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
Apostolical Rule in my Text in your own hands to measure and Judge as Solomon once did between two Mothers the true and the pretended For a Private Person with God to guide him may judge Infallibly which Church most agrees with God for a wavering eye and a trembling hand having a streight and a stable rule and line to guide it partakes of the stability and streightness that directs it the guide and guided being one and the same person by fiction and agreement And the Roman Catholick themselves as they love to be called cannot be denied to be every Mothers Son as Infallible as the Judge himself or their Church is to whom they give themselves entirely over to be guided by them take therefore in Gods name Gods clear mind and measure and judge impartially with the heart and soul and in the strength of him that guides you Your Holy Mother the Church of England hath nourished you up in a Sound and Orthodox Religion and Worship which you and your Prosterity can understand and therefore say Amen to it from your hearts because you understand it The great pretender of Rome starves her Children at Nurse and all their life time in their own Territories by Politick Ignorance and binds and enslaves their stoutest Champions in chains of darkness and of implicit faith and blind obedience the better to keep them under in Captivity and slavery to serve her unworthy and unnatural designs and to fight against the Truth as the Turk breeds up deluded Janizaries to War and subdue their own Fathers and Mothers and people which absolute and blind subjection of the heart to any man on Earth is Idolatry in the giver and the taker Is it not lamentable to consider how prophane and perfidious the guides of the Church of Rome are towards God and their people committed to their charge and in deceiving the one and mocking the other with a worship in an unknown tongue without the heart and understanding which is therefore a meer nullity by the Divine Doctrine of my Text and by common sense and therefore no worship at all but Idleness and â—â—â—â—ccation approaching to Idolatry Religion without the mind is not Religion or Worship but a shew or Stage-Play or a Counterfeit of Religion as the Scene is of Truth and History where an Actor or a Mimick stands for a Prince as here the shadow for the substance or crossing of the body for the contrition of the soul and all are able to know and understand very well the whole management in both to be a meer divertisement of the fancy only more sufferable on the Stage than in the Church in Gods presence where more sobriety and seriousness of mind is required and nothing else in point of Truth and reality because the Original Persons and parties are absent and wanting there the true Hero and here the Truth of the heart A sincere Protestant is grieved and troubled at every straggling thought and the least deviation of his heart at Prayer in Gods presence as a great and griveous affront and contempt of the Divine Majesty like turning our backs to a Prince while we are speaking to him But our confident Bigots of Rome by their Publick and common pactice maintain and defend that God is best worshipped when he is so affronted and despised and that the total absence of the heart and understanding so there be an outward Opus operatum with lip and breath is no sin at all but right Catholick Devotion most agreeing with the Deity If mumbling Pater Nosters and Ave Maries whether at Church or Closet or at Cards or Plays as Witches do Charms without knowledge or Attention or meaning make good and current Roman-Catholick Devotion then Parrots and Magpyes and Apes may commence Catholick Disciples of the Roman-Catholick Salvation And upon this score perhaps it was that one of the great and Sainted Patriarchs of an order amongst them began to bestow his pains and zeal in Preaching to Birds When men in contrariety to the Apostle in my Text judge it fanatical Innovation to Worship God as Protestants do with the heart and understanding They that so exclude the heart in the first place as needless will they not exclude the Lord likewise in the second place for these two are Correlates take away the one and take away the other also where the heart and the Lord are shut out in the first and second place will not the fear of the Lord be excluded likewise though the beginning of wisdom in the third place And where the fear of the Lord is once banisht from Religion is there any sin or Villany in Soul or Body that such Religious Atheists will boggle at to act and prepetrate at opportunity or temptation when it may with safety be committed and with impunity from the Laws of man It s well that Church exceeds all others in Pardons and Absolutions if such seives hold water for their Principles cut out work enough for Pardons and if their own allowed and best Historians are to be believed the practices of their chiefest Popes come not short of their Principles How deplorable and sad is the condition of such a Church to which no further degree of disorder and misery can be added or imagin'd Nor the Devil drive this nail further to the head than that they should strongly believe themselves to be the sole and only Catholicks salvable and infallible in such gross and damnable Errours And yet upon such holy guides such infallible Rocks the Roman-Catholick Church is built For all with them are bound to believe as the Church that is the Pope believes whom they believe to be infallible For though their lives are often frail and vicious yet their Doctrines or Testimonies for God say they are ever firm and true As if a Vicious life were not an effectual quenching and renouncing of the whole Faith of such a person during such impenitence or as if a Debauch'd person or Atheist were a fit witness for the Christian Faith much less the Judge thereof He that will be Infallible for another ought first to be Infallible for himself and his own Salvation And every man is bound upon his everlasting Peril to be as Infallible as he can for himself and his Brethren But as a Creature no man is or can be Infallible nec vox hominem Sonat but more or less he may be Infallible by help from without according as he is guided wholly or in part by God who is alone Infallible And the issue and whole state of the cause and difference between Protestants and Papists lyes in the right choice and election of their Infallible guide and judge Who this is being the great Question There is no judge under God and Christ the sole judge of quick and dead but the invict Supream Powers himself hath appointed in all Kingdoms and Churches and private breasts Invict Conscience in every private man in all Private and all Eternal concerns Invict
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.
denying our implicit obedience and submission to him But if Christ be God than we are safe and have the truth of our side and their errours are the more dangerous And both these Masters especially of contrary wills as it evidently appears cannot be obeyed together for there cannot be two Kings in the same Kingdom nor two Suns in the same Firmament nor two immortal Souls in the same man But it will be alledged as a Salve 1. That Gods commands in Scripture or Conscience bind not Christians but through the Pope who is to interpret them for us least we mistake and where they seem to cross his will to explain them otherwise to us or to dispense with our obedience in that Case which is an usual practice at Rome though it makes but one Master out of two and the Pope to be chief alone and Christ to stand but for a Cypher or as a Minor whose will is involv'd in his Guardian Viccar hereby the Sun is measured by the Dyal and not the Dial by the Sun It makes Conscience and Scriptures the greatest gifts of Heaven useless to Christians unless the Pope stand by in every place of the World to be consulted with by every Soul which is Christs mind in all cases and scruples And sets up man instead of Christ and confesses the Idolatry and gives up the Cause This contrivance of assuming power to interpret the mind and word of God against the plain sense thereof being the first known invention of Satan in Paradice who was the Father of Antichrist for which our Romanists ought to suspect themselves in the Imitation least they discover themselves too much 2. The second Salve will be that out of obedience to Christ who is in Heaven afar off they yield this obedience to the Pope as his Viccar on Earth as a more near and visible officer under him over them supposing not granting this feigned trust and Deputation It 's against the nature of any trust for him that is trusted to act contrary to the Interest of him that trusted him and to be followed against his Principal St. Paul would be followed by others as far as he followed Christ and no further 1 Cor. 11.1 The Radical cause of Popery lyes in the exclusion of the heart and Judgment and taking the outside to be the man and the measure of all concerns and values which by consequence must be Earthly and Carnal and answering only to the outward man But where the heart which is the man is the chief measure and faith in the heart the only evidence to judge by Christ in Heaven in his Majesty is more near and visible to such a Soul than his Holiness on Earth can be to any Roman Catholick doing Reverence to his Toe for the private end or principle that suggests this respect is nearer to his Soul than his person is to whom it is performed For our Conceptions within are nearer to us than the objects without and our actions proceed immediatly from our conceptions Princes respects and dread would be scant and inexpedient if their persons were no greater in our reasons and conceptions than they are to the eye and sense And were it true and certain that if such a Vicar were set by Christ over his whole Church which can never be proved yet out of obedience to the Soveraign we ought not to obey but shake off such an Officer that should lead us to Rebellion against him that is over him and us The Souldiers under command ought not to obey that General that went about to depose his Prince But if it could be supposed that a Prince did or could intrust any Officer with such absolute power as to interpret all commands and orders directed to him in his own sense against their plain and common meaning and to over-rule all his subjects against all the parts of their Allegiance at his pleasure to act against the known will of his Soveraign and neither to be accountable for such Treasons then the case were much altered for such a King had resigned his Crown in effect to such an Officer who were now to be absolutely obeyed without reservation of Allegiance to another And in such manner the Pope becomes Soveraign to such instead of Christ who believe he is to be obeyed against the Laws of God and men And St. Paul was mistaken in his Doctrine that Christ alone was that Lord and Soveraign and no other man but not mistaken however in his early praediction and warning that the time should come when there should be a falling away and a man of sin revealed who should exalt himself above all that is called God and as God sit in the Temple of God whereof every Christian Soul wherein Christ dwells by his Holy Spirit is so much the more for that the body of a Christian is Gods Temple 1 Cor. 6.19 and more yet the Christian Church which comprizes both And he manifestly St. Pauls Antichrist who sits and Lords it in such a Temple To trample under feet the Glories of this present World to despise the frowns and favours of Princes to adhere to God and Truth all must allow and confess to be highly pious and praise worthy and superlatively Heroick but to hazard all upon a Religion that is a manifest Irreligion and to make Conscience to act against Conscience and Truth to jar with Truth and God to be contrary to himself This were to fall into the like detestable abominations with them of old in St. Paul Who did evil that good might come of it whose damnation is just saith he Rom. 3.8 A fearful sentence from so mild a mouth or of some late zealots in our days who subverted our Laws and Government to exalt Christs Kingdom This were not courage or magnanimity but inconsiderate ignominious rashness condemnable in Shops and Markets This were not Catholick zeal or good Conscience but liker the strong Delusion of Antichrist 2 Thes 2.11 An Omen and fore-runner of further wrath and destruction to be inflicted by the jealousie and indignation of Heaven upon such as forget their Allegiance to their Redeemer preferring a deceiver before him who ought not to have been compared to the Son of God at all or the first mention of his blasphemous pretences to the Perogatives of Christ and his Soveraignty in mens hearts ought to have been attended rather with renting of cloaths and a suddain horrour and indignation and-a-God-forbid but that the needs of deluded souls which himself Redeemed with his precious bloud required the matter to be laid open and enlarged for their rescue and undeceiving but that daily experience teacheth as well as Antient memories that any lust or Avarice or Ambition or revenge or self end or the Sun and Moon or stocks and stones without keeping due watch and ward upon our hearts may and have often invaded and domineer'd in Christ Throne in the soul when deserted by God as much as this Romish perkin Warbeck whose
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
in that Church for sincere and true members of Christ by the searcher of their hearts and ours we trust by mutual offices of Prayer and Charity we hold Communion in the General And a particular rent or schism cannot be conceived without some particular Vnion or Subjection preceeding and it sufficiently appears â—ow little there was of old between Rome and Brittain for how can an Arm be out of joynt from that part with whom it was never In. They themselves who accuse first are Schismaticks unavoidably especially our deluded English and Brittish and Irish Roman-Catholicks born under the same Allegiance believing in the same Christ that refuse to joyn in communion and worship with their own Mother Church much more Ancient and pure than that of Rome which were it less corrupt than it is they unworthily prefer before her against proverb and practice for home is homely be it never so homely and you shall not meet a child of that folly that will prefer a pompous Countess before his poor Mother But so truly Catholick and Apostolick and free from all foul and loathsome Idolatries and Superstitions are the Sacraments of our own Church that if they once tasted with us the milk of their own chast Mother they would never covet Forreign breasts that have an ill name any more nor be so earnest with us to prefer manifest poison before it And the cause of their delusion that should nevertheless be so zealous to persevere in such unnatural ignoble obstinacy and disobedience so destructive to themselves must needs be more than humane 2 Thess 2.11 But our Communions and separations are not in our own power but we are to take and leave as God directs and God directs to hold the unity of the spirit in the bond of peace Eph. 4.3 The unity of the Spirit and not the unity of the Flesh that is to select such for our Christian Brethren to associate with them in dear fellowship who express by their Conversation that they are dead to this present World and self ends by their Faith and conformity to the cross of Christ and live in Heaven by their holy conformity to his Ascention which is a state of the Spirit and Grace and the right Catholick Church But to avoid and separate as much as may be in this World from such as are Earthly carnal sensual selfish scandalous and especially if such by their Doctrine policy profession designe and principle for such are enemies to the cross of Christ and a state of confederacy with the flesh wholly asymbolical and contrary to the nature of such a Church a Christian is to hold Communion with so St. Paul explains and expressly decides this case Phil. 3.17 18 19. shewing that such whose God is their belly whose Glory is their shame who mind Earthly things are not to be followed but shunned be their brags never so Christian and Catholick and why are they to be shunn'd because they are enemies to the Cross of Christ which they abuse and profane to compass Worldly ends and grandeur and Christs subjects ought not to correspond with his enemies not only upon the score of Loyalty but Interest and safety for the end of both will be destruction v. 19. And the reason why he and such as walk'd as he did were to be followed and embrac'd is because he followed Christ in his Cross as is implyed by the contrary Antithesis v. 17 18. because he also followed him in his Resurrection and Heavenly life as it is expressed in these words v. 20. For our Conversation is in Heaven from whence we look for the Saviour This is the Catholick Church where all that will joyn with it shall be sure to find Salvation by it And in like manner he directs the Romans 16 17 18. Now I beseech you Brethren mark them which cause divisions and offences contrary to the Doctrine which ye have learned and avoid them for they that are such serve not our Lord Jesus Christ but their own belly and by good words and fair speeches deceive the heart of the simple A prophetical Description of the Roman Church Apostatizing into Roman Catholick and preferring Titles befere Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good words presignifiing their meek and holy and publick pretensions and title of servant of servants Fathers Confessors Apostolick See c. and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faire speeches or rather blessings their easie Absolutions and innumerable Indulgences Ceremonious crossings of all things and persons The like rule is given to Timothy and to all Bishops and every Christian in him If thou observe any make a Trade and Merchandize of the Gospel Supposing gain to be godliness from such withdraw thy self 1 Tim. 6.5 Which markes and characters of true or false Christians though they are less heeded and regarded by the guides of the Church of Rome and their credulous Disciples than by their more observing neighbouring Churches who know that Simon Magus the Father of the old Gnosticks pointed at by the Apostle v. 20. was more certainly at Rome and left his successors behind him than Simon Peter The wonder is the less because gifts and lusts more blind the eyes of the receivers and Actors than the standers by Neither do these Apostolical warnings alone but the woful experiences that back them deterr us from their communion above any other We held communion heretofore with the Eastern Church and that of Jerusalem without spiritual hurt or damage to our selves and our communion with the Ancient Gallican Church in the West added strength and comfort to us The Churches of Scotland and Ireland though by Civil Governments they were under different Kings and them not often friends yet by the Christian faith they were one piece with our Brittish Church defending our cause against Rome and Augustine with equal concern But when we began to acquaint our selves with Rome when it was better than now it is we gain'd nought but wounds and defilements and misfortunes by it There Pelagius with Celestius had his fall and ruine when with like good intentions as some other learned men in after Ages he went about to alter Divinity into a moral Philosophy to fit the needs of Christians there who lived short of men and were but hardned the more in their sins by the Evangelical Doctrines of free grace an evident symptom of their ripeness for Divine vengeance as appeared by the dismal sacking of Rome shortly after Anno 410 †Inter Augustinianas Epist 142. Hieronymianas which he elegantly describes in his Epistle to Demetriades There Wilfrid imbib'd the principles of avarice and ambition wherewith he corrupted his Brittish Institution and brought troubles upon himself as well as others and more disturb'd than promoted the plantation of the Gospel amongst the Saxons carried on then by Brittish industry There St. Patrick and Palladius Sons of the Brittish Church and of contrary Doctrines and Customes to Rome as appeared in their plantations yet
from God and they that take this Augustine to be the Father of their Faith had need beware whom they take for Grandfather The names of his fellow workmen that were more eminent than the rest but Inferiour in parts in all probability to him their leader were Mellitus Justus Paulinus and whereas ignorance usually is as harmless as it is dull and flegmatick theirs was high and pernicious active and politick and Harpy-like inferiour to none in the dextrous suiting of their temptations to the several inclinations of the party who was to be brought about to serve their turnes His insolent swelling pride as Mr. l Perambulation of Kent p. 79 Lambard taxes it appeared towards the Brittish Bishops who intended him a respectful meeting beyond what he could merit for his honesty going about to erect a new Bishoprick in a Diocess that did not belong unto him as an Altar against Altar and upon another Altar against all Laws and Canons Being sure of one Archbishorick by the Conversion of Ethelbert King of Kent carrying a great stroak in it who was as good as preconverted by others m Polyd. Virg. lib. 4. p. 63. ministry before he sent for Augustine though Bede conceal that matter The next mark was another Archbishoprick for Paulinus that of the York where Elthelfred and Edwin the one elder the other younger are to be won to serve their Church by different Lures Old Ethelfred is toll'd out by his ambition and zealous enmity against Christianity to seise and destroy the borders of the Brittains in the first place and himself in the next Young Edwin is brought over to the Christian Faith by carnal attraction and a n Bed lib. 2. c. 9. marriage with King Ethelbert's Daughter and the addition of pre-acquaintance in dreams between him and Paulinus to dispose him to Christianity not unlike those between o Ibid. Paul and Ananias Act. 9. but in their Truth for Edwin could be no stranger to the Christian Faith being brought up from the Cradle to ripe years as p Histor Britt Galfr. the Brittish History relates Bede not disagreeing l. 2. c. 12. with Prince Cadwalhan of the same Age whom Bede calls Carduella or Cedwalla furious enemies afterwards to one another thanks to Augustine to the loss of many thousand lives sometimes the one and sometimes the other prevailing and killing and burning all before them Edwin in the end going by the worst and Paulinus q lib. 2. c. 20. forc'd to quit his new Archbishoprick and return with young Edwin's Queen to Canterbury q lib. 2. c. 20. Carduella non pepercit religioni eorum exortae jam c. Cadwalhan not sparing to root up his new plantation Northward for the reason before cited out of Bede And yet this old part of their Ministry in match-making and bestowing mens Kingdoms from them upon others to the disturbance of Nations and sometimes of themselves the Church of Rome is not out of love with to this day And had it not been for a subtile r Bed l. 2. c. 2. Miracle of Laurentius the whole plantation of these Italian adventurers had gone presently to wrack For London soon expell'd these Forreign propagators with Mellitus their new Bishop who never durst return any more Bede smothers the true reason of this usage and sayes in one place that Seberts Children then the Princes of London did it because Mellitus denyed them being unbaptiz'd the pure white ſ Idem c. 5. bread of the Eucharist which their eye long'd for to tast as if they had been inur'd but to brown-bread before In †Idem c. 6. another place Londonienses excludunt Mellitum Idololatris pontificibus servire gaudentes The Londoners sent him away preferring Heathenish Idolatry before the Roman Religion As if the Saxon Pagans of London had not the like noble disposition for the Truth as the Kentish but those had more Grace than these But takes no notice of the Majority of the people of London being Ancient Brittains reduc'd by treaty and Christians therefore by consequence which was a reason they had a Brittish Archbishop and Clergy residing amongst them from the beginning of Christianity and after the Saxon Invasion for an Age or two till they were †M. Westmin 586. expell'd to make room for Monk Augustine Who did not welcome Augustine himself though coming with his Pall from the Pope to be an Archbishop amongst them which is the reason Malmsbury intimates of his setling at Canterbury u G. Malmesb. de Gestis Pontif lib. 1. where he was better welcome and very probably was the fear and jealousy that mov'd him to make Laurentius his successor at Canterbury in his life time against the Canons to secure the succession least the Primacy after his death should devolve where it was before and who but London could raise this fear because of old Right Much less therefore would they welcome Mellitus as a bare Bishop over them or contribute to their own degradation as well as the Sacriledge and Schisme Bede therefore is right as to the fact though not the cause that the Londoners sent him on going which is confirmed by Malmesburie's x Idem Epis◠Lond. lib. 2. Penu◠ria Potestatis that Ealbald had not power enough to keep him there which cannot be understood of the opposition of the Sebarets who were his Cousins y Ibid. and at his Devotion but more probably of the body of the City as Christians better principled But then Eadbald who succeeded Ethelbert apostatizing from his Fathers Faith had like to have blasted the remaining part of his Nursery left at Canterbury had not Laurentius I say step'd in with a miracle being sorely z Bed l. 2. c. 6. scourg'd all over black and blew by St. Peter as he lay in Church the whole night before for having some thoughts himself to follow Mellitus and Justus Bishop of Rochester his Companions who in despair of doing any good here were resolv'd to go for France The sight and story whereof made a new alteration and a present compassion in the well meaning King and Justus and Mellitus to return to England shortly after but all to little purpose Edilred King of Mercia not many years after viz. Anno 676. coming upon them Maligno a Idem lib. 4. c. 12. exercitu with a Malignant Army for Mercia had now and before received the Christian Faith from Brittish Teachers laid all Kent wast saith Bede and demolish'd b Idem Ibid. all their Churches and Monasteries to the ground with the like irreverence to their Italian Religion as Carduella or Cadwalhan had in the North and the City of Rochester was destroyed in the same common ruine and calamity b Idem Ibid. Putta its Bishop retiring and ending his dayes with Sexwulf Bishop of Mercia His Church being destroyed and plunder'd of all it had Feigned Miracles like hot waters with the intemperate may a little
shall through the mercy of God be again recover'd and repair'd to its former state yea into a better condition than before And the fam'd g Dr. Davies Preface to Welsh Grammar for part thereof Taliessin to the same effect about the year 580. Which for several considerations are believed to come to pass in Henry 7th not only by others but by himself as may be conjectur'd from his Order h Powel Annot. in cap. 3. Descriptionis Cambriae Giraldi and Commission to the Heralds in Wales to give account of his Pedigree from the said King Cadwaladr and his designe to revive the name and memory of the renowned Arthur King of Brittain to the great joy of our own and the terrour i Hall 1 Henry 7. f. 5. of Foreign Nations saith an English Writer In him the Union of the Roses and in the Provident Marriage of his Daughter Margaret to James the fourth of Scotland from whom our King James descended the Vnion of the Kingdoms and the old Name of Great-Brittain early Commenc'd as it were in its causes In his time the several persons first appear'd who before they went off were the causes or great occasions of our Reformation or the Restoration of our Brittish Church to follow that of the Crown In his time and by his Order Catherine of Castile Prince Arthurs Dowager was design'd Wife for the second Brother by which Incestuous Marriage confirm'd by the Pope for k Antiquitates Eccles p. 316. a round sum both he and his Successors lost their credit and Supremacy in England ever afterwards It was his provident husbandry rais'd a Purse for Henry 8th to effect this change In his time was l Idem p 309 Fox Bishop of Winchester a Promoter of that Incestuous Match who by his favour thereby first Introduc'd Wolsey m Ibid into Court in whom Popery received its mortal wound both in Effigie as it were and in the Cause He being both the lively Type and Image of Rome and her Religion for pompous vain glory and pride and falshood and luxury and likewise the main cause of her fall and ruine through the match aforesaid which he first contriv'd to be scrupled n Idem p. 316. for other ends and his Romish Legatine power o Idem p. 325. which brought him and the whole Popish Clergy involv'd in the same guilt of Praemunire to the mercy of the King and to renounce the Pope and to acknowledge him for the head of the Church in his stead In his time to instance in more direct and positive causes and first glimmerings of our Reformation Dr. p Idem 306. Collet Founder of St. Pauls School q Pitzeus 691. where W. Lilly was his first Schoolmaster whose father was twice Lord Mayor of London appear'd zealous in his Divinity Lectures at Oxford for Scripture and Antiquity against Images and Legends and the two great Authority r Antiq. Eccles 306. of Scotus and Aquinas and the Schoolmen the great Pillars of Popery being followed in his Principles ſ Ibid. by Dr. Warner and others in that of Cambridge and especially in Court and City for his eloquent Sermons to the same effect And though Articled against as an Heretick †Ibid. Pitzeus 693. by Fitz James then Bishop of London yet King Henry the Seventh esteemed him before any other Let others chuse what Doctor they list u Antiq. Eccles 307. I am best pleased with Doctor Colet was that wise Kings saying whereby it is inferrible that the one being a Protestant in his Principles and tendency the other could be no less by his Approbation For all great Actions have smal beginnings like other things and are not in their perfection the first instant The first Alienation of Henry the Eight from depending so much on the Popes judgement and Authority to follow that of his own Clergy and Universities together with the judgement of others in Points and Cases of Religion and Conscience and particularly that of his mariadge is observ'd to be wrought by x Ibid. Cranmer afterwards Arch-Bishop at Waltham whither he retired from Cambridge where he read Divinity after the steps and Principles of y p. 323. Ibid. p. 331. Colet and Warner that went before so that if Cranmer who enlightened and Converted Henry the Eight had his first light from Colet the first motion and beginning of the Reformation must in all reason be referr'd to the time of Colet and Henry the Seventh for then I say Scripture and Fathers began to be regarded and followed before Schoolmen and Legends which is the nature and design of Protestancy And the instinct hath continued to our days amongst the learned who are restless till this Church become wholy Primitive and Apostolical and Orientall in its Doctrines and Discipline and Customs such as our Brittish Church before the mixtures of Popery appears from Records to have ever been In his time in a word it might be said Aspice venturo laetentur ut Omnia Saeclo The Nation had a manifest new Date and Epocha in respect of Church and Laws and Tenures and Fines and the Alteration of interests amongst all degrees Commons and Nobles as well as the Union of all Royal blouds and the end of former Wars and Divisions and the beginning and fair hopes of more blessed days in his time the Crown and Scepter of Brittain began after long shiverings to have its first rest as in its proper Centre from the time it was wrested from the right owners for it never rested with the Saxons who soon to quarrel about their prey being divided into seven or eight Kingdoms or Heptarchies in perpetual Wars and Jarrs with one another for about 270 years till the West-Saxon Kingdom where the Loegrian-Brittains were best us'd swallowed all the rest under King Egbert and Alured The Dane being upon their heels without above 9 years respite to swallow them The Norman afterwards swallowing both in one day and they soon after divided into bloudy Wars between Kings and Barons and especially the long contest between the two houses of York and Lancaster which never could be extinguished till Henry the Seventh and the right and Ancient owners or the Brittish line was found uppermost The Restoration of the Brittish Religion hastening after that of its Monarchy as it were by providential fate and consequence for where else better to fix the beginning of our Reformation as it is generally stil'd is hard to calculate To make those conspicious events and Audible stirrs that first accompanied it in the World by which the vulgar that are led by sence are most guided the standard of its Originals were to begin at the streame and not at the spring to place it in the visible alteration it self made by Laws in Parliament against Bulls and Palls and Supremacies and Appeals in 22.23 24. Henry Eight by which Popery in England was quite knocked in the head were to
Holy Ghost so here above the Holy Catholick Church which in the belief of Christendom comes next to the blessed Trinity but in the Creed of Rome must give place to the Pope to go before it to whom all Ancient Churches must vail their Soveraignty as Kings their Crowns as well as private consciences their Divine Allegiance and Subjection which they ow to God and truth and no other but for his sake And as the case is brought to a short and plain Issue so to this hazard and inconvenience to proud Rome that when the Immunity and freedom of any one single Church is proved and evinced Irrefragably their Universal Supremacy is overthrown and wrested from them and nothing left in their close possession but Antichristian guilt by such pride and and Arrogance Incurred This Ancient and Sacred Canon for more satisfaction runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let Ancient Customs be firmly observed those in Egypt Lybia and Pentapolis that the Bishop of Alexandria should have the command and power over all those for to the Bishop that is at Rome this is likewise usual in like manner at Antioch and in the other Provinces their several honours and Primacies are to be preserved safe and entire to each Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this Custom is to be mark'd as Universally manifest and acknowledged in the Churches that if any one be ordain'd a Bishop against the will and likeing of the Metropolitan This great Synod hath decreed and resolvâ—d that such a one ought not to be taken to be a Bishop Which is explained and confirmed in the second General Council held at Constantinople in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not Forreign Bishops approach those Churches that are without their a Concil Constant 1 Can. 2. 3. bounds and Jurisdiction nor blend and confound the Churches which the Canons made distinct Let the Bishops of Alexandria have the charge of the East only always reserving the due honours of Primacy to the Church of Antioch as they are allotted to it in the Nice Rules And let the Bishops of the Asâ—â—n Diocess govern such places as are in Asia and concern themselves in no other that are out of it And the Bishops of Pontus rule only in the Pontic Province And of Thracia in Thracia only and not further and let no Bishops without Invitation come out of their own Diocess to confer Orders or to dispose and rectifie any matters Ecclesiastical but by the rule above written to be observ'd in every Diocess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For this is manifest and out of doubt that in every particular Province the Synod of that Province ought to administer and govern all throughout according as the Synod of Nice hath decreed in such matters Now by these two great Councils and that of Ephesus together being the three first general and Oecumenical as in the mouth of two or three witnesses or rather of all Christendom it stands decided and established that the Church of Cyprus is not subject to any Church no not to Rome but is Sovereign within it self There being no reason why it should be subject to Rome more than to Antioch both deriving from St. Peter Christs Vicar alike If therefore free and exempt from the one she is alike free and exempt from the other by the same sentence and for the same cause of having power and Authority within it self by Ancient custome which frees it from all Forreign Sovereignty whatsoever by necessity for the contradiction that is between being under and not under any other because absolute and free within it self as the Council did adjudge both the right and fact Therefore Rome cannot be Supream to Cyprus whereby her universal Superiority is manifestly overthrown and she bound to suspect her self of Antichristian Arrogance And if not Supream to Cyprus much less to Antioch which is Ancienter in Christ than both For from Antioch the Gospel came to Rome and Câ—prus by St. Peter and St. Paul as is confess'd by themselves which therefore had a Chaire and the rights of a Chaire by consequence before Rome had being I will not here take upon me to enumerate all Provincial Churches of Ancient Apostolical foundation or Imperial exemption that by this and other Canons of General Councils were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chief within themselves as were Bulgaria Iberia and Cyprus as Balsamon notes on the second Canon of Canstantinople and Carthage after mature debate and tryal for its Title with Rome which was discovered to have no right of Supremacy or Appeal and what she alleadg'd out of the Nice Canons was found in open Council after perusal of Records sent for on purpose from the East to be meer b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zonar in can 31. Conc. Carthag cheat and forgery and all transmarine Powers and consequently that of Rome were barr'd out by strong c Conc. Carthag c. 31. c Conc. Milevit c. 22. Canons that no Bishop might go out of the Land beyond the Sees without the special License of his Metropolitan That no appeals should be pursued to transmarine Tribunalls but only to the Primates of their Provinces under pain of being Excommunicate throughout all the Churches of Africa Such immunity had the Church of Alexandria which in that respect is equall'd to Rome by the words of this Canon For Rome it self was chief in like manner and unsubordinate to any other in her own Province though not Superior to all the Churches of Europe as she vainly pretends And if any had this immunity and chiefty within it self the Church of Brittain had it beyond all doubt or question and that by the express letter and intendment of this Nice Canon which confirms such rights to all Metropolitan Bishops that were before in being As our Metropolitans of York and London and Caerleon manifestly were as appears by the Records and Subscriptions of the Council of Arles which was as great a Council in the West as Nice was in the East and held about 14 or 15 years before the other Besides its Seniority to Rome in the Faith and its distance and separation by Sea as well as Carthage and its pre-eminence in first Kings and Emperors and being known at Rome when Gregory was about sending Monk Augustine hither to have no Pall from Rome by his own confession upon search Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saith Balsamon upon the said second Can. of Constantinople From the beginning all Metropolitans of Provinces were chiefs within themselves and ordain'd by their own Synods which is much confirm'd by that Ancient MS. Carranza mentions which renders that passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quoniam quidem Metropolitano Episcopo hoc idem moris est c. And as all Subjects in the State are concern'd and bound to know who is their right Ruler and proper Superiour so is it in the Church men are Commanded to know their chiefs But no where
Bishop in a Diocess belonging to another whereby it should fall out that two Metropolitan Bishops should be in one and the same Diocess though he effect his purpose not by the help of Heathens or Tyrants as did Augustine but by the Royal Patent and Authorities of Christian Kings and Emperours who had greater Power allowed herein by Christian Councils by the 12 Canon of the General Council Chalcedon he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Balsamon a Balsamon Zonar in Can. 12. Concil Chalcedon explains it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was to be deposed and laid aside from his degree and any Bishop that was so made before the ratifying of this Canon were to be Nominal and Titular only and the whole Right and Power to remain in the Ancienter Metropolitan who was also to Ordain and Judge the other as the Arch-Bishops of Constantinople were Ordain'd notwithstanding their Grandeur by the Bishops of Heraclea where the See had been before though they through their Vicinity and Interest in Court were freed from this necessity by the favour and Prerogative of after Emperours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their Power given them from above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many are the Canons that Prohibit one Bishop to enter upon the Bishoprick of another saith the Scholiast upon the second Canon of the second General Council in Constantinople To pass by the 12 Canon of the second general Council of Carthage confirm'd in the general Council in Trullo and the 37. of the third confirmed in like manner and the third Canon of the 7th general Council or second at Nice which though it deviated in other points is firm in this and nulls the Election of Bishops made by secular power and not by the Bishops of the Province according to the mind of the first Council of Nice though it decreed awry touching the Adoration of Images in detestation of those that like Jews abus'd them too far on the other hand I shall content my self in the last place with the Decrees of the Council of Sardyca the most favourable to the Church of Rome and to the memory of St. Peter there of any other Council whatsoever whose judgment therefore it may be justly hoped they will stand to as they tender their own Interest which is wrap'd up in the same third Canon that secures our liberties Where in the case of a Bishop condemned by all his Brethren of the same Province from whose Sentence there was no Appeal by the 15th Canon of Antioch who yet believing his cause to be right was allowed this remedy that upon a state of his case to be transmitted from the Bishops that were Judges to Pope Julius their fellow Bishop of Rome Canon 10. the Pope had power repos'd in him either to order a re-hearing of the cause by other Bishops of the next Province saith the Scholiast a Balsamon in Can. 3. Concil of Sardic else the Bishop of Thessalonica might be summon'd to appear at Rome or by one sent from himself to represent his person and to joyn with them or else to confirm the former sentence according as he thought good Which Inch was made an Ell by the wonted ambition of the Roman See and two pretences for Rome's Soveraignty fram'd there from First that by this Canon all Bishops whatsoever throughout the World were to appeal to Rome Whereas it was only intended for such Provinces as were subject to Rome as several were in the West saith another Scholiast and what is said of Rome belong'd as well to the Archbishop of Constantinople for the Provinces under it a Scholia in Can. 3. Sardyc 31 Carthag apud Synodicon Edit Beveregii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of its equal Priviledges with Rome by several Canons Secondly that this Canon was one of the famous Council of Nice that went some years before to give it greater Authority which gave occasion to the Council of Carthage to examine this high Allegation and to send to the East for the Original Records of Nice and to detect the forgery in the face of the whole Council as afore where the Popes Legate was present and to decree against all Transmarine Appeals from Africa under pain of Excommunication through all the Churches of that Province as before Nor could Africa be more exempt from Rome than was our Brittain was also shewed Yet supposing Rome's right of Arbitration were no way hurt or forfeited by this device as good Titles may be lost when forgeries are us'd to support them and what was done out of choice and honour to the excellent Popes that Rome had in those dayes must be done to its modern Monsters forever by Authority of this Council yet themselves must own its Canons to be in force if they insist that others should and if so by the third Canon which contains this grant of honour to them Monk Augustine's entrance and setlement here in Brittain is greatly unsetled unless he had been call'd and invited hither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Bishops of this Province and their Brethren that is by the unanimous desires of the Brittish Clergy for want whereof see his danger Canon 1 and 2. He was to be depos'd from his Episcopal dignity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Balsamon as a very impudent person for this Intrusion and to be denyed all Christian Communion not only amongst the Clergy but also amongst them of the Laity and his pretence of being invited by the people to serve him in no stead and finally not to be capable so much as of Lay-Communion at his death the highest deprivation of a mans Christian state that could be worded A severity the Church never us'd but towards the highest misdemeanours against Christ and his Church that could be imagin'd or conceived If therefore they claim the benefit and priviledge design'd for them by this Council they must first quit all pretences to this Province and make what reparations they are able for their long and unjust usurpations maintain'd by their several Popes as Principals as well as by Augustine and his Successors as Instruments and Legates who else by this Canon are not to be reckoned amongst Christians as the old Brittains urg'd much less amongst Bishops or Popes For what impudence were it otherwise for persons who stand Excommunicate by a general Council which themselves most approve to clamour for obedience and subjection where none is due yea when no Christians can afford them so much as their Communion under such faults by the Canons of the Church for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the 10th Canon of the Apostles if a man pray with a person outlawed from Communion so much as in his house himself is to be excommunicated and Clergy also that shall do the same with Clergy depos'd are themselves to be depos'd from their Ministry together with them Canon 11. Or where is their honour and fidelity to their Countrey which vulgar breasts seldom
dyed in their hope and trust for us for whose sake he 'l continue his goodness to their seed but though his wrath ebb'd 800 years his Grace and mercy wherein he delights to abound and exceed hath not stowed yet full 200 years or is he unable to perfect what he hath begun He that can work a Resurrection from the dead cannot he accomplish a Restoration to a living and surviving People yea and great confusion to all opposers of it No good man ought to envy or hinder the longed for mercies of God to a Nation no great man can and if having his descent alike from the same People how can such be deem'd either good or great but rather miserably unnaturall and deservedly unfortunate and improsperous Earthly Potentates may not give stop to God's tides King Edgar tryed but fail'd their timely retreat will be their greatest safety and Wisdom how many mistaken Politicians have been drowned and Shipwrack'd in such clandestine contrary Councils No Emperour on Earth can command it to be night after the Sun is risen where God is for us we need not fear any seduc'd Dust and Ashes that may appear against us It is likewise most impossible in reason unless in case of Gods great desertion and extraordinary curse The radical difference between Protestants and Papists as was Stated from the beginning and Instanc'd in all along lyes herein that the one take Christ the other the Pope or his pretended Vicar for their Messia or the Lord of their Hearts and Judgements The Protestants who live by faith as all true Christians do and ever did hold firm their Allegiance to their invisible Soveraign in Heaven The Papists who love to live more by sence and show through dis-regard to Faith and the Heart change their Heavenly Soveraign for a visible Christ on Earth which Rebellion can never succeed nor be done no not when it is done already Should not be in the holy Language is shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thing shall not be done say the Sons of Jacob touching the Ravishment of their Sister Dina already committed Gen. 34.7 The Soveraignty of Christ and the Allegiance of the soul to God and the Truth are Divine Eternal Establishments not to be alter'd by human pleasure they can no more be changed by the corruption of men or the combination and Clandestine Counsels of Conclaves and Politicians and seduced Grandees than the Constitution of Kingdoms or the Laws of Nations be repealed and changed by Conventicles of Pismires some rash attempt may be made while mens souls are besides themselves or drunk and intoxicated with Idols and vitious Customs but to no more effect than casting caps against the Moon which can never reach it or spitting against the wind which returns into the face or defiance of the Laws and Government by a strong Knot of High-way-men whose end in all likely-hood must be Repentance or Hell and Tyburn Which is further confirm'd by good Authorities the King of Prophets within the Church Psal 2. Why do the Heathens or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2.12 rage and the People Imagine a vain thing The Kings of the Earth set themselves and the Rulers take Counsel together against the Lord and against his anointed or Messia saying Let us break their bands asunder and cast away their cords from us away with these invisible fanatick Lords and Laws of Souls and Consciences Let none in Heaven or Earth be obeyed in matters of Religion or Conscience but a Pope in Temporal matters but a Prince He that sitteth in Heaven shall laugh the Lord shall have them in derision to shew the Pittiful ridiculousnes and vanity of such void attempts And the Prince of Philosophers without the Church in his Golden Book of vertue and vice perceiv'd and affirm'd this Truth that the one is in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commendable and lovely and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternally deformed and censurable let men or Laws conspire what they can to the contrary And the unanimous consent and suffrage of all mens Souls and Counsciences to this particular points at the true cause hereof an indelible immediate Allegiance in every heart to God and the truth alone and a deafness to all other Forreign power whatsoever against him Yea and an accuser of it self under any such delinquency For Children and Clownes shall discern and condemn such disloyal deviations in their Prince whom they reverence and the Prince in himself being above all but not above the Soveraign of his heart Men of Honour or Reverence arriveing or supporting their Grandeur by the means and countenance of Vice upon the like Loyalty shall be despis'd by every mouth in the Streets and the Consciences of troubled silent Servants at home that dare not and of their own that dare and will reprove This loyalty and disloyalty against Heaven is such an eternal unalterable measure of mens Misery and bliss that Chast rags will not envy the condition of unclean Silks and Sattin but those shall often wish for the peace and pure content of these The Soul till drown'd in Lusts or gagg'd by Antichristian Tyranny never skrinks from its Heavenly Loyalty while it is a Soul it is for Christ It never deserts this Soveraign till it morally ceases to be a Soul Which is the reason a priori that Popery or the seduction of men from their Loyalty to Christ to slavery to a Mortal can never be well promoted without Debauchery which must first precede to extinguish the Soul Its obedience afterwards shall be blind implicit and servile like that of beasts that have no understanding nothing shall be its Conscience and Religion more but its Carnal Interest and gain and pleasures and complyance with its new false Christ for a false Salvation for human Nature cannot dispense to be without all Religion and Superstition too Its state and condition therefore is a state of enmity and rebellion against God whose Laws it neither is nor can b◠subject to Rom. 8.7 And therefore all its Actions and designes are null and void and damn'd in Law and also in Fact when Gods patience is out either by its timely or eternal Recantation either by Repentance here or durance hereafter for all cross and Irregular wills must at last come up to Christs will the judge of quick and dead either with or against their wills and know their true Soveraign at last either by life or death Rom. 8.6 13. Whereby the true ground appears for our Reduction of this Controversy from the beginning to one single point of obedience or disobedience to the right Soveraign of the heart For so doth the wisest of Kings reduce all Divine and human concern and wisdom into one Principle of Loyalty to God The fear of the Lord is the beginning of wisdom Prov. 1.7 And not only the beginning but complement and perfection For he is the wisest and soberest Christian who hath not the Pope but Christ most