peculiar Ministers and Levites set a part by Gods Institution on purpose who were and are the Clergy of his Clergy and Heritage and the Priests to those in speciall that were and are his peculiar people and Priest-hood Exod. 19.6 Revel 1.6 The Church it self being Laick and common compar'd to these as was the World to the Church For no less is implied in the reason of those expressions where both the Christian and Jewish Church are said to be a Kingdom of Priests as in Exodus or Kings and Priests to God as in the Revelation they being in special manner Kings and Priests and Clergy from whom the name and title is deriv'd to others for some likeness and comparison for what the Copy is that is the Original much more And if Christs mission was not from Secular but Divine Authority so neither is the Institution of the Evangelical Priesthood from man but from God being sent from Christ as he was sent from God Joh. 20.21 Bishops and Presbyters being equally from Christs own Ordination and appointment though not of equal order and degree between themselves but in several respects the one Superiour and which may seem strange inferiour likewise to the other For the better understanding whereof the distinction between Spiritual and Temporal is to be remembered and considered in its Primitive and Apostolical acception and not the modern Roman sense who confound Heaven and Earth in their notions as they do in their values and affections the one referring to the present visible world the object of sense the other to the Church or Invisible world to come wherein Christians live here by Faith the Church being more excellent than this world as eternity is more than time and yet this world more excellent than the Church which is dead unto it in the estimation of sense as is the living more excellent than the dead Eccles 9.5 whereby is discoverable the several Superiorities between Episcopacy and Presbytery in the same person in whom both are co-incident as they are in every Bishop and those Elders in Timothy who for Ruling well and labouring also in the word and Doctrine were counted worthy of double honour 1 Tim. 5.17 where in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have a clavis to decide this difference for the habitude and Character of a Bishop is that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ruler or Prince as the Brittains term their Arcsh-Bishop of Carleon to Monk Agustine but that of a Priest or Presbyter is the form and quality of a Subject or Servant or Labourer which two notions greatly differ like God and Creature But then their several allotments or respective worlds are to be considered wherein the one and the other are said to labour or bear Rule And clear first it is that the Presbyters labour as a Servant under Christ in his word and Sacraments is within the Vineyard of the Church and therefore belonging to Eternity as the Church it self doth and that the Rule of the Bishop in the second place is Temporal by consequence and about order in this present world and the better preservation of the Temporal out-side of the Church for to affirm it to be a Spiritual Rule over the Church in its in-side which is Eternal and Christs own Peculiar Jurisdiction were very inconvenient and unsound And this Temporal Superiority over the Temporal part of an Ecclesiastical Community as to all Causes and persons that be within it for any Society whether Sacred or Civil can no more subsist or fare well without a Governour or a Chief than a body without a head continues in Bishops by Christs establishment till the rising of the Sun that is till the Civil Magistrate of that Province become Christian whose defect they before supplied as Guardians and then it doth set or cease but Heliacally as the Stars set in the morning in deference to a greater lustre that is better able to do their work continuing still in the same firmament and Sanhedrin under his Rayes and bound nevertheless by their office and duty to be ready to shine again without him as before in case of darkness or Eclipse as was said before And it well appears how the Christian Temporal Magistrates and the Church have understood one another in reference to their several bounds and limits by those parcels of Ecclesiastical Authority the one hath resum'd as his right and the other willingly quitted and yeilded thereunto as just upon his arrivall to Supremacy in Church as well as state For we never find him offering to touch any part of the Priestly office or the Power of the Keys nor to preach or Baptize or absolve or consecrate which acts and Authorities belong to another Spiritual Kingdom farr enough out of his Temporal Dominion and Jurisdiction But several parts of Episcopal Rule and Government have been rightly assum'd and yielded to him in Generall Counsels and in our Church of England in particular wherein he is declared supreme in all Causes and over all persons Ecclesiastical which was the Original Right of Metropolitans but since held by them as was fit not as Soveraigns any more but as subordinate to their Christian Magistrates And by this Hypothesis is resolvable whether Bishops ordain Priests as they are Priests or as they are Rulers which would make for the strength and re-allyance of the Protestant Interest For Bishops cannot Ordain of themselves without Priests to assist much less can Priests Ordain without a Bishop to preside where he may be had and Christian Kings offer not to resume as their temporal right any part of the Ordination or Consecration of either sort but only nominate our Bishops in the right of Patrons or Founders or as representers of the whole Community by whom they were in the Primitive Church elected as likewise in the Brittish Therefore the Priest who is but a Labourer is Inferiour and subordinate in this World to the Bishop who is a Ruler by Divine Order and designation not to be violated by any without the guilt and scandal of being Rebells against Superiours And the Bishop in his Chair as a Ruler is Inferiour to himself in his Pulpit as Christs Labourer and Preacher in reference to the other World For it is a higher excellency to be the least in Eternity than the greatest in time to subdue sin than to subdue the World Psal 84.11 Which yet is so as to Faith and reason and the Consciences of all sober men with their own yet not as to sense or the Law and course of this present life and general Practice whereby through humane infirmity very few yet not wanting in our times have been observed to be as ambitious of the labour of Converting Souls as of the honour and command of a Rich Bishoprick though the worst and Welsey himself at their dying hour have yielded to this Truth Whereby no Inferiour Minister that is diligent in his work and calling can have
Usher 1129. Hist Britt l. 8. c. 8. Ubbo Emmius l. 3. p. 107. Emrys or Aurelius Ambrosius before him Here that Archbishop had his Residence that sent seven of his suffragan Bishops to meet the said Augustine near Worcester to defend their Brittish rights and Customes against Rome's Invasion Neither is Cressy's exception against the Welsh Epistle in Sir H. Spelman of any validity because it mentions the Archbishop of Caerleon to be their proper Superiour when as at this time saith he the See was at St. David and not at Caerleon c Usher p. 1132. p. 83. Quanquam ipsius Augustini temporibus inurbe Legionum sedem Archiepiscopatûs adhuc haesisse cum ab aliis tum ab Authore Chronici quod Brutus appellatur proditum inveniam unde ijdem Legionenses Menevenses Antistites Giraldo because though it were it was still the same See and the names were promiscuously us'd and there is nothing in that Epistle but what is in effect contain'd in the Narrations of Bede and Geoffrey of Monmouth who is no where more fabulous than for the Interest of Rome or the discredit of our Brittish Worthyes and both Authors appear more their Friends than ours And where Geoffrey Stiles Dubritius without any colour of Truth Britanniae Primas Apostolicae sedis legatus The Pope's Legate and Primate of Brittain though it was as absurd then as to fancy General Montecuculi now to be a Turkish Bashaw yet it serves very well to confirm that this Archbishop of Caerleon was the undoubted Primate at that time and not York or London because Lyes and Legends that expect any belief are ever fastned to some Truth And there this Primacy continued amongst the Brittians till sometime after the Norman Conquest But if the Question be of right Where the Primacy of Brittain ought of right to be and to be by all right English and Brittish-Christians obeyed from the heart as unto Christ The Resolution is far more easie For this Church may be considered as to its Inside or the heart and inward man or the Outside or its outward man As to the first the Primacy is solely in Heaven the heart being subject to no Pope nor Prelate but to Christ alone and to all lawful Governours for his sake Neither is this Primacy local or confin'd and limited to any place on earth either Rome or Canterbury as neither is the Soul or its thoughts but in all places of Europe and Asia Africa and America we are to obey and follow Christ the Soveraign of the Soul before any other whatsoever God before man Conscience before Interest Truth before Authority the Laws of God befere the Doctrines of men Duty before Fancy Honesty before Advantage Heaven before Earth and Everlasting Concernments before any Temporal whatsoever But if the Church be considered in its Outside the Case is in another World that is in this present World where the Civil Magistrate is Supream in all Temporal Concerns and Causes As in all Ecclesiastical are Ecclesiastical Magistrates and Governours and that two wayes 1. Originally 2. Eminently Originally the rightful Bishops of Brittain before the time of King Lucius and Constantine being of Apostolical descent and Institution and the chief of their Order were the chief and Prime Governours of this Church by right for the first Bishops are certainly known to be appointed by the Apostles themselves as James at Jerusalem c. And the Magistrate while Heathen had no right to controle them in any part of their Commission that was from Christ for the propagation of his Gospel or the publick weal and preservation of his Church in truth and order and regular Communion in this world therefore in that respect alone they were exempt and not subject to any human Laws and Authorities whatsoever which liberty hath been scandalously abus'd and extended by the principles of Popery to exemption from Christian Magistrates As if they had been equally as opposite and asymbolical with the Gospel as Heathen But when the Magistrate became Christian in Lucius and Constantine c. And were received into the Church according to their quality and station before in the World of Gods Erection the Case was otherwise again for now they were Ecclesiastial Magistrates as well as Civil and if Ecclesiastical therefore Supream in Ecclesiastical causes referring solely to this present life as well as Temporal that is Supream Primates and defenders of the Temporal concerns of the Eternal Church of Christ Therefore as the Supremacy of the Church was Originally in our Brittish Bishops so it came afterwards Eminently to be lodged and vested of right in our Brittish Christian Magistrates Christian Bishops giving place to Christian Kings like the lesser to the greater Lustre who yet acted little or nothing without their advice and counsel as we found King Arthur a little before chusing his Bishops and Archbishops with the advice of Synods Therefore as we say where the King is there the Court is so it may as well be said and justified where the Christian King of Brittain is there is the Primate of Brittain and head of this Church Notwithstanding as our Kings in their Civil Capacities have their standing Courts and Tribunalls for Habitation or Justice by Law and custome as well as Ambulatory and Personal so likewise in their Ecclesiastical their standing Primacyes where they pleased by Law to fix them as did King Lucius perhaps at London and Constantine at York and Arthur at Caerleon and others at Canterbury which they or their Successors may adjourn and remove elsewhere in like manner when they see good reason The vulgar practice of common Seamen penetrates and decides this point For with them at the motion of the Prince or Admiral from a first to a second or third Rate Ship the Flag shall follow by consequence and desert that Ship whatever be its Rate the Prince deserts and hover only there where he hath chosen to abide In like manner it is with the Primacy which answers to the Flag as Ships at Sea answer to Cities on Land It doth and alwayes ought to follow the will and Law of the Prince and any Forreign Pope hath as much to do to order and dipose of a Flagg in our Fleet by his Bulls and Canons as of a Primacy in our Kingdom There is an old appetite in Mitre and Crown to Re-unite and to be together as they were Originally in the same Persons in the Patriarchs yea in Heathen Kings and Emperours Holy and Publick signifying the same our English Primacy which travelled heretofore from London to Canterbury to be near King Ethelbert is since crawl'd back as far as Lambeth to be near White-hall The Christian Mitre attends the Crown the Antichristian would Controle it Both would have it near the one goes to it the other would have it to come to him Christian Bishops count themselves Subjects to their Kings Antichristian would have Kings to be Subjects unto them â—ea and
OF THE HEART AND ITS Right Soveraign AND ROME no Mother-Church to ENGLAND OR AN HISTORICAL Account of the TITLE of our BRITTISH CHURCH And by what Ministry the Gospel was first Planted in every County With a Remembrance of the Rights of JERVSALEM above in the great Question Where is the true Mother-Church of Christians By T. J. of Oswestry in the County of Salop sometime Domestick and Naval Chaplain to His Royal Highness the Duke of York Rom. 8.31 If God be for us who can be against us London Printed for Edw. Foulkes and are to be Sold by T. Basset at the George in Fleet-street 1678. To His Royal Highness JAMES Duke of York and Albany c. May it please your Royal Highness AS the Peace of Kingdoms which your Royal Highness excellently knows and the duty and safety of Subjects together with the great ease of Princes consist in one short easie rule and equitable well maintain'd and practic'd The submission of the Creature to its Creator or the Obedience of Inferiours in the low condition of the one to their respective Superiours over them in the Authority and high Character of the other so it may be affirm'd that the Peace and welfare of the Church depends no less upon the like lesson and method For what are Conventicles Schismes Heresies Idolatries which disturbe the Peace and destroy the being of the one but like so many Riots Factions Seditions Treasons which alike undermine and overthrow the Constitution of the other so that in short the Disturbers of the World are those alone who disobey Superiours Who in the time and under the covert of Peace are of two sorts such as undutifully despise the right or treacherously erect a wrong Sovereign over themselves The first are those who from Avarice or Pride or Ambition by craft or force disobey the Laws and usurp and encroach upon the Rights and Prerogatives of their lawful Governours where every inconsiderable Inceptor and Puny Recusant is a Cromwel or Lucifer in his path and tendency The next those who through fear or easiness will admit or submit to any wrong pretender in his usurpations and believe the Serpent against God And then it cannot be expected but that they who mistake their Sovereign in the first place will mistake their Loyalty in the next And Allegiance misplac'd shall make men Rebels as much as the failer or subduction The prime indispensable â—charge therefore first of Heaven's King next of every King on Earth that represent him is that known Commandment Thou shalt have none other Gods but me The Peace therefore of Churches and States manifestly consists in two points 1. In the exact knowledge and discovery who are our right and lawful Superiours on Earth 2. In exact obedience perform'd to their Laws and wills and no other Nor to them acting beyond their Sphere and usurping upon Gods Rights in Heaven under whom all Earthly Superiours and Inferiours are equally fellow-subjects And not to be allowed the liberty of eyes and understanding or private judgment to discerne between right or wrong Leaders which is of such temporal concern and preservation to every man in this World nor between the will of God and his Creature where they interfere which is of such Eternal moment in the other wherein lyes the Radical errour of some Modern Christian Heathenism were to be depos'd from being men any more or reduc'd to an Eternal non-age and inability to discern between good and evil and fitter therefore to be governed than to govern either themselves or others Having therefore for the establishment of Friends and the comfort of Regular and recovery of Irregular and seduc'd sufferers for Religion bestowed endeavours to distinguish the several parts of Divine and Human Soveraignty whereon the Peace of Communities and the Salvation of Souls depends being as manifestly distinguishable as Heaven and Earth or Soul and Body and stated also and evinc'd the Title of Right Mother-Church to our own Brittain though it s known a Harlot can bid fair for a true Mother where she lights not on Solomons for Judges and where she does be willing the Child be divided into Sects and parcells which she is not like to enjoy to her self entire and sufficiently demonstrated to any whose invincible minds and Spirits are unreduc'd from their Loyalty to God and truth That Popery in its Leaders is an uniform invasion and in its followers a necessary disobedience to right Soveraigns in Heaven and Earth and Protestancy in its Principles to be safe and clear from such disorders I judg'd fit to dedicate the Argument to whom it was duty to present the first Copy to your Royal Highness my Gracious Prince and Master having afore-hand weighed and consider'd as I ought it would make for your Highness Honour and publick love either at home or abroad in the disjunctive whatever were its resentment or success At home with God and the Countrey if it serv'd in the least to fortifie your Royal Breast against temptations or at least with Forreign Lords of Celestial Crowns and Canonizations against whose Sacred Avarice and Catholick canting for Tribute and subjection and other Politick Arts which are not unknown and infallible errours and Idolatries which are not unconfuted such plain and manifest Truths from clean hands and ends could so little prevail though seconded with the sense of the whole Nation and the rights of this ancient Apostolical Church undoubtedly Senior if not Mother to Rome it self Withall the Subject being of the Heart and Conscience and comprizing as the heart doth in a narrow Room a competent stock of Divine Rules and measures to judge of Truth and about Church matters seem'd therefore the fitter present for a Prince so nigh to Soveraign who is a Nation contracted in one man And Princes like God whom they represent delight in hearts And no Prince in Story was ever the Darling of more English Hearts than your R. H. and strange and unjust it were you should suffer any abatement of that Glory for no other reason but your exalted superlative zeal for God and your Conscience above Crowns or Kingdoms being the highest strein and pitch of sublime and transcendant Honour that Mortality could ever exert or phancy and higher still if that zeal were well guided with discretion as the Apostle requires and not taken upon undue trust whereof if there were not some manifest cause to doubt or fear none were more inexcusable and worthy to be deserted forever by Your R. H. than him who having had once the honour to adhere to you in your military dangers should want a heart at last to follow you in your Ecclesiastical motions after truth my more proper Element and Profession Having therefore as I ought doubted my self not a little and reviewed my Principles upon this occasion and with best endeavours of Brain and Knee studied to know the Truth and Gods mind herein with a heart resolv'd to be of its side to my power against the
move and have our being The first and last part of the Discourse are Unison and both practical and of more general use the midle Historical and Polemical and of no less use to several in these unsetled times to have the evidences of their Faith and Church as their Writings for their Lands to lye by them and their Children against any question that shall arise about the title Where known passages of History were necessarily to be rehears'd all possible conciseness is us'd which makes that part of the stile more obscure without a deliberate reading which yet is remedied by the Citations in the bottome of the Page referring to the Authors themselves And sometimes indignation against inclination rais'd the stile where the adverse objections or practice seem'd highly unreasonable or greatly pernicious having no enmity or disrespect to any person or party high or low but to their sin or ill example for their Recollection to prevent God's wrath and out of fidelity to the common Lord and judge of both The word Protestant is us'd as now it notes the Scriptural Apostolical Faith in opposition to Rome's corrupt Innovations and humane Inventions and in the sense explain'd page 488. Else it were very improper to stile our Brittish Faith Protestant which flourished here 1500 years before Luther was born The great and memorable Archbishop Vsâ—er whose memory ought ever to be especially dear to Brittains is often cited in His Book de Britannicarum Ecclesiarum Primordiis which after once naming is not repeated Which he writ at the command of King James as a Collection on purpose for such an use with great pains and judgment and truth and helpes several wayes and partilarly from the late chief Antiquary of Wales Mr. Rob. Vaughan of Hâ—â—-gwâ—â— with whom he corresponded It is not to be said that all is new or old either which is here deliver'd and intended for a compact systeme of satisfactions on this point under one view which before lay more dispers'd and undiscern'd and as some account also of innocence and patience in their defence which have not escap'd the censure of Improvidence and harder speeches and passages there being a Scaffold Priviledge ever due to Sufferers but this may be safely said that though the Notes were old and standing and ought so to be yet the Tune and management is wholly new and sincerely endeavour'd and design'd for the peace and concord of our Church and the stength and glory of our Nation and in all humility submitted to the candid eare and judgment of all Right Fathers and Sons of our Brittish Church of England Farewel A General Table of the Contents PART I. A Sermon touching Christs immediate Soveraignty over the heart and the usefulness of the Christian Doctrine to Societies being the occasion and foundation of the ensuing Argument SECT I. p. 43. The Controversie reduc'd to one single point in General of obedience to the right Soveraign of the heart and Protestancy found Loyal and Popery the contrary in its Principles and Practice SECT II. p. 68. Of the true Mother-Church to all Christians in respest of their In-side and of Rome'sVsurpations SECT III. p. 78. Of the true Mother Church to every Christian in respect of the Out-side and Rome'sVsurpations SECT IV. p. 123 Rome no Mother-Church to Brittain in respect of extraction or first Plantation of the Christian Faith but much Junior to it and more probably its Daughter SECT V. p. 134. The faith never fail'd in Brittain from the Resurrection to this present SECT VI. p. 143. Brittain had not the faith from Pope Eleutherius SECT VII p. 151. The description of the Old Brittish Church in its Doctrine and Discipline and Government and Traditions when Augustine the Monk made his Impression here SECT VIII p. 194. The face of the Roman Church about the same time and of Augustine's qualification and method for his pretended Propagation of the Gospel amongst the English And that the Nation are under no obligation to Rome for his work here but bound by their Christianity to abhor and detest it SECT IX p. 231. That the Gospel was planted among the English throughout their Counties by Brittish Ministry And that Augustine's Roman Plantation here came to nothing and no Bishop left in all this Land of Rome's Ordination but one and he a Simonaick and that the body of the Nation are old Brittains and our Princes especially and therefore by honour and nature bound to maintain the Rights of our Brittish Church against Forreign Enchroachments SECT X. p. 295. That all or most of the Kingdoms and Churches in this part of Europe received their first faith from Brittain yet Brittain pretends to no Supremacy over them upon that account and the Romanists â—loes de se in that kind of Plea SECT XI p. 346. Of the indirect methods of Rome in subjugating this and other Churches under it SECT XII p. 363. The change in Henry 8th rather a Restoration than Reformation and how commencing in Henry 7th and of the Inauspiciousntss of Popery to the Brittish Crown and the success and blessing of Protestant Counsels to this Nation SECT XIII p. 392. That the Primacy of the See of Canterbury as it is settled by our own Kings and Laws is Canonicall and Regular SECT XIV p. 436. That the Primacy of Canterbury as by the Pope and Monk Augustine is Schismatical and against the Canons of the Vniversal Church And of the several Nullities of the Church of Rome in England And how all their Clergy intruding â—here stand depriv'd of their Orders by the Canons of all the Ancient General Councils and their Laity that abet them of their Christian Communion by the same Authority SECT XV. p. 475. A short disquisition into the Cause and Character of the Roman Apostacy in its Leaders and Followers from History and Prophecy and Practice SECT XVI p 503. What the Roman Catholicks truly mean by the term Heretick they so liberally bestow on others and that none are greater Hereticks in Truth and reality than themselves and of their title Roman-Catholick which they so well like And old Rome and Brittain both Heathen and Christians compar'd with the Modern and that the yoak of Rome is not better to us than our present condition SECT XVII p. 562. Where the place of the undoubted true Church is out of whose Pale there is no Salvation And how to be of the Church in Heaven while we are on Earth Page 23. l. 24. read outside p. 177. l. 18 dele as p. 184. ult r. source of p. 204. l. 18. â— the p. 21 â—… l. 29. r. out of p. 237. l. 18. r. after aâ—lin 1â— d. a p. 29â— l. 10. r. of his p. â—08 l. 5. d. say p. 315. l. 18. r. at p. 319 l. 30 r. of Bede p. 358. l. 13. r. of a God p. 379 l. 21. r. soon began p. 392 l. â— r. like to p. 420. l. 10. r. and from p. 468. l. 2. r. where p. 482.
profit of the difference and laugh at the follies and credulity of the appellants The Supremacy of the King in all Causes and over all Persons as well Ecclesiastical as Temporal being that which hath been learnedly evinced by our Writers and is solemnly recogniz'd every day in Gods presence in Prayers and Oaths according to the settlement of our Laws by the Wisdom of the Nation But though this inside of the Church be properly Secular and Temporal because visible yet the Secular Causes which belong to the determinations of Christian Secular Authorities are well and orderly distinguishable into Ecclesiastical and Christian or Temporal and Civill as the whole Commonwealth may be considered either as a Society of men or a Society of Christian men or Church In the first respect as men all are Subject to their own Kings and Laws in matters of life limb and property whether they be Christian or Holy or Heathen and Antichristian as they were before Christ came into into the World and must be to the Worlds end For Magistracy is Gods Ordinance whom all men therefore are to be subject to from the heart which alwayes attends what God appoints though manag'd by a Claudius who was weak and infamously credulous or Nero who for his cruelty was believed by many to be Antichrist for to such the Apostles St. Peter and St. Paul command obedience and subjection not only for fear of wrath and power but for Conscience sake and the fear of God Rom. 13.5 1 Pet. 2.14 16. For they that resist shall receive to themselves damnation Rom. 13.2 Yet on this undoubted unforfeitable right of Earthly Kings and Governours according to their several Constitutions by the Laws of their Kingdoms the Pope like a fift Monarch hath ever and still doth affect and design new incroachments as before upon the King of Heaven and spiritual pretences of Superiority Not only by exempting his Subjects and Clergy from secular subjection assuming to be the mother of the Child that 's not her own but also through his Emissaries and influence in the time of his Reign and Power in bringing the Lives of Subjects to the Stake and their States into Forfeiture from their Posterity for Opinions and the Heads and Crowns of Kings themselves to the like danger for the like insufficient cause Absolving Subjects of their Allegiance which Christ binds on every Soul and leading them into perjury and Rebellion which God forbids and damns being not only Traytors against Heaven and Earth therein but which is infinitly worse Traitor-makers as Satan is worse than a sinner and as many Traitor-makers by their Doctrine and what lyes in them as there are Subjects or Polls in any Kingdom they would absolve and seduce Which made the Nation joyn unanimously against their methods not only by Acts of Treason since the Reformation but of premunire long before A very Apostolical and comely deportment in a chief Professor of Christian Holiness and vertue that he and his Missionaries should deserve to be thrust and shoulder'd out like Pests by a wise and a Religious people and their Friends and the door made fast against them with the strongest Barricadoes that could be thought of Hanging and Drawing and Quartering Yea many of his own Confessors and Martyrs our Native Roman-Catholicks to this day who sincerely adhere to all his other Doctrines though Flead Alive with penalties and inconveniences for it yet disclaim and desert his infallible guidance in this particular and would be ready to venter Lives and Fortunes for their Laws and Countrey against any Invasion of the Land though countenanc'd or authoriz'd by the Pope for though such Loyalty be looked upon at Rome with an evil eye as hath lately appeared in the Irish Excommunications for the like principle and profession of Allegiance yet they are resolved to be true to their King let who will call them Hereticks for being honest Subjects And this their Resolution must be grounded either upon Policy or vain glory to avoid the danger as well as the Infamy of Rebellious principles or upon Conscience to God which only is true honour I am apt if I do no wrong to believe the last and to acknowledge and own all such by Consequence as true English Protestants as any in our own Church for preferring Conscience before the Pope which as I have proved is the chief point in difference between Papists and Protestants And the rather if they deal alike with the rest of their opinions which set us at distance from one another by the same rule which if it be good and right must hold in the rest as well as this dismissing all other Tenets that are excepted against and have no support from God or Conscience or the Scripture but the bare Authority of the Pontifical Chair For being so dangerously and perfidiously deceived while trusting to its judgement and of right interpreting in a case so evident and plain and Important as Neck and Estate and Salvation can amount to If they will suffer themselves again to be over-rul'd to differ from their Brethren upon no reason of Conscience but this bare Authority alone whereof they have had tryal of its fidelity and the old sophisme of believing as that Church believes This cannot be counted worthy and filial piety and well weighed Religion in them but a negligent unadvisedness equivalent to plain fault and folly especially there being present suffering and future hazard in the Case according to the known Proverb The Friend that deceives me once it is his fault twice it is my own All differences in our Religion being thus easily compos'd between us if they stand constant to their good principle throughout its consequences as reason binds them to and there will be no reason else to believe or trust their Loyalty what a day of bliss would it be to them and us to go hand in hand together like Christian as well as English brethren to their Churches and ours what peace to themselves in their concerns both within and without what tears of joy would it cause in their Protestant Tenants and dependants who would willingly resigne their lives to see that blessed day what acclamation and bone-fire throughout the Nation for the restoration of its strength and Union what Ecchoes and Halelujahs amongst the Angels of Heaven that delight in mens Salvation and return from Errour But should they offer to make themselves and us and the Nation happy with such a Festival How must they expect to be well lash'd for this by their Old Friends for Hereticks and Schismaticks and Apostates from the Holy See besides the ignobleness of changing and being unconstant to which I shall not now reply But those of them that through Gods Grace assisting them nowithstanding such discouragements and obstacles that will be leaders and examples to their brethren in such paths of Peace and Life and count it Glory and magnanimity to adhere to truth through shame and calumny and but an Heathenish
obedience and submission to Heathen Magistrates do command the same much more to Christian And manifestly condemn the Pope as Antichristian in denying it And as in the World or the Kingdom of God they were Gods Deacons or Liturgists as they are stiled Rom. 13.4 6. or his Ministers for the encouragement and discouragement of Vertue and Vice v. 4. So in the Church or the Kingdom of Christ they are Christs Ministers to serve him with their Authorities in maintenance of Holiness and Order which is vertue in its highest degree and extirpation of Scandals which is Vice and Confusion under greatest aggravation Which trust and supremacy they bore in the Church of God in all Ages under all dispensations in Old Israel or the Jewish Church and New Israel or the Christian Gal. 6.16 For so Aaron gave place to Moses and Nathan though inspir'd counts himself but the servant of his King nevertheless bowing himself with his face to the ground when he came into his presence as his deportment is recorded not for naught by the Spirit of God 1 King 1.23 27. And such was the power and influence of the Kings of Israel in matters Ecclesiastical that the whole state and face of the present Church and the fate and destiny of the land it self is usually comprised by Scripture in one word in the Character of the Kings heart that reigned whether it was right with God or not When it sayes that such and such Kings did that which is good or that which was evil in the sight of the Lord and what was like to follow from such example for no face or figure of Heaven can be more benigne or fortunate No Comet so portending and ill boding to a Nation as a wakeful or a supine Prince in Mercy or Judgment appointed over it that eyes all himself in his Charge or trusts too far to others The Prince is the first and Master wheel even in the Church that gives motion and Order to all the rest all will be at a stand or out of order when this is He is the Architect in the building and ordering both of Tabernacle and Temple according to his Pattern from God he sets all to their proper work and erects and dedicates both the one and the other and places Aaron and Levi in their several Stations each one afterwards to look to their own work and duties of Instructing Sacrificing attoning interceding that God may dwell in the Camp or State as the Life and Soul and Strength there of And their care of Gods Church was not a free will Offering or a generous work of Super-erogation in the Kings of Israel which was their praise and honour to mind and attend and not their guilt to neglect and leave to others but it was the principal indispensable point of their trust and charge For Old Israel might be said to be more a Church than a Kingdom being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lot and Inheritance the Clergy or spiritual Kingdom of God The rest of the Heathen World being revolted from him and kept in slavery under the Prince of the power of the Air Ephes 2.2 And therefore the Governour of such a Nation was more the head of a Church than the King of a Countrey being truly both the one and the other the one supremacy being common to every Heathen Prince but the other proper and peculiar to Rulers in Israel For God himself by particular condescention was King of Israel 1 King 8.7 And men came to be Kings by his permission and allowance as his Vicars and Lieutenants to maintain his Worship and Honour wherein the peoples happiness as well as their Prerogative did consist In the World he was the best and completest Prince that had most of the Councellor or Captain in him to suppress all disorder and violence at home by Laws and all invasions and dangers from abroad by Arms and Courage But in Israel he was the best King that had most of the Priest and Bishop in him to win God of his side They conquered their enemies in the field then best when they served God best at home Their Victories and Successes depended not so much upon their Bow and Chariot or the Conduct of their Generals or the Courage and Number of their men as upon having the Lord of Hosts on their side to go along with their Armies which Blasphemous Lives never had the Happiness to procure that Rule of our Saviour that directs how to prosper in the World being true as well before as since his coming But seek ye first the Kingdom of God and his Rightousness and all things shall be added unto you Mat. 6.33 For it was their sins that gave valour and prevalence to their enemies and despondency to themselves Then was there War in the gate when they sought after new Gods Jud. 5.8 The children of Ephraim carrying Bowes turn'd their backs in the day of Battel because they kept not the Covenant of God Psal 79.9 And it was their Piety and Repentance made them miraculously Victorious when over-match'd Yea the Heathen Historian observes and confesses the like touching the Roman Empire that its progress and success was founded in sincere zeal for their Gods as its decayes and overthrow to arise from profane remissness and easie Luxury Upon good reasons therefore as well of Conscience and Equity to approve themselves Faithful and Loyal to Gods Honour and Interest to whom Kings are immediate Subjects as they expected the like Fidedelity and Loyalty from their people appointed to be their Subjects as of publick wel-fare and prosâ—erity to their Nation obliging Arguments with riâ—ht Princely dispositions We find the best Kings of Israel and even Heathen Kings when sober chiefly to imploy their Royal Authority and Power about matters Ecclesiastical to suppress Idolatry to reform Abuses to settle wholesom Laws and Fences about Doctrine Worship and Discipline in Gods Church To put down high places Groves Idolatrous Altars Sodomites-houses and all strange Religion as did Josia 2 Kings 23.4 5 6 7. And other Kings to break in pieces the Brasen Serpenâ— though made by Moses when abused to Idolatry as did Hezechia 2 King 18.4 To send able Teachers throughout the Land as did Jehoshaphat 2 Chron. 2.8 to Dedicate and Repaire and Purifie the Temple as did Solomon 1 King 8.29.6 and Joash 2 Chron. 24.4 and Hezechia 2 Chron. 5. To institute the Feast for the Dedication of the Temple as did the Macchabees 1 Macch. 4.56.59 which our Saviour honour'd with his presence Joh. 10.22 To restore the celebrating of the Passoever to its Ancient Rite 2 King 22.21 To appoint a Faâ—r to save his Nation as did the King of Niniveh with success Jon. 3.7 10. To decree Blaspheming Hectors to be cut in pieces as did the King of Babylon when converted Dan. 3.29 To appoint Judges in Causes Ecclesiastical as well as Temporal 2 Chron. 19.8 Amaria the Chief Priest in all matters of the Lord and
half a word spoaken to any of our Gracious Princes by our Reverend Bishops in behalf of a long oppressed Church would make Wales also a full sharer in the Common liberty and benefit of the Reformation They being the first sufferers in Europe for their early opposition against the Supremacy and Superstitions of Rome several hundreds of years before Martyn Luther was born or heard off and therefore more fit to be considered notwithstanding former enmities who ever was in fault in a Protestant Church and a Polite and curious Nation that hath a fam'd regard for Antiquity in stones and marbles The visible and distinct Remnant of the Ancient Brittains in Wales whom Rome hath endeavoured these 1000 years to suppress and destroy in their fortunes and faith and fame and value and love with several of the English being the most Ancient standing and living Monument and Record against Popery in this our Western World Must that Ancient leaven that gain is godliness and Superiority hook or by crook over Ancienter Churches be retained with scandall for ever in the best of Reformed Churches Is there none that will speak but for themselves none against themselves and purse and pride for conscience Justice and the interest of Protestantism And yet I believe the Brittish Church had rather rest in Patience as they are than arrive at any deliverance or redress or liberty by any means unpeaceable or unamicable much less indirect Neither can their rights and Priviledges be further withheld from them without deserving and Incurring the Censures and Anathemaes of General Councils manifest and unanimous in their defence which if they are not to be regarded wherefore are they Read or Printed and not without some defiling approbation of a most unrighteous and an unconscionable Popish Sentence past against them and their Successors without cause and with as little colour against all faith and Truth and promise of Protection leaving them in the Lurch in the midst of their trust and submission against the use and Custom and Instinct and honour of all Patrons and Creatures whatsoever but his Holiness alone Withall hard usage is more tolerable from an Enemy than from a friend and from the corrupt Roman Church where tyrannical and ambitious principles are so openly professed and own'd than from a neighbouring Orthodox Church of Christ who suck'd the breasts of the Brittish or others at least who had been nurs'd and nourished by her Milk Neither was it the Intention or practice of the Roman Court that Churches should remain concluded for ever by any of its Sentences whether just or unjust as appears in the frequent contests heretofore between the Arch-Bishops of York and Canterbury for Primacy where after both parties were well spunged and squeezed by decrees and Sentences for each the right of precedency reverted after all where it ran before in its former Channell If a Pope predecessor exempted York from Canterbury upon a considerable feeling The Next Pope his Successor who had no share in that Boon is troubled in Conscience if well illuminated by a splendid present from the adverse side till Canterbury were righted and the Ghost of Austin appeas'd At last this Controversy was referr'd by the Pope to the pleasure and decision of our own Kings whose Original right to judge of this Cause was now remarkably estabished in the Crown by this concession and president from what motive soever it proceeded for it thwarted two of their chiefest fundamentalls their Profit and their Incommunicable Judicature of Church matters which they seldom quit where they have either cowardly or credulous Kings to deal with And so we find that the wise and valiant King Edward the third put an everlasting period to that Controversy under his great a Sr. Roger Twisden Histor Vindicat. p. 21 22. Seal As any of his Protestant Successors being better enlightned and Brittishly allyed may give due redress to the Ancient See of St. David in like manner if they please and also unite Canterbury to London as it was ever at first The Extinction of great and Ancient Sees being Sacriledge but their Translation from that place to this the undoubted right of Princes which is the third point That the Protestant Constitution and Confirmation of the Primacy of Canterbury is according to the b Photii Nomocanon Tit. 1. c. 20. Concil Eph. Can. 8. Concil in Trullo Can. 38. Concil Chalced. Can. 12. 17. Canons of the Universal Church as well as the Law of this Land which is sufficiently cleared before and hereafter and more at large and irrefragably by several great Writers of our Church particularly Dr. Hammond and Archbishop Bramhall to whom they are referred who have a mind to meet more Instances and Presidents on this point And our Romanists of any men should not except or regret at the Constitution of our chief Chairs by the Authority of our lawful and Brittish Kings whose first power and footing here was by the aid and assistance of Conquerours and Invaders to the wrong of this Church For though the Pope first pointed out London who had the same right to dispose of the Crown as of the Chaire yet the Influence of King Ethelbert settled the Primacy at Canterbury as some of the Norman Kings wrested that of St. David to it by meer force and power If therefore they believe in behalf of themselves that Kings may constitute or translate Metropolitan Sees against old Right and Canons much more may they do the same with Right and Canons of their side For lawful Kings in their own Territories succeed in that power which was given or restor'd by General Councils to Christian Emperours to make what Alteration and translations of Sees and Primacies as they should see cause The Emperours and Metropolitans both agreeing and consenting that before any new Metropolitan See should be alter'd that the Mother Church should be satisfied and understand from his Majesty under his hand that he was not surpriz'd or sollicited or misled by others in what he did as well might be the Case of Canterbury in its Confirmation by our English Kings in the darkness of Popery before the Reformation but that he did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his own accord and choice and for a just and convenient cause either out of respect to the Dignity of the new place or City or out of particular honour to the personal vertue and merits of its present Prelate or for some publick benefit and advantage to the Church in general as Balsamon Notes on the 38 Canon of the General Council in Trullo whereby it appears that it is still in the power and Authority of the Kings of Great Brittain to settle continue or translate this Primacy by their Laws to what place they please and to restore the same to London where it formerly was if by any just cause they shall be mov'd thereunto Either 1. out of respect to the 6th Canon of the great and venerable Council of