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often have done, and ftill will do the fame. How many struggles have there been in the German Empire, betwixt the Popes and the Emperors; and in France, between the Pontificate and the moft Chriftian Crown? I am fure most of the Nations within the Pope's Spiritual Power groan under his ufurpations, and have much more reafon to be called Pontifical States, than ours hath to be mifcalled by you a Parliamentary, or a Regal-Church. But to be fhort, Sir, we neither allow our Kings and Parliaments, or any Civil Sovereignty upon Earth, Power to make or unmake a Bifhop, Prieft, or Deacon, or to preach the Word, administer the Holy Sacrament, or exercife the Power of the Keys, to which, according to our Church, Princes are fubject as well as private Men, or to take that honour to themselves as to do any facerdotal A&t. But they have power to restrain the exercife of facerdotal A&ts in the Ministers of the Church by Temporal Penalties; in which cafe it is always the unalienable Right of the ChurchGovernors to judge, whether they can with a good Conscience submit to those restraining Acts, or patiently undergo the Penalties, when they cannot. You cannot deny but there are cafes wherein they may, and ought to submit, and others wherein they ought not. In a word, Sir, the Church and State, or Ecclefiaftical and Civil Society, hath each a Power or Authority for Edification, to help, aflift, and preferve the other; but no Power of Destruction, to hurt, annoy, or pull down one another, or of Ufurpation to go beyond the Bounds God hath feverally fet them; or invade one anothers Fundamental Rights.

You are wont to fpeak many things magnificently of your Church to draw our People to her, as that fhe was before the Scriptures of the New Testa

The Second Part of the Homily of the right Ufe of the Church.

ment; which may be true of the first planted Dioa cefan Church at Rome; and fo many other Churches were before the Scriptures, as that of Hierufa→ lem and Antioch, which were planted before the Church of Rome. In like manner are you wont to boast of her Extent and Univerfality, as the Spani ards do of their Monarchy, in which they say the Sun never fets; and yet other Kingdoms of lefs Compafs and Extent have all that belongs to Sovereignty, and all the Royal Honours and Majefty that belong to crown'd Heads, as well as the King of Spain. To what purpose then do you tell us, that the High Mafs is faid in one place or other of the World in every one of the Twenty Four Hours, fince you cannot deny by your own Principles, but that she was as holy, true Catholick and Apoftolick Church, when he was confined to a much lesser Pale; and would be fo, though fhe were reduced to her firft narrow Limits, fo as to have her High Mass faid but in one Hour of the Day. Sir, at this way of arguing for the Glory of your Church, the Jews may, and do boast of theirs; who notwithstanding all the Kings and Potentates of the Earth, are either their Enemies, or not their Friends, yet they have a Name and People over all the World; and there is fcarce an Hour of the Natural Day, in which their Synagogues in one Country or other, are not open for Divine Worship. There is not any Country in Chriftendom, nor in the Turks or grand Mogul's Dominions, where there are not Jews, nor a Roman Catholick Countrey; not Italy, or Rome it felf excepted, where there are not Jewish Difperfions, though they neither have, nor can have a Foot of Land in any Nation. And this makes them boaft, like you, that they are still the Church, ftill the Peculiar People of God, and that his fpecial Prefence is now as much among them, as when he made it manifeft to their Senses in the Wilderness, in a cloudy Pillar by Day, and in the

Night by a Pillar of Fire, or by his Glory in the Temple. But, Sir, after all your boafting, the Greek Church though perhaps it is not fo much scatter'd and difpers'd as yours about the World, yet it hath a much greater number of Souls in its Communion, as learned Men tell me; and if the Emperor and most Christian King, the great Pillars of your Church, fhould fall off from it, which they may do, as well as the Kings of England have done, then the narrow Pale of our Church, which you defpife, would be as wide, and her external Glory as great as that of yours.

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Another thing you are wont to object against the Church of England, when you go about to profelyte her Children from her, is, that fhe is in - Communion with no other Church; which I know at first hearing often shocks weak People, and makes them fufpect, when you flourish upon that Topick, that she is a Church by her felf, and like an Ifland, is divided from the whole Continent of the Univerfal Church. But, Sir, there lurks a Fallacy, as our Divines have fhewed me, in this Argument; for, First, the Church of England, tho' a single National Church, yet is a Collection of many Churches in Communion with one another, viz. of two famous Provincial, and fix and Twenty large Diocefań Churches; which would better appear to vulgar apprehenfions to be so many distinct, co-ordinate Sister Churches, were England, as it once was, under different independent Sovereignties, and Wales a distinct Kingdom independent of the reft. But, Secondly, This great collective Church of England, or rather Church in England is in Communion with feve

Chariff in Chrifto, filios noftros Carolum Romanam imperatorum, & Chriftianiff. R. Francifcum, duo præcipua Chriftiani, nominis firmamenta, atque fubfidia crare, atque obfecrare inftitimus. Bulla Indi&. facri Cecum, Conc. Trid. fub Paulo 3. Pont.Max.

ral other National Churches, as that of Scotland, Ireland, and Man, which as I faid before, would better appear to be fo many diftinct, independent National Churches, were they under diftin&t independent Sovereigns, as the Churches of France, Spain, and Portugal are; and therefore it is a great mistake to fay, that the Church of England is in Communion with no other Church; for fhe is in Communion with all thofe Churches, and in a state of as strict Union with them, as the particular Church of Rome, of which the Pope is Bishop, is with all the Churches of her Communion; only with this difference, that he doth not pretend to be the Mother, and Miftrefs, and Head of them, and Principle of Unity to them, as the Diocefan Church of Rome doth with great Arrogance and Prefumption; which were fhe never fo Pure and Primitive in all other refpects, would be a juft caufe, for which all other Churches ought to refufe Communion with her, because they cannot be in Communion with her without being in abfolute Subjection to her; no, nor allowed to be Catholick Churches but by Agreement and Participation with her, which is caufally the Catholick Church, and makes all others in her Communion to be fuch. She is alfo, as I am told, in actual Communion and Correfpondence with a reformed Episcopal Church in Poland; and that with her, and in Heart, Will, and Defire, fhe is in Communion with all truly Catholick Churchwherefoever difpers'd over the Face of the Earth. In the fecond place, this Objection against the Church of England collectively taken for her, and all other Churches in her Communion, may be retorted on the Church of Rome, taken collectively for the particular Church of Rome, and all the other Churches in Communion with her. For in this collective Senfe the Church of Rome is in Communion with no other Church in the World; not

with the Patriarchal Church of Greece, or any Member of it, nor with any of the Oriental Patriarchal Churches, nor with the Church in the Abyffin Ethiopia, but ftands by her felf as much as the. Church of England doth: So that by confequence the Reflection you are wont to make upon the Church of England, for not being in Communion with any other Church, were it truly fuch, tou-' ches your Church as much as ours. But in the third place, let us fuppofe that France and Spain, and the refidue of the Empire fhould fall off from your Church, as feveral other Kingdoms have done; nay, let us fuppofe that all other Churches in Communion with the Diocefan Church of Rome fhould depart from her Communion, would fhe be less Catholick in this folitary State than fhe was before, or rather would fhe ceafe to be the Catholick Church, when he was left to her felf. You dare not answer in the Affirmative, because you fay fhe is caufally called Catholick, making other Churches to be Catholick when they agree, and participate in Doctrine and Communion with her. If then in that folitary State, when fhe would be in Communion with no other Church, fhe would ftill be the Catholick Church, why fhould you object, as a Reproach and Difhonour to the Church of England, yea, and urge it as an Argument against her, that he is in Communion with no other Church? Methinks your learned Pricfts at least fhould forbear this Objection, which how popular foever they may think it, they cannot but know is very weak.

You have alfo told me, that we allow you may be faved, but that you cannot allow us any hopes of Salvation. It is true, Sir, we do not only allow, but pray you may be faved: But then tho' we fay you may be fav'd, yet it is at best with very great Difficulty, Pains, and Hazard of your Salvation,

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that