affirm there is no day-light before Sun-rising It s more agreeable to reason therefore to date it à priori from its first discernible causes and designs and dawnings The change being manifest the question is about the circumstances of time and Persons and first Authors or who were the first Instruments either knowingly and designedly or without their knowledge or intent that were primarily subservient to providence in this work For that God himself in his providence was the first cause and Author of our Restoration not in general as he is the cause of all events he permits in the World but by particular purpose and design appears by this that it was not the first design or purpose of any other that were imployed as chief Instruments in it And what men vigorously promote beside their intention and above their own belief of the possibility cannot be attributed to themselves but to that fatall power that controll'd and pushed them on For that King Henry the Eight had neither an Original inclination nor any full confidence of Power to make such a stupendious change in the World is evident from History and reason and more from this consideration that though himself have given proof and example when Popery was infinitely stronger then now it is and its Divine Impostures not so much detected as since they have been by Protestant light whereby its reputation and main strength and Authority is slighted and under-valued in the World yet there is no Christian King or Emperour this day in Europe how high or great soever of power or Spirit that if he had a mind and perswasion or provocation to do the like that can or dare think himself able to follow King Henry by his own single power to shake off a new Roman Empire revived in Popes by a mystery of iniquity or an Antichristian Maskerade and to Combat Spiritual wickednesses in Heavenly places as it were as he did without the special aid of Heaven Besides Henry the Eight never departed from the Roman Church or Religion but from its Court and secular Supremacy over Kings which could never belong to Religion nor to Church-men miserably chastizing his Subjects the last ten years of his life on either hand Papists for adhering to the one and Protestants for departing from the other But the Pope for all this Excommunicates him with that zeal and severity as if he had rejected both for he best understood his own Religion and mystery and that both were contained in that one which he deserted so we see the Roman Religion which King Henry professed in all its Points and Doctrines was condemn'd as Heresie in him for his denyal of subjection to the Papall Vsurpation though it became better a Vicar of Christ to wave his personal heights and Punctillioes out of Christian humility and self-denyal rather than banish so Orthodox and Catholick a King from the Church of Christ And the rather he being in the right wherein he differ'd from his holiness whereby it clearly appears that the best Roman Catholick is but a Heretick at Rome if he cross the Popes Interest and Supremacy as doth the King and Church of z Ranchin Review of the Council of Trent France to this day in great part And indeed there is no bar to mens souls from embracing Truth and Protestancy but this spiritual Tyranny of the Supremacy for being entirely set free from this the soul returns to Truth in time even against the Power of Custom and Education as the Pope well perceived and is known by experience and hath before been touch'd As the change could not be attributed to any first design in King Henry much less to Wolsey than whom perhaps none yet Contributed more to the destruction of Popery nor intended less Nor to Bishop Fox of Winchester that introduc'd him through his great favour in Court for siding with the Incestuous Marriage which was more a cause of the Restoration than either enabling Fox to raise Wolsey to destroy Popery against both their Wills Nor did Henry the Seventh in the least intend this change as may be presum'd when he directed this Marriage which the Pope for a large Sum approv'd and dispensed which was his fault and overthrow and not so much the Kings who by the Customs and insuperable ignorance of the Age might sincerely believe that the Pope had really such a Power as he assumed and Father'd upon God himself for his Author seeing therefore there is so little of man's design for this Restoration in the very men themselves that were the Insturments but all appears to proceed from fate and Providence the first Epocha and beginning and shore thereof is there best fixed where the Salt waters and fresh first meet where the hand from Heaven first layes hold on Instruments and Tools on Earth to begin its work And there are three Rules or postulaâ—'s to direct our observation about this to more certainty and steddiness 1. The Reference between the Model and the building or the Prophecy and the Issue for a house or an event there begins where these two begin to meet 2. A general belief that the Prophecy of the Restoration of the Brittish Crown was accomplish'd in Henry the Seventh and not so much in any other 3. The Sympathy and concomitancy ever between the Brittish Church and Crown in their standing and fall and rise The first Instrument and instance therefore was in K. Henry the Seventh his own Person in whom the Brittish line return'd the Mitre hastning after the Scepter he landed in Wales but with 2000. and fought against King Richard but with 5000. men The next appearing pulse of some change for Brittish advantage was the Person of Prince Arthur and the design of his name as the Historian observ'd but God chose another Instrument and occasion to bring this work to pass Prince Arthurs wife a weaker vessel and the Permission of her unlawful Marriage which proved the main downfall of Popery The fourth and fifth might be Henry the eight and Wolsey the one designing a Marriage of the King with the King of France's Sister to be revenged of the Emperour hindring his design to be Pope in Catherin and therefore contriving the scruple about Incest And King Henry readily embracing it out of conscience and prevention of more York and Lancaster breaches in the Royal line as he publickly avowed or love to Anne Bulleigne but with no design or intention towards the Reformation in either That is first observed to begin with Colet propagating it in Oxford and City and Court for Warner had that from him who promoted the same Principles in Cambridge where Cranmer had them who was the first that perswaded Henry the Eight to follow them which he said had saved him much charge if he had known them sooner and with Colet's Preaching none was better pleased than Henry the Seventh to whom therefore we Ascribe the dawning of our Reformation though the actual completion as to the
other hand the lawfulness of our Restoration and recovery of those Rights and Truths whereof we were in just possession heretofore but were kept out for some hundreds of years by force and fraud and its Un-christian confederations with Infidels against us It is as hopeless and ungrateful a labour as to them I say as to read Lectures of honesty and restitution to Thieves and Robbers Willful Schismaticks being as Averse to have their Idol errours crossed and dishonour'd as right Christians their God and their Truth blasphem'd Neither were it wisdom or Prudence or right thankfulness to God in our selves by such discourses to bring into doubt our manifest Rights and Duties and Gods mercy and deliverance being all as clear as the Sun Such a foolish undertaking this were as for the Royal party as before was instanc'd to make Apologies for his Majesties return and his right to reassume his Crown against those that kept him out for so many years Or for Jews to justify their return to Jerusalem upon King Cyrus his Proclamation after the prescription of 70 years Captivity against them or their Fathers the Israelites in Egypt their departure from under Pharaohs Government after 430 years subjection or the Heathen world to justify their shaking off Satans yoak to take Christs instead after they had layen under the other well nigh 4000 years for no errour or wrong of how long time soever it be can prescribe or compare with truth and right which are Eternal Neither can we find that our Romanists themselves could be easily perswaded or inclin'd to return under their Constantinopolitan Exarchs though their lawful Governours were they yet in being nor under the Turk their Masters successor by right of Conquest to whom themselves did contribute their scandalous assistance who yet hath far more right to their subjection and return than they to ours who never were our just and rightful Superiours If they would have us return under an unjust yoak they ought to give first an example by returning themselves under one more just Else how can they expect their Counsels or Challenges to be regarded whilest themselves count it ridiculous to do that right to others which they expect from us to be done to them to our own wrong Therefore instead of proving the legality I shall chuse rather to admire the wonderful Providence of our Brittish Restoration And how God hath blessed such our Princes with great success and Glory that have sincerely advanc'd the same spiritual freedom of their Church and Countrey and hath blasted and mulcted others with trouble and disaster and loss of strength and Territory and honour and publick love that have openly or clandestinely gone about to overthrow this great blessing of our Restoration whose beginning many ascribe to the time of Henry the 8th as its accomplishment and perfection in great part to that of Edward the 6th and Queen Elizabeth But if the Restoration of the Brittish Church and Nation be consider'd in his first root and cause as all certain Science is ever by the cause The day-break of our deliverance and reformation began in the miraculous and fatal entrance of our Great and Wise and Magnificent Prince King Henry the 7th For then properly was this Church restored when according to Ancient hopes and expectations the Ancient Brittains were in him restor'd to their Crown and Countrey Who no doubt were Gods Ancient Church and first new Israel within this Isle the seed and Reliques of the first Apostolick Plantation who amidst so many stormes and Invasions that have drown'd the names and memories of other Nations were kept up a distinct people by his Providence amidst prevalent enemies round about as it were by Antiperistasis till the arrival of Henry the 7th For ever since the distinction of that people in Names Language Tenure Manners Laws Customes vanish'd by degrees and the English and Brittains are dissolv'd into one and the same Nation and the charge and right of preserving and enjoying their liberty and Reformation devolv'd on both alike For it cannot be well unobserv'd how in the deep Counsels of Gods Providence true Religion and the Brittish Monarchy like twins have fallen and risen up together hand in hand being partners by a kind of Sympathy in the wounds and prosperity of one another For when Popery and Augustine the Monk first came in the Brittish Monarchy was declining And no sooner this was up again in King Henry's Person but Popery like a Bucket was to go down and vanish as it never could since Clandestinely attempt to get up without great Convulsions and hazards and weakning of this Monarchy So that this Nation had the honour and singular mercy to be the first of all Nations especially Western in receiving the first Life the first Wounds the first Cure in its Religion It being the first Province that welcom'd Christian Religion into its own Throne under its Kings the first that exalted it into the Throne of the Roman Empire when her Kings grew Emperors The first opposer of Antichrist to its wound and glory in the beginning of its dark Raign which lasted about 900 years and the first partaker and chief cause under God in the Reformation and deliverance from it Henry the 7th being the morning Star and tydings of this day-break not only to Brittain but to the rest of Europe For King Henry came in 1485. and Martyn Luther began to shine in Germany about thirty years after As there were Prophesies and Visions to King Cadwaladr 797 years before believed saith our c Edward Hall Union of York and Lancaster 1 Hen. 7. f. 2. English Historian to be verified in his exaltation For the d Hist Britt l. 12. c. 17. Brittish story mentions an Angelical Vision to King Cadwaladr to this effect populum Britonum merito suae fidei insulam adepturum c. That the Brittains for their Faiths sake should recover this Island and their Kingdom which they had lost but the Condition of bringing Cadwaladr's bones from Rome whither we proved he never went may well be look'd upon as a Fabulous Addition of the Monks This is said to agree with other Prophesies of e Piâ—seus p. 63. Aquila of Caer-septon or Shaftsbury and other Traditions they had in both Brittains Not of Merlin only which yet are commonly cited as authorities touching the change of the Sees from London to Canterbury by our English Historians W. Malmesbury Mat. Westminster c. delebitur Relligio Dignitas Londoniae adornabit Doroberniam spoken about 150 years before it took effect But other Brittish Authors without blemish as f Apud Usher 567. St. Kentigern to his Scholars on the day his Kinsman St. David departed about the year of our Lord 544. Tradet Dominus Brittanniam exteris Nationibus deum ignorantibus c. God will deliver Brittain over unto Foreign Nations that know not God The Law of Christian Religion shall be abolished therein for a prefix'd time but it
example before men belongs to Christian Kings to regulate by discretion with the advice of their Clergy Numb 27.21 Mal. 2.7 for their Transitory Nature makes them more allyed to this present world where Kings are Soveraigns than their bare Connexion to Holy duties doth make them appurtenances to the other immortal world where Christ only Raigns and Rules For Instance whether it be more decent to perform Divine service in a Gown or Surplice or in a Cloak or Querpo whether with the people having all their Hats on as do the Jewes or the Minister as the French or all bare both Minister and People as usually amongst us whether kneeling or sitting be the best and seemliest postures at several Offices before men for it is clear before God that the heart is all in all whether a Bason at the Ministers Elbow be more comly than a Font or whether the Font stand best in the Chancel with the other Table for the other Sacrament or at the Church door in token of our entrance by it Whether the Cross may be used in Baptism or the Ring in Marriage Whether the King have not power to found and endow Churches and to alter Sees and to translate the Metropolitan from one place to another as he thinks fit for any new convenience or redress These things are nominally spiritual but really secular and belong to Christian Temporal Jurisdiction which no way intrenches herein upon Divine Institution or Soveraignity which hath left out such matters and causes free for Christian Kings to regulate even in the Church and Temple as did the Kings of Israel The Church being part of their state and Province where Kings and Subjects are Christian and the one to order every thing to the Lord Christ whose Deputies and Vicars now they are and the other to obey them in all such their Orders from the heart as to the Lord Neither is there any peril of Soul or Salvation by such transitory matters as wears and postures of the Body where they are not ordained for to honour or acknowledge Idols and false Gods there may be great danger in contention 1 Cor. 11.16 and disobedience to those Divine and Eternal Laws which command obedience and Conformity to humane Neither are the Circumstances of Religion made equal hereby to the substantial parts thereof being observed to such several Ends and intents sufficiently distinct and different as are the Authorities that appoint both the one and the other God himself in those and Kings as his Deputies and delegates in these though many mens too much placing their Heaven and zeal and humour and scruples upon Ceremonies and shadows make them substances as to themselves For the difference between Time and Eternity or the Body and the Soul or sense and faith or word and sword or Heaven and Earth or peace of Conscience and the peace of the Kingdom is not more fixt and manifest and unconfounded than is that between the inside and outside of the Church the one lying within the Perambulation and Jurisdiction of Divine Soveraignty the other of humane neither of the Popes over us in England nor the latter but only there where he is a Temporal nor the former even at Rome it self where so he is And O! the Unchristian Arts and Methods that have been us'd by Popery all along both above and under-board according as it was high or low to wrest this Ecclesiastical Supremacy and Prerogative from Christian Kings which is their manifest and undoubted right and chiefest Glory in their Temporal Crowns and a peculiar Talent for their management in order to an Eternal Sometimes openly and above-board by an impudent pretence of Plenitude of Power when they had none at all they have eagerly endeavoured to hook unto themselves our Kings Royal Priviledges about Investures and nomination of Bishops and the Crowns off from their heads which is too well known For any ones Temporal right that had any reference or Relation towards the Church was straightway the undoubted Appurtenance of St. Peters Chair under that pretence they caus'd King Henry the Second in the Controversie about the exemption of the Clergy which was an absolute invasion of his Royal Government and Authority to be whipt and stript by his Subjects like a Malefactor in Bridewell for the good of his Soul and in breach of his Royal Trust and Dignity to allow Appeals to Rome to heal his wounded Conscience Their poisoning Attempts and Invasions and Powder-plots against Queen Elizabeth and King James are fresh in Memory When open Arts can do no good they 'l work their Ends in Masquerade and smaller undertakings Here possessing Quakers and raising Sects to resist and Blaspheme our Religion and Government There endeavouring to get more considerable Instruments into power to promote their Romish Interest in Protestant Shapes with greater succcess and lesser noise because less discern'd to corrupt our hopeful Clergy and destroy honest men under-hand and imbroile the Nation by widening the differences between Protestants which were ready to close and multiplying Non-conformists whether they would or not For it is obvious and easie to observe that all or most of our Presbyterian Dissenters of the younger sort throughout the Nation did see their Errour and desert their Party upon the Restauration of our Church And that the Elder sort were no less convinc'd from the experience of late confusions but that it was harder for the one than for the other in point of Reputation to change and walk contrary on a suddain to their former Actings And the secret enemies of our Protestant peace and union laid hold of this advantage as Non-conformists alledge and cast in politick Provisoes and obstructions to make their Repentance harder still if not impossible to the trouble of our Government and the joy of Rome Some ambodextrous Pens like Mountebanks upon a Stage shall publickly wound and confute and presently heal and defend the Church of Rome as faithfully as any of her own Inquisitors and as safely as any of our own Authors by this double stile falling fiercely upon their first Deserters and such as begin to espy and loath any of its grosser Errours enough in time if not so carefully prevented and discourag'd to cause a general defection throughout the host because they are not perfect Protestants in a moment able to see and relinquish all her Corruptions at first waking And therefore the sincere Irish Clergy shall be rigorously chid for beginning an Orthodox Allegiance in disobedience to their Church and violation of their Oaths And the Jansenists for defending Catholick Doctrines with the like sincerity to Christ and dis-rellish to the Pope And the Distinguishers of the Church of Rome from its more corrupt Court as Pestiferous and rash beginners or some Ho-body Hoyes and no right Sons of the one Church or of the other against all Principles of Christian Charity which forbids to quench the smoaking Flax or break the bruised Reed as also against common humanity and
confess to prop his other Arguments and Interest to which he was more addicted nor left remaing in Brittish Histories as can yet be found It being justly believed that they were carefully suppressed or adulterated by the Romish Power while it here prevailed as Instance was made before in Geoffrey of Monmouth's History and Gualter who were both impos'd upon or else consumed y H. Lhuid fragm Brit. p 58. with their Libraries in Pagan Conflagrations of the Roman-Catholick Contrivance But in the Scottish Histories which better escap'd and can be less suspected of partiality nothing is more plainly delivered and repeated than that all the English Nation or a very great part in all probability were brought over to the Christian Faith before the arrival of Augustine or Mellitus Hector Boethius saith in one place there was a very great part of the English as yet unconverted before their landing z H. Boethius lib 8. p. 171. Augustinus Mellitus missi ut Anglorum gentem ad eam usque diem majori ex parte pietatem aversatam Christi dogmate ritè Instituerent But then gives the reason of this obstruction and defect a Ibid p. 150. Aspernabantur ut plurimum Saxones Brittonum sacerdotum tum Gualiam incolentium doctrinam tametsi veram proficerentur invisae magis Gentis quam discplinae de quà multa atque praeclara frequentiùs audverant odio permoti The Saxons for the most part slighted the Doctrine of the Brittish Clergy that Inhabited Wales although it was true and Orthodox being moved thereunto more out of hatred to that Nation than to the Institution of which they had frequently received many excellent characters and reports they were ashamed it seems to be converted by them whom they had Conquered right or wrong for their Converters were not yet driven to Wales as this Historian supposes but lived in Lhoegr amongst them as before and were in great part their flesh and bloud but God in great mercy to both removed this obstruction by the Victorious Arms of some of our subsequent Brittish Kings turning this their carnal Height and Pride into necessity and Interest to embrace the Faith For when they were reduced by King Aurelius Ambrosius whom Gildas calls vir modestus whose Tomb Polydor Virgil conceives Stonehenge to be the terms given them by the Conquerour were b Ibid p. 171. Migrant Ambrosii edicto Cuncti Saxonum generis ad bellum idonei c. All of English or Saxon Race that were fit for War were ordered to depart the Land and the rest made Tributary and suffered to remain behind in Albion or Lhoegr on condition of their embracing the Gospel so all that stayed behind became Christians in Truth or at least in Shew And when their Recruited Forces were afterwards Conquered by King Arthur c Hect. Boethius l. 9. p. 161. Saxones viribus fracti cum spem nullam haberent c. The Saxons when they were so quite defeated that they had no hopes of ralling any Forces together to make head any more came bare-foot and bare-head before King Arthur to beg his mercy and pardon supplicibus Regis clementia pepercit ea lege ut sacro ad moti lavacro Christiani fierent aut-si id minus placeret fortunis ac armis exuti Insula excederent The King Graciously pardoned them only with this proviso that they would become Christians and be Baptized or if this pleased them not that they should quit the Realm leaving all their Arms and Bag and Baggage behind them Whereupon all being to profess some did it in sincerity and Truth but many only dissembled their Religion to reserve themselves for better times Which last clause perhaps may have more of uncharitable conjecture though d Buchanan l. 5. Reg. 45. p. 148. Buchanan concur therein with Boethius than of Historical Truth for charity and kindness here where all was forfeited out weighed the force And nothing more agrees with the heart than Christian Religion managed by Right and Able masters of Assemblies such as our Brittish Clergy approved themselves to be towards others not long before who had been equally their Enemies towards the Irish in St. Patrick and the Scots and Picts and Caledonians in Ninius Kentigerne Constantine c. as before But after the three Christian Nations here of Brittains Scots and Picts ruined one another in e Hector Boethius lib 9. p. 165. Civil Wars between Arthur and Mordred who laid title to the Crown f Ibid. p. 160 The English came to prevail again and drove the Military Brittains in like manner as themselves were served into Wales and other places yet the rest were permitted to stay behind under Tribute and Subjection and their Clergy amongst others till Augustine's coming for about 100 years and here that obstruction of Force which is so contrary to Religion being removed the Saxons were again coped with with the meer power of the naked Gospel and the Sword of the Spirit only in the weak hands of their captives and were more reduced than ever as it fared before with the other parts of the Heathen-Roman-World whom the Gospel overcame with its arms tyed behind it Their work of Conversion in the Capital Kingdom of Kent arrived to a publick toleration by g Ibid p. 166. the Prince himself as was instanced before Father to Augustine's Ethelbert which argued himself was not far of from the Kingdom of Heaven if Pride or an equitable restitution of his Kingdom on Earth upon his own conversion to the right owners had not stood in the way so difficult is it according to the Gospel for the Rich and Great to enter there And also the great Kingdom of Mercia with King Penda himself as some conceived and Bede acknowledges h Bed l. 3 c. 21. Math. Westm Anno 640. thus much that he well liked those Christians that walked answerable to their Religion received Christ's yoak from those that were now under its own and so did the Other Heptarchs saving Ethelfred King of the North the sole Furious Patron of Heathenism and Resolved Enemy of Christianity †Hector Boethius l. 9. p. 169. Homo in Britanicum genus odio Infensissimo An implacable enemy of the Brittains upon that score who made War upon his own English for turning Christians k Ibidem p. 172. Mercios Saxonas quod Christi Religionem fuerant amplexi dispendio ingenti afflixerat Did greatly michief the Mercian Saxons for no other cause but their yeilding to be Christians so he served or threatned the other Kings Minatus ad hibito juramento Australibus threatning the Southern English that is with this Historian the rest of the Heptarchies in the South set against his own in the North For Redwald King of the East-Angles next unto him was feign to confederate with other Christian Heptarchyes for his preservation against him which supposes the like Conversion by his like danger and necessity of Allyance l H.
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
Usher 1129. Hist Britt l. 8. c. 8. Ubbo Emmius l. 3. p. 107. Emrys or Aurelius Ambrosius before him Here that Archbishop had his Residence that sent seven of his suffragan Bishops to meet the said Augustine near Worcester to defend their Brittish rights and Customes against Rome's Invasion Neither is Cressy's exception against the Welsh Epistle in Sir H. Spelman of any validity because it mentions the Archbishop of Caerleon to be their proper Superiour when as at this time saith he the See was at St. David and not at Caerleon c Usher p. 1132. p. 83. Quanquam ipsius Augustini temporibus inurbe Legionum sedem Archiepiscopatûs adhuc haesisse cum ab aliis tum ab Authore Chronici quod Brutus appellatur proditum inveniam unde ijdem Legionenses Menevenses Antistites Giraldo because though it were it was still the same See and the names were promiscuously us'd and there is nothing in that Epistle but what is in effect contain'd in the Narrations of Bede and Geoffrey of Monmouth who is no where more fabulous than for the Interest of Rome or the discredit of our Brittish Worthyes and both Authors appear more their Friends than ours And where Geoffrey Stiles Dubritius without any colour of Truth Britanniae Primas Apostolicae sedis legatus The Pope's Legate and Primate of Brittain though it was as absurd then as to fancy General Montecuculi now to be a Turkish Bashaw yet it serves very well to confirm that this Archbishop of Caerleon was the undoubted Primate at that time and not York or London because Lyes and Legends that expect any belief are ever fastned to some Truth And there this Primacy continued amongst the Brittians till sometime after the Norman Conquest But if the Question be of right Where the Primacy of Brittain ought of right to be and to be by all right English and Brittish-Christians obeyed from the heart as unto Christ The Resolution is far more easie For this Church may be considered as to its Inside or the heart and inward man or the Outside or its outward man As to the first the Primacy is solely in Heaven the heart being subject to no Pope nor Prelate but to Christ alone and to all lawful Governours for his sake Neither is this Primacy local or confin'd and limited to any place on earth either Rome or Canterbury as neither is the Soul or its thoughts but in all places of Europe and Asia Africa and America we are to obey and follow Christ the Soveraign of the Soul before any other whatsoever God before man Conscience before Interest Truth before Authority the Laws of God befere the Doctrines of men Duty before Fancy Honesty before Advantage Heaven before Earth and Everlasting Concernments before any Temporal whatsoever But if the Church be considered in its Outside the Case is in another World that is in this present World where the Civil Magistrate is Supream in all Temporal Concerns and Causes As in all Ecclesiastical are Ecclesiastical Magistrates and Governours and that two wayes 1. Originally 2. Eminently Originally the rightful Bishops of Brittain before the time of King Lucius and Constantine being of Apostolical descent and Institution and the chief of their Order were the chief and Prime Governours of this Church by right for the first Bishops are certainly known to be appointed by the Apostles themselves as James at Jerusalem c. And the Magistrate while Heathen had no right to controle them in any part of their Commission that was from Christ for the propagation of his Gospel or the publick weal and preservation of his Church in truth and order and regular Communion in this world therefore in that respect alone they were exempt and not subject to any human Laws and Authorities whatsoever which liberty hath been scandalously abus'd and extended by the principles of Popery to exemption from Christian Magistrates As if they had been equally as opposite and asymbolical with the Gospel as Heathen But when the Magistrate became Christian in Lucius and Constantine c. And were received into the Church according to their quality and station before in the World of Gods Erection the Case was otherwise again for now they were Ecclesiastial Magistrates as well as Civil and if Ecclesiastical therefore Supream in Ecclesiastical causes referring solely to this present life as well as Temporal that is Supream Primates and defenders of the Temporal concerns of the Eternal Church of Christ Therefore as the Supremacy of the Church was Originally in our Brittish Bishops so it came afterwards Eminently to be lodged and vested of right in our Brittish Christian Magistrates Christian Bishops giving place to Christian Kings like the lesser to the greater Lustre who yet acted little or nothing without their advice and counsel as we found King Arthur a little before chusing his Bishops and Archbishops with the advice of Synods Therefore as we say where the King is there the Court is so it may as well be said and justified where the Christian King of Brittain is there is the Primate of Brittain and head of this Church Notwithstanding as our Kings in their Civil Capacities have their standing Courts and Tribunalls for Habitation or Justice by Law and custome as well as Ambulatory and Personal so likewise in their Ecclesiastical their standing Primacyes where they pleased by Law to fix them as did King Lucius perhaps at London and Constantine at York and Arthur at Caerleon and others at Canterbury which they or their Successors may adjourn and remove elsewhere in like manner when they see good reason The vulgar practice of common Seamen penetrates and decides this point For with them at the motion of the Prince or Admiral from a first to a second or third Rate Ship the Flag shall follow by consequence and desert that Ship whatever be its Rate the Prince deserts and hover only there where he hath chosen to abide In like manner it is with the Primacy which answers to the Flag as Ships at Sea answer to Cities on Land It doth and alwayes ought to follow the will and Law of the Prince and any Forreign Pope hath as much to do to order and dipose of a Flagg in our Fleet by his Bulls and Canons as of a Primacy in our Kingdom There is an old appetite in Mitre and Crown to Re-unite and to be together as they were Originally in the same Persons in the Patriarchs yea in Heathen Kings and Emperours Holy and Publick signifying the same our English Primacy which travelled heretofore from London to Canterbury to be near King Ethelbert is since crawl'd back as far as Lambeth to be near White-hall The Christian Mitre attends the Crown the Antichristian would Controle it Both would have it near the one goes to it the other would have it to come to him Christian Bishops count themselves Subjects to their Kings Antichristian would have Kings to be Subjects unto them â—ea and
is said to be buried might well be of Ancienter date and consequently Caerleon the Metropolitan over them whose Citizens Julius and Aaron were Martyrs in the time of Dioclesian h Bed lib. 1. c. 7. Which See continued unsubject to Canterbury though not to Rome till the time of Henry first who subdued those parts for while they were able to defend themselves against there Invaders under there own Princes the Pope took another way and caught and kept them under with the same wile he did the Church of Scotland which could not endure to hear of any subjection to York or Canterbury as it is clear in the Case of their King Alexander and Eadmerus who for his Fame was sent for from Canterbury to be Archbishop of St. Andrews but as soon as he made the lest mention that it was requisite for him to have his Consecration from the See of Canterbury i Eadmer Histor Nov. lib. 5 p. 132. Alexander conturbatus animo discessit ab eo nolebat enim Ecclesiam Cantuariensem praeferri Ecclesiae Sancti Andraeae de Scotiâ The King was much moved thereat and turn'd away from him for he could not endure that the Church of Canterbury should be preferr'd before that of St. Andrews in Scotland and therefore sent Eadmerus back from whence he came To appease him therefore and the better to keep and hold that Church under Rome by Craft which he saw he could not do by force neither his own nor others The Pope sides with Scotland against Canterbury And therefore Pope Clement k â—og Hoveden pars posterior p. 372. sends a pleasing decree to William King of Scotland in the time of Henry the second Duximus statuendum ut Scoticana Ecclesia Apostolicae sedi cujus filia specialis existit nullo mediante debeat subjacere nenimi nisi Papae licet interdicere We thought fit to Decree that the Church of Scotland ought to be subject to none but the Apostolical See alone and to be censur'd by no other Superiour So the Scots are back'd by the Pope to stand upon their Liberty against Canterbury for which the Brittains were destroyed and murder'd by the means of Augustine Yet their sin lay not there they also by like submission to the Church of Rome shall be alike exempted from Canterbury and Elbodius l Elbodius Archiepiscopus factus ob conciliatos Cambros Romanae Ecclesiae H. Lhuid fragm p. 55. besides be made an Archbishop to betray his Church for a Pall The old Christian Church prevail'd over the World by truth The Carnal way of Rome is most by Palls and preferments to the proud and Covetous And accordingly the Bishops of St. David had a new Pall from the Pope and the Confirmation of their Archiepiscopal Dignity by a new power which yet was soon lost when times turn'd and their Enemies prevail'd saith m Usher p 85. ex H. Hun H. Huntington in whose time this fell out The Popes never failing to side with the strongest side and their greatest gain And Roger Hoveden and Cambrensis both agree in the Relation following Vsque ad Anglorum Regem Henricum primum c. n Cambrens Itinerar lib 2. c. 1 The Church of St. David enjoyed all along all manner of Metropolical dignity the use of the Pall excepted to the time of Henry the first King of England who Conquer'd that part of Wales and subjected the Welsh to the English Church owing Subjection to no Church before but to the Roman only and to her immediately as the case also is of the Scottish Church The Bishops of Wales being always Consecrated till that time by the Archbishop of St. David and he likewise by them as his suffragans no profession of obedience or subjection being made to any other Church And so the succession and dignity continued to the year 1115. that Bernard not chosen by the Clergy of Wales pro more o Goodwins Catalogue in Bernard but nominated by K. Henry 1. and David Fitz Gerald by King Stephen and Peter by Henry 2. and Galfridus in the time of King John Regio urgente mandato Cantuariae Consecrationem susceperunt saith Cambrensis p Roge Hoveden pars posterior p. 454. per Regiam violentiam saith Hoveden were forc'd by the Kings command to take their Consecration at Canterbury p Roge Hoveden pars posterior p. 454. And David and Peter besides had oaths against the Canons imposed upon them that they should stir no more in defence of their Metropolitical right But Bernard after p Roge Hoveden pars posterior p. 454. the death of Henry 1. tryed his title notwithstanding with Theobald Arch-Bishop of Canterbury in the Council of Remes but the cause being remov'd to the Court of Rome before Eugenius the third he was over-born by Purse and witnesses that prov'd against him his promise of obedience to the See of Canterbury which he wholly denyed as well as his Consecration thence had which he willingly granted and so lost his cause and was decreed to be Subject to the See of Canterbuny Yet p R. Hoveden pars poster p 454. Giraldus Cambrensis being chosen had the Courage to try again this title with Arch-Bishop Hubert before Innocent the third but was over-rul'd to obey him Et Papa p R. Hoveden pars poster p 454. praecepit non amplius extorqueri illicitum juramentum de non prosequendo jure Metropolico sed tantum exigeret canonicam obedientiam And the Pope order'd the Arch-Bishops of Canterbury should no more exact that unlawful Oath of not trying their Metropolical title any more for that might hinder grist to Rome but that they should rest contented with Canonical obedience only for the future And so as the Learned and Candid Sr. Henry Spelman bewailes Brittannicae Ecclesiae radius ultimus the last spark of the Brittish Glory was put out which had continued 400 years before the time of Austin and 600 years after Illud quaero saith the same q Spelm. Conc. p. 26. p. 110. Author quî factum sit ut Caerlegionenses alias Menevenses Episcopi successoresque sui qui ab aevo Lucii Metropoliticis Floruêre Privilegis Archiepiscopi nominati nullâ quod sciam pulsati Synodo sine Crimine provinciâ sua Antiqua Jurisdictione deinceps sunt exuti atque spoliati This I ask how it should come to pass that the Bishops of Caerleon or St. Davids and their Successors which ever from the time of King Lucius were Adorn'd with all Metropolitical Priviledges and bore the name and stile of Arch-Bishops should nevertheless without being call'd in question in any Synod as I could ever learn or any Crime or defection laid ever to their charge be spoil'd and devested of their Province and Ancient Jurisdiction for ever without remedy If private Interest did permit others who are more concern'd to be as sensible of this wrong and Sacriledge as was this honest and conscientious Lay-Gentleman
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
many years set at naught the Power of the Roman Empire which induc'd Josephus c Apud Camden Ibid. being further off to be believe that Brittain could not be much less in bigness and number of men than the other World beside Vocatus ut ad insigne spectaculum populus The Citizens were invited and call'd together as to no ordinary sight and the Pretorian Cohorts made a Guard And the Empress her self which before was never known Novum sanè moribus veterum insolitum could not forbear to be absent And the Senate afterwards met Et multa magnifica super Captivitate Caractaci disseruére and had many discourses and high resentments of the reducing of P. Cradoc Judging it no less a Victory than Scipio's over Syphax or Paulus over Perses or over any other Kings that ever were led in Triumph by the Romans And when he was to speak before them in this condition nec c Tacit. Ann. lib. 12. vulta demisso nec verbis misericordiam requirentibus Neither with dejected looks nor precarious style he boldly deliver'd his mind to this effect Sâ—â—ing it was in fate that the Romans were to be 〈…〉 in necessity that others must be un … 〈…〉 … ey had an opportunity now to shew their 〈◊〉 and being observ'd to be near of Kin in spirit he was presently received into singular favour and honouâ— which might well conduce to the promotion of Christianity there by his Visitants from Britâ—aiâ— Not 〈◊〉 was the deportment of another Aged Gentleman d Dr. Davis Praefat. Gram. Cambr. ex Camden 〈◊〉 â—â—e same Countrey and in the like condition about 1100 years after before K. Henry the second who being ask'd whether he conceived his handful of Brittains were able to withstand or hold out against his Royal preparations now against them made answer with equal unconcernedness and Faith superlative This Nation O King may now as heretofore and often be overpowr'd and in great part ruin'd by your Armes and others but totally destroyed root and branch which was the design of this powerful and bloudy expedition and Allyance unless the wrath of God concurre with man they will never be And I trust for this Corner of the Earth however it may happen with the rest of the World that before the Supream Judge at the last day no Nation will be found to survive here to answer for themselves but Brittains and in no other Language but their own But to pursue the Comparison of Brittish and Roman Valour after our Reduction there appears a manifest difference in their own sense and styles of their Armies and Legions after they were animated with Brittish Levies from what they were before For before they were distinguish'd with numerical names only of first second third ninth tenth fourteenth Legion c. But their Cohorts and Legions rais'd out of Brittain ever bore the Plume and additional style of Victorious a Cambden p. 571. 458. Pancirol c. 35. p. 236. in â—â—e their Fields and Musters so the sixt Legion that lay at York a Cambden p. 571. 458. Pancirol c. 35. p. 236. was called Sexta Brittannica Victrix or Victorious the 20th at a Cambden p. 571. 458. Pancirol c. 35. p. 236. Chester was vicesma Brittannica Victrix or Victorious also the third at Caerleon-ar-Wysc higher yet being styl'd Augusta or the Imperial Legion And accordingly the Emperours themselves finding their greatest safety to be near them removed their Imperial Seat to this Island Which at first sight might not seem the best way to keep the rest of the World under them in peace to translate their habitation so far into a Transmarine excentric Corner Great Kingdoms like the dryed Oxe-hide being best kept even from Risings and Insurrections of every side by Treading in the middle But they looked upon their abode to be in the heart and Centre of the Empire when they had their Brittish Legions about them for their Life-guard judging their Brittish Forces to be the most Fighting and Faithful of any other besides And this difference between their several Legions in point of Valour came to be more distinctly perceived upon tryal and experience upon one another in their Civil Wars The Illyrick Legions in the Wars of Severus for b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodian lib. 2. in Juliano 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Severo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid The Brittains for valour and warlike rage are no way short of the Illyrians strength of Body and Military Skill and Courage carried the Fame above any other Nation of the East or West beside not only the Roman which was now much degenerated but the German likewise which was in its prime yet these Hand to Fist were worsted by the Brittannic and the Emperour who trusted in them put to his disguise and shift Till they also were forc'd to give way when assaulted with fresh Legions By them Constantine the Great their flesh and bloud overthrew the Western and Eastern Forces of Maximus and Licinius setling himself and Christian Religion in the event in the Throne over Tyrants and Heathens by mighty Battles was it for this service that Brittain was made subject forever to the Roman Church and to forfeit all the liberty and honour they had either by their own Seniority or His Nativity and Christianity from among them And when their half Countrey-man Maximus drain'd and expos'd our Land to ruine with his numerous Levies how soon did he over-run and subdue all France Germany Spain Africa Italy and Rome it self with two of its Emperous instar fulguris like lightning saith one and was foil'd at last his cause being also not good by a third Emperour Theodosius not so much by Armes as the Prayers of all the Churches and Monasteries of the East and c Spondan Ann. 3888. n. 5. Aegypt and the victory ascrib'd to God alone at Rome by d Spond Ann. 388. n. 7. an Anniversary thanskgiving for their great deliverance whereby may be gather'd how considerable Great Brittain still is consisting of the same people and Courage when well united in perswasions as it is in its Monarchy and upon a good cause Is it fit then this Ancient Apostolick free-born Church Subject never to any Senior to all the Churches of Europe and dignified by Providence with several Preheminences of the first Christian King Emperour Reformer and the honour of first conveying and reconveying Arts and Religion and light to most Nations of this part of the World that now at last it must not only become a Pupil to its Junior but all its Sons become Slaves and Tributaries forever in their Bodies and Souls and Understandings and Purses and Posterity to a Novel Pseudo-Catholick Church no more to be compar'd to the old Roman Heathens than Foxes to Lyons nor to the Old Roman Christians than Apes to Mankind to neither whereof Brittain in her Sons was in any Age ever
obedience and submission to Heathen Magistrates do command the same much more to Christian And manifestly condemn the Pope as Antichristian in denying it And as in the World or the Kingdom of God they were Gods Deacons or Liturgists as they are stiled Rom. 13.4 6. or his Ministers for the encouragement and discouragement of Vertue and Vice v. 4. So in the Church or the Kingdom of Christ they are Christs Ministers to serve him with their Authorities in maintenance of Holiness and Order which is vertue in its highest degree and extirpation of Scandals which is Vice and Confusion under greatest aggravation Which trust and supremacy they bore in the Church of God in all Ages under all dispensations in Old Israel or the Jewish Church and New Israel or the Christian Gal. 6.16 For so Aaron gave place to Moses and Nathan though inspir'd counts himself but the servant of his King nevertheless bowing himself with his face to the ground when he came into his presence as his deportment is recorded not for naught by the Spirit of God 1 King 1.23 27. And such was the power and influence of the Kings of Israel in matters Ecclesiastical that the whole state and face of the present Church and the fate and destiny of the land it self is usually comprised by Scripture in one word in the Character of the Kings heart that reigned whether it was right with God or not When it sayes that such and such Kings did that which is good or that which was evil in the sight of the Lord and what was like to follow from such example for no face or figure of Heaven can be more benigne or fortunate No Comet so portending and ill boding to a Nation as a wakeful or a supine Prince in Mercy or Judgment appointed over it that eyes all himself in his Charge or trusts too far to others The Prince is the first and Master wheel even in the Church that gives motion and Order to all the rest all will be at a stand or out of order when this is He is the Architect in the building and ordering both of Tabernacle and Temple according to his Pattern from God he sets all to their proper work and erects and dedicates both the one and the other and places Aaron and Levi in their several Stations each one afterwards to look to their own work and duties of Instructing Sacrificing attoning interceding that God may dwell in the Camp or State as the Life and Soul and Strength there of And their care of Gods Church was not a free will Offering or a generous work of Super-erogation in the Kings of Israel which was their praise and honour to mind and attend and not their guilt to neglect and leave to others but it was the principal indispensable point of their trust and charge For Old Israel might be said to be more a Church than a Kingdom being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lot and Inheritance the Clergy or spiritual Kingdom of God The rest of the Heathen World being revolted from him and kept in slavery under the Prince of the power of the Air Ephes 2.2 And therefore the Governour of such a Nation was more the head of a Church than the King of a Countrey being truly both the one and the other the one supremacy being common to every Heathen Prince but the other proper and peculiar to Rulers in Israel For God himself by particular condescention was King of Israel 1 King 8.7 And men came to be Kings by his permission and allowance as his Vicars and Lieutenants to maintain his Worship and Honour wherein the peoples happiness as well as their Prerogative did consist In the World he was the best and completest Prince that had most of the Councellor or Captain in him to suppress all disorder and violence at home by Laws and all invasions and dangers from abroad by Arms and Courage But in Israel he was the best King that had most of the Priest and Bishop in him to win God of his side They conquered their enemies in the field then best when they served God best at home Their Victories and Successes depended not so much upon their Bow and Chariot or the Conduct of their Generals or the Courage and Number of their men as upon having the Lord of Hosts on their side to go along with their Armies which Blasphemous Lives never had the Happiness to procure that Rule of our Saviour that directs how to prosper in the World being true as well before as since his coming But seek ye first the Kingdom of God and his Rightousness and all things shall be added unto you Mat. 6.33 For it was their sins that gave valour and prevalence to their enemies and despondency to themselves Then was there War in the gate when they sought after new Gods Jud. 5.8 The children of Ephraim carrying Bowes turn'd their backs in the day of Battel because they kept not the Covenant of God Psal 79.9 And it was their Piety and Repentance made them miraculously Victorious when over-match'd Yea the Heathen Historian observes and confesses the like touching the Roman Empire that its progress and success was founded in sincere zeal for their Gods as its decayes and overthrow to arise from profane remissness and easie Luxury Upon good reasons therefore as well of Conscience and Equity to approve themselves Faithful and Loyal to Gods Honour and Interest to whom Kings are immediate Subjects as they expected the like Fidedelity and Loyalty from their people appointed to be their Subjects as of publick wel-fare and prosâ—erity to their Nation obliging Arguments with riâ—ht Princely dispositions We find the best Kings of Israel and even Heathen Kings when sober chiefly to imploy their Royal Authority and Power about matters Ecclesiastical to suppress Idolatry to reform Abuses to settle wholesom Laws and Fences about Doctrine Worship and Discipline in Gods Church To put down high places Groves Idolatrous Altars Sodomites-houses and all strange Religion as did Josia 2 Kings 23.4 5 6 7. And other Kings to break in pieces the Brasen Serpenâ— though made by Moses when abused to Idolatry as did Hezechia 2 King 18.4 To send able Teachers throughout the Land as did Jehoshaphat 2 Chron. 2.8 to Dedicate and Repaire and Purifie the Temple as did Solomon 1 King 8.29.6 and Joash 2 Chron. 24.4 and Hezechia 2 Chron. 5. To institute the Feast for the Dedication of the Temple as did the Macchabees 1 Macch. 4.56.59 which our Saviour honour'd with his presence Joh. 10.22 To restore the celebrating of the Passoever to its Ancient Rite 2 King 22.21 To appoint a Faâ—r to save his Nation as did the King of Niniveh with success Jon. 3.7 10. To decree Blaspheming Hectors to be cut in pieces as did the King of Babylon when converted Dan. 3.29 To appoint Judges in Causes Ecclesiastical as well as Temporal 2 Chron. 19.8 Amaria the Chief Priest in all matters of the Lord and
Zebadia the Ruler of the house of Juda for all the Kings matters v. 11. To assemble Synods and Councells about Sacred Affairs for settling the Ark as did David 1 Chron 13.2 For dedicating the Temple as did Solomon 1 Reg. 8. and reforming the Nation and bringing them back unto the Lord God of their Fathers as did Jehoshaphat 2 Chron. 19.4 To maintain their Command and Soveraignity in such matters not only over all the people in general 1 King 23.21 but over the High Priests themselves in particular by assigning their work and duty 2 King 22.8 12. Where Jehoshaphat layes command upon Hilkiah the High-Priest thrusting them out of their High-Priesthood for their Disloyalty as Solomon did Abiathar 1 King 2.27 And sparing them their Lives in courtesie to their Coat v. 26. And this their pious care and zeal for God and Religion which in the Popes account were little less than intermeddling in other mens rights is recorded in Gods account as their Eternal praise and honour and good service to their Countrey And like Josiah was there no King before him that turn'd to the Lord with all his heart and with all his Soul and with all his might Neither arose there any like him 2 King 23.25 And Jehoshaphat sought to the Lord God of his Father and walked in his Commandments and not after the doings of Israel Therefore the Lord established the Kingdom in his hands and all Juda brought to Jehoshaphat Presents and he had Riches and honour in abundance 2 Chron. 17.5 And the contrary neglect about the Worship of God in their wicked Kings and making their people to sin by their defection or ill example was the ruine of their Land 2 Chron. 36.17 And a Brand of Infamy upon their names in particular forever as the followers of Jereboam the Son of Nebat which made Israel to sin and therefore liker to Satan therein than to Gracious Kings and Fathers And what was thus their bounden duty and honour in the Kings of Israel to imploy their Authority and Government for God and his Church upon the like ground and proportion is the duty and interest of all Christian Kings for a Kingdom that becomes Christian becomes a Church thereby or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.5 the Heritage and Clergie of God a Christian Kingdom is a new Israel of God Gal. 6.16 and Christian Kings by consequence are heyres of the same Prerogative and Supremacy that did belong in Israel to the Kings of Israel where the High-Priests were subordinate in externals to the Kings and not the Kings to the Priests It is a contradiction to be a King and to be Subject wherein Popes are made Supreme Kings are made Subjects there cannot be two Supremes in the same Church or Kingdom and it were a great snare and Spiritual misery to be subjects under two contrary Soveraigns and to be bound in conscience to obey contrary injunctions and commands whereby inevitably their obedience to the one becomes their sin and transgression against the other Soveraign which is the condition of Roman Catholicks who own the Pope for supreme to the wrong of those Christians Soveraigns over them whose right it is whereby their conscientious Catholick obedience becomes unconscionable disobedience to their right Superiour It concerns and behoves them therefore and every other Christian subject in whom the word of Christ ought to dwell richly in all wisdom Col. 3.16 to be fully satisfied who is to rule them He that mistakes his Soveraign will mistake his Loyalty The Old and New Testament knows but two Soveraigns God or the King Christ or Caesar 2. Chron. 19.11 Math. 22.21 so the Jewish so the Ancient Christian Church so the Church of England held upon the Reformation when the whole Nation both Parliament and Convocation unanimously agreed that the Pope had no more to do in England than any other Bishop The Soveraignty of the Lord the Pope starting up when the Church began to degenerate strongly savours of a fifth Monarchy or an Antichristian erection Christ only is the Immediate Soveraign of the Inside of men in his Church Kings the Immediate Soveraigns of the outside in their Dominions the Pope or Prelate is Soveraign in neither Pet. 5.3 Rom. 13.1 therefore there is no obedience due from the heart and conscience to spirituall Governours but wherein they agree in their Doctrines with Christs mind and clash not in their outward order and Discipline with the rights of Christian Kings for delegates are to be obeyed in and for and not against their Principals and the soul is subject to none but to a supreme either the Lord Christ who is absolutely such or our Lord the King who is such in externals by Christs concession Prov. 8.15 subject also it is to Governours but for his sake and by his command that is to say it 's subject not to them but to him But it will be still objected what have Kings to do with Religion that wholly belongs to Spiritual persons and the Clergy and to the Pope the Patriarch in such matters and by consequence Supreme and it must still be answered and acknowledged That the substantial part of Christian Religion lyes out of the Horizon and Territory of Kings in another world as it were where yet none is Soveraign but Christ alone Popes and Bishops and Inferiour Priests being all officers and Ministers under him in this Kingdom all of equal degree and power without difference in their Authorities or Keys saving that in equity and merit they are foremost and chiefest who are most painful and faithful in this trust Kings well observe their bounds therein they do not as they ought not intermeddle in such matters between the soul and God as are of divine Institution or immortal importance they meddle not with the Priestly office and great would be the peace of Churches and of the world if the Pope did as little meddle with the Kingly they take not upon them to preach and publish the Laws and mind of Christ in his name and Authority nor to denounce wrath and War against offenders high or low nor of themselves to Excommunicate the unworthy from the Holy Society of Christs Church and all hopes of mercy till they repent and change nor to arbitrate as for Christ who are fit and worthy of Grace or pardon neither do they travel between Heaven and Earth upon messages between Christ and souls as the Angels upon the ladder being now Gods mouth to the people in wholsom Counsels and Instructions anon the peoples mouths to God in humble confessions or thanskgivings as neither did the Kings of Israel ever offer to enter the holy place or order the Shew Bread or Sacrifice or incense which might have been done with the same skill though not with the same Authority by Common persons as by Priests and hath been attempted by one or two but to their wo No under both Law and Gospel these offices did solely belong to