and the Nonjurors related to the Oaths. Thus Bennet, speaking of the Nonjurors' assemblies, states that "the Book of Common Prayer is used (excepting some passages relating to our present temporal governors)." We learn also from this work, that many remained in the communion of the national Church, who did not take the Oaths to the ruling sovereign.
To bring the dispute within a narrow compass, the author fixes upon the diocese of London. His first position is, that Compton, who was Bishop of the diocese at the Revolution, continued rightful Bishop as long as he lived: that he neither ceased to be its Bishop by resignation nor deprivation. He allows it to be granted that the Revolution was unjustifiable: and that the successors to the deprived Bishops were schismatical intruders: but even then he argues, that Compton remained the rightful Bishop of the diocese of London. In his third chapter he meets the objection, that Compton contracted the contagion of schism by recognizing the successors of the deprived Bishops, and that all who communicated with the Bishop of London were involved in the same guilt. The fifth chapter is occupied with the consideration of an objection derived from the second canon of 1603, in which it is enacted that a denial of the King's supremacy exposes the party to an ipso facto excommunication. Bennet shews that no such excommunication is of any effect, until a sentence declaratory is given. He then argues, that they separated from Compton, setting up an altar against that which already existed, and that consequently they are guilty of schism. He meets the objection, derived from the alleged immoral prayers, much in the same way as Dodwell and Nelson did, on their return to the communion of the National Church. He reminds the
