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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56388	A discourse sent to the late King James, to persuade him to embrace the Protestant religion by Dr. Samuel Parker, Late Lord Bishop of Oxford ; to which are prefixed two letters ; the first, from Sir Leolyn Jenkins, on the same subject, the second, from the said bishop, with the discourse ; printed from the original manuscript papers, without observation or reflection.	Parker, Samuel, 1640-1688.; Jenkins, Leoline, Sir, 1623-1685.	1690 (1690)	Wing P461; ESTC R5913	25,687	36

Rome as to Ecclesiastical Constitution But now if this one Point of the Supremacy of the Bishop of Rome were the great Foundation of the Christian Faith as it must be if his pretences to it by divine Right are true it is a very strange thing that there should not be so much as the shadow of any such Authority in all the Records of the Primitive Church Is it not very odd that when so many Controversies were started in the Christian Church both in the Apostles own time and in the Ages next and immediately following and that when Almighty God had appointed S. Peter and his Successors in the See of Rome the certain and undoubted Judges for ending all Controversies that yet none of the Apostles or Primitive Doctors of the Christian Church that labor'd so much against Schisms Heresies and Divisions should ever so much as think of or mention such an effectual nay infallible Remedy against them all One Appeal to the Bishop of Rome had put an End to all further Trouble and certainly had God vested him with that Power over the whole Christian Church they could never have been so stupid as never to have taken any notice of it And yet we find not the least mention of it for many hundred years after the settlement of Christianity in the World And perhaps the Bishops of Rome themselves had never thought of it had it not been first put into their Heads by the Bishop of Constantinople by whom it was as I shall shew in the sequel of this Discourse first claimed Some small glimmerings indeed we meet with of some honorary Preeminence or Dignity allowed to the Church of Rome upon the score of its being the Imperial City and by reason of the great resort to it of its being one of the most competent Witnesses of the true Tradition of Christianity But that it should have any Jurisdiction over any other Churches out of its own Province much more such an universal power over all Churches in the World as is now challeng'd is a Notion so utterly strange and unknown to all Antiquity that the bare silence of it alone is an irrefragable demonstration of the Novelty of the Pretence But for the greater Evidence of this thing which indeed is the first point of Controversie between us I shall make bold as briefly as I can to give Your Royal Highness a true and impartial account of the State of the Christian Church from the beginning and then of the several and gradual Alterations that were by Ecclesiastical Constitutions made in it in after times and lastly how and how late the Popes of Rome climb'd up to that infinite Authority that they have for some Ages exercised and still claim over the Christian Church And when I have done all this I may safely leave it to Your Royal Highnesses Princely Wisdom to judge what Obligation You can have in Conscience to leave the Communion of the Britannick Church for that of Rome And in the first place there is nothing more evident in all the Records of the Primitive Church than that the Apostles and first Doctors of the Christian Faith modell'd the first Settlement of Churches according to the then present State and Division of the Roman Empire For though our blessed Saviour settled the Supreme Government of his Church upon his holy Apostles and their Successors yet he no where prescribed the bounds and limits of every Man's Jurisdiction but left it as indeed the Nature of the thing required to Humane Prudence ot divide the Provinces among themselves as they should judge most convenient for the Advantage of their common Christianity And accordingly we find from the very beginning that they formed the Jurisdiction of Churches according to the Civil Judicatures of the Empire common Prudence directing them so to do not only for the more speedy Propagation of Christianity by the resort of all People to the Metropolis of the Province which they therefore constituted the Mother Church of it but that whenever the Powers of the World should come in to own Christianity the better Correspondence might be maintain'd between the States Civil and Ecclesiastical And beside this by making the Head City of every Province the Metropolis of the Church within that Province upon which the inferior Cities depended as the Centre of Communion they thereby admirably secur'd the Unity of the whole Body while every Episcopal Church exercised ordinary Jurisdiction within it self but was bound either in cases of great Difficulty or such as concerned the common Christianity to have recourse to the Mother-Church And this was apparently the Original of the Privilege and Preeminence of some Churches above others from the beginning not that they ever pretended to any Sovereignty over them in their particular Jurisdictions but only as the Centre of Ecclesiastical Unity so as to decide Controversies whenever any inferior Church appealed to them for their Advice or to summon Councils and preside over them in all Debates that concerned common Christianity And that this Distribution of Provinces and Bishopricks was setled by the Apostles seems evident from their own Writings who every where describe the bounds of Churches according to the Constitution of the Empire Thus St. Peter directs his Epistle to the several Churches of the Christian Iews with respect to so many several Provinces Pontus Galatia Cappadocia Asia and Bythinia which as they were distinct Provinces in the Civil Division of the Empire so were they from that time forward so many distinct Provincial Sees in the Communion of the Church And nothing is more obvious in the Epistles of St. Paul than that whenever he makes mention of any Church he either calls it by the name of the Province it self or the Metropolis or Head City of it And as this design of conforming the Ecclesiastical State to the Civil was first set on foot by the Apostles so was it carefully prosecuted by their Successors of which we have an eminent Instance in the Apostolical Canons which though they were not compiled by the Apostles themselves yet they were by Apostolical Men and such as immediately succeeded them where it is decreed in the 34 Canon That the Bishops of every Nation should acknowledge their Primate or Metropolitan and honor him as their Head and do nothing of moment in the Christian Church wthout his consent nor he without theirs Now that this was prescribed by the Apostles themselves is evident in that as this Canon was made a very short time after their Decease so it is not a new Law but a Ratification of an old Custom as indeed most of the Apostolical Canons seem to be This was apparently the Constitution of the Christian Churches in all places of the Empire for the first three hundred years or the whole interval of time from our Saviour to Constantine that as every City was governed by its own Bishop so was every Province by its own Metropolitan in his Synod of Bishops of which

A DISCOURSE Sent to the Late King Iames To persuade him to Embrace the Protestant Religion BY Dr. SAMVEL PARKER Late Lord Bishop of OXFORD To which are prefixed TWO LETTERS The FIRST From Sir Leolyn Ienkins on the same Subject The SECOND From the said Bishop with the DISCOURSE Printed from the Original Manuscript Papers without Observation or Reflection LONDON Printed and are to be Sold by Randal Taylor near Stationers-Hall MDCXC To the READER THese Papers accidentally falling into my hands 't were injustice to conceal them from the World when so much benefit may be reap'd from their Publication and though there are many Reasons to be alledged for Printing so useful a Discourse yet none was so prevalent with me as the thoughts of doing our dead Author Justice at least as to that part of his Accusation wherein he has been adjudg'd if not professedly yet a well-wisher at least to the Roman Catholick Religion that he was so to the Person he sends these following lines is evident from the Design of them which was to bring him over to the Communion of the Church of England a Design considering the Circumstances of those distracted Times so very seasonable and honest that the D Himself was forc'd to acknowledge as much and afterwards thank'd the Dr. for it and had God given it its due Effect we might all have thank'd him too But however the Discourse may have miss'd of its aim where intended I hope it may not want some Proselytes of the same Persuasion for whose sake 't is chiefly publish'd As to what concerns the Author himself I shall be wholly silent the World labouring under too great a Prejudice to hear his Panegyrick with Patience The following Tract with his other Learned Writings are his best Orator but if any Mans Curiosity should lead him to a farther desire of knowing his Character if he pleases he may better take it from himself DEPOSITUM SAMUELIS PARKER Nuper Episcopi Oxoniensis Qui hoc Elogio posteris commendari voluit SImultates privatas inimicitias Non modo non fovi Sed contempsi Solâ integritate fretus Nec vivere Erubesco Nec mori reformido Divinam Providentiam Non minùs credo quam opto Hanc vitam utcunque sustineo Meliorem expecto Fide non infelix Spe felicior Multa legi cogitavi scripsi Omnia ab ipsis rei cujusque Principiis exorsus Nec tamen ulla scire videar meliùs Quam quae per fidem accepi Sir Leolyn Jenkins His Letter to the late King THIS Discourse or what else you please to call it was brought me by the Canterbury Carrier your R. H. will see in the loose Leaf join'd to this how it comes to be addressed to my Hands The Author I have known long since he was Chaplain to my late Lord Arch-Bishop of Canterbury his Name is Dr. Samuel Parker at present Arch-Deacon of Canterbury as I have not had any Communication with him of any kind these many Years so the coming of this Treatise to my Hands is a perfect Surprise yet seeing the Subject matter of it is that which we pray and contend for I durst not but commit it to this present Conveyance beseeching Almighty God to give a Blessing upon it For Sir Leolyn Jenkins SIR HAving been lately confin'd with a great Indisposition of Health and not knowing how the Divine Providence might be pleased to dispose of me after I had setled my own private Affairs as well as I could an Extravagant Thought thrust it self vehemently upon me to leave a Legacy for His Royal Highness which in those better Intervals I enjoyed I composed and out of that eager Zeal I have for the true Settlement of the Church of England cannot forbear to present it And in order to it make bold 〈◊〉 it to your Honor and if your Curiosity will support your Patience to peruse it I submit it entirely to your Wisdom to dispose of it as you please And though I have no reason to expect any success from so weak on Endeavor yet the very 〈◊〉 of the Design in a Priest of the Church of England will at least 〈◊〉 it self● for I have only addrest my self to His Royal Highnesses Conscience without any regard to his worldly Interest and that is a thing that any Church-man that has any sincere love for his Religion is not only authorised but obliged to do and as for the Event of such unlikely Attempts they are to be entirely left to the over ruling 〈◊〉 god I request the favor of your Perusal and if you 〈…〉 utterly ridiculous to convey it to His Highness If you are tempted to smile at my Folly I beseech you to impute it to my present Weakness and when I am in a better Condition of Health for which I thank God I am now in a very fair way perhaps I shall be as forward as any to laugh at the oddness of the Attempt But whatever it is I am sure it has the warrant of a good meaning from Sir Your most Humble Servant S. PARKER SIR WHat Addresses or whether any at all have been made to Your Royal Highness by the Divines of the Church of England for the Satisfaction of your Conscience I am altogether ignorant Tho I cannot suppose that none have been made because I know great numbers of Learned Men of our Communion both Zealous for their Religion and also for Your Highnesses Service here and Souls welfare hereafter But then this I have too much Reason to fear that some of them may not have taken that Method nor have proceeded upon those Principles that they ought For the Men that have ever since his Majesties Return been or at least appeared most forward in defiance of the Church of Rome have been so unhappy in their Zeal and Opposition against it as together with the Papal Usurpations to dig up the very Foundations of the Christian Church or at the same time that they endeavor to pull down the Pope's present high and uncanonical Pretences destroy all that Divine Authority that was vested by our Blessed Saviour in the Apostles and their Successors for the Guidance and Government of Souls so as to make every private Person the only Judg of his own Faith without any defence to the Direction of his Spiritual Guides and Governors which is in effect no less than really to cancel that Promise that our Blessed Saviour made to be assistant to them in the Execution of their Office to the End of the World for if he make good his Promise that alone is more than enough to challenge the regular Submission of private Christians to their Decrees as they would not Rebel against our Saviour's own Institution This I know has been the great stumbling Block to the Roman Catholicks that the Church of England neither pretends to nor owns any such Power as that of a living Judge but that it either resolves all its Authority into the State or leaves all its

within themselves Of which there were great Numbers in the World and some of as large Jurisdiction as the Patriarchates especially in Asia But as for the Patriarchate of Rome it never extended its Power beyond Italy and its adjacent Islands And therefore it is very observable that the Writers of the Church of Rome care not that it should be known to the Christian World So that hereafter all their Brags of Universal Pastorship when they come to make it out their Manuscripts still fail them Carolus à Sancto Paulo hath taken most Pains of any in this Argument and hath done well enough in other Parts but when he comes to the Church of Rome there his Manuscript is so worn out and defective that it was not worth publishing Now doth not this look oddly that their Books should fail them thus only in their own Cause and doth it not rather give suspicion that themselves are too well aware that they would do them no real kindness However it is a very preposterous thing for a Man to pretend to a Title to a great Estate by virtue of some antient Writings and yet when he comes to try his Title should only plead that indeed such Writings there once were but that they are now so impair'd that they are not legible And yet this is the very Case of the Church of Rome here All Christendom at least the Western Empire ought to be subject to him as their Patriarch Why so Because he ever was so How doth that appear By the ancient Notitiae of the Church Produce them So we can for all the other Patriarchates but those that concern the Church of Rome are unhappily lost Are they so Then you have lost the Evidence of your Title and for ought you do or can know never had any But instead of this shifting and prevaricating that we meet with in the Writers of the Church of Rome there is not long since publish'd by a very learned and a very honest Gentleman of our own Church and Nation an accurate Description of all the Patriarchates out of an ancient and authentic Manuscript which reckons to the Patriarchate of Rome only Italy and the adjacent Islands but not a syllable of Spain or Germany or Gaul or England or any other of the large Territories in Europe which if they had belonged to this Patriarchate at that time could never have been omitted in this exact Catalogue that hath so carefully set down every petty City in Italy In this posture stood the Government of the Church for many Years without any considerable Alteration For tho some of the Bishops of Rome would have been usurping upon the Churches of Africa by pretending to a Right of Appeals from them they were repulsed with great Shame and Dishonour And were it not that I am unwilling to trouble Your Highness with any more Disputes than what concerns our own Church with the Church of Rome there is nothing more easie than to shew that this Controversie with the African Churches is a notorious Instance of both the Frauds of the Roman Church and of other Churches abhorring his remotest aim at any Supremacy But tho he missed his design at that time his Successors were ever after watchful of all other Opportunities to compass it And to that purpose they happen'd to have two very lucky Advantages the first was the fatal Division of the Empire into East and West from whence S. Gregory Nazienzen a Man both wise and pious foretold a more fatal Division in the Church and accordingly in a little time it came to pass that the whole Body of it was divided into East and West as well as the Empire and the Division was quickly heightned by the mutual Jealousies of the Emperors who would not suffer the Bishops under one Government to repair to Councils conven'd under the other And that in a short time grew to alienations of Minds so that they kept their Councils apart and if any Bishop of the East repair'd to a Synod of the West and so for the contrary He was look'd upon as a Betrayer of his own Church And this was the occasion of the after-greatness of the Church of Rome in these Western Parts because that alone of all the five Patriarchates happen'd to go along with the Western Empire For having no Competitor for the Supremacy or so much as the equality of Power in the Western Church it was no hard matter to advance it self to any degree of Power that it pleased to challenge especially when the Western Churches were forward enough of themselves to advance its Dignity for the Honor of their own Patriarchate in opposition to that of Constantinople which being the Seat of the Empire and enjoying the Favor of the Emporors soon over top'd all the other Eastern Patriarchates so that all the Competition that remain'd was between Rome and Constantinople Till at last in the Sixth Century Iohn Bishop of Constantinople first obtained of Mauritius the Emperor the Title of Universal Bishop which very Title was quickly and vehemently oppos'd by Gregory Bishop of Rome as a Piece of Antichristian Pride and Insolence But Mauritius being murdered by Phocas and Cyriacus then Bishop of Constantinople being fallen under the new Tyrant's Disfavor for declaring against his execrable Murder the Bishop of Rome seizes that Opportunity to flatter and caress him in all his Wickedness for which Civility the Usurper takes the Title of Universal Bishop and settles it upon the See of Rome And when once they had obtained the Title they resolv'd to make it good by gaining the Power too Tho by what degrees they encroach'd upon other Churches it is not at all to my purpose here to represent it is enough to have shewn the late Original of the Title which was never given them till above 600 Years after our Saviour This then being the true and real state of all the Christian Church the Conclusion plainly makes it self as to any English Christian's Obligation to communicate with the Church of England or the Church of Rome For as it is the indispensible Duty of every Man to joyn in visible Communion with the Society of the Church so is the first visible Society of the Church settled in the Communion of the Bishop of the Diocess And thence evident it is that the first Duty of every Christian as to external Communion with the Church is to joyn in Communion with the Bishop of the Place where he lives For if our Saviour setled the Government of the Church in the Apostles and if the Episcopal Order succeeded them in their Office then hath every Bishop Apostolical Authority And then is every Christian Man bound to submit to his Bishop as to an Apostle from whence the Bishop derives the Succession of his Order and Authority So that the Episcopal Society is the first visible Communion of the Christian Church and a Man becomes a Member of the Church-Catholic by joyning in visible Communion

only a Member of it and in that Station it is as large a Church as any were in the Primitive Times Neither then did the Communion of the Catholick Church consist in an Union of all Churches under one Head but in brotherly Love and Correspondence with one another and for that the Church of England is ready to offer it to the Church of Rome or any other upon the old Condition that they will give her leave to admonish them of their Faults and Miscarriages as Churches did one another of old But this is a Civility that the Church of Rome is too proud to accept of it must be all Churches or it will be none at all It allows no Equals in Communion and condescends to no Treaty but upon Terms of absolute Subjection neither is it content to enslave all its Neighbors to its own imperious Decrees unless they be submitted to as the infallible Dictates of God himself Now this seems too much for Men to swallow that have any sense or care of their Salvation for by this means the whole Faith of Christendom shall be left entirely at the Disposal of one single Person and the Pope alone shall be the whole Catholick Church This I say seems too much to venture upon one single Security especially unless it were confirmed by some clearer Commission than those remote and obscure Texts of Scripture that are alledg'd for the Papal Supremacy But to return from the Pope to the Church As the first Constitution of Churches was conform'd to the civil Government so indeed no other is practicable For upon that Supposition that Christianity makes no Abatement as to the civil Rights of Men especially of Princes provincial Churches cannot be justly extended beyond the Dominion of the State because in that case if Metropolitans or Patriarchs have power to call their Subject-Bishops to Councils the King's Subjects may be summoned out of his Dominions without his leave which is not only to diminish but to destroy his Power over his own Subjects for when they are out of his Dominions they are none of his So that the very State of Christianity naturally implies as it would not be inconsistent with it self the Conformity of the Church to the State in its bounds of Jurisdiction And this is the true meaning of that known Saying of one of the Fathers That the Church is in the Commonwealth and not the Commonwealth in the Church for the Civil Government being first constituted and the Church being afterwards taken into it it must for that Reason keep it self within it otherwise it breaks down its old Bounds of Settlement But beside that the Nature of Government confines every Church within the Prince's Dominions in which it is so it is highly convenient if not absolutely necessary to the due and effectual Exercise of Discipline that the Society of the Church be confined within some moderate Circuit of Government for great Governments are slow and unweildy in their Motions the very distance of Place makes all Proceedings uneasie and Determinations difficult and of this our Nation was sufficiently sensible when all Ecclesiastical Appeals were carried to Rome the Journey was tedious and chargable and by reason of the distance of Witnesses and other Inconveniences Proceedings infinitely dilatory I might say endless Causes depending there from Age to Age this is too notorious from the sad and open Complaints of those Times and I my self enjoy a small Office in this Church wherein my Predecessors had a Suit for a Privilege belonging to it hanging in the Court of Rome for some hundreds of Years till the very time of the Dissolution of the Pope's Power These are intolerable Grievances to Mankind and heavier Burthens than were ever imposed upon them by the most barbarous civil Government If therefore his Holiness will challenge a Supremacy over all Christian Churches let him not exercise his Jurisdiction in ordinary Causes that is contrary to all the Canons of the Church and Quiet of the World We will not contend with him about his Patriarchical Preheminence if that would give him Satisfaction tho we know he hath not the least pretence of any claim to it over us But when under that Pretext he takes to himself the Office of Universal Bishop that is to be all the Bishops of Christendom 't is that exorbitant Usurpation that is not our Complaint alone but the universal Complaint of Christendom it self And therefore if he would keep within his Patriarchical Bounds and Privileges which yet he enjoys not by divine Right but humane Institution we would give him all that Respect and Reverence that is due to the Primacy of his See But if instead of Brotherly Communion with us nothing less will serve his Turn than absolute Dominion over us and if Submission to that must be made our only Title to the Catholick Church as if we had no Right to Christianity but by Subjection to the Bishop of Rome these cannot but seem too hard Terms of Communion or if they are not it is enough that they are unwarrantable or if they are not so it is enough that they are not necessary And that they are not is evident from the Premises where I have demonstrated that the first Duty of every Christian as a Member of the Christian Church is to joyn Communion with his own Bishop as the first Political Society of a Church And that the next is a Combination of all the Bishops within one civil Government under one Metropolitan That this Polity was set on foot by the Apostles themselves and every where put in practice in the Primitive Church that the Ecclesiastical Province cannot extend beyond the Precincts of the Civil without infringing the Authority of Sovereign Princes and therefore that no foreign Prelate can have or exercise any Ecclesiastical Power over his Majesty's Subjects because that would give them Power to command them out of his Dominions So plainly doth the Nature of Civil Government set Bounds to Ecclesiastical Societies which one thing if duely consider'd must cut off all Claims of Papal Supremacy over this Church because by virtue of it he would have such a kind of Power over His Majesty's Subjects as the Christian Religion doth by no means allow any its Officers And as this was the Settlement of National Churches from the beginning of Christianity so is it the present Constitution of the Church of England that is or would be govern'd by its Metropolitan in his Synod of Bishops subject to one Civil Government And as this is all the Political Society that a Christian Church is capable of so all the Communion that it can have with other Churches consists in brotherly Love and mutual Correspondence And this way was the Christian Church in the first Ages of it preserv'd in competent Peace and Unity And whatever other Power was afterward erected in the Church was founded upon humane Institution and therefore is alterable in it self at least not necessary to the

Being of a Christian Church Of this nature were the several Patriarchates so that whatever Power the Bishop of Rome can challenge by virtue of his Patriarchical Dignity is of an humane Original and so not necessary to the Constitution of a Christian Church Nay tho he once had such a Power yet upon the Dissolution of that Civil and Ecclesiastical Government that gave it him it ceases with it For it was granted him by the Emperors and Imperial Councils and so extended only to the Subjects of the Empire for they could not give him any Power in other Princes Dominions The Empire therefore being broken into many independent Kingdoms the Patriarchate dissolves with it because otherwise a Foreigner would have an Authority in all Princes Dominions to the Prejudice of the Sovereign Power which is the first thing that Christianity disclaims and therefore is principally inconsistent with it But however if the Pope have his old Patriarchical Power still he had it not of old over us and therefore cannot have it now and though he have yet it is but of Humane Institution And then we are a true Church without it and if we are then can no Man be obliged in Conscience to forsake the Communion of this Church that is setled as all other Churches were by the Apostles to join with one another only for the sake of some alteration made in it by Humane Authority And thus having truly and impartially laid before Your Royal Highness the State of the Christian Church especially as to the prime Controversie between the Church of England and the Church of Rome concerning the Guide of Faith I have so great confidence in the Power of Truth over an upright and generous Mind as to flatter my self with some Hopes of settling Your Royal Highnesses Conscience in the Communion of this truly ancient and Apostolical Church Nay I hope not only to see You a Zealous Son but an eminent Patron of the best but most abused Church in the Christian World so as to be the principal Author of rescuing her from those horrid Indignities and Oppressions that she daily suffers from the Barbarity of popular Atheism and Profaneness But whatever the Success of this small Endeavor may prove it is not a little Satisfaction that I reap from having done my Duty to Your Royal Highness and mine own Conscience For I have no other design than to promote the Salvation of Your Soul and my own But though I am so fully conscious to my self of mine own Integrity yet when I reflect upon what I have done I blush and am confounded in my self at the Presumption of obtruding my crude Thoughts upon the Wisdom of a Mighty Prince and therefore had utterly stisled them after they were finished had not the great Fame of Your Highnesses Princely Candor emboldned me to present them as being at least secure of a gracious Pardon to a well-meant Presumption I intended when I had shewn the No-Necessity of Comminion with the Church of Rome upon his own Terms because its Pretences are a manifest Usurpation upon the Christian Church in the next place to have represented the gross Abuse that his Holiness puts upon Christianity by pretending some way or other directly or indirectly to a temporal Power over Sovereign Princes whereas to pretend to it by virtue of any Power deriv'd from our Saviour only over Subjects is no less than Blasphemy my against him but over Princes it adds to that Rebellon So that how many Notes soever there may be of a true Church this is an infallible Note of a false one But then considering with my self that Your Royal Highness is the second Branch of an Imperial Family and Heir to several Crowns I thought my self obliged according to my Resolution declar'd in the beginning to wave the Advantage of this Argument because Your Highness is here a Party and it concerns Your worldly Interest more nearly than Your Conscience to which alone I have made bold to make this Address and in it I assure my self that 〈◊〉 the Kingdoms in the World would weigh nothing And therefore without giving Your Royal Highness any farther trouble more than once more of craving Pardon for this great Presumption I shall submit the Consideration of the Premises to Your 〈◊〉 and impartial Thoughts and daily pray for Your Happiness both here and hereafter and while I live shall ever be Your Royal Highnesses Most Humble and Devoted Servant FINIS Epist. 52. Mr. Beveridge