so it fall out The State is indow'd with no Ecclesiastical Right tho it hath Id. p. 41. great Right in Ecclesiastical Matters As no State stands by the Gospel so no Right settled by the Id. p. 42. Gospel can belong to any State or Person as a Member of any State The Church subsisted 300 years before any State profess'd Id. p. 43. Christianity whatsoever Rights it used during that time manifestly it ought therefore still to use and enjoy The whole Right of Secular Powers in Ecclesiastical Matters is Id. 168. Vid. Letter about Regulating the Press p. 12 20 22 24 29. Reflections on Hist pt of Ch. Gov. p. 24. not Destructive but Cumulative that is That it is not able to defeat or Abolish any part of that Power which by the Constitution of the Church is settl'd upon Ecclesiastical Persons but stands oblig'd to the Maintenance and Protection of it The Power by which the King Visits and Reforms is not Spiritual but Political That a Power is not given him to Declare Errors but to Repress them That the Determination of Heresie is by Act of Parliament limited to the Authority of Scriptures four first General Councils and Assent of the Clergy iâ— Convocation That the King hath not all the Power given him which by any manner of Spiritual Authority may be Lawfully exercised for he has not the Power of the Keys but a Power given him to reform all Heresies by Civil Authority which the Church can do by her Spiritual That it is impossible it should be prov'd that this Power of visiting and Reforming is a necessary Invasion of the Office of Spiritual Pastors because when the Prince doth it by them Commanding them to do the work and exacting of them a discharge of their Duty he doth this without Usurping their Office and yet doth it by a Power distinct from and Independent on their's And Lastly that the See Letter about Regulating the Press p. 12. Prince is oblig'd to take care that all Acts of Reforming be Executed by their Proper Ministers because else he transgresses the Power prescrib'd in this Statute 25. Hen. 8. So to reform Errors as may be most to the pleasure of Almighty God The Clergy did indeed in Hen. 8 time bind themselves not Id. p. 18. to Promulge and Execute any Canons without the Kings leave but
is imply'd that possibly there may be such cause given as may justifie the Separation and if so then the guilt of Schism will lie at the door of the Church which gives such cause and not at his or theirs who Separate there from No cause can justifie a Separation save only this when a Church makes the Terms of her Communion such as cannot be comply'd withal without Sin And in this Case me thinks it is very plain that it cannot be Sin to Separate when it is Sin to Communicate for no Laws of Men can abrogate or dissolve the obligation of the express Laws of God When we cannot obey our Spiritual Rulers without disobeying the express Laws of Christ the reason of our Communion Sherlock with such a Church ceaseth because it does not answer nay contradicts the end of Christian Society which is to have fellowship with the Father and his Son Jesus Christ 1 Jo. 1. 3. If any Patriarch Prelate Church or Churches shall enjoyn Sinfull Bramhal Duties to their Subjects it is very Lawful for their Subjects to disobey them and for strangers to separate from them As in the Case of Usurpation the owning of the Lawful King Vind. of Ans to the King's Pap. p. 67. is a Voluntary Act but if an Usurper threatens to banish him if de does not abjure him upon whom must the blame be laid upon the Mans voluntary Act or the Usurpers Voluntary Imposing such a Penalty on those who do nothing but what is Just The making such Terms of Communion is a voluntary Act too and being a thing Vnreasonable and Vnjust it leaves the blame on the Imposers I held it better to seem undevout and to hear no mens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers than to be forc'd or seem to comply with those Petitions to which the Heart cannot consent nor the Tongue say Amen without contradicting a mans own Understanding or belying his own Soul I had rather be condemn'd to the Wo of Vae Soli then to that Id. of Vae Vobis Hypocritis by seeming to pray what I do not approve If any Bp. Metropolitan or Patriarch with open face asserts Falk Chr. Loy p. 269. manifest Heresy or false Doctrin which hath been so declar'd by approv'd Councils the disowning all Communion with him and subjection to him even before a Council is commended by some Canons as a practice which deserves Honour And it must be so where subjection must include Embracing Corruptions Secondly That Separation from the Communion of Lawful and Canonical Bishops is Schismatical It is the Law of the Gospel and the constant Profession of Saywell of Vnity p. 340. the Christian Church that all Persons as well Clergy as Lay-men must live in Obedience and Communion with their own Bishops as long as they profess the Catholick Faith and uphold such a publick Worship wherein it is Lawful to joyn and in the right performance whereof we may obtain Salvation The crime of Schism does manifestly lie upon those who refuse Id. p. 11. Obedience to their Lawful Bishops in all just Commands Not only the Greek Abyssine Russian Churches but the Protestant Id. p. 355. Churches do all with one consent condemn them for Schismaticks which separate from the Lawful Pastors of any True Church and set up Churches against Churches and Communion against Communion c. It is undoubted that it has been the constant Doctrin of the Id. 388. Greek Eastern Northern and Southern Churches as well as Roman in all Ages that Christians ought to be in subjection to their Respective Bishops and he was held cut off from the Catholick Church that did separate from his Lawful Bishop or was Excommunicated by him and no other Church could receive him till Repentance and Reconciliation to his Own Bishop and 't is the same at this very day I reckon my self bound to obey the Commands of my Lawful Faith and Pract. Ch. Eng. man chap. 3. Governors both in Church and State not only for Peace and Order sake but for the sake of God who hath Commanded me so to do and am willing to forego my own Rights often and deny my own Profit rather than disobey or oppose a Command of my Lawful Governours where I can obey without Sin God only bids me obey the Church in such cases as are not defin'd by the Law of God but doth not give the Church leave to command any thing contrary to God's Law nor oblige me to attend to it or obey it if it should so command Schism implies the casting off a Lawful Jurisdiction to which Vind. of Ch. Eng. from Sch. p. 34. Vind. Def. Still p. 401. we were oblig'd to yield Subjection and Obedience Government and Discipline is necessary to preserve any Society and therefore obedience to Ecclesiastical Governors is a Necessary term of Church Communion and let a man be never so sound and Orthodox in Faith and Worship if he be of a restless and turbulent Spirit and disobedient to his Governors and their orders and Constitutions he deserves to be flung out of the Church Communion if he do's not Separate himself and will be Damn'd for't too without Repentance Communion with the Bishop is Essential to the Notion and Unity Sherl Vind. of Def. p. 452. Id. 453. of an Episcopal Church Those only Communicate with their Bishop who submit to his Pastoral Authority and partake with him in all Religious Offices and those who do not according to the notion of the Catholick Church are Schismaticks and therefore not of the same Church with him When men consent to be Christ's Disciples they consent to Sherl def of Still p. 254. Id Vind. def p. 126. Id. vind def p. 331. submit to that Authority Christ has instituted in his Church It has been the constant practice of the Apostles and all succeeding Ages to set Bishops and Pastors over particular Churches and to confine their Care and Inspection to them Episcopacy has been the Establisht Government of the Church of England ever since the Reformation and for any Christians to Separate from their Bishops was always accounted Schism in the Christian Church unless there were some very necessary reaons to justifie such a Separation There is no other way of submitting our selves to the Authority Sherl 2d part Vn Com. p. 428. Ans to Prot. Reconciler p. 258. of Christ but by a regular subjection to the Discipline and Government of the Church I know no way of Judging whether any Man be in Communion with Christ but by his Communion with the Church There is no visible Communion with God and Christ but by a visible Communion with the Church Subjection to Christ requires subjection to that Authority Id. p. 411. which Christ has set in his Church as well as Obedience to his other Laws 'T is plain we disown Christs Authority when we reject those Id. p. 168. who Act by his Authority An
the Party From him that will never be Vnfaithful to the K. c. To suspend is a Judicial Act which cannot be done without Bp. Londons Council hearing the Cause When the King commands a Judge he commands him to Act as a Judge The Ecclesiastical Commissioners would not declare the Bishop of London suspended till he had been fully heard The Prince of Orange in his Declaration represents the proceedings P. O. Declaration against the Bishop of London as one of the great Grievances he came to redress The Commissioners says he suspended the Bishop of London only because he refus'd to obey an Order that was sent to him to suspend a worthy Divine without so much as Citing him before him to make his own Defence or observing the Common forms of Process The substance of what is said in answer to this Query is 1. That a Clergyman cannot be regularly depriv'd but by Bishops 2. That a Clergyman cannot be suspended but by a Legal Process 3. That a Bishop cannot be try'd or depriv'd but by his Collegues that is Bishops 4. That those that are depriv'd without a Hearing or by Incompetent Judges cannot be so properly said to be Depriv'd as violently Thrust from their Places and therefore it will follow 5. That a Bishop being not Regularly Depriv'd is to all intents and purposes the Canonical Bishop of his See and a Priest the True and Lawful Pastor of his Flock and the people consequently owe obedience to Them and cannot forsake their Communion without incurring the guilt of Schism Q. Were not the Protestants in Q. Mary's days guilty of Schism in making Separate Meetings under the then Depriv'd Bishops A. I willingly grant that in times of manifest Corruptions and Long 's An. to Hales of Schism p. 147. Reform justify'd p. 6. Persecutions such as the Roman and Marian were Private Meetings are Lawful and Necessary Duties because if men do forbid what God has Commanded it is better to obey God than Man 'T is plain that the Schism is on the side of the Papists who upon pretence of Papal Authority did withdraw themselves from the Communion of their own Bishops after an Universal agreement and concurrence in the Communion of the Church of England for ten or eleven years together and make a formal division in the Church which was before united in Peace and Truth The Popish Bishops that were set aside in Q. Elizabeth's Reign Id. p. 14. did possess the places of Lawful Bishops yet living or United themselves to such as did possess them therefore they were Schismatical and no Lawful Bishops of the Church of England For as soon as these Lawful Bishops were turn'd out others were put into their places and not only so but contrary to all rule and orderly Government in the Church For the most certain fundamental Constitution of the Church in all Ages and the constant Order of all Societies which is always tacitly suppos'd tho' not formally observ'd is That while Particular Churches keep to the Faith and Vnity of the Catholick Church as ours had done all things ought to be managed by the Arch-Bishop and Bishops of the Province and so by the Chief Governors and main Body of the Society or else things cannot regularly be done 'T is confess'd that 14 or 15 Bishops were turn'd out or went Id. p. 17. away in Q. Elizabeth's days but according to our Author 's own Argument they were Schismaticks and no Lawful Bishops because they came into the places of Lawful Bishops while they were alive or else were Ordain'd by and Communicated with such Schismaticks I add they Vsurp'd their places by turning out the Metropolitans and Major part of the Bishops of each Province and so could have no Lawful Authority or Jurisdiction The true Right and Authority of the Church was in those Id. p. 18. Lawful Bishops that were made in K. Edward's days and that was the True Church of England which did adhere to their Constitutions They Q. Mary's Bps. were no Lawful Bishops because they Id. p. 20. either did Schismatically invade the places of the Lawful Bishops or else were willingly Consecrated and did joyn in Communion with those Schismatical Bishops When the Queen Eliz. therefore did set them aside she did but dispossess men who had no just Right and remove those by her Civil Authority who had no Power but what they had by Force and the Secular Constitution All else but Thirlby were ordain'd by or Communicated with Id. p. 25. them during their Schism and Usurpation and therefore neither the Ordainers nor Ordained had any Right or Jurisdiction in the Church of England That which is Essential and the Authority and Power to execute Id. p. 27. the sacred office of a Bishop or Priest in their respective Charges is deriv'd from the Bishops of the Province and after great violence and disorder from as many or the major part of them which survive Every Bishop and Priest orderly constituted in his place do's Id. ibid. act by the Power and appointment of the Catholick Church and they contemn the Catholick Church that desert and disturb them in the performance of their Office Hence we may understand our Saviours meaning when he says If he neglects to hear the Church let him be unto thee as an Heathen man and a Publican which in the first place do's require us to hear our own particular Parish Priest and Bishop whilst they are constituted and live in the Unity of the Church but principally it does oblige us to hearken to the Catholick Church So that if our own Pastors turn Hereticks or set themselves up by undue means and not according to the Order of the Church they are not to be hearkned to but we must according to our Saviour's Command Hear the Church and not those Pastors that will not themselves Hear and Obey the Church The Popes Usurp'd Authority and his Prohibition of joyning Saywel of Vnity p. 307. with our English Bishops made the first Schism and is the hindrance to keep them from now joyning in Communion with us For the first 10 years of Q. Elizabeth the Papists did Communicate Faith and Pract. Ch. of Eng. man c. 1. with us till the Bull of Pope Pius IV. An. 1569 70. tho' our Reformation was then fully setled So that they are bound to answer it why they joyn not still in Communion with us We can say the Pope never had any setled and quiet Possession Faith and Pract Ch. Eng. man Chap. 1. and exercise of Power here at least for any considerable time together as is at large evident from what Mr. Prynn and others have Collected and all our Statutes of Provisors and Premunire's do show how little hold here the Pope was by our Government allow'd or own'd to have And tho' many did Appeal to Rome it was against Law and therefore that gives the Pope no more Right here than many Peoples
Christ has but One Church out of which Salvation is not ordinarily to be had then all Christians are obliged as they tender the Salvation of their Souls to keep intire Communion with that One Church and not to run for fear Worldly interest or wantonness from the Church to the Conventicle and from the Conventicle back again to the Church 2. That if neither Prayers Preaching nor Sacraments have any Efficacy or Virtue unless administred in the Vnity of the Church Nay if they are pernicious and Execrable it behoves all Dissenters to forsake and renounce all their Schismatical Meetings and to reconcile themselves to the Church 3. That if those only who thro Ignorance and prejudice or the like Communicate with Schismaticks may and that by Gods Extraordinary Mercy too be sav'd then those who are guilty of Wilful Schism or wantonly gad from the Church to Schismatical Conventicles and are therefore really members of no Church are in a desperate Condition SIR According to my promise I have given you the Opinions of some of our Eminent Episcopal Divines upon all your Queries and could have added many more if needful and upon the whole you will find that they are fully agreed that those who forsake either the Communion of Lawful and Canonical Bishops and set up others in Opposition to them or wholly reject the Order are notwithstanding any Dispensation Exemption Toleration or even Legal Establishment Compleat Schismaticks To conclude Communion is the Strength and ground of all Society whether Sacred or Civil whoever therefore they be that offend against Long 's Answer to Hale p. 84. this Common Society and Friendliness of men and Cause Separation and Breach among them if it be in Civil occasions are guilty of Sedition or Rebellion if it be by occasion of Ecclesiastical Differences they are guilty of Schism Therefore let you and I and all Good Christians and Loyal Subjects pray as our Church in her Litany directs from all Sedition privy Conspiracy and Rebellion from all false Doctrine Heresy and Schism Good Lord deliver us And Let us beseech Almighty God that he would be pleas'd to bring into the way of Truth all Such as have err'd and are deceiv'd to strengthen such as do stand to comfort and help the weak-hearted to raise up them that fall and finally to beat down Satan the Author and Abetter of Schism and Rebellion under our feet I am SIR Yours c. Postscript SIR UPon the Review I find my self oblig'd to beg your pardon for two things The one for not Answering your Queries in the same Order as you propos'd them and for adding one or two of my own The other for making my References so very short ` As for the First I shall presume upon your pardon because it was done with a good design viz. to make the whole more clear and intelligible As for the other I think I have aton'd by sending you together with the Abbreviations the Titles at length of most of the Books the Booksellers Names the Years when Printed and the Authors Names where they are set to the Books and where they are not the Names of the suppos'd Authors in Crotchets as you 'll see by the following Catalogue Feild of the Ch. Of the Church five Books by Richard Feild c. the Fol. â— 2d Edition at Oxford imprinted by William Turner c. 1628. Ham. of Sch. The 2d Vol. of the Works of the Reverend and Learned H. Hammond D. D. the 2d Edition London printed for R. Royston and R. Davis in Oxford 1684. Bishop Lon. Try A true Narative of all the proceedings against the Ld. Bp. of London in the Council Chamber at Whitehall by the Lords Commissioners appointed by his Majesty to inspect Ecclesiastical affairs London Printed and are to be sold by Randal Taylor near Stationer's-Hall 1689. Dr. Lloyd's Serm. on Act. 2. 42. A Sermon preach'd before the King Quarto at Whitehall Nov. 24. 1678. by William Lloyd D. D. and Dean of Bangor and Chaplain c. London printed for H. Brome 1679. Still Misc Separ The Mischief of Separation a Sermon preach'd at Guildhall Chapel May 2. 1680 before the Lord Mayor by Ed. Stillingfleet D. D. Dean of St. Paul's c. London printed for H. Mortlock at the Phoenix in St. Paul's Church-Yard c. 1680. Stil unreason Separ The Unreasonableness of Separation or an impartial account of the History Nature and Pleas of the present Separation c. by Edward Stillingfleet D. D. Dean of St. Paul's c. London printed for H. Mortlock 1681. Differ Case The Difference of the case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from c. by Dr. Claget London printed for Tho. Basset and Fincham Gardiner 1683. Prot. Resol Faith Protestant Resolution of Faith in Answer to three Questions c. by Dr. Sherlock London printed 1685. Ans to the Kgs. Paps An Answer to some Papers lately printed concerning the Authority of the Cath. Church in matters of Faith and Reformation of the Church of England by Dr. Stillingfleet London printed for R. Chiswell 1686. Vind. of Ans to the Kgs. Paps A Vindication of the Answer to some late Papers concerning the Unity and Authority of the Cath. Church and the Reformation of the Church of England by Ed. Stillingfleet D. D. London printed for R. Chiswell 1687. Apologet. Vind. Ch. Eng. An Apologetical Vindication of the Church of England in Answer to those who reproach her with the English Heresies and Schisms or suspect her not to be a Catholick Church upon their account by Geo. Hicks D. D. London printed for Walter Ketilby 1687. Vindic. Ch. Eng. from Sch. A Vindication of the Church of England from the foul Aspersions of Schism and Heresy unjustly cast upon her by the Church of Rome pt 1st by Mr. Altham London printed for Luke Meredith 1687. Plain fam Disc A plain and Familiar Discourse by way of Dialogue betwixt a Minister and his Parishioner concerning the Cath. Church in three parts c. by a Divine of the Church of England Dr. Freeman London printed for R. Clavel and B. Took 1687. Ans to Reas and Author An Answer to a Book entitul'd Reason and Authority or the Motives of a Late Protestants Reconciliation to the Cath. Church c. in a Letter to a Freind by Dr. Bainbrigg London printed for Brab Aylmer 1687. Animadvers 8 Thes Animadversions on the Eight Thes laid down and the Inferences deduc'd from them in a Discourse entitul'd Church Government Part 5. lately printed at Oxford by Mr. Atterbury Oxford printed at the Theatre Anno. 1687. Reflect Hist pt Ch. Govern Reflections on the Historical part of Ch. Government part 5. by Mr. Smadge Oxford printed at the Theatre Anno. 1687. Reform justif The Reformation of the Church of England justify'd according to the Canons of the Council of Nice and other General Councils and the Tradition of the Cath. Church being
an Answer to a Paper reprinted at Oxford call'd The Schism of the Church of England demonstrated in four Arguments c. by Dr. Saywell Cambridge Printed for Ed. Hall 1688. Discourse Nat. Vnity c. A Discourse concerning the Nature Unity and Communion of the Cath. Church wherein most of the Controversies Relating to the Church are briefly and plainly stated pt 1st by Will. Sherlock D. D. and Master of the Temple London printed for William Rogers 1688. Several Capt. Quer. Several captious Queries concerning the English Reformation first propos'd by Dean Manby c. briefly and fully Answer'd by Dr. Claget London printed for James Adamson 1688. Cath. Bal. The Catholick Balance or a Discourse determining the Controversies concerning 1. The Tradition of Cath. Doctrines 2. The Primacy of St. Peter and the Bishop of Rome 3. The Subjection and Authority of the Church in a Christian State c. by Mr. Hill of Killmanton in Somersetshire London printed for R. Clavel 1687. Sherl Serm. Nov. 4. 88. A Sermon preach'd before the Right Honourable the Lord Mayor and Aldermen of the City of London at the Guildhall Chapel on Sunday Nov. 4. 1688. by W. Sherlock D. D. Mr. of the Temple London printed for Will. Rogers 1689. Vindic. some Prot. Princ. A Vindication of some Protestant Principles of Church Unity and Cath. Communion from the charge of Agreement with the Church of Rome by Dr. Sherlock Ans to Anonym A Letter to Anonymus in Answer to his three Letters to Dr. Sherlock about Church Communion Rev. M. H's new notion Sch. A Review of M. H's new Notion of Schism and the Vindication of it London printed for E. Mory 1692. Hellier's Treat Sch. A Treatise concerning Schism and Schismaticks c. by Hen. Hellier D. D. fellow of CCC Oxon. London printed by R. Smith for John Crosley Bookseller in Oxford 1697. Blackall visit Serm. A Sermon preach'd at Brentwood in Essex Oct. 7. 1693 at the Visitation c. by Offsp. Blackal 2d Edition London printed for W. Rogers 1699. Necess Regul Press A Letter to a Member of Parliament shewing the necessity of regulating the Press Oxford printed 1699. Thorn Weights and Meas Just Weights and Measures That is the present State of Religion weigh'd in the Balance and measur'd by the Standard of the Sanctuary according to the opinion of Herbert Thorndike The 2d Edition London Printed for J. Martin 1680. Def. Vnreason Separ A Discourse of Church Unity being a Defence 8vo of Dr. Stillingfleet's unreasonableness of Separation in Answer to several late Pamphlets but Principally Dr. Owen and Mr. Baxter by a Presbyter of the Church of England Dr. Sherlock London printed for R. Chiswel 1681. Vindic. Def. unreason Separ A Continuation and Vindication of the Defence of Dr. Stillingfleet's Unreasonableness of Separation in Answer to Mr. Baxter and Mr. Lobb c. by the Author of the Defence London printed for R. Chiswell 1682. 2d pt unreasonable Separ The Unreasonableness of Separation The 2d part or a further impartial Account of the History Nature and Pleas of the present Separation c. by Mr. Long London printed for Dan. Brown at the Black Swan and Bible without Temple Barr. 1682. Vindic. prim ch A Vindication of the Primitive Church and Diocesan Episcopacy in Answer to Mr. Baxter's Church History of Bps. c. by H. Maurice D. D. London printed for Moses Pitt 1682. Ans to Prot. Reconciler A Vindication of the Rights of Ecclesiastical Authority being an Answer to the 1st part of the Protestant Reconciler by Wm. Sherlock D. D. Mr. of the Temple London printed for Abel Swale 1685. Falkner's Christ Loyal Christian Loyalty or a Discourse wherein is asserted that just Royal Authority c. by Wm. Falkner preacher at St. Nicholas in Lyn Regis London printed for Walter Ketilby 1679. Vindic. Ch. and State of Scotld A Vindication of the Authority Constitution and Laws of the Church and State of Scotland in four Conferences c. By Gilbert Burnet Professor of Theology in Glasgow Printed by Robert Sanders printer to the City and University 1673. Bram. Just Vind. A just Vindication of the Church of England from the unjust Aspersion of Criminal Schism c. By Bp. Bramhal London printed for John Crook 1645. Thornd Rt. of the Ch. A Discourse of the Right of the Church in a Christian State By Herbert Thorndike London printed for Octavian Pulien 1649. Thorn of Forbear A Discourse of the Forbearance or the Penalties which a due Reformation requires By Herbert Thorndike c. London Printed for James Collins 1670. Doctr. Sch. Doctrine of Schism fully open'd and apply'd to gather'd Churches c. By the Author of Toleration not to be abus'd by the Presbyterians London printed for James Collins and sold by Abish Brocas in Exon. 1672. Long 's Char. Separatist The Character of a Separatist or Sensuality the ground of Separation By Tho. Long B. D. and Prebendary of St. Peter's Exon. London printed for Walter Ketilby 1677. Long against Hales of Schis Mr. Hales's Treatise of Schism Examin'd and Censur'd by Tho. Long. B. D. and Prebendary of Exeter London printed for Walter Ketilby 1678. Faith and Practice Ch. Engl. man The Faith and Practice of a Church of England man London Printed for W. Ketilby 1688. Thorndike prim Ch. Gover. Of the Government of Churches a discourse pointing at the Primitive form Printed by Roger Daniel Printer to the University of Cambridge 1641. Norris Charge Sch. Charge of Schism Continued by Mr. Norris London printed for Sam. Manship at the Black Bull over against the Royal Exchange 1691. Saywel of Vnity Evangelical and Catholick Unity maintain'd in the Church of England or an Apology for her Government c. By William Saywell D. D. and Master of Jesus Coll. in Cambridge London printed for Robert Scott and Awnsham Church-hill 1682. FINIS ERRATA PAge 9. line 13. r. Roman p. 33. l. 12. for distinct r. of Christ's Church l. 13. for of Christ's Church r. distinct p. 36. l. 2. for of r. off p. 37. l. 18. for Bisac r. Brisac p. 45. l. 4. r. himself Marg. p. 43. r. Hill's Cath. Bal. p. 107.