oppose it to all others and condemn all others and refuse Communion with any other he seems to Me to make himself a Schismatick For though the Church be of Catholick Communion yet he communicates in it upon Schismatical Principles and makes it Schismatical to him The Church indeed is in Communion with other Churches but he communicates in it in opposition to other Churches And this seems in some Measure to have been the Case of the Church of Corinth Paul and Apollos and Cephas were all Ministers of the same Christ great Master-Builders in his Church and zealous Maintainers of its Communions and yet several in the Communion of this Church seems to have communicated upon narrower termes then the Constitution of it Required For some were for Paul and some for Apollos and some for Cephas and they that were for one were against the other two and against all others who did not joyn with them in the same quarrel I will not say but that it might go higher and that there might be opposite Communions That St. Paul there Planting the Gospel might leave so many Congregations in that Church as the Number of Converts required That Apollos coming after upon the increase of Converts might leave them more Church-Officers and increase the Number of their Congregations And the first might stand stiffly for Paul and the other for Apollos However the first is not improbable and indeed both might be true successively They might first clash in the same Communion and then break into opposite Communions But this I leave to the further Consideration and Censure of Others IX Where there is such a Renunciation of Communion as to set up opposite Communions it may be Effected several Ways Sometimes the Layety have forsaken their Pastors Congregated into Bodies and of their own Authority Raised distinct Communions I will not here dispute whether they deserve that Name but certainly this is the Height of Presumption and Madness for though it be true which Cerah said Numb 16. 3. That all the Congregation are holy yet the sad Story that follows assures us That they are not therefore all Priests and Levites and that they may not presume to enter upon and promiscuously discharge that Sacred Office and Function Sometimes Subject Presbyters and other Church-Officers have forsaken their Bishop carried away many of the Members of his Church and gathered Sheep from all Quarters out of the true Fold And this is the more Mischievous as carrying along with it some Shew of Authority Sometimes Bishops and their Churches have Rejected the Communion of other Bishops and their Churches Sometimes in like manner Metropolitans have opposed Metropolitans National Churches National and Patriarchal Patriarchal And the Schism is ever the more Mischievous according to the Considerableness of the Persons concerned in it or the Extent of their Jurisdiction or the Cause they divide upon Too much of all this is in the present Divisions of the Christian World which are managed with that Bitterness and Height and have torn the Church so all-to pieces that it is a Subject fitter for our Lamentation then Discourse X. And yet after all it must be Acknowledged that all Separation is not sinful for then wherever there was a Separation they would be faulty on both Sides as well they that made as they that suffer by the Separation Nay if that should be granted a Man might be necessitated to Sin which he never is or can be For if unsufferable Corruptions or sinful Usages be brought into a Church whereof any Person is a Member and set up as termes of Communion He cannot Communicate without Sin nor can he Depart without Sin but unavoidably must Split upon one of these two Rocks if all Separation be sinful And therefore to discover that Schism which is Sinful or Criminal we mast bring it not only a Physical but a Moral Consideration Such the Case may be that the Separation may not only be lawful but necessary It was Gods Command to the Israelites concerning Babylon Jerem. 5. 45. My People Go ye out of thae midst of her and deliver ye every Man his Soul from the fierce Anger of the Lord. And St. Paul having described a Sort of ill Men which in the latter times should infest the Churcâ— he gives this Charge to Tsmothy concerning them 2 Tim. 3. 5. From such turn away Actual Separation therefore may sometimes be a Duty when it is a Departure from those who have before departed from the Right and violated the Unity and corrupted the Communion of the Church But being there ought to be no Separation but upon the score of Avoiding Obligations to Sin and no further then may secure us in that matter there can be no Separation but there will be Sin on the one side or the other And being the bare Separation may not only be lawful but duty the Sin of Schism must Lie where the cause and evil is found and they are the Schismaticks who unjustly cause the Breach And indeed simple Separation doth not include the whole Nature of Schism in an Ecclesiastical Sense For though those who depart from any true Church of God as it is a part of the Catholick Church do break off from the Body yet those who depart upon just and warrantable Grounds though they depart from the Schismaticks yet they do not forsake the Church of God but continue in its Communion and are Members of that Body and therefore cannot be Schismaticks But I need not Discourse this any further because I think it is Agreed on all Hands that the Sin of Schism follows the Cause Now from all that hath been said this or the like Definition of Schism may be Gathered That it is an unjust Violation Breach or Solution of the Unity of the Church Or to express it more plainly a Causeless Separation from Ecclesiastical Communion XI How far some more moderate Person in the Church of Rome may be willing to go along with Me in these Considerations I cannot tell the Generality of them I know go further but that will not be the least part of that Controversie However here we must part But because I do profess my self a Person who doth deeply Mourn over that dismal state of the Church to which thefe Divisions have brought it and that God who knows the Secrets of all Hearts knows that I say true and do wish an End of their Broils and would Contribute the utmost of my Endeavors to Repair the Breaches And do moreover freely confess That Schism is a Sin of a very dangerous Nature it will therefore Concern Me to discharge my self from being either a Partner in or an Abettor of that Mischievous Evil of which I Complain And therefore now I shall endeavour to prove not only that the Cause of the Schism between the Church of England and the Church of Rome lyes at the Church of Rome's door But further that let them pretend what they will that Schism was first made
and still Maintained and Upheld for such Reasons as ought to be Strangers to the Christian Religion and do drive on and keep up such an unwarrantable and fulsom Interest as is not Consistent with the true state of Gods Church If any Man shall give me better Information upon due Consideration I shall bâ— willing to receive it and thankful for it But if any Man shall please to seâ— himself against Me I would desire him to deal with Me as a Man who is of the Communion of the Church of England in sense of duty who never gave up my self to any particular Party of Men and who in all my Studies have had a Special Eye to the Advancement of the Peace of Gods Church and the Satisfaction of my own Conscience CHAP. IV. Of the Liberties and Priviledges of the Britannick Churches And of the Actual Separation HE who would Build true will first clear the Ground And therefore I must crave leave to Remove some old Rubbish out of my way before I can descend to some such particular Matters for I pretend not to take in all as I think may Justifie that Separation which we now Maintain for we are not the Mâ—n who made it but defend that Church which we found and were born and bred in and therefore ought not to desert it without just Cause Two things with no lack of Confidence are Urged as a Prejudice against our whole Cause First That these Churches and even all their Bishops did owe a particular Subjection to the Bishop of Rome either as Sole Vâ—car and Plenipotentiary of Christ Jesus on Earth or at least as the Western Patriarch Secondly that supposing this to be otherwise yet since the Separation Matters have been decided by a General Council viz. That of Trent to which all ought to submit I shall Endeavor to give a fair Answer to both these Objections But first must premise That supposing not granting the truth of either or both these Objections yet of themselves they do not overthrow our Cause for no Plea of any exorbitant Authority or Conciliar Determination can oblige us to a Sinful Communion And if that Plea be made good against them all their other Arguments Vanish into Air For the Holy Ghost never Assisted any Council to make wicked Determinations Nor did the Ancients know of any such Exotick Power in the Pope as that he might be Obeyed in every thing for though several Mátters contributed to gain him an extraoâ—dinary Respect in and Influence on the Churcb yet they held him to the Canons And if he deviated from them or 〈◊〉 Truth they without scruple opposed him When Basilides and 〈◊〉 two Spanish Biâ—hopâ— justly deposed fled to Stephen Bishop of Rome And by Lyes and Flattery so prevailed with him that he not only admitted them to Communion but endeavored to restore them St. Cyprian smartly opposeth it writes not only to the Bishops but even to the People there to refuse Communion with them Commends the Substituting two other Bishops in their Room and says That the Faults of Basilides in Endeavoring his Restitution by Stephen's means were Non tam abolita quà m cumulata Epist 68. dd Pam. I could bring Instances enough of this kind but this being a by-matter in this place I will leave it and Return to the Objections II. Two Titles are set up the better to secure us But the one is purely forged and the other is crackt weak and bad and not able to support the Claim which is Founded on it It is hard to say what Authority the Bishop of Rome doth not Challenge under the Notion of Christs Vicar His Flatterers will scarce allow any Bounds to be Set to it and Examine his Actions and you will find that he â—ets himself none On this score not only we but all the Christian Churches in the World which are not of the Roman Communion are stigmatized for Schismaticks On the contrary I think that there is no one thing that doth better Justify our Separation then the Challenge and what in him lies Exercise of such an Arbitrary and boundless Authority over all the Churches of God Upon this Account this Matter will fall under a particular Consideration as one of the principal Grounds and Reasons of our Separation And therefore at present I will leave this great Vicar-General and try if we can come to any better termes with the Western Patriarch III. This latter Title as less liable to Exception hath been insisted upon of late by some who would seem to be of more moderate Principles and more tender both of the Liberty and Authority of particular Churches nor is it to be denied That the Bishop of Rome had a Patriarchate in the Western part of the Roman Empire but by what Authority he came by it and how far it was extended and whether he hath forfeited and justly fallen from it and other Questions of the like Nature will fall in of themselves in the Series of our Discourse In the mean time I do think this Title to be set up at this time only as a Blind to Amuse the more unwary and well Meaning Persons who are willing to submit to Ecclesiastical Constitutions though they detest all unjust much more all insolent and shameless Usurpations for if by a Charter from Christ he be his only Vicar over the Universal Church it is not only a Lessening of his Holiness but a direct Affront to our Saviour to Cope up his Deputy within Bounds and to Give Him a limited Jurisdiction by Ecclesiastical Authority when he is Invested with all by Original Right and needs not any which they can Give And it would certainly be much greater Satisfaction to the Christian World to prove his Authority to be of God rather then Men. Besides I would gladly know whether the Bishop of Rome will Acquiesce here and Rest Contented with the Title and Authority of the Western Patriarch For Patriarchal Authoâ—ity is by Ecclesiastical Constitution and was at first Suited to the Divisions of the Empire and the Grandeur of some principal Cities in it And by the same Authority it was Given may be taken away or placed elsewhere as shall be judged most useful and beneficial to the Church of God Now though all this may be easily proved yet being applied to the Bishop of Rome and according to the present state of the Question it is as applicable to him as any other Patriarch I fear the whole College of Cardinals Neminâ— Contradicente would Cry out Heresie damnable Heresie And therefore the starting this Title at this time I only look on as a Sly Device to let in the Cats Head that she may with greater Ease draw in her Body after IV. But be it as it will without any regard to any such ill Designes which some Men may covertly Manage let the Objection have its due force and let us Examine whether the Bishop of Rome as Western Patriarch so called in Relation to other Patriarchates
shall do it more fully hereafter if it shall please God to Vouchsafe me Life and Leasure But to say the Truth there is a subtil Gincrack in this Objection which when they speak out runs thus You were once Vnited and Lived in Obedience to the See of Rome â—â—d are now gone off from it What do you tell us of Corruptions Faults or 〈◊〉 Actions of the Church of Rome You cannot be safe till you be reconâ—â—â—ed and again Vnited to it because that Church is the Mother and Myâ—â—ess of all Churches and the Source of all Authority This is indeed a nimble Way to take for granted the main Matter in dispute And if they could 〈◊〉 easily prove it as they are ready to beg the Question it would go very 〈◊〉 But by the Way take Notice how streightly She hath bound all other Churches in Fetters and what a swinging Priviledge She hath Cut out for â—er self Let her do what She will all others must follow Her Let her do â—â—ver so ill none must so much as Accuse Her Let her hold here and She is safe enough It is well Conâ—rived if these wicked Cross grain'd Herâ—ticks would but believe it They who Claim such ample Privileges ought â—o produce their Charter But when they come to proving they produce â—othing but such wretched stuffe that Men are at a loss to return them an â—nswer by being stâ—uck with Admiration at their Impudence That other â—hurches have as good Authority as the Roman is already proved and shall be more fully in due place And therefore this Assertion is an insolent Afâ—â—ont and Abuse to all the Churches of God But yet I further Answer That supposing some Preeminence did belong to the Church of Rome that cannot Justify them in an ill Cause If ever any Church should Claim to be the Fountain of all Authority the Jewish Church whether as Mosaical or Christian seems to bid the sairest for it Upon that Stock as I may say were the Christians Grafted What Prâ—eminence St. Paul allows the Jews above the Gentiles you may read Rom. the 11th and elsewhere And what particular Respect all the Apostles had to the Jews how forbearing they were towards them how yielding to them how tender of them and how careful and desiâ—ous to Maintain Communion with them the Scriptures every where Testâ—fy But yet when they became obstinate and spake evil of Christianity even St. Paul himself departed from them and separated the Disciples Acts 19. 9. Now we have cast off a Usurped Authority and Reformed some insufferable Abuses For this the Pope not only with the Jews speaks evil of us but thrusts us away and Curseth us Let him pretend what Privilege he will if we be Schismaticks we are Schismaticks with St. Paul And in so good Company we are nothing concerned though the Popâ— and his Teazers Rail and Bâ—rk at us all the Way we go It must needs be saith our Saviour Matt. 18. 7. that Offences come but Wo to that Man by whom the Offence cometh So deplorable Schisms there be and perhaps more or less will be till the dissolution of all things put an end to them But then Wo be to that Man who to Maintain his enormous Greatness tramples on his Fellow Bishops and Tyrannizeth over all Christians and unless they will buy Peace at his unconscionable Rates will not suffer the Wounds of the Church to be healed nor her Breaches made up Nay if they should yield to him it might indeed be some kind of uniting like Brethren in iniquity but then it would be only a debanching not regulating the Church So that it was not for nothing that Marcellus the second in a Silent Melancholick posture Leaning his Head on his Hand at length broke forth into this Expression I do not see it possible how a Man in this High Dignity can be saved But let them look to that for having put in an Answer to the Claim of the Western Patriarch and briefly Justified the actual Separation I shall now Examine whether the so much boasted Councel of Trent can do them any better service CHAP. V. Of the Councel of Trent I. THough the best things by the Frowardness and Contrivance of wicked Men and Seducers may be abused to the worst Ends and perverted contrary to their Nature to serve the most pernicious Designes as hath been too often the Fate of Councels yet it ought not to be denied but that General Councels or others are of greatest Use and Benefit to the Church of God when lawfully called and duely managed where serious continued and unanimous Prayers are put up for Gods Assistance where Matters are freely and fairly debated and where not only the Intentions but Endeavours of the Parties are wholly bent to discover the Truth of God not to Gratifie any Party of Men. For if God have promised to be with two or three who are Gathered together in his Name Surely he will not be wanting to the Governours of his People and the wisest and soberest of Christians when Met together to discover to the Christian World the poison of Hereticks and to serve the Necessities of his Church provided that they take due Couâ—ses And it is Agreeable to Reason that a Considerable Number of good and able Men Assembled together in the fear of God where Matters are freely and fully debated and all Moral Industry used should be better able to discover Truth from Falshood then any single Person or any small Number of Men. And where Men are satisfied of the Regularity of their Proceedings though they should not be so well satisfied in their Determinations yet the Authority of the Persons and unexceptionableness of their Proceedings would be an Awe at least upon all sober and Rational persons and make them cautious oâ— disturbing the Churches Peace Nor doth it seem to be without Encouragement and Direction that the primitive Christians in difficult Cases Fled to General Councels as their Sovereign Remedy For the Apostles themselves set them a Precedent and the first Councel at Jerusalem though small yet perhaps the most General that ever was was a Pattern worthy Imitation For though the Apostles had severally the Holy Ghost and were the Persons purposely Chosen to make known to Mankind the extraordinary Revelations of Gods Will and so might have determined any Question concerning any such Matter by their own Authority yet the Quarrel arising between the Jews and Gentiles concerning Circumcision and in the Consequence concerning the whole Ceremonial Law of Moses though they knew that one great End of Christs Coming was to abolish it to fulfil its Types and set up a more spiritual Worship yet the whole Church being divided by this means into two Parties they would not determine the Matter till Met in Councel together that a full debate and their unanimous Consent might give the greater satisfaction to all And indeed their Proceedings are an admirable Copy for all following Councels to write after even
progress and Growth in Christianity is Attributed to that Nourishment which as Members is Communicated to us by this Body the Body it self being Fitly Framed and Joyned together by all parts drawing it from Christ the Head Eph. 4. 15 16. Col. 2. 19. Hence the Church of God is said to be his Body Col. 1. 24. and this Church not to be many Bodies but one Eph. 4. 4. and that we might understand That Salvation is not to be acquired but by being Members of this Body We are Taught That Christ Works our Salvation by Reconciling us into one Body Eph. 2. 16. And for this Reason the Apostle calls Him The Head of the Church and the Saviour of the Body Eph. 5. 23. from these and many other places of Scripture of the like Nature hath arose that common Axiom Extra Ecclesiam non est Salus Which the Ancient Fathers have upon occasion Excellently Explicated pressed and proved against Schismaticks But I have no mind to make a Flourish with Citations in a matter so well known though I wish it were better Heeded Only before I pass away I shall take the boldness to leave these Remarks 1. That all particular Christians as Members of the same Body are Reciprocally bound to each other not only in the Common Offices of Justice but even of Love Kindness and Christian Succours So that if the Man live in England or Armenia at Rome or Geneva in the Enemies Countrey or our own if he be a Christian I ought to wish and pray for his good and if occasion be offered in no case to decline the Promoting the good of his Soul And if Circumstances will permit of his Body and Estate also Secondly That Christs Church and his Body being terms convertible it must consist not only of the Present but of the past Ages even of all that either have or expect Salvation by Christ So that no Person by any Endeavors whatsoever can in the ordinary way duely hope for Salvation as being a Member uf this or that particular Church otherwise then as that particular Church by a Succession of Doctrine and Worship and consequently of Lawful Pastors and Governours without whom such Worship cannot be duly Performed is united to and Embodied with the Catholick Church of God for even the present Church diffused over the Face of the whole Earth though it may be said to be Catholick in respect of particular Churches and of its Authority as to the present living Persons yet in it self it is not Catholick otherwise then as deriving from and united to the Church of the foregoing Ages running up unto Christ their Head Neither can any that comes after be accounted Catholick but as an accession to the former And this if well Weighed might be a means to make Men very cautious how they gathered separate Bodies without extraordinary good Grounds Thirdly that though every Schismatick do affront and injure the whole Church of God yet the greaâ—est ' detriment is to himself The Church may lose an unprofitable Member but he loseth himself For if Christ be only the Saviour of the Body none can divide from it without apparent hazard of their owâ— Salvation So dangerous a thing is the Sin of Schism though so lightly esteemed in our dayes IV But here some who are ready to catch at every Twig and think themselves just drowning and lost if they must be bound to live peaceably and to be wise only to Sobriety will Object That such are the various apprehensions inclinations interests education and prejudices of Mankind That this Doctrine as meeting with insuperable Difficulties cannot be admitted without very great Abatements and Allowances To these I might justly Answer That in this Case I am not concerned for their Prejudices Interest or anysuch Matters And it were much better if they were less concerned for 'um themselves for that Man that will be a Christian must not follow his particular Inclinations and Interests much less his Humours and Whimseys or any thing of like Nature but must abide by aâ—d keep close to the Constitutions of his Saviour and must cast down Imaginationâ— and every high thing that exalteâ—h it self against the Knowledge of God and briâ—g into Captivity every thought to the Obedience of Christ 2 Cor. 10. 5. But because I had rather Untie the Knot then cut it I further Answer That Opinions inconsistent with the Foundation of Faith of a good Life and a just Church Government and Discipline are never to be allowed for these directly tend to the destruction of the Church or our selves or rather of both but in things of remote consequence or private and less Concernment there Vnio Voluntatum non Opinionnm is sufficient we may severally opine as we see cause provided that we severally resolve not to transgress the bounds of Charity In this Case the Apostles Advice is To forbear one another in Love Eph 4. 2. and that the strong should not despise the weak nor the weak judge the strong Rom. 14. 3. and to this purpose it is observable That no Religion or Persuasion in the World ever Canonized Humility and Self-denial for Vertues but the Christian thereby taking care at once both to moderate the Judgement and the Practice The One Teaching us to use the Apostles phrase in lowliness of Mind to Esteem others better then our selves the other not to seek our own but every Man anothers Wealth And by this means Men would not only be Restrained from Running to the utmost Bounds of what may seem lawful but be careful to learn and do what is most expedient whereby the Peace of the Church and mutual love and kindness amongst its Members would be constantly preserved Nor need our Men of Interest fear that this Doctrine will undo them For he who like Ishmael hath his Hand against every Man will most certainly have every Mans Hand against him so that there is odds in the Match that one time or other he will come by the worst on 't But he who by Christian Condescension in a Reasonable Cause denies himself obligeth many others to do him the same kindness on the like occasion whereby one favour to another procures many to himself And were this principle duely practised a man would not only be out of danger in all places but should never want that Comfort Succour and Assistance which an honest Cause and Christian Deportment can expect But suppose as indeed it is more then a Supposal that others will not do their duty herein yet he that Aims at an Heavenly Inheritance must not take the Measures of his Proceedings from those who value nothing above their worldly Interâ—st Nor ought he to think much to Meet with some Rubs in his way when the Crown of Glory he pursues exceeds all that he can imagine And let the worst be sâ—pposed that can be such a Man obligeth all that are good or grateful He enjoys the present satisfaction of a good Conscience and is so
in this Case the Bishops of other Churches did not only Exhort but Require both the subordinate Clergy and the People to Refuse Communion with their Bishop though in all other Cases the separating from the Communion of their Bishops and the Erecting another Altar or setting up a Conventicle against him was Accounted the peculiar Signature of Schism And the Reason is plain for though they could not hold Communion with the Church but by Maintaining Communion with their Bishop yet they did Communicate in that Church as a part of the whole And if he did break off from the whole or was Injurious to the whole if they should Adhere to him therein they must follow his Fate And therefore here they might desert him and cleave to some other sound part and joyn in Communion Approved by Orthodox Bishops The Reason of the Bishops absolute Power in one respect and his Subjection in another seems to be briefly Couched in that short Saying of St. Cyprian Episcopatus unus est cujus à singulis in solidum pars tenetur do un for though he held but part of that Episcopacy by which the whole Church Concordi multorum Episcoporum numerositate was Governed yet holding that Parte in solidum he had the full Episcopal Authority and was a Catholick Bishop and his Orders according to their Nature ought to be Heeded by all Bishops But then what he held in solidum being but Pars Episcopatûs unius he was Bound to Exercise his Office in Conjunction with them who were equal Sharers with him And herein was Answerable to his Fellow-Bishops for any detriment or injury done by him to their Common Office and Common Charge Hence a Bishop was in some things Obnoxious even to the delebility and loss of his Character as Spalato hath proved against the fond device of the Schools lib. 2. cap. 4. and was bound at his peril not only to Preach the same Faith but to Walk and Act according to the Cannons of the Church And yet in other Things his Act was sufficient to Tye up all the Bishops in the Christian World Both which Things are an invincible Evidence of the Sense of Antiquity of their Participation of the same Office and of their Obligation to and dependance upon each other in the discharge of it Hence it was that when a Bishop was placed in any Vacant See though he was never so Canonically Ordained yet he was bound to send abroad his Circular Epistles to other Bishops to Sigâ—ifie his due Admission to that great dignity and withal to give in a Summary of his Faith that they might Admit him to Catholick Communion and upon occasion might Communicate with him and Assist him in the just discharge of his place If he afterwards fell into Heresie or did any irregular Act he was Tryable by his Peers and might be Censured according to his demerits On the other Hand what wholesome Orders he made for the good of his own particular Church those who came from any other Church thither were bound to observe them And if he justly put any Person under the Sentence of Excommunication upon his Certifying thereof with the Cause all other Bishops and all other Churches were bound to take that Person for Excommunicate wherever he came and to Reject him from their Communion For in Cases of this Nature every Regular Act of Authority in one Church was Regarded as the Act of the whole Church And thus in all things particular Churches Acted in Relation to and Communion with the Catholick and Maintained their Unity Firm and Inviolable XIV My Design hath been to Write a Chapter not a Treatise of Christian Unity and therefore I may be excuseable if I have not Hit every thing though I perswade my self that had we these the rest would not be wanting But my fear is that my Accusation will rather Lye on the other Hand That I have Iaid the Platform of such a Unity as in all its parts is no where on Earth to be found And though the more is the pity yet possibly it is too true But then this Objection Amounts to no more though that God knows is too much then to shew the deplorable state of the Church and the woful degeneracy of Christians For the Religion we profess Requires such an Unity And de facto it has been had and practised in the Church And till it be Restored I see little Hopes that Matters can be brought to Rights and that they are not they must Answer who are the true Cause If any enquire What particular Persons in this Case are to do I Answer that invincible Impediments may excuse à tanto but not à toto where we cannot do all we should yet we must do all we can But more particularly I think First That every Man ought to joyn in Communion with that Church wherein Gods Providence hath placed him if he cannot justly Charge the termes of its Communion with Sin Otherwise there will be no End of Separation and the Breach will daily grow wider Secondly That our Judgements and Censures on those from whom we depart be moderated with Charity that we pick not Quarrels without a cause nor Represent them worse in Opinion or Practice then they are for this exasperates and alienates Mens Hrarts from Peace Some Persons have seemed to Me to have read their Adversaries Books with a Design to mistake them which alas is too easily done without giving our Minds to it Thirdly that in separate Communions Proposals might be made how far they can come up to each other that it may be known how far they do agree and that unquiet Spirits may not bear the Ignorant in Hand that they agree in nothing and then that the true Causes of the Difference may be sett down which would sett generous Spirits on Work to Remove these stumbling-Blocks and make up the Breaches At least it would give opportunity to all Considerate Persons to weigh the Matter to cast off real Scandals and to come nearer together as they saw cause Lastly That all Persons be desirous of true Christian Union and Communion that they heartily pray for the Peace of Jerusalem and to their power in their several Capacities endeavor it That we come short of this Unity is our Unhappiness and no Honour to our Religion But if any do not truly defire it I see not how they can be excused from Schism or somewhat worse fâ—r such seem to be insensible and regardless of the Honour of Gods Church the Glory of his Name the Peace Comfort and Encouragement of Christians one amongst another and the daily Advancement and Propagation of the Gospel of Christ From which kind of temper the Lord preserve every One who calls himself a Christian CHAP. III. Of the Nature of Schism I. OUR Religion is so Unchangeable That if an Angel from Heaven should come and teach any other then what we have already Received he ought to be Accursed And therefore
the nearer we come to the first Settlement the surer we are to be in the Right But some Men so doat on their fond Devices and are so bewitched with the pleasure of Coyning New Notions that not content to delude themselves they labour all they can to perswade others that every thing that is old is ugly and to be Abominated Thus that sweet Harmony of the primitive Christians whereby they preserved their Body Sound against the Malice of Hereticks and Schismaticks enjoyed free Communion in all Places and were no where destitute of Comfortable Support and Assistance whether Spiritual or Temporal this I say has either been imputed to the folly of the first Converts or the Tyranny of Hereticating Bishops But if there was any thing ill and of Mischievous consequence to Religion for this they became zealous Advocates were ready to tell us That the Devil is not so black as he is Painted and so palliate the Matter that at length they would draw it in to be useful Amongst Matters of this Nature nothing hath found more Patrons then Schism Some have shuffled it to and fro till they have lost it and some have Trick'd and Trimm'd and Sett it out for such a pretty harmless thing as would almost tempt One to be in love with it But being I have said enough in the first Chapter to prove Schism a Sin of a deep Dye I shall forbear to inveigh against it and Sett my Self rather to make a discovery of it that the Rock appearing we may be the better able to avoid it II. Schism in its general Notion signifies any Rent Rupture Division Separation or Solution of Continuity But in an Ecclesiastical Sense as applied to the Church it denotes some Breach or Separation among the Members or parts of that Body growing so high as to cause Bandying into Parties and setting up distinct and opposite Communions or the like But because all Separation is not Schism and that which is is not always sinful therefore it may be convenient to enquire by what means Separations are made what Separation is Schism and what Schism is sinful III. Those Persons who are so far from any Communion in the Church that they never did or would receive and embrace the Gospel of Christ Jesus are really separated and excluded from his Body the Church But then in this they cannot properly be said to depart from it or make any Schism in it because they were never of it nor any way Related to it And therefore their Crime is not stiled Schism but Infidelity And the Persons Infidels or Heathens not Schismaticks IV. Some Persons have Professed the Faith and Lived in the Communion of the Church but through the powerful Instigations of the Devil the strong temptations of Worldly Advantages Sense of Torments dreadful Apprehensions of Danger or the like ill Motives have Renounced not only the Communion of the Church but the Faith of Christ But these are not properly Schismaticks for Schism doth import some Relation still to the Church though it suppose a disorderly behaviour in it and a Breach and Violation of its Peace and Unity But these are wholly gone off and their Crime is in it self of a higher Nature though many times not so Mischievous in its Effects And it is commonly called Apostacy and the Persons Apostates or in the Modern Language Renegado's V. There is a third Sort of Persons who profess the Faith and live in the Communion of the Church but through Pride Discontent Wantonness or the like Causes are not careful to Attend to sound Doctrine but fall into Errours and Entertain and devise Opinions prejudicial to the Gospel of Christ and the Salvation of Souls But if these Men keep their Opinions to themselves whatever damage they may bring to their own Souls they can make no Ecclesiastical Schism but if they Broach or Propagate them then Schism is usually the Effect and Consequence of such doings but their Denomination is from the particularity of their Crime or obstinacy in their ill Opinions which is called Heresy and the Persons Heretâ—cks VI. Now though Heresy is of that â—uâ—â—ulent Natuâ—e thâ—t it seldom fails to produce Sâ—hism yet it may soâ—e that Persons may be Sound in the Faith and yet through Pâ—ide Discontent Ambitâ—on or the like ill Motives may violate that Unity and Conjunction which ought to â—e â—mongst â—hristians in the Profession of the Faith and Duties it Requires So that Heresy seems to be opposed to the Verity and Soundness of Religion Schism to the Union of Persons amongst themselves professing Religion Now because the Acts of this Unity consist in Christian Communion and it cannot be otherwise expressed and manifâ—sted but by such Communion therefore a departure or Separation from that Communion must be that which we call Schism Hence Hesychius explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Signifies a Secession or Separation And hence it appears That every Heat Quarrel or Brabble how faulty soever it may otherwise be doth not Amount to Schism unless it so influence the Communion as to make a breach in that And therefore neither that Contention between Paul and Barnabas nor that Contest between Polycarp and Anicetus nor that Difference between Chrysostom and some who had been his Auditors nor that sharp Conflict between the same Chrysostom and Epiphanius nor that long debate between Stephen and Cyprian were any of them to be Accounted or brought under the Notion of Schism because the Communion of the Church was still kept up and Maintained by all the Parties But when this Communion is violated and broken then it comes to a direct and open Schism And this may be done several wayes all of them I pretend not to reach and those I shall mention I shall not dwell on VII Some there are who forsake the Communion of the Charch but go not so far as to set up any opposite Communion not that they have any honour for or regard to Church-Communion but that they think it unnecessary if not prejudiciaI These though they seem not to Fly so high as others in that they Vex not the Church with opposite Communions yet they really overthrow all Communion and destroy the whole publick Worship of God wherein his People are United for his glory and their own benefit And therefore these are nothing such harmless Creatures as some think them Amongst these we may Reckon those Rank Enthusiasts who have overgrown Ordinances and account themselves far above all such weak Helps and beggerly Elements VIII I shall further propose it as a Question whether some Men by their particular Opinions or Declarations may not make themselves Schismaticks even whilest they continue in the Communion of a Church that is truly of Catholick Communion for though the Pastor and Officers of the Church walk never so Canonically and Perform all Services with relation to and dependance upon the Catholick Church yet if any Member shall so awkwardly adhere to this particular Church as to
in the Empire of another Site had any peculiar and proper Jurisdiction over the Britannick Churches or whether they were any part of his Diocess as the word in its largest Acception signifies A Division containing several Provinces And this I think will be fully Answered if I prove That in Relation to the Britannick Church either he had no such Jurisdiction or none by Right V. That the Government of the Church was left in the Hands of the Bishops I shall prove hereafter But for the more convenient and advantageous Management of the Churches Affairs there began very early a particular Deference Respect and Observance to be paid to the Bishop of the principal City where the Secular Governour had his Residence He at first was called Episcopus primae Vrbis or Sedis Afterwards a Metropolitan But some overgrown Cities whose Numbers Wealth and Interest enabled them to overtop and oppress Others as it were Naturally Infused into their Bishops a Spirit of Ambition to extend their Jurisdiction and Power Answerably to the Grandeur of their City These Mens Encroachments were for a long time stoutly opposed but Power naturally following Strength Wealth and Interest and an Advantage being given them by the New Division of the Empire by Constantine they in the End prevail'd and Grasp'd so large Jurisdiction as to have several Metropolitans under them and obtained their first Ratification in the Council of Chalcedon as our late Learned Bishop of Oxford hath â—lâ—arly proved Account of Church-Govern These at first were called Exaâ—chs afterwards Patriarchs and sometimes Primates Of this new Booty without fail the Bishop of Rome as Bishop of the most Renowned City in the World and the Ancient Seat of the Empire carried away no small Share for he was always of Kin to the Lion in the Fable who when the Prey came to be divided made the Beasts that Hunted with him Content with a very small pittance if he was so gracious as to allow any thing But yet this New Exorbitant Power did not swallow up the whole Church but in many Places they still Lived in their Ancient Liberty Governed by their Bishops and Metropolitans without being subject to any Pratriarch of which the Cyprian Churches are a famous Instance in the East and I can yet see nothing to perswade me to think otherwise of the Britannick in the West VI. Never any Succession of Men have stood so constantly on their Guard and have been so watchful diligent and industrious upon all occasions to depress others and Exalt themselves as the Bishops of the Roman See All was Fish that ever come to their Net If they could at any time steal into a Jurisdiction though never so unjustly they would never quit it or not without strong Tugging and eternal Claiming And therefore Considering this Temper it were a fair Proposal that Setting aside Flams and Impertinencies they would produce any fair Footsteps of a proper Jurisdiction exercised by the Bishop of Rome over the Britons within the space of a Hundred years after the Council of Chalcedon For when Men have always been so busie in Acquiring so tenacious in Keeping so severe in Exercising Jurisdiction and want no Records unless what themselves have either falsifyed or abused That these Men can produce no good Evidence for such a Jurisdiction to Me it seems a good Argument that from the Beginning there was none If bare Claims and those coming after were enough no Man could live in Peace And therefore he that will thrust another out of possession for his own benefit must well and clearly prove his Title Had these Islands belonged to the Roman Patriarch there was no strength in them to have kept out his Power when it was back'd with the least Shew of Right If therefore it cannot be proved that the Bishop of Rome was in possession of such Jurisdiction here at or near the time that Patriarchates were setled he may let his Suit fall unless he have more Hopes from force or fraud then Right In this Cafe if in any that Common Rule Idem est non esse non apparere hold good And the rather because the Canon that Confirms Patriarchates supposeth the former Exercise of fuch Jurisdiction by Custom What by degrees he gained long after may serve well enough to prove him an Usurper but can Create him no Right as I shall prove Anon. VII Now though it be all the Reason in the World that if the Romanists will pretend a Title they should prove it yet I will not barely insist upon Possession on our part without giving some Reasons that may manifest our Right to it If the Patriarchate of the Bishop of Rome was Confined to the Suburbicary Churches it is most certain that the Britons lay too far off to be Hook'd in by that Title What other Evidence can be brought for the certain Bounds of his Patriarchate I cannot tell I have met with no better And this having been plainly Assigned to him it will concern them to bring their Proofs who will extend it further and therefore I will not longer insist on it Yet this among other Reasons moves me to think that as Patriarch he had no proper Jurisdiction either over the Gallican or Spanish Churches and divers others otherwise then as he might sometimes interpose as an Honourary Arbitrator or at other times upon a nicking Opportunity with the diligence of a watchful Usurper invade their Rights That the French Churches came not under his Authority in the same way and manner that some Others did the Liberties of the Gallican Churches so stoutly Maintained to this very day are an irrefragable Instance And perhaps that is almost the only Church of the Roman Communion which affords us any Hope that the Cause may one day come to a more equal Hearing and Matters be brought more to Rights in the Church of God But as for our selves if the Bishop of Rome never Exercised any such Patriarchal Jurisdiction over the Britons nor would they own or submit to any such considering the low Estate of the One and the Power Arts and indefatigable Industry of the other it will be a Convincing Argument to any unprejudiced Person that he never had any such Jurisdiction here That he did Exercise any such Jurisdiction I deny And it will Concern them to Convince Me by clear Instances of the contrary who will Assert it But if it were possible that they could tell me Five Hundred Tales of Persons sent over hither by the Bishop of Rome I shall not Value it one Rush For if wherever he sends one of an Errand he Requires the Jurisdiction of the place as he hath the Privilege which never Man had so if he hath not been very negligent and false to his own Interest he might long since have gained the Jurisdiction of the whole World and that is certainly too much for a Patriarch which is our present dispute But though I am not bound to prove the Negative yet
may be made of the Rest of F. Parsons Arguments I shall follow him no further It is not the Observation of Easter which we dispute with Rome but we urge the Practice of the Britons and Irish to prove the Liberty of these Islands XXV Now to avoid Tediousness in this particular having left the Ancient Britons in possession we must suppose they held it till it can be proved they were ejected Now the first so far as I can yet find who Attempted this to any purpose was Henry Beau-clâ—rk and he being a Wise as well as a potent Prince thought the Subjeâ—â—iâ—g the Welch Bishops to the Metropolitan See of Canterbury might be a means to keep the Welch in order and so far as concerned his own Kingdom he herein dealt not only like a Politick Princâ— but even the Laws of the Church did â—ountenance him But then by the same Act he submitted all the Welch Bishops to the See of Rome as things then stood and so Compleated the Popes Conquest of these Isles which thing the iniquity of those times would either not afford him Eyes to see or not power to prevent Accordingly he prefers Bernardus a Norman and his Chaplain to the Bishopâ—ick of St. Davids But Liberty and Power are both sweet things and Bernardus being got in possession grows resty and Asserts his Rights and the Priviledges of his See And here the Pope first got the Fiâ—gering of the Cause so as to make his true Advantage of it 'T is true Bernardus appeared Confident and swagger'd bravely but in vain did he think â—o carry a Cause in the Court of Rome against the Archbishop of Canterbury's Purse and the Pope's Interest when at the same time and in the same thing he also Cross'd his own Kings design There is no doubt but that his Holiness swallowed this long-look'd for Morsel with a great deal of pleasure and greediness And yet the Sentence did not fully and quietly take place till a long time after which possibly is the Reason that our Authors so differ in Assigning the time of this Submission for the Welshmen could not yet forget what they once were and upon all Occasions strugled hard to retain their Government amongst themselves so that as Affairs went with the English this matter either got or lost Ground If the English Power was at leisure to wait on the Welsh Men and awe them then the Welsb Bishops were the Popes and his Grace of Canterbury's Grumbling Servants But if the English Affairs were so involved that their Countrey had a little Rest the one was as ready to Cast off the Ecclâ—siastical as the other the Civil Yoke And thus Matters seem to have stood Wavering till Henry the third or Edward the first times But about the thirty second year of Henry the third Matt. Paris Hist Maj. Hen. 3. page 715 the English Forces so Harâ—asied Wales that the Ground lay Untilled Cattel neglected the Famine Raged amongst them The Bishop of St. David died overcome with Grief for the miseries of his Countrey and the Bishops of St. Asaph and Bangor were reduced to that miserable Condition as to Beg their Bread in a Counâ—rey wasted with Fire and Sword But when Matters were somewhat Composed St. Davids the Metropolitical See of Wales was found to be so Impoveriâ—â—ed that it was thought a despicable Preferment for an Arch-Deacon of Lincoln though Thomas Wallensis in Commiseration of his Countrey did accept it And here the Brittish Ecclesiastical Liberty seems to have drawn its last Breath or to have given only some few Gasps after yet if we place its Fall in Henry the First his time it will have lasted above 1000 yeareâ— but if in Henry the third's time it will be above 1200. But henceforward till till the Reformation I think it must be Acknowledged that the Pope Rodâ— in full Triumph over all parts of these Isles And though in some Matters he Met with smart Opposition yet he Exercised an Authority nothing less then Patriarchal It remains now therefore to be enquired whether this his Intrusion or Possession did create him any Right or any such Right but that the Churches in these Isles as Matters then stood might Reform themselves and lawfully Re-assume their former Liberties XXVI Were it not that the Romanists make a Flourish with every little Argument that seems to favour their Cause as if there were some great thing in it I should not think it worth my while to mention the Plea from the Conversion of the Saxons by Augustine For first if it were good that would give them but little Ground for his Preaching seems not to have taken any Effect beyond Kent the East-Saxons and perhaps some small Matter in the East-Angles As for the Kingdoms of the Northumbrians and Mercians which were of greatest Extent they were apparently of Scotch or Irish Conversion Nor will this Claim in the least touch the Britons Irish Scots or Picts But Secondly if there be any thing in this then such Zealous Christians as have gone out from any of these Isles and Converted Pagans would obtain a Jurisdiction for the Metropolitans of such Places from whence they went in rhose Countreys But if any of our Bishops should on that score Challenge a Jurisdiction in Germany or other places I am apt to think that they would be well Laught at for their pains and be esteemed very idle impertinent persons if not worse used We are therefore ready Gratefully to Acknowledge all those good Offices which any of the Popes Predecessors have heretofore done for us or he at any time shall do for us But if for Others merits or his own good Turns he conclude he has gained us to be his Slaves I think he Sells Kindnesses the dearest of any Man living and we shall beg his Pardon that we are not in Haste to agree to so hard a Bargain XXVII As for these Isles they having been truly and rightfully possessed of such Ecclesiastical Liberties they cannot be lawfully deprived of them by any fraud or force If another Man take away my Goods and keep them never so long yet if I can prove them to have been my Goods and that they were fraudulently and forcibly taken and detained from Me no Possession or Prescription can Create a Right to him who by unlawful means is possessed of that which Apparently belongs to another de facto indeed it may be otherwise but de jure it never ought or can And therefore it was a Sanction of the Twelve Tables Adversus Furèm aeterna Lex esto But the Canons of the primitive Church seem more carefully to have secured the Rights of pâ—rticular Churches then the Secular Laws have done the possessions of particular Men. The Bishops of thâ—se overgrown Cities Rome Antioch and 〈…〉 mâ—ke Use of their Reputation and Interest to Augment their Power and Jurisdiction But as none other had the like Advantages so none Traded with such Success as the Bishop of Rome These were
the Occasion of the 6th Canon of that truly Venerable and so much Celebrated Councel of Nice where in Relation to the Right of Menopolitans it is thus determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though the latter part of the Canon seems to Confirm to them something extraordinary i. e. all that Custom couâ—d then fairly and clearly entitle them to yet notwithstanding this Complement to Men then great and pious it seems to have been made on set purpose that it might be a Barr to their future Usurpations XXVIII This will more plainly Appear if we Consider the Eighth Canon of the General Councel at Ephesus which was Composed with a Deâ—â—gn both to Explain and Strengthen the Nicene Canon For overmuch Greatness is hardly to be Confined within Rules And their Topping Biâ—â—ops had been at Work again The Bishop of Antioch had made fair Attempts to Seize the Isle of Cyprus and the Bishop of Rome not only took his part but by his Letters Condemned the Cyprian Bishops as not wise in the Faith for opposing and plainly gave the Cause on his Side which had been â—nough in all Conscience if he had been near so infallible or powerful then as he is now But when the Matter came before the Councel the Fathers without any Regard to the Authority of the Roman See are quite of another Mind This Act of the Bishop of Antioch which was the Ordaining Bishops in Cyprus they stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Innovation contrary to the lawes of the Church and the Canons of the Holy Fathers And though the Complaint was particular as to the Province of Cyprus yet they make it a Common Cause saying that it was a Matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which concerned the Liberties of all Churches They Compare it to a Common Disease which needs a stronger Medicine or Cure And then haâ—ing Restored the Cyprianâ— to their Rights lest they should seem negligent of other Churches and leave them open to Usurpers they make their 〈◊〉 General against all other Persons who should invade the Rights of any â—ther Church whatsoever and that twice in the same Canon so jealous 〈◊〉 tender were they in this point First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That the same thing should 〈◊〉 Observed in all other Diocesses and Provinces whatsoever that none of the most Holy Bishops should invade any other Province which of old time and from the beginning had not been under the Government of him or his Predecessors But lest this should not be enough they Back it again with another Sanction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It hath seemed good to the Holy and Universal Synâ—d that the Rights of every Province which Confirmed by old Custom have been Held formerly even from the Beginning shall be preserved pure and inviolable and that every Metropolitan have free Liberty to take a Copy of their Transactions for his own Security And here we have the Nicene Canon not only Confirmed but we are informed what are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Ancient Customes which they would have take place They were such which were not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only of some time backward but from the Beginning And if these be they which must carry the Cause I think the Churches of these Isles are or ought to be as safe as ever were the Cyprian For these had not then so much as been Attempted when the other were but a small Matter from being quite Ravished and had undoubtedly been swallowed up had a General Councel been kept off but some few yeares longer But that they might more effectually prevent the Mischiefs which Attend such Encroachments and the Detriment and Dishonour done to Religion by them the Holy Fathers give no less then three Reasons for this their Constitution First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Canons of the Fathers may not be transgressed it seems the Laws of the Church had been all along against it But what of that What are Canons to the Pope who is subject to none 'T is pity he was not excepted But the true Reason is because the Fathers thought he ought not The Plenitudo Potestatis now so much boasted of was not then thought of Or if it was durst not appear abroad lest it should have been Knock'd o' th' Head for a Monster Popes themselves in those days pleaded the Canons and were iudged by them And this Canon hath a peculiar evil Aspect upon him for it is directly contrary to his declared Opinion and Determination in behalf of the Bishop of Antioch So that if the Popes now do not regard the Canons it seems heretofore they as little regarded him The second Reason of the Canon is expressed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Pride and Vanity of Secular Power may not enter the Church under a pretence of Discharging the Ministerial Function which seems directly to point to that Saying of our Saviour to his Disciples Matth. 20 25. I Cite the Original because there is something peculiar in the words which our English Translation could not easily reach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely if these Fathers had not a Grudge at the Bishop of Rome they had a foresight of his Progress For put together what the Bishop of Rome now Acts and what he Claims And if that Typhus Seculi which the Antients all along so feared and bitterly inveighed against be not brought into the Church by him I will be bold to say that all their Feares were Follies and that it neither it nor ever can be brought in whilest the World stands The third Reason ought to Affect any Man who calls Himself a Christian It is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest by degrees we lose that Liberty which our Lord Jesus Christ the Redeemer of all Men hath purchased for us or bestowed on us with his Blood If so our Churches in stead of being blamed ought to be highly Commended for defending this Liberty And as he who shall invade it ought at present to be discountenanced by all others so it is to be feared that he will have asad Account to make up in the day of the Lord Jesus though he pretend to be his Vicar Now if Reason could prevail here is sufficient But because oftentimes Men will not be Ruled by Reason therefore the Fathers yet take a further Care to Compel them by Law and determine in the same Canon That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If any Man do Seize anothers Province and subject it to Him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That He shall Restore it And that they might take away all Pretences they Conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That if any Man should produce a Constitution contrary to what is now determined it shall be void or of no Authority Now if there be any Reverence for or force in a Canon so carefully penn'd by so Venerable a Councel then it is plain That we have withdrawn
Transactions of those times His Words are these Caeterùm hanc Bullam Pontificii plerique moderatiores tacitè improbabant quòd nulla ex jure admâ—nitio praecesserit praevidentes molem malorum inde sâ—bi impendere qui priùs privatim sua sacra intra parietes satis securè coluerunt vel recâ—pta in Ecclesiâ Anglicanâ sacra sine Conscientiae Scrupulo adire non Recusârunt Annal. Eliz. ad Ann Dom ' 1570 So that the Reformation was indeed made on our part for which we wanted neither good Cause nor sufficient Authority But the Separation was made by the Pope For had not He Excommunicated Queen Elizabeth for what Reason the Romanists held Communion with us till such Excommunication for the same it might have continued to this day and no Schism made But if this Excommunication had neither lawful Authority nor just cause then will the Pope be not only the Author but cause of the Schism and draw the whole guilt of it on him and his party The proof of this in particular I will not insist on here because it will be â—bundantly done in the progress of the Work especially in the second and â—â—ird part if it shall please God that I live to Finish them Only here I will leave this Choak-pear which I desire my Adversary to swallow before 〈◊〉 â—ttaqae me That whosoever undertakes the Defenee of that Bull beâ—â—des all other Extravagancies which he shall be obliged to maintain must in the first place fairly Confess himself to be a Rebel and a Traytor as to Principles of Civil Government and obliged in Conscience actually to be so 〈◊〉 often as the Pope requires and of this the Pope to be the sole and unconsroulable Judge XXXVII Having here slipt into the mention of Queen Elizabeth it may not be altogether impertinent to Acquit Her of one dishonourable Scandal wherewith some foul Mouth'd Romanists endeavour to Blast her Memory â—f Henry the Eighth belonged to any he was certainly theirs not ours Yet Handling the Reformation they spare not to charge Him with all the â—â—decencies true or false which they can Rake together But nothing 〈◊〉 more exagitated then his two First Marriages and that oâ—ten in such 〈◊〉 and obscene Language as is not a little offensive to chast Eares The Deâ—â—gn of all this is that they might invalidate Queen Elizabeths Title to 〈◊〉 Crown upon which score some ruder Romanists will at this day as faâ—iliarly and confidently call Her Bastard as if she had been found in the â—â—eets laid at some door in a Basket It is well known that she was a Perâ—â—â— so excellently qualified for Government that even living she struck Envy â—â—mb and made those who most implacably hated Her to Admire Her it might therefore justly move Indignation in any Generous Spirit to see â—â—ery Ass spurn at a dead Lion But if this were as rrue as it is false yet if 〈◊〉 would deal ingeniously they must confess that this could no way effect 〈◊〉 Church as to that Power Conferred on it by God and that Authority which doth always distinctly and entirely remain in it self Only it may 〈◊〉 the Church destitute of any Legal Civil Sanction during her time â—nd if for that they will Condemn us they may as well Condemn the Chriâ—tian Churches of the first three Hundred Yeares and then we shall not be â—uch afraid in so good Company But there is nothing but Malice or Igâ—orance in the thing it self and the Romanists of all Men ought to be cautious in this Matter because whilest they Fence with this Two-Edged Sword intending to Cut Queen Elizabeth they as deeply Wound Queen Mary Neither will the Sickly Salvo of the Popes Dispensation stand them in any stead for it is not only we who deny that his Power reached to it but the greatest part of their own Universities gave it under their Hands and Seals And indeed this was at that time so generally the Opinion of the Romanists That the Author of Church-Government freely Acknowledgeth though little to the Credit of his Cause that when Mary was Offered in Marriage First to the Emperour Charles the Fifth and after to Francis King of France She was Refused by both on this Account because they doubted of the Lawfulness of Henry's Marriage with her Mother part 5. cap. 2. But for my part I am not of their Humour who take a pleasure in bespattering Princes and to do it by our own can be no Honour to our selves I do not see that any thing Alledged can be any real Prejudice either to Mary or Elizabeth for the Succession to our Crown depends neither upon Canons nor Councels much less upon Popes Bulls and Decretals but upon the Constitutions of our Kingdom And it was nevâ—r yet doubted but that King Henry was Married as well to Katherine as Anue Bolen And if the Marriage was Soleâ—nized the Children are Legitimate by our Laws which abhor all thoughts of any such thing as Bastards in Matrimony 'T is true our Laws permit and Authorize Ecclesiasticks to divorce such Persons who Marry within the degrees prohibited but yet suffer no prejudice to be done to their Issue And if the Parents though too near of Kin were Legally Married their Châ—ldren shall succeed to their Estates and Rights in the same manner that other Persons Childâ—en â—o where the Marriage was without Exception And it is very hard Measure to deprive a King of that privilege which belongs to the meanest of his Subjects especially in this Case which may endanger to involve a Nation in Confusion and Ruine Let King Henry therefore Answer for his own faults what iniquity soever there might be in his Marrages yet being Married his Issue are Legitimated And I doubt not but that Mary and Elizabeth were both in their Turns our Lawful Sovereigns I will therefore prosecute this no further save with a Request to the Romanists that henceforward they would cease to set the Childrens Teeth on Edge with the soure Grapes the Father Eat and be as ready to AcknowIedge Queen Elizabeth a Lawful Sovereign as we are Queen Mary XXXVIII I did once Intend to have thoroughly Examined the Matter of the Reformation but I find that it would oblige Me rather to Write a Volume then a Chapter And after all perhaps I should be accused of needless pains for it hath been often and sufficiently done already And all Answers contain only the Crambe centies cocta or some bold Fictions or tedious Triflings Nor do I think that I can be Constrained to Answer for all that went before me In this Church I was Born Baptized and Bred I had no Hand in the Making Modelling or Altering it Gods Providence cast Me into it and I take it as I found it And if as such it be defensible I need concern my self no further And therefore without troubling my self to Rake the Dead out of their Graves I shall Consider our Church under her present Constitution for if that