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 Ecclâ—siastical 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 fo sake 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 prosess my self a Person who doth deeply Mourn over that dismal state of the Church to which these 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 be willing to receive it and thankful for it But if any Man shall please to set himself against Me I would desire him to deal with Me as a Man who is of the Communion of the Chuâ—ch of England in sense of duty who never gave uâ— 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 Men 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—câ—r and Plenipotâ—ntiary of Christ Jesus on Earth or at least as the Western Patâ—iarch 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 â—ot 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 Matters contributed to gain him an extraordinary Respect in and Influence on the Church yet they held him to the Canons And if he deviated from them or the Truth they without scruple opposed him When Basilides and Martialis two Spanish Bishops 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 abobita 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 Sets 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
â—hristiaâ—s 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 â—eligion Now because the Acts of this Unity consist in Christian Communion and it cannot be otherwise expressed and manifested but by such Communion therefore a Departure or Separation from that Communion must be that which we call Schism Hence Hesychius explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Aâ—icetus 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 prejudicial 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 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 Corah 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 Metropâ—litans National Churches National and Patriarchal Patriarchal And the Sehism 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
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 Briâ—ons 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 contraâ—y 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 to shew that he could have no such Jurisdiction I shall produce two Arguments the one taken from the different Rites and Usages of the Britons from the Romans The other from the Brittish Bishops downright disclaiming such Authority and Asserting and Proving their Liberty VIII Doubtless it doth more Concern us to be truly thankful that God hath Vouchsafed us the Light of his Gospel and to be careful to live according to it then scrupulously to enquire after the precise time when the Britons Received the Christian Faith But if Enquiry should be made which in our present Case may not only be allowable but useful I am prone to think it would appear That the Brittish Churches were so far from being the Slave that they were the Elder Sister of the Church of Rome And if neither the Gift of Christ nor the Canons of the Ancient Church have dealt her any hard Measure in this Matter certainly the Prerogative of her Birth-right ought to invest Her with some Honour and Priviledge at least to Shield Her from Truckling too much to the Power and Petulance of her younger Sister And the rather because she hath not been unfruitful as having brought forth the first Christian King furnished the World with the first Christian Emperour afforded the first call her as you please Christian Queen or Empress and of all Others first so Received the Faith that it was the publick Allowed and Authorized Religion of the place in which Respect she hath sometimes been Honoured with the Title of Primogenita Ecclesia But to pass by these Honourary Titles it is generally Agreed That the Britons as in several other Matters so especially in the Observation of the Feast of Easter did differ from the Romans And to find out the true Reason of this I think the best Way will be to look still higher even to the first times of Christianity Our blessed Saviour was so far from separating from the Jewish Church that he made them his particular Care and Charge and seems to have so designed all his Labours for their Conviction and Reformation that all Nations might have been Aggregated to them in his Name And therefore he was generally shy towards Others and being Urged with Arguments in favour of the Woman of Canaan plainly Answers Matth. 15. 24. I am not sent but unto the lost Sheep of the House of Israel This Honour towards the Jewish Church the only Church of God then on Earth and Care that it might not be lost bat rather that the Wall of Separation being broken down all Others might be let in to Her continued with the Apostles and Disciples of Christ after his Death and Resurrection for they remained still at Jerusalem preaching to the Jews And when the Cruelty of Herod and Malice of the Jews followed them so close that they were many of them forced to Fly out of Jerusalem to save their Lives yet their kindness to the Jews and Hopes of their Conversion still stuck close to them in so much that those who were scattered upon the Persecution of Stephen and went as far as Phenice Cyprus and Antioch Preached the Word to none but the Jews only Acts 11. 19. And there was need of no less then a Miracle to perswade Peter to go and instruct Cornelius a Gentile in the Way of Truth Acts 10. and though he did go upon such unanswerable Motives yet he was called to an Account for it The going in unto Men Uncircumcised was thought a Crime not to be suffered unless extraordinary Reason could be given for it And perhaps this Tenderness towards the Jews might be no small cause of Peters Judaizing at Antioch Now whilest the Disciples did Adhere so close to the Jews it is not only Reasonable to suppose that they Used their Customes and Rites But we have Scripture Testimony of some Instances wherein they did so as in the matter of the Sabbath though they kept also the Lords Day and Circumcision and some other things And therefore it is likely that they did observe with them their other â—asts and Feasts especially that which was Accounted the Principal the Passeover For as they look'd upon these things as in their own Natures to be matters then indifferent so tbey did hope to draw off the Jews by degrees and to let the Law of Moses go off
Skill enough to Condemn others but not to know themselves and they can tell you what they are not but not what they are Now a purely Negative Religion at best is next to no Religion if it be any at all Now though this be not the fault of those Authors who are bound to follow their Adversaries Stepâ— but of those Men who will only Busie themselves in such Authors yet whâ—n my Method and Matter was wholly at my own Choice and in my own power I could not think my self excuseable if I should proceed only in a destructive way And therefore in reference to the Parts which are to follow I did propound to my self to state the Case between us in each particular to set down positively what we do Hold or can Allow And then to Enquire into the Reasons of the Controversie both pretended and real for that Method I take to be best which leaves Men not at a Loss for Right whilest it fortifies them against the Wrong When in the late great Ferment of the Nation Controversial Pieces flew so thick about this First Part was then ready for the Press but for a very Justifiable Reason then laid Aside Whether ever I shall be able to Finish the other Two Parts which must Consist of Particulars relating to the Doctrine and Government of the Church God only knows For in Order thereunto I must have Expended more Money then my mean Fortune will well bear to purchase some Books which I have not by Me But now by reason that I cannot Walk the same pace which so many Men do I fear I shall be Necessitated in a short time to Sell those â—ew Books I have to Buy my Children Bread And in such a Condition a Man can have little Stomack and less Opportunity or Leisure to Write Controversies However I think this may be sufficient amongst all sober Men to Vindicate Me from the Slanders of some Black Mouth'd Persons who Give a Reputation to the Roman Religion by Representing all us Papists or which we find by Experience is worse as Reputed Papists or Popishly affected who will not run into the same Excess of Riot with themselves I pray God give them more Grace and Sobriety then to proceed in such Courses and Me more Patience under such unjust Reproaches But my Comfort is this that my Share is inconsiderable in respect os my Great Master's or his true Follower St Paul who underwent the full Trial of all those things whereby he Teacheth us to Approve our Selves Ministers of God amongst which I think I have some peculiar Interest in these i. e. To have done it by honour and dishonour by evil report and good report as a deceiver and yet true 2 Cor. 6. 8. I never thought that Controversies were to be written for Controversies sake but rather what in us lay to put an End to them And I should not think my self unfortunate under all the Calumnies and Sufferings in the World if I could be in the least Instrumental to Advance the Sincerity of Religion and Promote the Peace of Gods Church But if I may not be Capable of Endeavouring it to any purpose I will never cease to pray for it And therein I doubt not to have the Concurrence of all good Men whatsoever otherwise may be their Perswasions And thus Protesting my Integrity before God and freely leaving my self to the Censure of all Men. I am Yours in all Christian Offices S. G. THE CONTENTS CHAP. I. Of Obligations to Unity among Christians 1. REasons of the Enquirie 2. Obligations from the Nature of the Christian Religion 3. From Christians Considered as a Body with Remarks thereon 4. An Objection Answered 5. From the Honour of the Christian Religion 6. From express Precepts of the Gospel 7. From the Rewards of Preserving and Punishments of the Breach of Vnity 8 From the Encouragements Helps and Succours to Attain it CHAP. II. Wherein this Unity Consists 1. Mistakes concerning Vnity and the Reason thereof 2. A Caveat against the Plea of extraordinary Cases 3. The first Step towards or the Foundation of this Vnity 4. That our Vnity must be suitable to our state what that is and that it must be in the visible Church 5. An Inference thence 6. In Respect of our State-Vnion with the invisible Catholick Church by Vnion with the visible Catholick Church and Vnion with the visible Catholick Church by Vnion with some true Part of it i. e. a particular Church 7. That Admission into all Societies is by some known Ceremony or sormal Way of Proceedings this in the Christian Society is Baptism Reflections on the Anabaptists 8. That Admission into a Sâ—ciety implies Submission to the Rules of the Society and an Obligation to the Duties thereof and to whom these have Regard in the Christian Society 9. Duties of particular Christians towards each other 10. Tbat Duties of particular Christians must be Practised in Conjunction with Duties Relating to Worship and Communion 11. Communion though of necessity it be in particular Churches yet thereby it is in and with the Catholick Church 12. Communion in Worship supposeth a Necessity of Communion with lawful Pastors which is further Proved by several Arguments and Instances 13. That the Pastors ought also to maintain Communion with each other and the Nature thereof or by what means it is maintained briesly Examined 14. An Objection Answered and what is the Duty of particular Persons in such Case declared CHAP. III. Of the Nature of Schism 1. What hath inclined Men to maintain ill Principles and particularly Schism 2. The General Notion of Schism 3. 4. 5. Several Separations which are not Schism 6 The distinguishing Note of Schism and an Inference thence 7. 8. 9. Several Ways whence Schism Ariseth 10. What Schism is sinful with a Definition thereof 11. The Authors Acknowledgment and the Assertion in Relation to the Controversie which he undertakes to prove and his Request CHAP. IV. Of the Liberties and Priviledges of the Britannick Churches and of the Actual Separation 1. Two General Objections against our whole Cause and a General Exception against both 2. The first Objection Consists of two Branches whereof the first at present put off the latter Proposed to be Examined 3. The Title of Patriarch at this time set up as a Sham Device 4. Granting a Patriarchate to the Pope it is denied to Extend to the Britannick Churches 5. How Patriarchates came in and that they possessed noâ— all Places 6. 7. The Bisbop of Rome not possessed of any such Jurisdiction in these Isles but after Patriarchates were set up 8. Britain a Church before Rome and Reasons of the different Observation of Easter both in them and other Churches 9. The Reasons of the Britons mistake as to Easter such as ought not to have made a Breach and that they were not Quartodecimani 10. Augustines Mission and Helps for the Work That the Kentish Saxons were before Prepared for Embracing the Gospel how He and the
were not only acknowledged to have the same right with their own Members but also to lie under the same Obligations And if very satisfactory Reasons were not given of their forbearance if they did not then actually Communicate they were Treated as Schismaticks so that that Schismatical Distinction of such an Occasional Communion as leaves Men at liberty where and when to Communicate and that even in separate and opposite Communions was altogether unknown to the primitive Church or if it had been started would never have heen endured XII From what hath been said it may Appear That in the Practical Notion Unity Uniformity and Communion are words much of the same Importance The two latter only more clearly Explaining the Nature and Manner of the former And if it be true that our Unity consists in our Communion in the Solemn Acts of Worship and publick Offices and Duties the Christian Church it will then unavoidably follow that we must be United and firmly adhere to the True and Lawful Pastors of the Church without whom those Offices cannot be Lawfully discharged and for want of whose Support and Ministry the Solemn Worship and daily Sacrifice would fail And the greater Reason have all Christians to take Heed to this good Order of Men both because our Saviour hath Invested them with his own Authority so far forth as is necessary for the Officiating in and Governing of his Church and also because he hath made them a special Promise of his Assistance in the discharge of their Offices in Relation to the first he thus Commissionates his Disciples As my Father hath sent Me even so send I You John 20. 21. In Respect to the latter he hath said I am with you alway even unto the End of the World Matt 28. 20. So that if not under the Law much less under the Gospel may any Man take this Honour to himself but he that is Caâ—â—ed of God And he that intrudes into this Office without a derivation of just Authority comes not in by the Door but climbs up another way And for that Reason ought to be Esteemed a Thief and a Robber This Authority of theirs is indeed of a spiritual Nature They have no power of Coeroion they cannot by force lay a Restraint upon any Mans Person but yet their Authority is real and in some sense higher then theirs who by Gods Commission carry the Temporal Sword for the terrour of evil Doers and Defence of those who do well For the same God who gave Authority to the Pastors of his Church hath Commanded the people to obey them Heb. 13. 17. And doth interpret the disâ—bedience or neglect of them to be an Affront to Himself For thus our Saviour Teacheth us Luke 10 16. He that heareth you heareth me And he that despiseâ—h you despiseth me And he that despiseth me despiseth him that sent me And therefore though such Despisers may not seem to suffer any tâ—ing here yet they stand Accountable to a higher Tribunal and do run a greater hazard then any temporal punishment when their Cause is forejudged by their Spiritual Governours Hence saith Tertullian Apol. Summum futuri Judicii Praejudicium est si quis ita deliquerit ut à Communicatione Orationis Conventû◠Omnis Sancti Commercii Relegetur The Wickedness indeed of Spiritual Governours is of very dangerous Consequence the Influence of it makes many bad and will not suffer others to be so good as they would And as we read that the Lâ—wdness of Eli's Sons made the People even to Abhor the Offering of the Lord So by Moses Law the Offering for the Sin of the Priest was the same as the Offering for the Sin of the whole People and much exceeded the Offering for the Sin of the Civil Ruler Levit. 4 It is sad with Gods Church when the Complaint lies at that Door But yet even this will not Absolve Christians from their Obedience to them in Matters which are within the just Bounds of their Authority and properly belong to their Office Even our Saviour himself who so often warns his disciples to Beware of the Leaven of the Pharisces yet Commands them to obey the same Men so far forth as they satt in Moses Chair And doubtless he doth not Require less Observance of those who Sit in his own Chair And though People are very apt to begin the Quarrel here yet methinks they should be more fearful of breaking Communion with their Pastors if they did Consider That this is the Door by which always Schism enters for it is not Conceiveable how they should forsake Christian Communion but by deserting their Pastors in their Pastoral Office Hence the Fathers especially St. Cyprian then whom no man better understood or wrote of this Case upon all Occasions as they usually describe a particular Church by the Union of the Flock to their Pastor so they define Schism by a Separation from the Bishop Not that they meant it is no more but that that is the Act which makes the Schismatick and that by leaving his proper Bishop he forsakes not only the Communion of that particular Church but of all other Churches of whose Communion that Bishop is And Consequently the Communion of the Catholick Church if he be truly a Catholick Bishop And hence I think it may Appear that for Maintaining Christian Communion in Christs Body the People must be United to their Pastors and that not only with Respect to Preaching the Word publick Prayers and the Use of the Sacraments but also with Regard to Matters of Discipline and Government without which Order and Regular Proceedings in the Church it cannot be upheld Upon this Score the primitive Christians were so Observant of the Rules Orders and Censures of their Bishop That if any Man fell under the Sentence of Excommunication they for so much as Related to them vigorously put it in Execution and not only would not suffer such a One to joyn in Communion but would not so much as Eat Drink Converse or ordinarily Traffick with Him Which Practice seems to have had its Foundation from that of St. Paul 2 Thes 3. 14. If any Man obey not our Word by this Epistle Note that Man and have no Company with him that he may be Ashamed As also from that 1 Cor. 5. 11. Now I have written unto you not to keep Company if any Man that is called a Brother be a Fornicator or Covetous or an Idolater or a Railer or a Drunkard or an Extortioner with such an One No not to Eat XIII But that a Firm Christian Unity may be in the Church of God it is not sufficient that the Flock continue in a due Subjection to and steddy Communion with their Pastor unless the Pastors themselves Maintain a fair Correspondence and keep due Order one amongst another For if the Trumpet give an uncertain sound who shall Prepare himself to the Battel as the Apostle saith 1 Cor. 14. 8. how is it possible that an
Army should be Unanimous in it self or Employ its full force against the Enemy if the Commanders Agree not but give out contrary Orders Nor is it possible That the Unity of the Church should be preserved if the Pastors Govern their Flocks not in Conjunction but Opposition to each other and set up such termes of Communion as other Churches cannot approve but must withdraw from It is indeed true That every Bishop in his particular Church hath a kind of Sovereign Authority and is to Govern his Flock Rationem Actûs sui Domino rediturus as St. Cyprian more then once phraseth it Hence it is That in some things a Christian Man is bound to Observe the Orders of his own Church and obey his own Bishop before any if not all the Bishops in the Christian World But then this Authority must not be stretch'd beyond the Bounds of his own particular Church And hence arose those several different and often contrary Usages and Customes in several Churches which were not excepted against because they belonged to the Power of each particular Church and consisted in such things That he that Communicated after the one Manner in one Church might Lawfully Communicate after the contrary in another Of this Nature was that known different Usage of old between the Churches of Rome and Millan In the former they Fasted on Saturdays in the latter not And therefore St. Ambrose who was truly as stout a Bishop as ever the Church had though he strictly Required Obedience to the Orders of his own Church yet at Rome was as Observant of theirs and Advised St. Augustine's Mother Monica to do the same The Reason must be fetch'd from the Nature of the Things which being indifferent in themselves might be Lawfully practised either Way and therefore were in the Power of every Church to determine or not determine as She found most for her good and Advantage But when these Things are determined Obedience put on the Nature of Duty and Disobedience of Sin But though every Bishop in Respect of his particular Church or Flock hath according to the Old Ecclesiastical Language his Throne yet in Relation to the Catholick Church he is but a principal Member who in Conjunction with Others of the same Authority is to Share in care of the whole And therefore in Matters which have an Influence on Catholick Communion he is Accountable to his Colleagues or Fellow Bishops and for any Misdemeanour herein may by them be Suspended Deposed or Censured as they or a convenient part of them shall judge Meet for the preservation of the Churches Peace And 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 par̄s 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 sor 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 Signifie 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 â—reach 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 Pâ—oposals 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 Unhappiâ—ess and no Honour to our Religion But if any do not truly desiâ—e 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 perfwade 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 thâ—se Men keep their Opinions to themselves whatever damage they may bring to their own Souls they can make no Eâ—clesiastical Schism but iâ— they Broach or Propagate them then Schism is usualâ—y the Effect and Consequence of such doings but their Denomination iâ— from thâ—â—articularity of their Crime or obstinacy in their ill Opinions which is called Heresy and the Persons Hereticks VI. Now though Heresy is of that turbuâ—ent Nature that it seldom fails to produce Schism yet it may so â—e that Persons may be Sound in the Faith and yet through Pride Discontent Ambition or thâ— like ill Motives may violate that Unity and Conjunction which ought to be amongst
Honourably rather by Disuse then Contempt And this Practice continued for some time after the Conversion of divers of the Gentiles by the Disciples who were dispersed by the Persecution at Jerusalem And therefore I take that Plea of Polycrates for his different Observation of Easter from Victor Bishop of Rome to be a Testimony of the very early Conversion of those Asiatick Churches and that they were of the First fruits of Christianity But after that God by bestowing the Holy Ghost on the Gentiles and other clear Signes and Indications of his Will had Convinced all the Apostles and Ministers of the Word that it was not only lawful but their Duty to make known the Words of Eternal Life unto the Gentiles and the Gentiles upon their Preaching in all places did plentifully Flock into the Church then in those Gentile Churches Christian Liberty began in a greater Measure to be Maintained against the Mosaical Rites And now Paul who Circumcised Timothy refused to Circumcise Titus yea even the Council at Jerusalem disburthen of all those Matters except some few things which the Necessity of the Times would not permit them to take off unless they should have utterly disobliged the Jews of whom they had some Hopes And about this time it is probable began the strict Observation of the Lords Day with the Neglect of the Sabbath And the Celebrating the Resurrection not on the precise time of the Jewish Passeover but on the first day of the Week Called the Lords Day from his Resurrection on that day next following the Fourteenth of the Moon And yet though this was Allowed in the Gentiles yet in Communion with the Christian Jews a greater Regard was had to the Lâ—w And therefore when that great Assertor of the Gentiles Liberty St. Paul came up to Jerusalem though the Disciples Approved what he had done yet they Advise Him to go purifie himself in the Temple and do such other Matters that he might Appear according to the Opinion of the Jews to Walk orderly and keep the Law Acts 21 But when neither Pains Patience nor Arguments could prevail but the Jews became more obstinate then â—ver in Adhering to the Mosaical Rites and obtruded them upon all Others with the Opinion of such absolute Necessity that they became a Scandâ—l to the Gospel and mâ—de the Death of Christ in vain and upon this Account were the Implâ—cable â—nemies of the Christians in all Places Then to Vindicate the Gospel the Chrâ—stians were under a Necessity to depart from them And those who before Complyed all that could be with them now lest they should seem to Countenance the Opiâ—ion That Salvation was by the Law of Moses not by the Faith of Christ Jesus Fled as far as they could from them and wouâ—d not joyn with them in or Practise any of the Ritâ—s peculiar to the Law of Moses for the Matter was now come to that pass that they could not do it without betraying the Christian Religion so that now ceased the Obligation to these Matters which the Council at Jerusalem had formerly imposed in favour of the Jews and Hopes to Win them And hence it is probable many Churches took Occasion to turn the Great Festival of the Jews the Sabbath into a Faâ—t And for this Reason amongst Others viz. That they might not Ground their Festival from any Jewish Rite or because they thought the Account not exact they declined the Fourteenth of the Moon and began that Feast on the Lords Day reckoning from the Fifteenth to the One and Twentieth of the Moon Now not to Run over the Stories of Simon Zelotes Joseph of Arimathea and Others who are Celebrated for the first Planters of the Christian Religion in these Isles From these Premisses it is not irrational to Conclude that the British Churches observing the Feast of Easter after the Usage which obtained before the Separation from the Jews and the Roman Church more exactly as was devised afterwards the Gospel in all probability must have been Preached and Received in Brittain some time before any Considerable Church was Gathered at Rome And being this Usage continued for several Hundreds of Years though the Bishops of Rome were so far from suffering it in that they would scarce suffer it out of their Jurisdiction it will follow that these Churches were neither of Roman Conversion nor Roman Jurisdiction IX This Matter will be much clearer if we now descend to Consider the Debates Behaviour and Actions of the Brittish Bishops towards Augustine the Monk who was sent hither by Pope Gregory for the Conversion of the Saxons But first to prevent mistakes I must tell you that I have no design either to Vindicate the Brittish Bishops in the Observation of Easter or to condemn the Roman It Matters not to Me who was right or wrong but it is the Difference and the Grounds whereon it was Maintained which serves my Ends. The Britons were not Quartodecimani as some have supposed for those kept the Feast on the Fourteenth of the Moon on what day of the Week soever it fell but the Britons expected the Lords Day But I suppose none now will Contest it but that the Romans were most exact and right in their Observation but then that arose from this Nicety That the Law of Moses Commands the Paschal Lamb to be slain in the Evening of the Fourteenth day of the first Month Now according to the Jewish Account who Reckoned the foregoing Night to the following day that must be on the Beginning of the Fifteenth day But the Britons who Reckoned not from Sun-set but from Sun-rise and so on the contrary joyned the following Night to the foregoing day could not see this but must of course take the Evening following the Fourteenth Day to be part of the Fourteenth Day And therefore their Practice being suitable to their Common Conceptions And having obtained amongst them from their first Entrance into Christianity it was unreasonable that those who had no Jurisdiction over them should impose an Alteration upon them and still worse to raise irreconcileable fewds and make Divisions in Gods Church for such a matter As if a Man could not be a good Christian without being an exact Astronomer and Critically cunning in the Customes of other Nations X. But to Return to our Matter Mauritius according to Beda Eccl. Hist lib. 1. cap. 23. came to the Empire in the Year 582 In the Tenth Year of his Reign Gregory came to the Popedom And he in the Fourteenth Year of the same Emperours Reign sends Augustine to the Saxons so that Aâ—gustines first Mission was about the Year 596 But though he and his Companions seemâ—d to set forth with great Chearfulness and Resolution yet whether from the dread of a Warlike and barbarous People or from an Apprehension of their inability for the Work as not understanding the Language or what other Cause I know not After mature deliberation in Council they fairly tack about and Sail back again
Bishop And having happily Reclaimed King Eadbald the Son and Successor of Ethelbert he recals Mellitus and Justus And now it is very Reasonable to suppose That he Resolved to lay aside these Punctillo's and little Differences and perswaded Mellitus and Justus who both in their Turns succeeded him to do the same that they might be more serviceable to the main Christian Cause and the Propagation of the Gospel For though the Britons could by no means be Wrought on as either being Jealous of the Roman Clergy or Exasperated by the Injuries which they had and daily did Receive from the Saxons yet the Irish and Scotch who had not the like Quarrel as to their Territories in a short time fall to Labour in the Harvest and that very successfully But it should seem that they first Agreed to enjoy their own Liberties and Rites For those who were Converted by them of the Roman Way kept Easter as the Romans did and observed their Rites And those who were Converted by the Irish or Scots followed the Irish Customes which were the same with the Britons and yet both Communicated with each other and joyntly promoted the Common Cause And this with some little Disputes which will always Happen in such Cases continued without any breach of Communion for a very Considerable time Aidan a Scotchman the first Bishop of the Northumbrians preached the Gospel so powerfully and lived so Exemplarily That the Romanists themselves had him in no mean Veneration Nor doth Beda except in the Matter of the Paschal Solemnity in which he forgives no Man afford any Man a fairer or sweeter Character throughout his whole History After seventeen Years toyl God sends him a Writ of Ease and he is Succeeded by his Countreyman Einan who lived in the Sâ—e ten Years All this time both Romish and Britisb Rites were promiscuously used according as every Man was instructed by him who Converted him and yet both Parties lived in great Charity and Christian Communion And thus it held till the third year of Coleman Finans Successor which was in the Year of our Lord 664. Bed Ecc. Hist lib. 3. cap. 26. And then that turbulent Fellow Wilfrid set it on Foot again and violently push'd on so far that a Synod or Conference was had about it where the King the Prince several Bishops and many of the Clergy appear Now Wilâ—rid had subtilely nickt his time for the King was wavering the Queen and Prince sure on his side and Agilbertus Bishop of the West-Saxons a stiff Assertor of the Roman Way was then occasionally come to that Court The King opens the Conference and desires his Bishop Coleman first to relate upon what Grounds he Relied The Summe of whose Answer is this That he had Received the Tradition â—rom his Forefathers who had all unanimously observed it That herein they followed St. John the beloved Disciple of our Saviour and the Churches which he Governed And that they had also on their side the Authority of Anatolius Now considering how Eusebius relates Matters to have been long before Adjusted by Polycarp and Anicâ—tas viz. That Charity and Christian Communion being preserved each might follow the Ancient Customes of those whom they succeeded Any one would think this so fair a Plea that it might deserve both a Civil and Satisfactory Answer Yet Wilfrid then but newly made a Priest with a Roman Modesty puts the Fool upon the Good Bishop Coleman and his whole Party His Answer is Related by Beda with all Advantage in which some things are true some false But it is Observeable That he never tells them of any Missionaries from Rome either to the Britons Irisb Scots or Picts He never tells them that they had received the Faith by means of the Roman Church He never Charges them so much as with Ingratitude or to have fallen from what they had received Nay he doth not deny such a Tradition amongst them but impugnes it as a too early Tradition as more Ancient then he pretended to or ought to be followed And that they were ignorant of what was established in the Church after the Separation from the Jews And herein lies the main strength of his Plea But of all things insisted on by Wâ—lfrid nothing was so luckily urged as that St. Peter had the Keyes of the Kingdom of Heaven For the King in no small fear that he might be lock'd out if he displeased the Porter presently gives the matter on Wilfrids side But all this nothing moved Coleman who chose rather to abandon his Bishoprick then forsake his Ancient Customes and seem to betray the Rights of those Churches and Bishops who had Ordained and sent him thither And accordingly he Retires into his own Countrey with many others who were of the same Persuasion And no doubt but Wilfrid and the Romanists were well pleased that they had all to themselves XV. These Considerations amongst Others do with Me not a little shake the Credit of those Stories that tell us how Phaganus and Deruvianus or by whâ—t other Names they are Called for they have not less then Twenty between them were sent by Pope Eleutherius to King Lucius Palladius and St. Patrick by Celestine to the Irisb or of any other Persons pretended to be sent before Augustines time I do not deny but that there were such Persons who were famous in their Generation and did eminent Service in the Church of God But the Assertions of all our Moncks and as many more will not half perswade Me that these Men were Roman Missionaries For who can believe That these Men should come with Instructions from Rome and yet every one of them should Agree to Establish such Rites as were not only different from the Church of Rome but such as the Bishops of Rome were particular Enemies to If any Man say that these Rites in opposition to each other had not clearly obtained even in Rome it self so early so far as Relates to Easter that early Contest between Polycarp and Anicetus confutes it But if it be said that though such Usages were setled at Rome yet they were not averse but that Others might be Taught and Practised in other Countreys then that bustle which Victor made over all the Christian World will not suffer us to believe this But that those very Men who were sent by the Popes to Convert the Britons should Establish those Rites and Usages which they knew he would never endure is such a Riddle as wants a better Oedipus then Me to uâ—fold it And it is somewhat strange that in all the Contests between Augustine and his Followers with the Britons and Irish not one of these Men should be Objected to the Brittish Irish or Scâ—ts that they should never be Check'd with Ingratitude to his Holiness that it should never be said that they had been taught otherwise and were fallen from their first Principles and Converters It is very Rare that the Romanists forget themselves so much or are meal-Mouth'd
in such Cases And therefore it is not unlikely that the Pope in process of time becoming the bold Man who Challenged the Command over all the Moncks of after-times oweing their Privileges and unjust Exâ—mptions from their Bishops to him in Requital made him that busie active Man who had ever done all And therefore when they heard or read of any People Converted by any Person imagining that he must have Authority from the â—oman See they without scruple plainly Asserted that he was sent thence And their Fictions must now pass for Historical Testimonies And then as to the Persons pretended to be sent Deruvianus though Trim'd for Sound sake and set off with a Latine Termination carries the plain Marks of a Brittisb Name and some write him Dwywan which the Criticks may if they can make Latin at their leisure If it were lawful to Guess in this Case I should think his Name was Durwan The like might be said concerning Phaganus but I pass it by But then after the Converâ—ion of Lucius how these Men should so readily find their way in Insulam Avalloniae Glassenbury where had been a Retreat for the Religious ever since the Gospel had been Preached in this Isle is somewhat strange Perhaps it was by Miracle but it seems more probable that upon Encouragement they came forth or were sent from their Monastery and having Accomplished their Work either for Reasons to us unknown or as a thing usual in those times retired thither again As for Palladius from whence soever he came it is certâ—in he died too soon to effect any thing Considerable And for St Patrick though there is no smaâ—l striving for him yet the best Reasons Concluâ—e him a Bâ—iton And though some sell him to the Irish some to the Britons yet it is most likely that he was Conveyâ—d away young to the Irish like Joseph into Egypt where in his Assliction learning their Language he was the better Fitted for that great Work for which God had designed him These Men all left the Brittish Rites in â—orce and made furthâ—r Emprovements upon the Stock of Christianity formerly plâ—nted in this Island which things considering also that they all along Claimed to derive from St John aâ—e a strong Evidence That this Illand was both of Early and Eastern Conversion And perhaps that may be some Reason that there are so many Grâ—â—k words in the Brittish Tongue and in the same Signification in both Languages iâ— being very likely that they might receive them from those who first Conveâ—tâ—d Them to Christianity XVI This Digression will not easily be pardoned by some And yoâ— I shall Adventure to follow it with another for it were manifest Injustice to the Gallican Churches to pass by that Christian Prudence and Moderation which they steadily used during all their Heats and Controversies between the Romanists on the one part and the Britons Scots and Irisb on the other For as if Irenaeus had left a double Portion of his Spirit among them they did not think themselves bound to break Communion with any for these Matters but did all they coâ—ld to promote the Common Cause Those of thâ— Roman Way were frequently Ordained by them and indeed without their Help and Assistance at every Tuâ—n they seem to have been able to do little or nothing in the Conversion of the Saxons and yet at the same time they shew the same kindness both to the Britons and Irisb Friendly receiving their Bishopâ— Communicating with them and if Occasion required readily Ordaining for them But between the Gallican and Bâ—ittish â—hurches there seemâ— to have been a more inward kindness and more close Communion then ordinary And they seem to have depâ—nded more upon the mutual Succours of each other then any other â—huâ—â—hâ—s Hence we find the Britonâ— Assisâ—ing in the Gallican Councils And whâ—â—â—he Pelagian Heresie grew too strong for them in Britain they presently hâ—vâ— Recourse â—o the Gallican Churches and receive Succours thence A Gallicanis Aâ—â—â—stitibus aâ—xilium Belli spiritalis inquirant saith Beda Ecc. Hist lib. 1. cap. 17. And whereas Pope Gregory in his Letter to Queen Brunechild seems covertly to upbraid both French and Britons for noâ— preaching the Gospel to the Saxons Who he saith were desirous to receive it so that Augustine had no such hard Work of it I know not what better Reason can be giâ—en for the Slackness of the French in this Case who were then a Flourishing Church and well stored with Men of Learning Piety and Zeal then their Resentment of that barbarous Usage which their Old Friends the Britons had received from the Saxons I wiâ—l not Heap up more Instâ—nâ—es in this matter but that which will make it no impertinent â—igression is this That the Britons were so inveterate against all Pretences of Roman Authoritâ— that they would not so much as communicate with them aâ—d yet at the same time the Gallican Churches held Communion with the Brâ—tâ—ns as Orthodox Now had the Roman Patriarchate then either by Council 〈◊〉 Custom â—xtended over these Isles the Gallican Bishops for this constant Practice wâ—ulâ— have been Condemned as Schismaticks or at least as Schismaticis savâ—nte adhaerentes Bâ—t no such mâ—tter was ever Attempted and however 〈◊〉 Stoâ—ies have since involved things in daâ—kness yet it seems tâ—e Matter was then too plâ—in to be denied Nor was the Bishop of Rome then got to that Height as to deal with all Churches as he Listed so that here we have the Testimony of a Neighbor Church who were then well Acquainted with the British Affâ—iâ—s and none of the meanest Churches in the Christian World for the Liberties of the Britisb Churches for betwixt Six and Seven Hundred Yeares XVII But now to return where I left off The Contest with Wilfrid seems to have produced a Separation and both Parties continued Resolutely in their own way even unto Beda's days who Flourished in the Eighth Century 'T is true they got some little Ground on the Irish and Scots but that very slowly and not without great difficulty as may appear from Beda's Narrative os the Travel and pains of Adamnanus Ecc. Hist lib. cap. 16. But as for the Britons though oppressed on all Hands with their Enemies they not only Asserted but Enjoyed their Ecclesiastical Liberties and by Beda's own Confession even in his time would no more Communicate with the Saxons then with Pagans This Prescription is sufficient to secure the Right of their Liberties from the Popes pretence as Patriarch as I shall presently make appear But yet they lived in possession of these Liberties several Generations after as may Appear from that known Testimony of Giraldus Cambrensis Episcopi Walliae à Menevensi Antistite sunt Consecrati ipse similiter ab aliis tanquam Suffraganâ—is est Constitutus nullâ penitus alii Ecclesiae factâ Professione vel Sâ—bjectione i. e. The Bishops of Wales are Consecrated by the Bishop of Menevia al St. Davids the prime See
1000 yeares after Christs time And all this is very true as shall appear Anon. XXI To Revenge this Wrong as he thinks done to Beda he falls foul upon the Magdeburgenses for making Jeoffery of Monmoutb to live about 700 years after Christ Jeoffery's Testimony indeed Gauled him sorely and therefore it was to be shuffled off by any means Whether he hath done the Magdeburgenses Right in that thing I neither know nor care For their Errour as to the time of Jeoffery's Life doth nothing invalidate his Testimony But if it were good before their mistake it is so still so that this is only Cavilling Besides though Jeoffery of Monmouth lived in the time of King Stephen which is above 500 yeares since and so is no Yesterdays Author yet the Work it self is much older For he was not the Author but Translator of that History which was written Originally in the Brittish Language and Accounted an Old Book before he was born as Lambard and others have proved and therefore the Testimony is more Considerable and deserves a better Answer after all the Magdeburgenses Account may Refer to the Matter of the Testimony and Time when the thing was Transacted not to Jeoffery's Life and then it will be too Modest and too favourable To less purpose is his time spent in proving Jeoffery to be no Cardinal I should be prone to believe him if I had no other Reason but his Relating a Truth so prejudicial to the Interest of the Court of Rome But if he was not a Cardinal he might be as honest a Man 'T is certain he was a Bishop and as such was a much better Man especially if the Pope would suffer them to be what Christ and his Apostles made them and not Appropriate all that Authority to the Roman See to a Share of which every Bishop hath as good Right and Title as himself XXII At length after a deal of Shuffling Lying and Rayling he comes to the Matter of Jeoffery's Testimony And that he Answers easily and so may any Man who takes no Care to speak Truth but only what may serve his Turn He says There is not a Word in it of not Acknowledging the Pope â—s Supremacy I know not how there should for such a Supremacy as is now Claimed was not then Lick'd into form He might have Remembred that the Transactions there mentioned relate to the time of Gregory the Great then whom no Man wrote more fiercely against the Supremacy Or which is in effect the same thing the setting up an Universal Bishop Or if he had bethought himself of what he elsewhere tells us That the Brstons would not Communicate with Augustines Converts then Dogs he might have made it a strong Argument for their professing Obedience and Subjection to the See of Rome In fine he will have their Answer Amount to no more but this That only they would not Acknowledge Augustines Superiority over them seeing he was sent only to the English And that the Authority of their own Arch bishop was not taken away by his coming for any thing they knew but remained as before 3 Conver cap. 2. sect 14. What pity is it that Augustine did not better inform them it seems they would have been a very obedient People had they known the Pope's Orders and been told the Truth of the Matter But it is an unlucky thing that when a Man with Working his Wits has devised an Answer that would do the Business he should not have the Privilege to make it pass for Truth unless it be so in it self Now all this is spoken by a Figure called Fiction which the rude Vvlgar call Lying For the Britons no more regarded the Pope then they did Augustine I have already set down the Answer of Dinothus Abbot of Bangor to which Jeoffery's words Relate and he who will be at the pains to read it will see That it is as expressly and directly Levelled against the Pope's Authority or Supremacy if it must be so called as could be well fâ—amed They impugne Augustines Authority by denying the Pope and own no Superiour but the Bishop of Caerleon who was to oversee under God over them or according to the Brittish had the only Eye over them under God And this they Confirm by their unanimous Practice despising all Orders from Rome and obstinately refusing all Communion with Augustine and his Successors Yet this and more F. Parsons Chymistry can melt into Obedience and an Acknowledgement of the Pope's Supremacy At this Rate who can doubt of Miracles in the Church of Rome XXIII In the next place he is highly Offended with the Magdeburgenses sor speaking so irreverently of Pope Innocent the First and his Testimony That all the West Churches were Founded by St. Peter on his Disciples and Successors And it is no wonder if Pope Innocent spoke out for himself and it may go a great way where they have not to do with such Hereticks as expect Proofs If this be true why has F. Parsons discovered some such First Founders of the Brittish Churches as were none of Peters Disciples or Successors His Forgetfulness sometimes doth his Holy Father as much injury as the Magdeburgians malice neither doth it carry any force of Truth bâ—bâ—cause by rheir own Confession there was a time when Easter was not so exactly observed as now it is whether there was a Stated Church at Rome then or not and that the Conversion of the Britons was at that time I see not any better Account can be Given To Help out this he tells us of Two more Popes Honorius and John the fourth who wrote to the Irish to reduce them from this â—rrour But Honorius will do him small service because in that Account which Beda gives of his Letter Ecc. Hist lib. 2. cap. 19. it is clearly implied that the whole Nation was involved in it and so we have a Pope on our Side to set against him that follows His Pope John was scarce Pope then at Best he was but Elect And the Letter seems to come as I may say from the Chapter in the Vacancy of the See and of those many who joyn in Writing it Hilarius the Arch-Presbyter not John is first mentioned but for once let John have the Credit of it and he then will tell us That this Heresie i. e. concerning Easter was but lately sprung up amongst them and only some few infected with it But now how John and Honorius will Agree about this I cannot tell For once I will be so kind to F. Parsons as to try if I can make them Friends The Brittish and Irish Usage was in this Western part of the World a great Singularity in those days Now if John had a Mind to draw them off from it who can blame him from speaking favourably and representing the Matter as inoffensively as could be The Way to Win Men is not to provoke them and we sometimes seem not to believe that a Man is so bad as we
every little Argument that seems to favour their Cause as if there were some great thing in it I shâ—â—ld 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-Aâ—gles 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 Seâ—ondly if there be any thing in this then such Zealous Christians as have gone out from any of thâ—se Isles and Converted Pagans would obtain a Jurisdiction for the Metropolitans of such Places from whence they went in those Countreys But if any of our Bishops should on that score Challâ—nge 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 rightâ—ully 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 thâ—â— were fraudulently and forcibly taken and detained from Me no Possâ—ssion 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 Furem aeterna Lex esto But the Canons of the primitive Church sâ—em 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 those overgrown Cities Rome Antioch and Alexandria bâ—gâ—n â—ery early to make 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 Venerâ—ble and so much Celebrated Councel of Nice where in Relation to the Right of Metropolitans it is thus determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though the latter part of the Canon seems to Confirm to them something extraordinary i. e. all that Custom could 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 Design both to Explain and Strengthen the Nicene Canon For overmuch Greatness is hardly to be Consined within Rules And their Topping Bishops 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 enough 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 having Restored the Cyprians to their Rights lest they should seem negligent of other Churches and leave them open to Usurpeâ—s they make their Decree General against all other Persons who should invade the Rights of any other Church whatsoever and that twice in the same Canon so jealous and tender were they in this point First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That the same thing should be 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 Synod 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
must observe that this did not take in all places For in some Cities where the Vicars of the Empire Resided were not of Strength Interest and Power sufficient to Mount their Bishops into Patriarchs Besides the Bishops of the Church were exceeding jealous of this new start-up Power as savouring more of Worldly Pride then Episcopal Care and therefore kept it out wherever they could And the wary African Bishops made a Decree against so much as the Use of the Name And great Reason they had for it for it would be no hard Matter to prove that by this means crept in those Abuses and Corruptions into the Church which are now Maintained with a Pretence of Authority and therefore the more Remediless Moreover as this new Honour was dangerous so it was needless for the Diocesses though they seemed to swallow up yet they did not destroy the Provinces So that the Metropolitical Authority remained still Suited to the Government of the State and was much more safe and botter Fitted to keep out Secular Pride Vanity and Worldly Pomp out of the Church And though it was thought requisite that the Ecclesiastical should Comply with the Civil Government so far as to be useful in the State yet it was never thought needful to run oâ—t into all Divisions of Civil Government so as to be prejudicial to the Church But however if those Laws of the Church which Erected or Confirmed Metropolitical or Patriarchal Power proceed upon this Grand Reason That the Government of the Church might be Agreeable to the State then it is Apparent that they never did immoveably Fix such Authority to any particular places for Alteratioâ—s often happening in States that might be clear contrary to their deâ—â—gnes Bùt the End Sense and Meaning of those Laws must be this that the Governours of the Church should always be careful that the Limits of Church mens Jurisdiction should be made to Comply with the Divisions and Limits of the Civil Government under which they live that both may Sit easie and be useful to each other And doubtless the God of Order never intâ—nded that his Church should Fill the World with Disturbance and Confusion which will be unavoidable if those two Powers be always Clashing If then such Civil Divisions are abolishâ—d and the Government ceased or altered for whose sake such Metropolitical or Patriarchal Power was Erected then those very Laws themselves which first Erected it do in their professed Design Reason and Intention not only disannul it but direct the Governours of the Church to establish or procure the Establishment of such other Limits of Jurisdiction as may be more satisfactory to the State and beneficial to the Church Indeed all these Supereminent dignities whereby one Bishop was raised above another were Erected either for he better Management of Affaires in the Roman Empire or for the Grandeur of it Or else sprang up by degrees for the benefit of those Cities which were of greatest Power and Interest in which thing Rome had the most advantage as being the Imperial City and giving Denomination to the whole Empire But now that Empire being broken and Resolved into several absolute and independent Principalities other Measures ought to be taken and for the same Reason that such Authority was set up it ought now to be taken down or Restrained And the Limits of Ecclesiastical Jurisdiction Confined within the Extent of the Civil Power and Exercised for its Ease Safety and Benefit And it seems to Me to be a Matter not to be despised that though the Holy Scriptures of the New Testament were written under the Government of the Roman Empire and in the time of its greatest Height and Glory yet the word Emperour so far as I can Call to mind is no where to be found there Indeed there is a Precept Relating to Caesar by Reason of a particular Question which determined it to that Name and the word Augustus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Answers it are Historically mentioned But these what use soever After-times made of them were then Gentilitial or Honourary Titles But the Name Emperour was that by which they then Ruled and which Held all along whatever other Titles or Distinctions were devised And that I think is no where to be found in the New Testament at least not in that sense Perhaps the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which mostly Answers it was thought too presumptuous However it is the Security the New Testament gives them is only by Commanding Obedience to the Higher Powers or in the like Phrases never mentioning their distinct Title But though the Name of Kings was odious to the Romans yet most of the Evangelical Precepts which Require Obedience to the Civil Power expressly direct it to Kings so that they seem to be given not only with a Spirit of Prophesie that that great unweldy Body should fall in pieces and be divided into several Kingdomes but also with a special design to secure and oblige all Christians to Obedience and Submission to such Kings And if we further consider that our Blessed Saviour hath told us That his Kingdom is not of this World And that the Christian Religion teacheth Self denial and Renunciation of the World and Requires all Christians especially the Governours of the Church to be of a most Humble peaceable and exemplary Behaviour This kind of Proceedings in its Covernment will seem most agreeable and natural to it For the Business of Church-Governours is to promote the Interest and Power of the Gospel not pertinaciously to strive for Jurisdiction to its prejudice and dishonour If each Changes happen in Mundane Affairs that by Alteration of the Bounds of Temporal Principalities one Bishop gain and another lose yet the Church of God loseth nothing but hereby gains its Peace and a good opinion amongst the Princes of the Earth And Church-Governours have the greater freedom and more Advantage to do good But the insisting upon Jurisdiction in another Christian Princes Dominion is to take his Subjects from him It ever causeth Disturbances Creates Jealousies in Princes and makes them think those who should be the best Christians to be the worst Subjects And for that cause to have the meaner opinion of Religion it self It would therefore certainly be best with the Church of God and most conduce to its happy Government if this Rule were observed in all Christian Kingdoms that the Jurisdictions of Bishops should Comply with and Conform to the Divisions Boundaries of the Civil Power This was the true primitive Practice and this the Bishops have ever been inclinable to when they have been able to withstand that everlasting Encroacher the Bishop of Rome Of which take this one Instance Immediately after the Synod at Constantinople against Photius a Controversie arose to whose Diocess the Bulgarians then newly Converted to the Faith should belong The Bishop of Rome who never lost any thing for want of demanding it made strong Claim by his Legats Upon this
Account there Meets before the Emperour in his Palace Ignatius Patriarch of Constantinople then newly Restored the Vicars of the Eastern Patriarchs i. e. of Alexandria Antioch and Jerusalem the Legats of the Bishop of Rome and the Legats of the Bulgarians But upon debate in spite of all the Endeavours of the Roman Legats it is unanimously given to the Constantinopolitan and such a Reason along with it as might have satisfied any Persons except Messengers from Rome who are never to be satisfied with any thing but with what shall be acceptable to their Masters insatiable Covetousness and boundless Ambition For their joynt Answer is this Sâ—tis indecens est ut Vos qui Graecorum Imperium detrectantes Francorum faederibus inhaeretis â—n regno nostri Principis ordinando jura servetis So that though no sort of Men were more given to Encroachments then the Patriarchs yet of Five and those if I mistake not all that were then in being we have four to one who are for the old Rule That Ecclesiastical Jurisdiction should be Suited to the Limits of the Civil Power XXXIII What hath been said upon Supposition of the Patriarchship extended over these Isles hath been Argued purely ex Abundanti For having before proved that it did not extend to them we could not be bound to submit to it And though the Pope did by degrees thrust in and possess himself of a Jurisdiction here for a long time yet from the foregoing Arguments it will Appear that he was only Possessor Malae Fidei whom neither the Ecclesiastick nor Civil Laws will suffer by any length of time to prescribe And therefore he was Canonically thrust out again Hence it follows That the Churches of these Isles are Accountable to no other Church or Church-man as Superiour but remain only in the dependance of Co-ordinate or Siâ—ter-Churches to all Others who all are mutually bound to each other what in them lies to uphold Communion and Acquit themselves of doing any thing that may be detrimental or injurious to the whole But for the Matter of Government Order Reforming Abuses and the like the Power is in themselves Others may Advise but cannot Controâ—l unless the Universal Church of God â—e damnified by their Actions And thus having found our Churches invested with a power of Governing and Reforming themselves We now have only to enquire how it hath been made use of which directly leads Me to the Actual Separation and Reformation XXXIV If any Man will set Himself to Examine a great Action which involves variety of Matter is Carried on thorough Multitudes of difficulties Managed by divers Hands and necessarily requires no small time for its Accomplishment And then expects that in all Parts and Circumstances it should be without Exception He may so look for such a thing in the Kingdom of Heaven but if ever he can find it on Earth I dare engage my self to be his Bondslave and therefore unnecessarily to put ill Constructions upon Matters to pick little Quarrels to Call in every mean and slight Failing and to Rave against the Miscarriages of particular Persons though disallowed this is only to fling dirt and calumniate not to draw up a just Accusation If therefore they cannot Wound our Reformation in the Essentials Christian Charity would teach them to cover a multitude of small â—aults and Common Prudence would Advise them not to strive to no purpose The most Celebrated Theme upon this ocâ—asion is Sacrilâ—ge And hâ—re even those whose profound Ignorance suffers them not to stir a step further then their Guides â—onduct them and yet with a blind Obedience follow whithersoever they lead them can be not only Eloquent but bitter But as for those who have the Reins in their Hands and would fâ—in be Bâ—idling us never any Subject yielded Matter for More Tragicâ—l Exclamations But if Railing against Sacrilege would do us any good we are as ready to do that as themselves We are so far from allowing it that with sorrowful Hearts we bemâ—â—n it and openly Avow that we detest it And indeâ—d of all other persons it is we who suffer most under it Some Benefices if they deserve the Name are so wofully impoverished that they will scarce afford the Curate Bred so that if for the sake of a bare Livelihood he do not give up himself right or wrong to Sooth up his Parishioners every Plough boy will trample upon him and they will set up some Mongrel Teacher or other of their own on purpose to torment him And again we being destitute of a tolerable Maintenance for so great a stock as the Universities send abroad amongst us which would be none too few had not the Church been Robb'd of her Revenews many discontented Spirits Fly over to the Church of Rome not for Religion but in Hope of Preferments or through Vexation of Mind or driven by want So that this Sacrilege hath Fill'd their Seminaries and plagued us with domestick Schifmaticks In the mean time that we suffer with patience the spoiling of our Goods I think may rather deserve any Mans pity then blame But for the Spoylers themselves I shall as little plead for them as any Son of the Church of Rome And I wish there were not too many who are still Gaping after and Work all their Wits in contriving how they may seize the poor Remainder But however the Catholicks as they call themselves ought to be extreamly wary how they accuse or point out the guilty Persons in this bad Case lest they Condemn themselves For if some such Parable as Nathan put to David were offered to the Romanist it would be said in the Conclusion Thou art the Man For let them deal fairly and ingenioufly with us and the most Considerable Persons who made such a squander of the Churches Rights will be found to be Men who died in the Roman Communion XXXV And upon this Account it seems strange to Me why they should so strictly enquire into and so nicely insist upon Matters done by Henry the Eighth and his Clergy for if it be with a design to Charge us with them it is much the same thing as when a Villain cuts anothers Throat and as soon as he hath done slips the bloody Knife into an innocent Mans pocket For who were they that yielded up or seized their Monasteries and made such havock of Church Lands Who were they that first set up Henry the Eighth's Sâ—â—remacy and Wrote in defence of it Who was it that Maintained the Supremacy beyond the Seas in so gross a sense that even Calvin Himself thought his Prerogative invaded and was out of patience at it These Men all lived and died in the Roman Communion And if they were not Roman Catholicks what were they Henry the Eighth after the Assuming the Supremacy was judged so good a Catholick even by the Pope Himself that he could find no Fitter a Person ro Recommend for a Pattern to the Emperour What Heresie soever there might be
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 Elizabetâ— 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 never yet doubted but that King Henry was Married as well to Katherine as Anue Bolen And if the Marriage was Solemnized 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 Children shall succeed to their Estates and Rights in the same manner that other Persons Children do where the Marriage was without Exception And it is very hard Measure to deprive a King oâ— 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 〈◊〉 are Legitimated And I doubt not but that Mary and Elizabeth were both in their Turns our Lawâ—ul 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 Acknowâ—edge 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 will not Hold we are gone without more ado But if that be good it is not ten thousand faults of Men who are dead and rotten that can overthrow it XXXIX I have alâ—eady proved that the Romanists themselves made the Breach And it may be more fully proved if need Require But two Schismaticks may fall out and both be in the wrong And therefore that we may Appear to be in the right something must be said to clear up the Justice of our own Cause To this End I shall briefly Examine these two things The Government and the Doctrine of our Church Government will of course take in Discipline as the Fruits of it And Doctrine will include Worship because there is no Abuse or ill Practice in Worship but it is Founded upon some Errour in Doctrine Government seems to Me therefore to belong even to the Essence of every particular Constituted Church because without it Ordinances cannot be discharged Sacraments Celebrated nor those things Performed which they are obliged to do in joynt Communion and as a Body of Men. That this Government be lawful and warrantable it is to be wished that the Governours might be always good but it is absolutely necessary that they have Lawful Authority and are rightly empowered to do some things which other Men may not do He who â—â—ith otherwise must with Corah and his Company lay all in Common which the most Heathenish and Brâ—itish Religions have ever abhorred to do For this perhaps the Romanists will not much quarrel Me But if it were for my present purpose I could accuâ—e him for being false to these Principles by allowing the contrary in Practice But to return to the Business That Authority be lawful it is requisite that it be derived from such who were truly invested with such Authority for Nâ—l dat quod non habet And further thâ—t they have likâ—wise a Power or Authorâ—ty to convey and derive it to others for it is often Personally Lodg'd in Mâ—n and Incommunicable as Knights cannot make Knights nor Lords Lords And therefore a Lawful Church-Authority must be such as descends from those who received it from Châ—ist with a Power to transmit it Now I find not that our Saviour said to any but his Apostles As my Father hath sent me even so send I you John 20. 21. And therefore from those Hands wherein they left it with the like power to transfer it to others must all Lawful ecclesâ—â—stical Authoâ—ity come The Way to Avoid this is either with Erastus and Hâ—bbs who learnt their Politicks from Jeroboams Practice to place all Authority in the Civil Magistrate or else with the Fanaticks to set up the extraordinary Call and Plea of an Authority immediately from God Now though too many of late have put in Practice M. Hobs his doctrine whilst they Rail against his Person â—nd others are drunk with their pretended Visions Revelations thereby Filling Mens Brains with Enthusiasm and in many places making a Nullity of all Ordinances yet these are not the Men I have now to do with and therefore I will not here engage against them And as for the Romanists I think I need not dispute it with them for though they strangely doat on Miracles yet I could never observe them either very fond of exeraordinary Missions or very free in allowing any Ecclesiastical Authority to the Civil Magistrate Now if they will take us at this Lock we are ready to Joyn Issue with them And to prove that we have a good Succession of Lawful Authority They cannot fairly Refuse us here becausâ— this is one of the Prescriptions which Tertullian lays down against Hereticks Edant ergo saith he Origines Ecclesiarum suarum evolvant Ordinem Episcoporum suorum ita per Successiones ab initâ—o decurrentem ut primus ille Episcopus aliquem ex Apostolis vel Apostolicis viris qui tamen cum Apostolis Perseveraverint habuit Auctorem Antecessorcm de Praescrip Now as for a Succession possibly there is not any in the Christian World so strongly Twisted as that of the English Churches If some of the Apostles and other Apostolical Persons being present in this Isle and planting Churches If Ordination from the British Irish French or Roman Bishops or any or all of these
shewn But then it becomes not our Rule though it is an excellent Help for a Rule ought to be full obvious and useful He that will pretend it full has doubtless an Aking Tooth at the Holy Scriptures to explode them as Useless and then he will leave us no Rule at all for this pretended Rule is neither obvious nor useful as a Rule For to fetch the Doctrines of the Christian Religion from the unanimous Consent of all the Apostolick Churches is a Work for which not one in a thousand is capable Nay take twenty for one of their own Priests and either they are not able or shall not be suffered to Attempt it And is this Fit to be set up for a Rule in a Matter of the Eternal Salvation of all Men which the most cannot and many if they could must not use This and some other Reason I could give make me suspect that the â—ridentines in defining the Scriptures and Tradition to be Received Pari Pietaetis affectu ac reverentiâ had this in their Eye that under the pretended Authority of Tradition they might foist in those Corruptions which they knew the Holy Scriptures would by no means patronize But to leave this Matter and draw a Conclusion from the Premisses if according to our Constitutions for we are not to Answer for the Miscarriages of any particular Persons both our Doctrine and Discipline our Government and Worship are good and justifiable then we cannot be Hereticks If the Roman Patriarchate extended not to these Isles then the Maintaining or Re-assuming our just Liberties cannot make us guilty of Schism as to his Patriarchship but the first is proved therefore the latter must be true XLV I should now have done with this Matter were there not one Trifle in my Way Men who are Resolved not to be Convinced will be sure to say any thing rather then be put to Silence And so the Romanist when driven from all his Posts Cryes out You were once of the Roman Communion anâ did Pay Obedisnce to the Bishop of Rome There was a Coaluion and therefore there must be a Schism Now though the Answer of this is plain from what hath been said yet some Men must be particularly Answered in every Impertinence or else they will Cry up their Tristings for unanswerable Arguments Whoever denied there was a Schism Do not we bewail it and heartily wish that Peace were Restored to the House of Israel That all Churches held a sweet Correspondence and all Christians might Communicate in all Churches wheresoever they came without any Scâ—uple of Conscience as in the primitive times But our Enquiry is Who are in the fault And that the Romanists are the guilty Party I have in some Measure proved and shall do it more fully hereafter if it shall please God to Vouchâ—afe me Life and Leasure But to say the Truth there is a subâ—il Gincrack in this Objection which when they speak out runs thus You were once Vnited and Lived in Obedience to the See of Rome and are now gone off from it What do you tell us of Corruptions Faults or ill Actions of the Church of Rome You cannot be safe till you be reconciled and again Vnited to it because that Church is the Mother and Mystress 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 as easily prove it as they are ready to beg the Question it would go very far 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 her self Let her do what She will all others must follow Her Let her do nâ—ver so iâ—l 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 Hereticks would but believe it They who Claim such ample Privileges ought to produce their Charter But when they come to proving they produce nothing but such wretched stâ—ffe that Men are at a loss to return them an Answer by being struck wiâ—h Admiration at their Impudence That other Churches have as good Authority as the Roman is already pâ—oved and shall be more fully in due place And therefore this Asserâ—ion is an insolent Affront and Abuse to all the Churches of God But yet 〈…〉 Answer That supposing some Pâ—eeminence did belong to the Church of Rome thâ—t 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 fairest for it Upon that Stock as I may sâ—y 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 forâ—earing they were towards them how yielding to them how tender of them and now careful and desirous to Maintain Communion with them the Scriptures every where Testify But yet when they became obstiâ—ate and spake evil of Christianity even St. Paul himself depaâ—ted 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 Jâ—ws 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 Pope and his Teazers Rail and Bark at us all the Way we go It must needs be saith our Saviour Matt. 18 7. that Offences come but Wâ— 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 Tyranâ—izeth 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 debauching not regulating the Church So that it was not for nothing that Marcellus the second in a Silent Melanâ—holick 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 â—aâ— 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 Câ—uncel of Trent I. THough the best things by the Frowardness and Contrivance of wicked Men and Seducers may