nor to expunge and alter all that made against them as this p Spelman Conc. p. 110. 111. Wheloc Annot. in Bede l. 2. c. 8. passage of Augustine against all circumstances and the opinions of the most Candid Antiquaries doing their works of darkness in the light or according to the Brittish saying ymgudhio ar gefn y gist hiding themselves upon the back of chest Not contented with so small a slaughter of Innocents they march on triumphantly to destroy the rest with their famous Monastery of Bangor not above 10 Miles off where they were overtaken by by the Princes of North and South-wales and Cornwall c Hist Britt lib. 11. c. 13. who kill'd ten thousand sixty and six upon upon the place Edelfred himself wounded and beaten by Cadvan Prince of north-Northwales chosen for their Monarch as far as Humber Not to mention the cruel Wars that followed between Cadwalhan or according to Bede Cedwalla the Son of Cadvan and Edwin King of Northumberland upon whose overthrow England was shortly after cleared of all the Remainder of our Augustin's plantation in the North and in Kent also as was said Providence making room by the bloud of Martyrs for the plantation of the Gospel amongst the English in our Brittain upon a Brittish score and not a Roman It being more for the English Honour and Vnion and Innocence to have received the Faith from Gods Apostles through Brittish hands than from Rome and Augustine who during the short reign of him and his Italian successors were able by their principles and endowments to sow nothing here but Ignorance and Superstition and Schisme and Rapine and Sacriledge and Murders and Massacres all fathered upon God by Miracles and Revelations as is the usual method with Hypocrites For no Idol set up in any heart instead of Christ as is the World with the chief Governours and the Pope by the governed in the Church of Rome by their Doctrines and practice and every lust or sordid private end in any mans heart whatsoever in Christs throne by negligence and sensuality which is Spiritual servitude and Idolatry but this new Lord of the heart will have new Laws new Religion and and Customes and this new fundamental rule and precept that there must be no other Gods before it But out of zeal to it every thing though of God that shall stand in its way to cross and hinder must down and veile whether it be the voice of Conscience or the lives of the Innocent or the Rights of men and Churches and Nations and Kings or the honour and glory of Almighty God himself For as Christ in the heart mortifies all sin and vice therein so any Idol in the heart mortifies and extirpates all honesty and good Conscience and Christ himself in and out of it This being the great distemper and dangerous captivity of the Souls of men which God in all habitudes and Incarnations is so careful to prevent and preserve as a Hen her young ones from the Invasions of the Aire by careful Parents and sober Governours by Conscience within by the faithful advice of Friends without as a second Conscience by the examples and different ends of men good and evil by Scripture by his Son by his holy Spirit by Pulpits by Tribunals and Executions by Judgments and Plagues Famine Sword Fire and Captivity and Hell fire at last forever to consume it when his care and patience is too much abus'd and his soveraignity despis'd and disown'd and all other means have fail'd Their natural descent and extraction which is not in mens power were it in the modern English from the old Saxons and not from the Brittains in more than â—00 to one than from the other as is far more probable is no disgrace or imputation upon posterity all others having sometimes been equal to them herein in their Heathenish Original at least from Adam who by departure from God began all Idolatry and Heathenism which is the Scripture phrase for Atheisme throughout the World but to derive the Original of their Faith which is more in their choice and election from Hypocrites and Lyars and Murderers such whose present Communion ought to be abhorr'd and detested by all good Christians and by consequence any ancient and past Society or derivation from them the Eternal Soul being unconfined from space and time in its Election and Refusals No English Learned or Unlearned can or ought to involve themselves in such a guilt and participation of Crimes and Errours upon the colour of the first Conversion of their Ancestours by this ignorant and ungodly Monk from Rome because the colour and pretence it self is remov'd out of the way by good Providence and Gods regard to innocent bloud for it shall be made further to appear that this pretended Plantation of our Augustine whatever it was was totally rooted out and extinguish'd here and himself to be no better than a Schismatic or a Pagan for his Intrusion in the account of the Canons of the universal Church as well as of our Injur'd Brittains and the Saxons or English to have had the Gospel rightly preached amongst them in every County by an Orthodox Brittish Ministry of different Principles from the Degenerate Church of Rome which is our fourth point to be cleared in order SECTION IX That the Gospel was planted among the English throughout their Counties by Brittish Ministry And that Augustin's Roman plantation here came to nothing and no Bishop lest in all this land of Rome's Ordination but one and he a Simonaick and that the body of the Nation are Old Brittains and our Princes especially and therefore by honour and nature bound to maintain the Rights of our Brittish Church against Forreign encroachments THat the Gospel by good Providence was planted amongst the Saxons or English throughout the Counties they had reduc'd by Brittish Preachers and Doctors and not by Roman for in the rest of Brittain the old Original Apostolical Faith continued which shall be largely proved by particular Instances of fact after two previous suppositions sent before to prevent and remove the Rubbish of vulgar errours and mistakes 1. And first it is to be remember'd and repeated that the Gospel from its first planting by the Apostles was never extinguish'd or eradicated from among the Brittains as it soon far'd with our Augustin's adventures upon the English but that they persevere to praise God to this day in the same Religion and Language with their forefathers these 1600 years and upwards as they trust to continue till Christ's second coming Being the same Religion that was alike preserv'd amongst the Cornish and several West-Saxons Counties and in the a Usher p. 1005. Cambrian or Cumbrian Kingdom of the Brittains in the North reaching from a Edenburgh Britt Dîn-eden id est Castrum Alatum Aden Britt Ala Din Castrum dinas Civitas Unskieth Insula Angusta ynis Britt Insula Caeth Arcta Lieth i. e. Lhaith Madida Pen-Vael caput valli
Brittish Rights and Priviledges as the Catholick Goths and Vandalls to succeed St. Peter The Conquerors and Conquered being the same persons in fiction but as much against the will of the one as with the desire and lust of the other like Jonas in the belly of the Whale But the English and Brittains are further one and the same people by Adoption of Laws more than by the power of the Sword and by Contracts and Treaties and Surrenders and Trust as Wives are the same persons with their Husbands The English therefore are bound to maintain the Rights and Immunities of the Brittish Church in point of Honour and Trust as well as for their own Concern and Interest When the a Liv. Decad. 1. l. 7 Campans could not prevail with the Romans to take their part against the Samnites who were too strong for them they surrendred their City and Country to the Romans and pleaded by their Embassadour Quandoquidem nostra tueri adversus vim c. vestra certè defendetis If you cannot be prevail'd upon to defend Our Interests against our Enemies we leave it upon you to defend your Own Tum jam fides agi visa deditos non prodi Then they conceived themselves bound by Faith to defend their charge and Prostrate allyes which was a greater tye upon their noble spirits than the preservation of their Empire and there is no spirit so mean nor a Hen upon any dunghill to be found without the like sence and concern and courage to power towards her young ones in like dependance And as a greater part of the Loegrian-Brittains came under the power of the Saxons by guift and alliance and by craft r Dolo non fero W. Malemsb lib 3. de gestis pontific Londin Dr. Heylin Help to History p. 37. more than by the Sword so when the Brittains of Wales agreed with Edward the first to accept a Prince of his nomination that were born in Wales Å¿ Dr Powel History of Wales and understood no English which proved to be his own eldest Son born about that time in Carnarvon Castle and ever afterwards the eldest Sons of every successive King of England this his Heading the body of that Nation with his own Son on the one hand whom they believed to be their own flesh and bloud on the other was a manifest Incorporation of Wales by the Intention of both in the person of the Prince several †Statul Ann. 12 Edw. 1.27 H. 8. c. 26. Acts of Parliament giving confirmation afterwards thereunto But which is the fullest completion of Union Both Nations are one not only by Law but by Bloud not in the Prince of Wales alone but in the King himself which is all in all He being bone of their bone and flesh of their flesh For our English Kings and Princes are now more Brittains than any of our Cambro-Brittains being Royal-Alban-Loegrian-Cambro-Brittains all in one and the same person and therefore more bound by Nature and Honour as well as Soveraignty to be zealous to assert the Ancient Liberties of the Brittish Church against Rome's Enchroachments and usurpations than any other Brittains whatsoever Now no persons can be imagin'd to be made one and the same by stronger tye than by such triple Union by bloud and by their wills and consent and by necessity whether they will or no And though generous natures are apt to be free and liberal yet what wiseman ever parted with his Birth-right or what person of spirit or honour ever relinquish'd or betrayed his trust and charge over the Rights of others out of liberality I shall conclude these Previous Observations against vulgar mistakes and comprize my subsequent Proofs in a passage of an Anonymons Author published in the late times reported to be Mr. Selden and very right in this Their courage at last revived and by divers Victories by the space of 200 years God stopped the hasty conquest of the Saxons the result whereof by Truces Leagues Commerce conversation and Marriages between both Nations declared plainly that it was too late for the Saxons to get all their bounds being predetermined by God and thus declared to the world In all which God taming the Britton's pride by the Saxon's power and discovering the Saxons darkness by the Britton's light made himself Lord over both people in the conclusion These Suppositions premised I come to Positive proofs for the Conversion of the English that it was by Brittish Ministry and not by Roman For some of our Incomparably Learned Writers give it almost for graunted though they sufficiently fortifie against the inconvenience that our English Christians stand not so secure from the danger of this Romish pretention as the Brittish do For the Brittish Bishops sayes the great and good Dr. Hammond u Dr. Hammond of Schism p. 113. still holding out against this pretention and that with all reason on their side if the title of conversion which the Romanist pleads for our subjection may be of any validity with him it must needs follow that the Whole Island cannot upon this score of Augustine's conversion be now deemed schismatical it being certain that the whole Island and particularly the Dominion of Wales was not thus converted by Augustine nor formerly by any sent from Rome or that observed the Roman Order as appears by the observation of Easter contrary ro the usage receiv'd at Rome but either by Joseph of Arimathea or Simon Zelotes as our Annals tell us most probably And this in the first place must needs be yielded by those that expect to receive any advantage by this argument But which is more if the Whole Island as well as the Dominion of Wales and the English as well as Brittish Sees may be equally proved to have had their conversion from Other hands and not from Rome it may seem worth while to shew this because it will fully stop the mouth of Rome as to this brag and quite remove all imputation and colour of Schism out of doors And the positive proofs for this may be rank'd under two heads 1 For a pure Conversion 2. a Mixt. By the first I mean a Conversion of the English Nation by men men of Brittish Extraction and Descent as well as Doctrine and Dissent to the Supremacy of Rome and its other errours that is by Brittains only without the assistance of any other Nation in this work By the second I mean a Conversion wrought by men of Brittish Principles Ordination Mission and equally opposite to the Roman way and order but of Different Extraction partly Brittish and partly of other Nations yea and of their own Touching the pure Brittish conversion of the English by the Ancient Brittains alone x Antiquitates Eccles Permultos Reges Anglo Saxonas conversos ante Augustinum nisi nostris externis fidem detrabamus p. 8. before the arrival of Monk Augustine little occurs in Bede but what he is forc'd now and then to drop and halâ—
is said to be buried might well be of Ancienter date and consequently Caerleon the Metropolitan over them whose Citizens Julius and Aaron were Martyrs in the time of Dioclesian h Bed lib. 1. c. 7. Which See continued unsubject to Canterbury though not to Rome till the time of Henry first who subdued those parts for while they were able to defend themselves against there Invaders under there own Princes the Pope took another way and caught and kept them under with the same wile he did the Church of Scotland which could not endure to hear of any subjection to York or Canterbury as it is clear in the Case of their King Alexander and Eadmerus who for his Fame was sent for from Canterbury to be Archbishop of St. Andrews but as soon as he made the lest mention that it was requisite for him to have his Consecration from the See of Canterbury i Eadmer Histor Nov. lib. 5 p. 132. Alexander conturbatus animo discessit ab eo nolebat enim Ecclesiam Cantuariensem praeferri Ecclesiae Sancti Andraeae de Scotiâ The King was much moved thereat and turn'd away from him for he could not endure that the Church of Canterbury should be preferr'd before that of St. Andrews in Scotland and therefore sent Eadmerus back from whence he came To appease him therefore and the better to keep and hold that Church under Rome by Craft which he saw he could not do by force neither his own nor others The Pope sides with Scotland against Canterbury And therefore Pope Clement k â—og Hoveden pars posterior p. 372. sends a pleasing decree to William King of Scotland in the time of Henry the second Duximus statuendum ut Scoticana Ecclesia Apostolicae sedi cujus filia specialis existit nullo mediante debeat subjacere nenimi nisi Papae licet interdicere We thought fit to Decree that the Church of Scotland ought to be subject to none but the Apostolical See alone and to be censur'd by no other Superiour So the Scots are back'd by the Pope to stand upon their Liberty against Canterbury for which the Brittains were destroyed and murder'd by the means of Augustine Yet their sin lay not there they also by like submission to the Church of Rome shall be alike exempted from Canterbury and Elbodius l Elbodius Archiepiscopus factus ob conciliatos Cambros Romanae Ecclesiae H. Lhuid fragm p. 55. besides be made an Archbishop to betray his Church for a Pall The old Christian Church prevail'd over the World by truth The Carnal way of Rome is most by Palls and preferments to the proud and Covetous And accordingly the Bishops of St. David had a new Pall from the Pope and the Confirmation of their Archiepiscopal Dignity by a new power which yet was soon lost when times turn'd and their Enemies prevail'd saith m Usher p 85. ex H. Hun H. Huntington in whose time this fell out The Popes never failing to side with the strongest side and their greatest gain And Roger Hoveden and Cambrensis both agree in the Relation following Vsque ad Anglorum Regem Henricum primum c. n Cambrens Itinerar lib 2. c. 1 The Church of St. David enjoyed all along all manner of Metropolical dignity the use of the Pall excepted to the time of Henry the first King of England who Conquer'd that part of Wales and subjected the Welsh to the English Church owing Subjection to no Church before but to the Roman only and to her immediately as the case also is of the Scottish Church The Bishops of Wales being always Consecrated till that time by the Archbishop of St. David and he likewise by them as his suffragans no profession of obedience or subjection being made to any other Church And so the succession and dignity continued to the year 1115. that Bernard not chosen by the Clergy of Wales pro more o Goodwins Catalogue in Bernard but nominated by K. Henry 1. and David Fitz Gerald by King Stephen and Peter by Henry 2. and Galfridus in the time of King John Regio urgente mandato Cantuariae Consecrationem susceperunt saith Cambrensis p Roge Hoveden pars posterior p. 454. per Regiam violentiam saith Hoveden were forc'd by the Kings command to take their Consecration at Canterbury p Roge Hoveden pars posterior p. 454. And David and Peter besides had oaths against the Canons imposed upon them that they should stir no more in defence of their Metropolitical right But Bernard after p Roge Hoveden pars posterior p. 454. the death of Henry 1. tryed his title notwithstanding with Theobald Arch-Bishop of Canterbury in the Council of Remes but the cause being remov'd to the Court of Rome before Eugenius the third he was over-born by Purse and witnesses that prov'd against him his promise of obedience to the See of Canterbury which he wholly denyed as well as his Consecration thence had which he willingly granted and so lost his cause and was decreed to be Subject to the See of Canterbuny Yet p R. Hoveden pars poster p 454. Giraldus Cambrensis being chosen had the Courage to try again this title with Arch-Bishop Hubert before Innocent the third but was over-rul'd to obey him Et Papa p R. Hoveden pars poster p 454. praecepit non amplius extorqueri illicitum juramentum de non prosequendo jure Metropolico sed tantum exigeret canonicam obedientiam And the Pope order'd the Arch-Bishops of Canterbury should no more exact that unlawful Oath of not trying their Metropolical title any more for that might hinder grist to Rome but that they should rest contented with Canonical obedience only for the future And so as the Learned and Candid Sr. Henry Spelman bewailes Brittannicae Ecclesiae radius ultimus the last spark of the Brittish Glory was put out which had continued 400 years before the time of Austin and 600 years after Illud quaero saith the same q Spelm. Conc. p. 26. p. 110. Author quî factum sit ut Caerlegionenses alias Menevenses Episcopi successoresque sui qui ab aevo Lucii Metropoliticis Floruêre Privilegis Archiepiscopi nominati nullâ quod sciam pulsati Synodo sine Crimine provinciâ sua Antiqua Jurisdictione deinceps sunt exuti atque spoliati This I ask how it should come to pass that the Bishops of Caerleon or St. Davids and their Successors which ever from the time of King Lucius were Adorn'd with all Metropolitical Priviledges and bore the name and stile of Arch-Bishops should nevertheless without being call'd in question in any Synod as I could ever learn or any Crime or defection laid ever to their charge be spoil'd and devested of their Province and Ancient Jurisdiction for ever without remedy If private Interest did permit others who are more concern'd to be as sensible of this wrong and Sacriledge as was this honest and conscientious Lay-Gentleman
p 70. Magistrates have no Supremacy here neither Bishops and Curates who are only Ministers and Stewards p. 71 102. The Harmony between Christ in the hearts of Preachers and of Hearers p. 72. The conscience of another is not our Rule but our own p. 72. Every conscience is to judge for it self of truths and guides p. 73. So many Souls so many Kingdoms Ibid. Atheism destroys God 〈…〉 himself but in the soul of the Atheist Ibid. God 〈…〉 … rserces and consciences p. 74. The Apostles app … d to conscience in every man which the Pope would â—eign suppress p. 73. 74. How Rome invades Christ's Soveraignty herein and neglects its own duty p. 74. 75 76 77 78. SECT III. Christian Kings are the Sovereigns of the out-side of the Church though not of its inside p 78.79 And Vicars of Christ in their Territories and Fathers of the Church p. 80. The outside of the Church is secular p. 82. 83. Of the Pope's encroachment upon Kings both in their Temporal are Ecclesiastical Supremacy p. 83. 84. seq Several Roman Catholick Gentlemen disclaim the first p. 85 an address to such p. 86. The Pope hath no Ecclesiastical Supremacy in Brittain but only our Kings and they as Christians p. 87. seq The Pope Originally had no Supremacy over the Church of Millain so near his own doors p. 88. The Original Supremacy of Christian Bishops sets as do the stars in the day when Kings become Christian like the Suns rising p. 88. 89. Yet keep still in the Firmament and shine in the day in case of an Eclipse or Antichristian Apostacy p 89. A soul depriv'd of Superiours is under Christ alone Ibid. Great Loyalty and disloyalty in chusing right or wrong Soveraigns p. 90 and the errour therein greater or lesser Ibid. Instances of Gods mind that men should be under Rulers of their own flesh and bloud rather then under Forreigners p. 91. Mitre Subject to the Crown not the Crown to the Mitre p. 93. And St. Peter no where more abused than at Rome ibid. p. 191 Kings loose no Supremacy or Prerogative in becoming Christians p. 95. Kings Supreme in the Jewish Church p. 95. 96. seq and by consequence in the Christian which is New Israel p. 94. 100. Of the Limits of Temporal and Spiritual Governours and whether Bishops are greater in their chairs or Pulpits p. 102 seq of maintenance due to the Clergy and the difference of tâ—mes and dispositions when God or the World is in the heart p. 107. seqq How great a bâ—essing from God Kings are to moderate between the excesses of the Roman Clergy and the defects of Protestant Laity p. 112. In the World there is difference of degrees in the Church all are fellow-servants under Christ their Lord. p. 113. How St. Ambrose and Theodosius did both the parts of Servants in suspending and submitting Ibid. Kings have power to regulate the outside of the Church And the Divine Law commands obedience to their human p. 114. 115. The manifest difference between the Internals where Christ alone is Legislator and the Externals of Religion where Kings have Jurisdiction p. 115 116. Romish Arts to wrest the Ecclesiastical Supremacy from our Kings p. 116. 117. seq Deserters of Romish errours though but in part are not to be discouraged p 118. Israel could not be cursed nor weakned but by dividing them from God How Balaams method hath been used in England p. 119. The true recreation of Princes p. 120. 121. SECT IV. The sum of Rome's pretences and Brittain's defences being the chief heads of the subsequent discourse p. 123. seq The Brittish Church proved to be Ancienter than the Roman from the confession of their own Writers and by better Arguments p. 127. and how many years Senior to it p. 136. The Gospel planted at Rome from Brittain before the Arrival of the Apostles or any other Christians and the tradition of Joseph of Arimathea corroborated p. 312. 313. Of precedence claimed in General Councils by our Embassadors upon this Seniority p. 1â—9 SECT V. Scotland a gainer in their Faith by Dioclesian's persecution here p. 136. Ireland and Germany by the Saxon Invasion p. 141 Sect. 10. The Brittains ever kept their Religion amidsts Persecutions and Invasions p. 423. and propagated it a broad amongst their Enemies p. 137. 138. The yoak and errours Rome thrust upon us were restored to it again at the Reformation when we were at the worst we were as Orthodox as Rome which corrupted us p. 142. SECT VI. Eleutherius his Epistle pre-supposes Christian Religion to be in this Isle p. 143. It is not in the least probable the Brittains received any Baptism froâ— Rome why p. 144. 145. Rome vainly ambitious of the Honour of Baptizing the first Christian King and Emperour p 146. Of Geoffry of Monmouth and the Welsh M. S. whence he Translated his History both corrupted by the Arts of Rome p. 146. Buchanan's zeal in vindicating the same of King Arthur p. 147. K. Lucius very probably was Baptized by Timotheus the Son of Claudia Ruffina p. 147. and of her Brittish name The Religion of Rome to be suspected why an Intimation to the Irish p. 149. 150. SECT VII The Scottish and Pictish Churches agreed with the Brittish in all Doctrines and traditions and opposition to Rome's Innovations p. 151. The Brittish Church was Scriptural in its Doctrine Episcopal in its Government Oriental in its traditions p. 152. Whether Popery be Hên-Fsydh p. 15â— Abbot Dunawd and the Brittish Clergy give a meeting to Monk Augustine p. 153. Christs example and submission to Superiours and General Councils a further Rule with the Brittains p. 153. 155. Of Pelagius or Morgan His heresie spread here not by him but from France Lupus and Germanuâ— serviceable by â—heir Neutrality to suppress it amongst the Brittains remaining in England under the Saxons p. 157. but fully suppressed in Wales by St. David p. 157. The Easter Controversie consisted of two parts Doctrinal and Astronomical How days and months are and are not to be observed by Christians p. 158. 159. Easter the first Lords day other Sundays 52. Octaves thereof by Christ's Institution p. 160. 161. Wednesdays and Fridays fasts upon the score of the Passion as Easter and Sundays Festivals upon the score of the Resurrection p. 161. The Church or New Israel bound by the decalogue and other reasons to observe these Christian Sabbaths Ibid. Why the Eastern Churches conform'd with the Jews in the observation of Easter p. 162. The stiffness of the Roman to the contrary proves their first Popes to have derived their succession from St. Paul and not from St. Peter p. 162. 163. A conjecture of the true reason of the Roman fast on Saturday contrary to Catholick tradition Ibid. The Bishops of Jerusalem had more to pretend from Antiquity to be Judges of Controversies in the Christian Church than Rome p. 164. Brittain more a follower of St. Peter and the East than Rome p. 165 Constantine in
General Council regulates the Controversie about Easter for Peace and Unity against great traditions p. 16â— The Brittains left their Eastern observation of Easter in submission to the Council of Arles and Nice p. 164. 166. The difference between Rome and Brittain about Easter at Augustine's entrance was Astronomical not Doctrinal like our stiâ—o novo veteri saving that the Monk and his party pretended the Golden Number to have been a tradition of St. Peter p. 167. The like Ignorance Parallel'd in a modern Enthusiaâ—â— p. 168. Rome justifies the old Church of Brittain to have been Orthodox throughout because it had no more to except against it in Doctrine but this Easter difference p. 169. The Brittish Church took the 7 Churches of Asia for her Pattern in the first division of her Sees according to some of the Heathen Flamins and Archflamins according to others not so probable p. 170 All holy and good Bishops were Successors of St. Peter and all Carnal and corrupt Successors of Judas in the Brittish estimation p. 171. An account of several Ancient Customes and Traditions of the Brittish Church differing from the Roman and agreeing with the Catholick Church And Rome condemned in her Clergy and Laity in General Councils for not observing some of them 172. Of Wednesday and Friday in the Holy Week and their Brittish names and Grawys or Leâ—t ibid. Of their Plygains or solemn Carolls on Christs Nativity befor break of day still continued p. 173. What honour they had for the Cross how they Prayed for the dead their great beliefs of the Immortality of the Soul and detestation of lying ibid. Of their Eremites and Nunneries Their Monks followed the Rule of Aegypt and the East p. 173 174. Their Clergy might marry p. 174. Their Bishops were chosen by Clergy and people their Archbishops by their Kings and Synods and Parliaments p. 169 And never sought to Rome for Palls or Ordinations p. 175 They differed from Rome in their Tonsuâ—es if they had any at all p. 174. Their singular esteem of Episcopal blessing or Confirmation p. 174. 175. Their resort to the East and Jerusalem whithâ—r St. Helena went and Pelagius and St. David and Teâ—law and Paternus and the three last ordained Bishops by that Patriarch p. 176 177. The Antient Greek Fathers are Records of our Brittish Ecclesiastical Antiquities why p. 177 178. The Homilitical customes of the Brittish Church p. 178. Their respect and Loyalty to their Princes whom yet they reprov'd for their scandals and of the Brittish Valour for their Countrey and from what Principle and a Passage from K. Henry 2d to the Emperour of Constantinople concerning them p. 178 179 180. The respect of Brittish Princes and Gentry towards their Clergy p. 181 182. Of the Brittish Charity in Commerce with one another with an account of Syberw q. d. ys berw valdâ— Scaturiens Effluens and ansyberw wherein they plac'd all practical Religion and irreligion to this day and of their Cymortha's prohibited by King Henry 4th what they were with application to some of our Brittish Gentry p. 182 â—83 seqq The present Church of England profesies the same with the Ancient Brittish the people are more the same Nation than Italians are Old Romans p. 186. The Romanists have no colour to impute Schism to the Brittish Church nor to ask where was our Religion before Luther p. 187. The character of the false Apostles agrees with Modern Rome p. 189 190 198. Communion with the Church of Rome when best unsuccessful to Brittain p. 190 191. The Romanists shook off the Greek Exarchs their lawful Governours by unlawful means and blame us for doing the same to unlawful Governours by lawful means 192 193. The Brittains more offended with the Romanists their fellow Christians for Robbing them of their Sees than with the Pagan Saxons who rob'd them of their Countrey p. 193 194. SECT VIII Monk Augustine's Learning and Principles and Elocution for his Work and his Cases of Conscience sent to Rome whether a woman being with Child might be Baptiz'd c. p 195. seq Of his direction to purifie Idol Temples with Holy Water and the consequences of this errour p 197. His Elocution p. 201 His method of Propagation combination with Heathens against Christians false Miracles Massacres p 203 219. seq London averse to him and his followers why p. 205 206. His Miracles and his Companions p. 207 209. His exceptions against the Brittains 209 210. The Calumny rais'd against the Brittains of denying the Gospel to the Saxons confuted p. 210. seq And how the snare was laid p. 225. Of Gavel kind or Gavel Kent the Tenure of Kent p. 217. Of Christ-Church Canterbury an Old Church of the Brittains and Bede's partiality in concealing the Conversion of Kentish Saxons by Brittish Clergy p. 218. Who were permitted after the first storm was over to continue in England till Augustine's Arrival p. 215. Romanists Schismatics here unavoidably p. 220 221. An account of the reason of Augustine's unnatural Combination with Heathens against Christians in a Brittish Proverb p. 221 222. There was no need of Augustine's coming hither p. 223. What had been his duty p. 224. Empire and profit was Rome's design here not Religion p. 225 223. The Monks of Bangor murder'd by Augustine's procurement p. 226. seq The Brittish Princes reveng'd their deaths p. 228. The effects of an Idol set up in the heart in Christ's stead p. 229. The English cannot take Augustine for their Apostle why p 230 203. SECT IX The Gospel from its first planting never failâ—d in Wales Cornwall Cumberland Scotland p. 232 423. Conquerours destroy the Nobles and Gentry not the Communalty p. 233 The Trunk and body of the Nation was alwayes Brittish under Roman Saxon and Norman Conquerours Ibid. The Montâ—ossian Family of Brittish descent p. 234 How several parts were yielded to the Saxons upon terms p. 235. 236. 237. A Brittish Church in England under the Saxons p. 238. 239 c The Brittish tongue preserved amongst the Communalty in Wales upon the score of the Gospel p. 240 243. A Proposal of charity â—or Brittish Servants in London p. 243 244. The Saxons forward to Unite with the Brittains by Intermarriages p. 244. seqq Why more of Brittish extraction in England than of any other p. 247. more discernible in the nobility and Royal bloud p. 248 249. Invasions compared to inundations and feavers how p. 249. 250 English can succeed in Brittish rights and exemptions as well as Goths and Vandals in St. Peter's Roman Chair p. 251 252. How the English are bound in Honour as well as interest to defend the old Brittish rights p. 252. and especially our Princes p. 253. The precedent discourse summed in the words of an Anonymous writer p. 254. Some Learned men conceived not the English so safe from the pretences of Rome about their faith as the Brittains in Wales but without ground p. 254. 255 A great or most part of the English Nation converted to
move and have our being The first and last part of the Discourse are Unison and both practical and of more general use the midle Historical and Polemical and of no less use to several in these unsetled times to have the evidences of their Faith and Church as their Writings for their Lands to lye by them and their Children against any question that shall arise about the title Where known passages of History were necessarily to be rehears'd all possible conciseness is us'd which makes that part of the stile more obscure without a deliberate reading which yet is remedied by the Citations in the bottome of the Page referring to the Authors themselves And sometimes indignation against inclination rais'd the stile where the adverse objections or practice seem'd highly unreasonable or greatly pernicious having no enmity or disrespect to any person or party high or low but to their sin or ill example for their Recollection to prevent God's wrath and out of fidelity to the common Lord and judge of both The word Protestant is us'd as now it notes the Scriptural Apostolical Faith in opposition to Rome's corrupt Innovations and humane Inventions and in the sense explain'd page 488. Else it were very improper to stile our Brittish Faith Protestant which flourished here 1500 years before Luther was born The great and memorable Archbishop Vsâ—er whose memory ought ever to be especially dear to Brittains is often cited in His Book de Britannicarum Ecclesiarum Primordiis which after once naming is not repeated Which he writ at the command of King James as a Collection on purpose for such an use with great pains and judgment and truth and helpes several wayes and partilarly from the late chief Antiquary of Wales Mr. Rob. Vaughan of Hâ—â—-gwâ—â— with whom he corresponded It is not to be said that all is new or old either which is here deliver'd and intended for a compact systeme of satisfactions on this point under one view which before lay more dispers'd and undiscern'd and as some account also of innocence and patience in their defence which have not escap'd the censure of Improvidence and harder speeches and passages there being a Scaffold Priviledge ever due to Sufferers but this may be safely said that though the Notes were old and standing and ought so to be yet the Tune and management is wholly new and sincerely endeavour'd and design'd for the peace and concord of our Church and the stength and glory of our Nation and in all humility submitted to the candid eare and judgment of all Right Fathers and Sons of our Brittish Church of England Farewel A General Table of the Contents PART I. A Sermon touching Christs immediate Soveraignty over the heart and the usefulness of the Christian Doctrine to Societies being the occasion and foundation of the ensuing Argument SECT I. p. 43. The Controversie reduc'd to one single point in General of obedience to the right Soveraign of the heart and Protestancy found Loyal and Popery the contrary in its Principles and Practice SECT II. p. 68. Of the true Mother-Church to all Christians in respest of their In-side and of Rome'sVsurpations SECT III. p. 78. Of the true Mother Church to every Christian in respect of the Out-side and Rome'sVsurpations SECT IV. p. 123 Rome no Mother-Church to Brittain in respect of extraction or first Plantation of the Christian Faith but much Junior to it and more probably its Daughter SECT V. p. 134. The faith never fail'd in Brittain from the Resurrection to this present SECT VI. p. 143. Brittain had not the faith from Pope Eleutherius SECT VII p. 151. The description of the Old Brittish Church in its Doctrine and Discipline and Government and Traditions when Augustine the Monk made his Impression here SECT VIII p. 194. The face of the Roman Church about the same time and of Augustine's qualification and method for his pretended Propagation of the Gospel amongst the English And that the Nation are under no obligation to Rome for his work here but bound by their Christianity to abhor and detest it SECT IX p. 231. That the Gospel was planted among the English throughout their Counties by Brittish Ministry And that Augustine's Roman Plantation here came to nothing and no Bishop left in all this Land of Rome's Ordination but one and he a Simonaick and that the body of the Nation are old Brittains and our Princes especially and therefore by honour and nature bound to maintain the Rights of our Brittish Church against Forreign Enchroachments SECT X. p. 295. That all or most of the Kingdoms and Churches in this part of Europe received their first faith from Brittain yet Brittain pretends to no Supremacy over them upon that account and the Romanists â—loes de se in that kind of Plea SECT XI p. 346. Of the indirect methods of Rome in subjugating this and other Churches under it SECT XII p. 363. The change in Henry 8th rather a Restoration than Reformation and how commencing in Henry 7th and of the Inauspiciousntss of Popery to the Brittish Crown and the success and blessing of Protestant Counsels to this Nation SECT XIII p. 392. That the Primacy of the See of Canterbury as it is settled by our own Kings and Laws is Canonicall and Regular SECT XIV p. 436. That the Primacy of Canterbury as by the Pope and Monk Augustine is Schismatical and against the Canons of the Vniversal Church And of the several Nullities of the Church of Rome in England And how all their Clergy intruding â—here stand depriv'd of their Orders by the Canons of all the Ancient General Councils and their Laity that abet them of their Christian Communion by the same Authority SECT XV. p. 475. A short disquisition into the Cause and Character of the Roman Apostacy in its Leaders and Followers from History and Prophecy and Practice SECT XVI p 503. What the Roman Catholicks truly mean by the term Heretick they so liberally bestow on others and that none are greater Hereticks in Truth and reality than themselves and of their title Roman-Catholick which they so well like And old Rome and Brittain both Heathen and Christians compar'd with the Modern and that the yoak of Rome is not better to us than our present condition SECT XVII p. 562. Where the place of the undoubted true Church is out of whose Pale there is no Salvation And how to be of the Church in Heaven while we are on Earth Page 23. l. 24. read outside p. 177. l. 18 dele as p. 184. ult r. source of p. 204. l. 18. â— the p. 21 â—… l. 29. r. out of p. 237. l. 18. r. after aâ—lin 1â— d. a p. 29â— l. 10. r. of his p. â—08 l. 5. d. say p. 315. l. 18. r. at p. 319 l. 30 r. of Bede p. 358. l. 13. r. of a God p. 379 l. 21. r. soon began p. 392 l. â— r. like to p. 420. l. 10. r. and from p. 468. l. 2. r. where p. 482.
vain glory to be constant to Antient Errour and will accept to be Gods Catholicks although they may be branded for being Hereticks to the Pope therein may the blessings of Heaven be multiplyed upon every one of them and their Posterity for ever according to the numbers and Myriads of hearts in Heaven and Earth they shall with their own refresh thereby In the second respect as the Church is a Society of Christian men standing in need of Government and Peace and Order and outward decency and Regulation in its publick Worship and Communion against scandalls from within 1 Cor. 5.11 or tongues and censures from without 1 Cor. 14.23 Authority and power must of necessity be allowed in such external matters to those that are Superiours and Governours in such a body without whom it were as impossible for it to be kept in any order as for an Army to subsist without any Officers or Commanders And here if any where the Pope is to put in his plea and claim for Supremacy which cannot be well denyed him at Rome and his Suburbicarian Territories where he hath the Power both of Prince and Bishop but he never originally had over (a) Praefat. Monastic Anglican part 1. Millain and his next neighbours the seven Provinces of Italy heretofore under their own peculiar Jurisdiction without appeal to Rome or conformity with it in several of its Catholick Ceremonies and ways of Devotion particularly the Roman Fasting upon Saturday much less over our British Isles which never were within the Diocess or Bayliwick of Rome by any right besides its new exclusion by the Supremacy of our Kings becoming Christian the rising of the one being the setting of the Glory of the other like the Baptist giving place to Christ For though before Kings be Christians the Bishops and Officers of the Church were Supream in their several limits It being equally incongruous and inconvenient for the Church in Church Affairs to be under Heathen Government as under none at all Yet Bishops themselves though of Christs own appointment and Institution gave place and precedence to Kings and Emperours becoming Christians who are Lords of our outward-man and Gods of the outside in all communities allowing them to be now Christian heads of their Christian as they were Civil heads before of their Civil Dominions and Territories And contenting themselves to be eyes to these Christian heads and not the head it self their Counsellours under them and not their Lords above them under any colour or pretence The Bishops of the Church being to resemble the Stars in the Firmament of the Church as they are stil'd by our Saviour Revel 1.10 who are to Rule by night as chief when there is no Sun to shine but as soon as the Sun appears who resembles Christ and Kings his proper Deputies and Vicars then though never so fixt they withdraw their splendor and dis-appear as to Lustre but not as to influence and assistance being ready in case of any Antichristian Ecclipse to peep and shine at mid-day as the dotage of Parents manumits the Sons and in case not only the Sun be overcast but the Stars also with it by some Carnal Sympathy and compliance or thick storm and cloud be intercepted from us why may not private Souls below take each Gods word and will in the Bible or Conscience in the Creed or Babtismal vow as a Lamp to their feet and a guide to their path when there is no other light Ps 119.105 Why not beg the guidance of the Holy Spirit that leads to all truth which is not denyed to fervent prayer 1 Joh. 2.20 27. Luc. 11.13 The Cessation of Fathers and guides on Earth doth not dissolve the Allegiance or hopes of Orphan Christians from their Heavenly Father but very commonly makes the dependance nearer and closer and the assistance wonderful as in the Case of the late glorious King deprived of his Chaplains of numbers of Religious Christians such as St. Bernard Gerson and others under the darkest times of Popery and many British Families in England deprived of their Teachers in the Pagan Invasion of the Saxons The right Christian Soul neither is nor can be deprived of Christ her best self whether her guides on Earth remove or stay Rom. 8.38 39. where she hath Superiours left she obeyes them in Christ which is the best obedience on Earth where none are left Christ alone hath her whole heart and immediate service which is the obedience that 's paid in Heaven as Noah is said to walk with God the times being so corrupt he had none else to walk with here Gen. 8.9 But when God doth bless a Nation with guides and deputies under him the chiefest heed and duty of the Soul wherein her wisdom or folly before God and man and her self appears is in her chusing and cleaving to her true guide and superiour and not the wrong for by mistake herein the rights and honour of the true Superiour and representative of Christ shall be Sacrilegiously with-held and prophanely conferred on the false which is her case and fate in every sin that engrosses her affections where the honour that 's due to God alone is paid to an Idol for want of heed and difference to be made between what is her real and that which is only her seeming good and lure to deceive her And the Errour that may be commited in the Recognition of wrong Superiours over us under Christ in External matters of Religion For in Internals or externals there is none to be over us but himself is twofold either 1 In specie in kind or 2. gradu in degree The first is a mistake in the whole as if a Subject of France should take the King of Spain for his Soveraign in such a case his obedience to the wrong is Treason against the right Superiour and is not his obedience but his sin the mistake in degree is between Superiour and Subordinate where respect and obedience is due to both but the respect that 's due to the Master is given to the Servant and the Steward honoured above the Lord and the Officer above the Prince that Authorizes him which is the usual honour of those that make blind obedience and advantage more than conscience the measure of their duties The last is more absurd and faulty for the first is liker madness and distraction one purblin'd in his Intellects may be guilty of the one but none can be guilty of the other but him who is wholly blind and mad For God and nature directs men and Christians and Irrational Creatures themselves to make a difference between Friends and strangers and though to be civil to all yet not to rely and trust on those we know not as much as on those we know The word Hostis for an Enemy at first did signifie a stranger so easy is the transition that is between them and in Church dependance which is our present case God hath given great Instances to the world
Zebadia the Ruler of the house of Juda for all the Kings matters v. 11. To assemble Synods and Councells about Sacred Affairs for settling the Ark as did David 1 Chron 13.2 For dedicating the Temple as did Solomon 1 Reg. 8. and reforming the Nation and bringing them back unto the Lord God of their Fathers as did Jehoshaphat 2 Chron. 19.4 To maintain their Command and Soveraignity in such matters not only over all the people in general 1 King 23.21 but over the High Priests themselves in particular by assigning their work and duty 2 King 22.8 12. Where Jehoshaphat layes command upon Hilkiah the High-Priest thrusting them out of their High-Priesthood for their Disloyalty as Solomon did Abiathar 1 King 2.27 And sparing them their Lives in courtesie to their Coat v. 26. And this their pious care and zeal for God and Religion which in the Popes account were little less than intermeddling in other mens rights is recorded in Gods account as their Eternal praise and honour and good service to their Countrey And like Josiah was there no King before him that turn'd to the Lord with all his heart and with all his Soul and with all his might Neither arose there any like him 2 King 23.25 And Jehoshaphat sought to the Lord God of his Father and walked in his Commandments and not after the doings of Israel Therefore the Lord established the Kingdom in his hands and all Juda brought to Jehoshaphat Presents and he had Riches and honour in abundance 2 Chron. 17.5 And the contrary neglect about the Worship of God in their wicked Kings and making their people to sin by their defection or ill example was the ruine of their Land 2 Chron. 36.17 And a Brand of Infamy upon their names in particular forever as the followers of Jereboam the Son of Nebat which made Israel to sin and therefore liker to Satan therein than to Gracious Kings and Fathers And what was thus their bounden duty and honour in the Kings of Israel to imploy their Authority and Government for God and his Church upon the like ground and proportion is the duty and interest of all Christian Kings for a Kingdom that becomes Christian becomes a Church thereby or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.5 the Heritage and Clergie of God a Christian Kingdom is a new Israel of God Gal. 6.16 and Christian Kings by consequence are heyres of the same Prerogative and Supremacy that did belong in Israel to the Kings of Israel where the High-Priests were subordinate in externals to the Kings and not the Kings to the Priests It is a contradiction to be a King and to be Subject wherein Popes are made Supreme Kings are made Subjects there cannot be two Supremes in the same Church or Kingdom and it were a great snare and Spiritual misery to be subjects under two contrary Soveraigns and to be bound in conscience to obey contrary injunctions and commands whereby inevitably their obedience to the one becomes their sin and transgression against the other Soveraign which is the condition of Roman Catholicks who own the Pope for supreme to the wrong of those Christians Soveraigns over them whose right it is whereby their conscientious Catholick obedience becomes unconscionable disobedience to their right Superiour It concerns and behoves them therefore and every other Christian subject in whom the word of Christ ought to dwell richly in all wisdom Col. 3.16 to be fully satisfied who is to rule them He that mistakes his Soveraign will mistake his Loyalty The Old and New Testament knows but two Soveraigns God or the King Christ or Caesar 2. Chron. 19.11 Math. 22.21 so the Jewish so the Ancient Christian Church so the Church of England held upon the Reformation when the whole Nation both Parliament and Convocation unanimously agreed that the Pope had no more to do in England than any other Bishop The Soveraignty of the Lord the Pope starting up when the Church began to degenerate strongly savours of a fifth Monarchy or an Antichristian erection Christ only is the Immediate Soveraign of the Inside of men in his Church Kings the Immediate Soveraigns of the outside in their Dominions the Pope or Prelate is Soveraign in neither Pet. 5.3 Rom. 13.1 therefore there is no obedience due from the heart and conscience to spirituall Governours but wherein they agree in their Doctrines with Christs mind and clash not in their outward order and Discipline with the rights of Christian Kings for delegates are to be obeyed in and for and not against their Principals and the soul is subject to none but to a supreme either the Lord Christ who is absolutely such or our Lord the King who is such in externals by Christs concession Prov. 8.15 subject also it is to Governours but for his sake and by his command that is to say it 's subject not to them but to him But it will be still objected what have Kings to do with Religion that wholly belongs to Spiritual persons and the Clergy and to the Pope the Patriarch in such matters and by consequence Supreme and it must still be answered and acknowledged That the substantial part of Christian Religion lyes out of the Horizon and Territory of Kings in another world as it were where yet none is Soveraign but Christ alone Popes and Bishops and Inferiour Priests being all officers and Ministers under him in this Kingdom all of equal degree and power without difference in their Authorities or Keys saving that in equity and merit they are foremost and chiefest who are most painful and faithful in this trust Kings well observe their bounds therein they do not as they ought not intermeddle in such matters between the soul and God as are of divine Institution or immortal importance they meddle not with the Priestly office and great would be the peace of Churches and of the world if the Pope did as little meddle with the Kingly they take not upon them to preach and publish the Laws and mind of Christ in his name and Authority nor to denounce wrath and War against offenders high or low nor of themselves to Excommunicate the unworthy from the Holy Society of Christs Church and all hopes of mercy till they repent and change nor to arbitrate as for Christ who are fit and worthy of Grace or pardon neither do they travel between Heaven and Earth upon messages between Christ and souls as the Angels upon the ladder being now Gods mouth to the people in wholsom Counsels and Instructions anon the peoples mouths to God in humble confessions or thanskgivings as neither did the Kings of Israel ever offer to enter the holy place or order the Shew Bread or Sacrifice or incense which might have been done with the same skill though not with the same Authority by Common persons as by Priests and hath been attempted by one or two but to their wo No under both Law and Gospel these offices did solely belong to
Conversion of the Isle of Man to the Brittish Culdees Usher 642. Man together in a miraculous manner which was his Christian retaliation to his enemies Whose reward is great with God and the greater by this that he hath the less of praise from men his very Adorers since his plantation was long obscur'd by a Romish Fog that still lasts upon it never ceasing to defame and traduce his Divine work with Superstitious descriptions and unworthy Legends though intended perhaps for Honour In 451. †Usher p. 978. Gildas Albanius born at Arcluit in Beda's time called Alcluid that is a Town upon the River Cluid now Dunbritton Inhabited then by the Brittains preach'd to and converted the North parts of Scotland beyond the Hills whether Ninias before had not reach'd And after him in 565. St. Columba of Irish Birth and Brittish Doctrine and Institution assisted by u Idem 540. Constantine Duke of Cornwall repenting of his Adulteries and Murthers upon the reproofs of Gildas Badonicus and taking orders perfected the Conversion of the Picts Serfus one of the Culdees and consequently of Brittish either Birth or Principle promoting the same work as far as the Orcades About the Year 560. St. Kentigerne y p. 686. Nephew to King Arthur and Founder of St. Asaph returned to his Bishoprick of Glasco and preached first the Gospel to the English though enemies permitted upon (f) Histor Brit. lib. 8. C. 9. M. Westm 489. submission and fealty under Octa and Ebusa Sons of Hengist newly conquer'd by Aurelius Ambrosius to live in that Brittish Territory between the Friths and the Wall where they suffer'd the Brittains before being worsted by them to reside upon like submission About 596 what by divisions among themselves what by great invasions by Gormond from Ireland as well as by the Saxons in their bowels what by a great and Epidemical Plague and Jaundize and the entrance of Monk Austin the greatest Plague of all two of their Candlesticks were removed Thadiock Arch-Bishop of the See of York and Theon of London being forc'd from their Sees and charge with the Clergy and Gentry from their Estates and Homes to retire for their safety into the parts of Wales and Cornwall and Ireland very probably none staying behind but the Peasantry at the Terms and for the conveniencies and interest of the conquerour York faring best of the two Sees for the Cambrian (m) Usher p. 1005. Kingdom or Cumberland called Valentia with Scotland or old Albany which formerly had been parcels of the See of York stood yet entire and safe under the Protection of their own Kings and Princes who were able to defend their Religion and Territories both from Pagan and Romish Encroachments about this time infesting them But in the See of London and the body of Lhoegr as the Brittains still call England the Inhabitants that remain'd behind Tributaries to the Saxon Conquerour were to retain their Faith between the heart and God after their Clergy were expell'd by the procurement of Rome as is to be suspected unless some lurked behind in cognitò as is usual for their comfort and assistance or the Pagan Conquerours as we shall see anon gave them toleration of Religion either by Grace or Articles as did Irmericus in Kent and Penda in Mercia and Kerdic in West Saxony c. whereof Bede takes little notice though he could not and doth not wholly conceale the passages But then as the loss of one sense adds strength to the other and the shutting of one eye enlarges the others Candle Ireland grew rich and famous upon this dispersion and accession of learned men into its Teritories for refuge whereby it became about this time the University as it were of these Western parts of Europe for the Christian Orthodox Religion and term'd Insula Sanctorum the Island of Saints whither recourse was made for Spiritual knowledge from all parts and Kingdoms and Wales and its Sees and Abbies was no less stock'd with choice of Able-men and particularly the famous Monastery of Bangor-is-y coed where we find about this time above two thousand learned Monks living together in a holy Fraternity all Subject to the Metropolitical See of St. David whither the Chair was removed from Caerleon by the Authority of King Arthur and a Synod about the year 521 These in 602 gave Augustine the Monk a meeting about Worcester where the pretended Supremacy of the Church of Rome with its superstitious Innovations were Synodically disclaimed and rejected Augustines design being to seize our Brittish Churches as it were by occupancy and to subject them to Rome under colour of Conversion For that their Sees were made too hot to hold Thadiock and Theon at the arrival of Augustine or not long before is some Argument that the Pagan fury was made to burn the fiercer with Roman-Catholick bellows and that the believing Brittains who needed not their Conversion must veil their Ancient Metropolitan Chair of St. David or Caerleon likewise to an upstart See of Romes erection as Austine expected this manifestly proves and discovers it was their Temporal Dominion and superiority which by them is call'd the Catholick Faith that was the chief aim of Rome by all Inhumane and Unchristian Arts to propagate here in Brittain And if we were constrained to submit in part and for a time to their yoke and superstition when the Crown in our Kings for a time was miss-led by their influence and were freed from the same yoke in H. 8. when the Crown was better rectified by Providence we stand as we were holding fast our Liberty with a better conscience than they could usurp it from us being now under no Tye or obligation to Rome either for our Faith or errours not for our first Faith which we never had from them nor for some latter superstitions which we restor'd back unto them continuing a right Church from first to last because when we were at the worst we were as Orthodox as themselves who corrupted us and recovering our clearness again from their forc'd mud and mixture we continue as well English as Brittains now mutually Incorporated to profess the same Faith which was planted here above sixteen hundred and odd years ago not only before Lutâ—er was born but before Rome it self had its Christian being SECTION VI. Brittain had not the Faith from Pope Eleutherius THe first point being thus clear'd It becomes as clear we had not our Faith from Pope Eleutherius by King Lucius and were the Epistle and the Persons contemporary it makes more against them than for them whereof the sum is this You desired of us to send you the Roman Laws which you would use in the Kingdom of Brittain we can never disallow Gods Laws but may Caesars You have lately by Divine mercy received the Law and Faith of Christ you have with you in the Kingdom both the New and Old Testament whence by the advice of your Peers and the Council of
from God and they that take this Augustine to be the Father of their Faith had need beware whom they take for Grandfather The names of his fellow workmen that were more eminent than the rest but Inferiour in parts in all probability to him their leader were Mellitus Justus Paulinus and whereas ignorance usually is as harmless as it is dull and flegmatick theirs was high and pernicious active and politick and Harpy-like inferiour to none in the dextrous suiting of their temptations to the several inclinations of the party who was to be brought about to serve their turnes His insolent swelling pride as Mr. l Perambulation of Kent p. 79 Lambard taxes it appeared towards the Brittish Bishops who intended him a respectful meeting beyond what he could merit for his honesty going about to erect a new Bishoprick in a Diocess that did not belong unto him as an Altar against Altar and upon another Altar against all Laws and Canons Being sure of one Archbishorick by the Conversion of Ethelbert King of Kent carrying a great stroak in it who was as good as preconverted by others m Polyd. Virg. lib. 4. p. 63. ministry before he sent for Augustine though Bede conceal that matter The next mark was another Archbishoprick for Paulinus that of the York where Elthelfred and Edwin the one elder the other younger are to be won to serve their Church by different Lures Old Ethelfred is toll'd out by his ambition and zealous enmity against Christianity to seise and destroy the borders of the Brittains in the first place and himself in the next Young Edwin is brought over to the Christian Faith by carnal attraction and a n Bed lib. 2. c. 9. marriage with King Ethelbert's Daughter and the addition of pre-acquaintance in dreams between him and Paulinus to dispose him to Christianity not unlike those between o Ibid. Paul and Ananias Act. 9. but in their Truth for Edwin could be no stranger to the Christian Faith being brought up from the Cradle to ripe years as p Histor Britt Galfr. the Brittish History relates Bede not disagreeing l. 2. c. 12. with Prince Cadwalhan of the same Age whom Bede calls Carduella or Cedwalla furious enemies afterwards to one another thanks to Augustine to the loss of many thousand lives sometimes the one and sometimes the other prevailing and killing and burning all before them Edwin in the end going by the worst and Paulinus q lib. 2. c. 20. forc'd to quit his new Archbishoprick and return with young Edwin's Queen to Canterbury q lib. 2. c. 20. Carduella non pepercit religioni eorum exortae jam c. Cadwalhan not sparing to root up his new plantation Northward for the reason before cited out of Bede And yet this old part of their Ministry in match-making and bestowing mens Kingdoms from them upon others to the disturbance of Nations and sometimes of themselves the Church of Rome is not out of love with to this day And had it not been for a subtile r Bed l. 2. c. 2. Miracle of Laurentius the whole plantation of these Italian adventurers had gone presently to wrack For London soon expell'd these Forreign propagators with Mellitus their new Bishop who never durst return any more Bede smothers the true reason of this usage and sayes in one place that Seberts Children then the Princes of London did it because Mellitus denyed them being unbaptiz'd the pure white ſ Idem c. 5. bread of the Eucharist which their eye long'd for to tast as if they had been inur'd but to brown-bread before In †Idem c. 6. another place Londonienses excludunt Mellitum Idololatris pontificibus servire gaudentes The Londoners sent him away preferring Heathenish Idolatry before the Roman Religion As if the Saxon Pagans of London had not the like noble disposition for the Truth as the Kentish but those had more Grace than these But takes no notice of the Majority of the people of London being Ancient Brittains reduc'd by treaty and Christians therefore by consequence which was a reason they had a Brittish Archbishop and Clergy residing amongst them from the beginning of Christianity and after the Saxon Invasion for an Age or two till they were †M. Westmin 586. expell'd to make room for Monk Augustine Who did not welcome Augustine himself though coming with his Pall from the Pope to be an Archbishop amongst them which is the reason Malmsbury intimates of his setling at Canterbury u G. Malmesb. de Gestis Pontif lib. 1. where he was better welcome and very probably was the fear and jealousy that mov'd him to make Laurentius his successor at Canterbury in his life time against the Canons to secure the succession least the Primacy after his death should devolve where it was before and who but London could raise this fear because of old Right Much less therefore would they welcome Mellitus as a bare Bishop over them or contribute to their own degradation as well as the Sacriledge and Schisme Bede therefore is right as to the fact though not the cause that the Londoners sent him on going which is confirmed by Malmesburie's x Idem Epis◠Lond. lib. 2. Penu◠ria Potestatis that Ealbald had not power enough to keep him there which cannot be understood of the opposition of the Sebarets who were his Cousins y Ibid. and at his Devotion but more probably of the body of the City as Christians better principled But then Eadbald who succeeded Ethelbert apostatizing from his Fathers Faith had like to have blasted the remaining part of his Nursery left at Canterbury had not Laurentius I say step'd in with a miracle being sorely z Bed l. 2. c. 6. scourg'd all over black and blew by St. Peter as he lay in Church the whole night before for having some thoughts himself to follow Mellitus and Justus Bishop of Rochester his Companions who in despair of doing any good here were resolv'd to go for France The sight and story whereof made a new alteration and a present compassion in the well meaning King and Justus and Mellitus to return to England shortly after but all to little purpose Edilred King of Mercia not many years after viz. Anno 676. coming upon them Maligno a Idem lib. 4. c. 12. exercitu with a Malignant Army for Mercia had now and before received the Christian Faith from Brittish Teachers laid all Kent wast saith Bede and demolish'd b Idem Ibid. all their Churches and Monasteries to the ground with the like irreverence to their Italian Religion as Carduella or Cadwalhan had in the North and the City of Rochester was destroyed in the same common ruine and calamity b Idem Ibid. Putta its Bishop retiring and ending his dayes with Sexwulf Bishop of Mercia His Church being destroyed and plunder'd of all it had Feigned Miracles like hot waters with the intemperate may a little
Argathelia i. e. Ar-gwyahel contra Hibernum Glasco olim Glasghu Usher p. 684. p. 684. i. e. viridis dilecta aut forsan Glasgoed viridis Sylva Aher Ostium fluvii Dyglas Dylas fl sive Duglas Dû nigrum Glâs viride unde forsan nomen Familiae Illustris Ar-cluid Urbs super cluid sive Glottam nunc Dunbritton c. Edenburgh and both the Friths down to the Rivers Derwen or b Tervyn Britt Terminus Derwen Britt Quercus Tervyn or the c Ravon-glas fluvius Caerulens Morlas in Syntaxi Mor-glas mare Caerruleum Avonlas in Syntaxi Vide Gram. Cambro-brittanicas Ravonglas or further in Cumberland and over all Scotland and Ireland and the Isle of man where it is clear against all Arts and Inventions and Legends and dreams that the first planting of the faith amongst them people was by Brittish and not by any Romish Mission or Ministery from the difference Augustine met and found here between these Churches and the Roman upon his arrival not only in several Customes and observations which savour'd of the East more than Rome but in the most material characteristical distinction that can be imagin'd or conceived between Churches that pretend to hold the same Faith that of Subjection and Ordination which the Brittish Churches never acknowledged nor received from Rome but from themselves or from Jerusalem whence Rome it self must derive as from the common mother of Christendom or it is no Church of Christ Isa 2.3 2. That the Communalty of the Brittains in Lhoegr and Alban or England and Scotland Cittizens Shop-keepers Farmars Peasants and their Wives and Daughters and Servants and little Children which were a considerable part of that as they are of every Nation were not totally put to the Sword by the Conquering Party nor expell'd their Borders nor consum'd by Plague as some vulgarly dream and believe The Trunk and body of the Brittish Nation continuing still the same under the successive yoakes of Romans and Saxons and Danes and Normans whose War was ever against the Lords and Nobility for the dominion and Tribute of the Populacy These submitting successively to the most prevalent party and in their turnes producing great Spirits for their Countrey while the others circularly degenerated and strangely vanish'd and digesting and assimilating in time their Conquerours and men of War into their own substance and temper unless abundantly and constantly recruited from their first Homes There was a particular precept and exception for the Anathema or excision of all the old Inhabitants of the Land of Canaan to secure Gods Israel against Heathenish mixtures and impurities yet how many Perizzites and Jebusites and Canaanites escaped notwithstanding from being cut off But no such command from Heaven was ever given against the Brittains nor did the Interest of the Conqueror require the desolation of the Land Neither were the Pagan Saxons so zealous before for the removal of the Brittish Clergy out of Lhoegr into Wales as after the arrival of Monk Augustine upon them When the Picts from the North Scoti à Circio saith Gildas that is the Irish from the West began to Invade and overpower the naked Brittains being a little before drain'd by Maximus making for the Empire of all their Armes and Treasure and Fighting men who never return'd home but were for some space a terrour d Pont. Verunnius l. 5. p. 110. to the whole Roman Empire it was not out of Antipathy to these Nations that they made such Inroads being themselves Colonies that time had greatly incorporated into the same bloud and Language with the Brittains as appears by the names of places to this day over Ireland and especially the North-east of Scotland the Station of the Picts being very much Brittish as in Wales But out of Revenge against the Roman power here who forced the Brittains to serve under them to fight and gall them being neighbours and flesh and bloud which made some great Spirits amongst the Brittains to fly over to the Picts as did Cremus by name or Graham their Chief leader and Father they say of the Noble Montrossian Family whom the Scottish e Cremus Grym Britt Robur Buchanan Spotswood Hist Histories confess to be a Brittain And when the Saxon Auxiliaries instead of marching against the enemy turned their Armes against their Masters upon f Usher p. 410. Gildas Epistl pretence of want of pay and the opportunity of their weakness killing all before them from one end of the Land to the other as Gildas very querulously exaggerats all that stood in their way to be killed Nevertheless the Brittains soon after recovered in Numerous and Regular Armies under Heroick Princes to call their bloudy Mercenaries to a strict account for this by the care and means chiefly of g Guitelinus Archbishop of London of Irish extraction as is conjecturable from his name to whom the Brittains did owe Aurelius Ambrosius and Vther Pendragon and consequently Arthur his Son preserved from the hands of the Usurper Vortigern who had procured Constans the Elder Brother being under his tuition to be made away and hanged the Murderers for a colour of his Innocence for as soon as they had War-like Leaders they soon became Souldiers to vindicate their wrong animated with Guiteline's exhortation of the vicissitude between the Sword and the Spade So that the destruction and slaughter could not be so universal especially upon the common sort as it is render'd For it appears further by our English Histories that their Counties and Cities in North and South and East and West were generally gain'd by grant and Composition and Treaty and fair usage of those that yielded as well as by Sieges and Battles and ruine to such as stood out which cannot well consist with that weak conceit of total extirpation So h Guitelin diminitive Gwydhel sing Hybernus Gwydhelod plur Gwydhelun diminit u pronounced as y But in the Brittish M. S His name is Cyhelin which hath no affinity with Gwydhel i◠G. Malmesb. de Gestis Anglorum c. 3. Octa and Ebusa the Son and Brother of Hengist reduc'd the North profligatis qui resistendum putaverant reliquos in fidem acceptos placidae quietis gratiâ mulcebant Breaking such as made resistance the rest upon surrender they allur'd with good usage to rest quiet And Kent is well known not to have been conquer'd but bestowed as a present for Rowenna i M. Westmin A 489. 462. Usher p. 1114. as before Queens bring their portions with them but Misses are dear bought And i M. Westmin A 489. 462. Usher p. 1114. London a great and populous Emporium at that time as appears from Marcellinus and Bede and our Pope Gregory with neighbouring Counties for the Kings liberty And which was the stoutest though not the largest Kingdom and Conquer'd and swallowed the rest of the Heptarchyes and gave the first name to England the seven Counties of the West Saxons were first yielded over to
Articles for the perpetual preservation of the Christian Faith amongst them besides the union and Intermarriadges of Saxons and Brittains in this Territory especially as elsewhere whereby the Brittains in withholding the Gospel from them as they are unjustly traduc'd did but withhold it from their own flesh and bloud so that the English Loegrian Brittains of these eight West-Saxon Counties may and ought with a good Conscience account themselves members of the old Brittish Church if they will as the other 26 Counties must whether they will or not As for the three remaining Heptarchyes which were not so large and considerable as the other four either that of the East-Angles m Usher p. 394. which contain'd the Counties of Norfolk Suffolk Ely and Cambridge or the other of the South Saxons which contain'd m Usher p. 394. Sussex and part of Surry with the Isle of Wight or Kent which was the first seat of the Aliens whereof the two first were gain'd together with the East-Saxon Heptarchy dolo non ferro as Malmsbury n lib. 2. de Episc Lond. words it the last by Carnal Lure that is in the Dialect of modern Christianity not much inferiour to their Heathenism one by Pimping and the other three by Trepanning of King Vortigern whom they well knew to be an Usurper as well as dissolute Neither were the generality of the former Inhabitants thereupon all put to the Sword immediatly but accepted for Tributaries to their new Masters in all probability and serviceable perhaps thereby to their Salvation yet it is to be examined how far the English in these Counties owe their first Faith and subjection to Rome after the Archbishoprick of London wherein they stood was recovered without any long Intermission to the Brittish Church If it be alleadged that Eorpwald Son of Redwald King of the East-Angles either Father or Son or both were won over to Christianity by the means of Edwin King of Northumberland and the Romish Ministry of Kent It appears out of the same Bede o Bede l. 2. c. 15. that both Conversions ended with their persons without any erection or succession of Bishops in that Territory the one revolting to Heathenism at the perswasion of his Wife or which was far worse serving Christ and Satan at the same Altar and Eorpwald shortly after his Baptism killed by one of his own Countrey and kindred and the Kingdom lying in its old Idolatry till his Brother Sigebert succeeded in the Throne who was not Converted by the means of Rome but p Ibid. in France where he lived in exile in his Brothers time and when upon his return he was desirous to make his people partaker of the same Christian Faith We find him in Bede assisted q Ibid. by Felix a Frenchman and r Idem l. 3. c. 19. Furseus a Noble man from Ireland both Nations fairly agreeing in Communion with the Brittish Church The one being made the Bishop of the East-Angles but ordained and Consecrated in Burgundy whence he came He is said to call one Honorius then Archbishop of Canterbury and to acquaint him with his desire to Preach the Gospel who sent him to these parts neither with Ordination nor guift of Tongues nor any other token of Dependance the King himself being his Patron who probably had been the Kings old acquaintance if not his Ghostly Father and first Converter And the chiefest assistance towards the good of the people that he is particulariz'd to give King Sigebert is about the ordering of his Å¿ Bede l. 3. c. 18. School for young Children after the manner he observed in France And his successor Thomas Diaconus sent by the same Honorius after the Decease of Felix was de Girviorum or †Usher 1027. Jarrow in the North part of Aidan's plantation under King Oswald in whose time not u M. Westm An. 605· one Infidel in those parts was left unconverted In whom or him that was next Bishop the Roman Race and succession must needs have given place to Brittish Ordination how else could it be true that in x Bede l. 3. 28. Wini Bishop of Winton's time who was contemporary Bede should affirm there was no other Bishop besides him throughout this Isle of Brittain that was not of Brittish Ordination as we often have occasion to urge But the Conversion of the body of the people is chiefly and deservedly attributed to y Idem l. 3. c. 19 20. Furseus and his Companions who first founded a Monastery in the Countrey called Knobhersburgh for a Nursery to his Ministry and an example to the people of Mortification and contempt of this present World which was then their usual method in the first planting of the Gospel whose main end is to bring this World with all its pompes and self ends more out of request with men and the life to come more in view and value This St. Furseus for his quality and extraction z Bede lib. 3. c. 19. Erat de Nobilissimo genere Scotorum He was of the Princely bloud of the Scotch or Irish who with Bede are one and the same People but for his temper and education he was more noble in mind than bloud brought up to learning and sanctity from his Infancy famed far and near for his Preaching and holy living his vertues and miracles and visions He first comes from Ireland to the Brittains a lib. 3. c â—7 from them to to the East-Angels and to the Leogrian-Brittains left amongst them ill supplied with Ministers for it is observable upon Monk Augustine's arrival it was the British b Clerici vero sacerdotes mucronibus undique micantibus ac Flammis omnes simul in exterminium pelluntur tunc Archiproesul Theonus Londonnensis Thadioc Eboracensis c Math. Westm ad An. 586. Clergy their Priests and Bishops more than their Laity that with fire and Sword were hunted and driven into Wales and not left there unpursued And being honourably received by King Sigebert he fell to his wonted work of preaching the Gospel for the Irish were no strangers about this time to the English tongue as neither the English to the Irish who us'd high and low Nobiles mediocres to flock from England to c Bede l. 3. c. 27. Ireland to be instructed in the Scriptures and strict way of living c Bede l. 3. c. 27. where it cost them nothing for Instructions or Books or Diet And brought numbers of Infidels to embrace the Christian Faith or conforted and confirm'd those that had believed already by the example of his life and the power of his Doctrine leaving his Brother Foilan with other Monks and Ministers to continue what he began the whole Teritory being afterwards reduc'd and Conquered by the Kings of Mercia whose Religion we have known before to be wholly Brittish as opposed to the Roman Neither are the descendants of South-Saxons in Sussex or Surrey or the Isle of
its destructive contrary which they rightly understood The toleration and mixture whereof within it would be confusion without a Metaphor The Christian Church whose life and being consists in Holiness can never be more destroyed and stifled than when Scandalous and Licentious lives are consistent with its Profession Nor the Roman whose summum bonum is dominion over their Brethren and Kingdoms and Churches but where Kings and Consciences and Scriptures would have their wills against the Pope And happy were it if Christians were as zealous and skilful Druids to excommunicate all vice and sin as the Papists who are firm to their Idol to excommunicate all Heretical Truths and private judgments and secular Supremacies inconsistent with their pride Whereby the Brittains by this Divine principle in the general were better fitted and prepar'd for Christianity than many others and accordingly received it before all other Nations in these parts as soon as Christ had dislodg'd their Idols they were perfect and regular Christians the former Rules and practices of their Druids serv'd presently as Church Canons to them to walk by which probably is the reason they held our intruding Romanists so close to the other express Canons of the Christian Church as to adjudge and conclude them justly to be no better than Pagans in Christian shape for their manifest violations of them as shall hereafter appear This last as well as the other instances clearly argue a great and near correspondence they had and Traditional participation of Oriental Patriarchal Mysteries and customes and the Hierogliphical meaning of the first dayes work of the Creation wherein light was separated from darkness whence Christian Communion and Excommunication had its exemplar and Idea as the Apostle intimates 2 Cor. 6 14. in which two words and parts the work and whole History of the Primitive Christian Church was compriz'd as is well known to the learned but not to digress Much less could our English Apostles receive their learning from Theodore's successors being entred a good while before upon their work and Province and the course that Rome hereafter takes that the English should be no more instructed or corrupted in their sence by their Neighbouring Brittains but by Rome alone least their Roman Replantation should be again worn out and baffled as it far'd with their first clearly proves that they conceived the Brittains to have been that way too busie I shall set down a Record out of Math. Westm. worthy the consideration of all Generous sober English men as well Roman Catholicks as Protestants that have a love for God or their Countrey whether they consider the design or the event that followed z M Westm Anno 727. Erant Doctrina Scholae Anglorum per Romanos Pontifices interdictae c. There was an interdict upon the learning and Schooles of the English by the Popes of Rome from the time of Augustine by reason of the daily Heresies which sprung up in Brittain from the first arrival of the English whilst Pagans mingled with Christians which defaced the beauty of the holy Conversation of Christianity a Ibid. Vnde Ina consensu voluntate Gregorii Papae c. which discovers near about what time this conscientious Interdict began whereupon Ina by the will and consent of Pope Gregory built an Edifice in the City of Rome which they call the School of the English to which the Kings of England and the Royal Bloud and Bishops and Priests and Clerks should repair to be Instructed in the Catholick Faith and Doctrine lest any thing should be taught awry in the Church of England or contrary to the Catholick Faith that thereby being well settled in the stable Faith they might return afterwards to their people And it was also ordained that Rome-scot or Peter Pence should thence forward be annually paid to St. Peter and the Roman Church that the English there abiding might have wherewithall to subsist A neat device to make England Tributary and that for a gross abuse and blindness brought upon the whole Nation to the end they might the easier be Governed by the Ignorance of Rome according to that Brittish Proverb Brenhin iw un-lhygeidiawg ymyfg deilliaid One eye is a King amongst the stark blind for so it proved in the event not long after as we shall have anon an account of this Paternal Roman care from King Alfred about 100 years after for Ina built this School in 727 Alfred flourished in 860 Willibrord c. Preached to the Germans in 690 in whose time there was scarce an English Clergy-man left in all the land that could understand his Latine Breviary b Spelman Concil 167. That if Pipin or Charlemain had sent hither for Wilfrids and Winfrids and Alguins to teach their Countrey such as were of Romes pure bringing up they might have been as well furnished with Apostles from among the Heathen Boors of Boetia as then from England which was not long after this Roman Reformation of our English education In so much that K. Alfred was fain to send to the Brittains for their helping hand which they and the Irish who were more Neutral were always ready to do †Bede l. 3. ◠27. for nothing though they paid dear to Rome for their Ignorance under the colour and fascination of being Orthodoxly taught which Tribute and Cittadel of shameful Ignorance and slavery the English Nation was by Catholick Arts cajoled to pay and maintain at their own proper charge for about 700 years till Henry the Eight a Brittish Prince discharged and blew it up and whipt the cheats into their own Country for which Providential Relief and Honour to our Church and Nation some drowsie stupid and Enchanted Roman-Catholicks are hardly thankful or contented to this day So it manifestly appears á priori and à posteriori that neither before or after Augustine or Theodore either the English had their learning from Rome but only from our Brittish Church But it is again objected that it is clear and evident from History that the English as also the Irish at this time of the German Propagation and before had come over from the Church of Brittain to the Church of Rome who therefore hath chief right and Title to this Plantation which was effected under its Supremacy and Government I answer It is then as clear that they were of the Church of Brittain before they went over to Rome and we in these days shall confess unto them where our Church was the worst 800 years before Luther if they will confess unto us where there Roman Church was in Brittain or Ireland the best 600 years before Augustine the Monk or Theodore For Titius taken by the Turk at 20 and kept a slave for 30 years among them and recovering his liberty in 50 is the same free man now as at first being always the same man not bound to return to slavery because it hath more years to shew then his freedom of birth hath for it
Christians for another surname as is the stile of all Roman-Catholicks And 2 likewise for no m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinary voluntary Austerity of life which is most of the Religion of the best of them Col. 2.23 And 3. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan in Audianis for separating from the communion of their betters which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most grievious and dreadful miscarriage of all So that Brittain the Mother Church to Europe was made like in several parts both for sufferings and relief to Sion the Mother Church of the whole World as small circles have the genius and similitude of the greater for as the opposition and greate Combate of the one was from the Sword of the Heathen World resolving to destroy it from without and the leaven of Nicholaitans and other Hereticks combineing from within to defile and shame it which was the greater molestation and Indignity so in like manner was the Case of the other for the Primitive Brittish was permitted to be kill'd all the day long by Pagan Saxons on the one hand and hindred and pestered all along in all its good works with Roman-Catholick Gnosticism on the other which was the greater and the unworthyer Nusance yet both prevailing through their oppression The death of Brittain bringing life and Salvation to English and Germans as the seed grows by dying or as the Jews rejection was the Gentile's reconcilation in some likeness of Christ himself their first Pattern who became the life of all the World by his death and as the one had its Constantine after some time and Theodosii to vindicate and take its part so had the other it s Arthurs and Charlemagne and Henry the eight in some like proportion aâ—d Christ himself in the end to make it alike partaker in glory with him as it was in sufferings and in the mean while to live in them for whom it dyed as he doth in his Church and as Fathers live in their posterity that take their place Neither is it hence Inferrible according to Roman Logick and Sophistry that Europe therefore ought to pay such obedience for ever to Brittain upon this spiritual score as the Roman expects from other Churches which were against the Law of Nations and the Rights of Kings in their several Dominions whose respective subjects are to own and regard no other Superiour but their own Prince and as much against the Laws and Canons of the Catholick Church and the Immunities of Bishops and Metropolitans within their several Provinces by them and as much against the Law of nature likewise and the express ordinance of God himself who hath placed the woman in subjection under the man and yet by the strength and consequence of this Argument that order must be Inverted And where women have had the first hand in the Conversion of Kings and Kingdoms to the Faith there they ought by this Roman Topick to be Supreme in spirituals if they have impartial right and justice done them as they must of necessity be in England in several respects either in the right of Queen Bertha who first disposed her Husband Ethelbert to the Faith whereby Monk Augustine and Popery had their first entrance Or of Eanfled Oswi's Queen by whose zeal and diligence Theodore and Popery had its re-entrance and more durable establishment after it had been once banisht and extinct Or Anne Fulleâ—gne to whom according to the Romanists is owing its mortal wound and total overthrow and the setting up of Protestancy instead Or in France to Queen Clotildis who brought Clodoveus their first Christian King to embrace the Faith or to Mâ—esâ—o's Queen who did the like in Poland c. Or over the whole Christian World in the right of Mary Magdalen who brought the first tydings of the Resurrection to the Apostles themselves which would be a great relief to the fame of Pope Joan and the credit of her History so unjustly question'd No the English who are nearer home were they now a distinct People from the Ancient Brittains as it hath been proved they are not ow not such a debt or Tribute to the Posterity of the Ancient Brittains by whose Ancestors we have likewise prov'd they were undoubtedly fiâ—st Converted For such kind of Preaching of the Gospel on the side of the Brittains and such believing and complying with the grace of God for Salvation on the side of the English or Saxon were the personal duties and merits of both Progenitours for which both have had their full reward and payment from God long ago in rest and glory and both posterities mutually acquitted and released and remitted to seek after the like glory by the like means for indeed the just retribution and compensation for the unvaluable benefit of Gospel and Salvation belongs to God alone both to discharge and to receive instead of the one and the other party because two great a debt and obligation for a Creature to undergo or the hearer to requiâ—e or the â—reaâ—â—er to demaund and insist on besides the mâ—â—dâ—â— and telling another of our good turns towaâ—ds him Cancels Courtesies especially those between Souls because it bankrupts and annihilates by fiction him whose requital we expect For the giver representing God the receiver a Creature unless Gods proxy absent and hide his glory by a fiction of forgetfulness the Creatures proxy will appear to be nothing and consequently insolvent so near his rayes as the Sun must set that Stars may shine for while too near the presence and comparison of the greater obscures and destroys the weaker light If therefore the Generous posterity of the Saxons on the one hand believe kindness to be due to the posterity of the Brittains on the score of first Faith the Brittains on the other dare not own any such debt to be due unto them lest they wrong the merits and duties of their Progenitors but what honour or favour is forced upon them they will acknowledge it free guift without any previous merit calling for a requital and return with due increase and multiplied proportion where there is power and where that is wanting for a constant acknowledgement and rememberance and repayments in the heart through the aid of God by prayers and blessings And this were as much the duty of the Roman Church towards the English were it true that their Ancestors had received their Faith from Rome and that Faith had been pure and sound and right according to that of our Saviour freely ye have received freely give Math. 19.8 If they intend to act as men and Christians and Gentlemen of education and breeding and not as those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that had their hearts or their minds and consciences putrified and corrupted 1 Tim 6.5 as too many of their principles and practices afford apparent Symptons of such a malady For in the matter and commerce of Courtesies that forgetfulness should be the part of the Giver and remembrance of the Receiver
Malmsb. de Gest Angl. c. 3. beholding to Oswi for Theodore and his Roman successors entrance into it yet more to Eanfled his Queen who perverted him and brought up Wilfrid to be the principal Instrument of this Combustion early pointed out by the finger of Providence amongst the other bad Signes and Omens attending this fatal change that lay long and heavy upon our Church his Fathers house being all on flame to mens thinking and the Neighbours crying fire fire when all the fire that was was his d Idem de Episc Occident l. 3. Mother at that point of time being in labour and delivered of this Firebrand of Brittain 3. By their known useful Engine of Ignorance they have greatly establish'd their Temporal Interest in our Brittish Churches though to the great impair and ruine of mens Spiritual and the contradiction of their own first pretences by after policies For their zealous Propagation of their Catholick Faith ends in an ignorance at last worse than Heathenish or the meer state of Nature which yet shall be stil'd a Catholick state of Grace and Salvation because accommodate to their temporal rule and domination I will assign but two Instances of this their Black-Art that the difference may the better appear between the Brittish propagation of the Christian Faith and that of the Roman and then proceed to shew the Influence of their dark light to help on their Impostures and encroachments Rome was so zealous to enlighten the Saxon Infidelity that the Brittains were adjudged to Massacre and ruine for a pretended denyal of their assistance Sure then in time the Saxons became a knowing people in the Roman School it appears by King Alvred or Alfred's Testimony how Learned the English Clergy in his time were about the year 840. whereby conjecture may be made of the Adeptions of their Roman-Catholick Laity Paucissimi e Spelm. Concil p. 167. citra Humbrum fluvium c. There are very few saith he on this side the River Humber who understand their Breviary in English or can render a Latine Epistle into their vulgar Tongue There are yet fewer beyond Humber not one could I find on the South side of Thames We found out the reason of this strange Ignorance out of f M. Westm Anno 727. M. Westminster before and the benefit redounding to our Nation from the English Colledge at Rome and the Tribute of Peter Pence But it was a Goshen in the Archbishoprick of St. Davids as yet unreduc'd by Rome perhaps whither King Alfred as our most Generous Victorious Kings in England ever car'd least for Rome sent for help and Assistance an Instance of the Amicable correspondence between the West Saxons and the Brittains both to settle his University in Oxon and to translate Boethius De consolatione and other Latine Books for his use saith Malmesbury and to inform him in the right Faith we may be sure The Brittains being skill'd not only in the Latine but in the Greek and Hebrew through their Eastern Communion which caus'd neighbouring Clergy to resort to their Scripture Exposition for so the Isle Hy which was the Seminary of Religion in the North came to be named Jona from St. Columban's g Usher p. 84. p. 696. name in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both signifying a Dove so Teilaw or Teilaus St. Davids Successor was also call'd Elius or Eliud and Sampson because of his illuminating wisdom and Doctrine g Usher p. 84. p. 696. Haul in the Brittish and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signiying the same that is the Sun The other is a Modern Instance sufficiently obvious for the like example of an Irish Attendant to a Person of Honour in Wales whom visiting in his troubles for his Loyalty in the late times I desired this Irish Servant appointed to accomodate me for to compare the Irish and Brittish to say the Lords Prayer in Irish but he replyed he could not as neither the Ten Commandments nor the Creed where were you bred and born But I can say them all in Latine And repeated and pronounc'd every word as exactly as the best Critick or Professor but did not understand the meaning of scarce a word in its reference and signification This case which I fear is and hath been too general amongst the Irish Laity since they left their first Brittish Church to stick to Rome suggested to me these considerations That his Ghostly Father or Catechist whose pronunciation he so exactly imitated like a Parrot had more of exact Learning than of Fatherly natural affection or fidelity to this soul under his charge that the Irish laity are deluded out of all Religion and conscience by their Priests which is the highest Cheate and Robbery that can be imagin'd or conceived by such Latine forms and charms and their confidence in their Confessor and the Confessors Implicit obedience to his Superiour and so on to the Pope whereby the Popes will and holy lust and pleasure becomes the Soveraign Law of their hearts and consciences instead of the Law of Christ and the fear of God And no check of conscience or private judgement within must controle or withstand the Counsel or the Command of their spiritual guides whatever it be though it may be a suddain Massacre of Hereticks they prescribe No Minister that belongs to God or owns and fears a Deity would receive or put up such absolute obedience and confidence without renting his cloathes for fear of being guilty of receiving divine honour from the Ignorance of his charge and denying God his Glory No right Disciple of St. Patrick trained up in the holy Scriptures would put such a cursed trust and confidence in any Son of man whatsoever who is a Creature and not God It is as great an Idolatry provoking Gods displeasure against a Nation to change their God for a Priest or a Pope as heretofore in others for the Sun or Moon He that measures good or evil Murder or service done to God by the Doctrines of men and guides more than by the dictates of conscience with Gods Law where God is more surely present doth renounce and change his God for man and is to be renounced for it by all Christians were he our Father or our Brother for we must leave Father and Mother and our dearest friends and our greatest guides to cleave to God Yea it is our safety as well as duty to shun and renounce such Idolaters for who is sure of his life in such company and Principles who take the conclave and its ungodly designs for the rule of conscience Thus are the poor Irish blindly misled by the perfidiousness of their inconsiderate Priests to serve the lusts of men to their misery instead of Christ and his Truth to their Salvation and the Pope is made Christ of Ireland And the poor sincere People are to be pittied and bewail'd who though they be led to Idolatry and Murders by overmuch
Popes exclusion must be acknowledged to commence with Henry the Eight Executing divers Wills at once His Own will apparently or as his Enemy say his lust the presumptive Will of Henry the Seventh the longing Will of groaning Brittain and the foretold Will and providence of God whose Divine Will and Power alone could make it possible to be effected against all human probability And the favour and frown of God upon this Nation followes remarkably its disposition towards Popery either for or against it The entrance and re-entrance whereof was ever fatal to Brittain and inauspicious to our lawful Princes Popery came first in as was observ'd when our Brittish Crown began to decline in 600. and when it recover'd in 1500. went soon out as it is observable further that then our Nation most flourished in Glory and Renown and addition to its Territory when our Princes were most watchful and resolute against Romish encroachments and as soon began to moulder into confusion and contempt and loss of strength when ever they began to connive and fall in love with Rome Who more Magnificent than King Henry the 8th who gave the first fatal blow to the Popes Supremacy in England which never could recover from that time to this Some say the Title of Majesty began to be given to our Kings in his time which was highnâ—ss or Grace before for he from first to last was indeed more like an Emperour of the West in his time than King of England Francis of France a Hall 24. H. 8. fo 207. acknowledg'd his own and his children's liberty to be chiefly his favour and b Idem paid 20000 l. per annum tribute to him for his Kingdom and its defence c Idem Charles the fifth his Nephew was made King of Spain in his Mothers life time being an Inheritrix and also Emperour after that by his means and interest which could not be denyed d Idem The Pope Imprison'd in Castel St. Angelo could never get his liberty till he interposed with Purse and men King Edward the Sixth though his Reign was short as that God in him let England see saith one what a blessing sin and Iniquity would not suffer it to enjoy yet Historians observe his victory against the Scots at Musckleborrow to have been obtain'd the same day that Images were pulled down at London by his injunction Queen Mary went against fate with great trouble to her self and People and the loss of Callice which broke her heart Queen Elizabeth who was Sincere and zealous to the utmost in the defence of our Brittish Liberties against Rome what Prince his Reign from Brute was here more glorious and successful with Peace at home and victories abroad and an Addition of Forreign Colonies to her Territories and a free Trade over all or most part of the World who lives more to this day in all English hearts of all ranks and degrees as the example and measure they pray and wish all their Princes to follow to the like honour and blessing from God and their people Who had more the purses of her people or better heads and hearts and Arms at Her command and service Her Divines were Jewels Hookers Whittakers Her Courtiers Sidnyes Her Commanders Veres Drakes Norrices Rawleighs Her States-men Walsingham's and Cecils and Her Merchants Cresham's Cloughs c. our debauch Gentry and frantick Wits whose souls are too narrow and pusilanimous to bear their fortunes without transport had been clapt up in Bedlam in her days for Lunaticks and our envyed Courtezans who are said to blind our Princes and disturb our Counsels and touch our dignities and consecrations and pollute our land would have been then preferr'd to Bridewell e 1 Cor. 5.5 for the destruction of the flesh that the spirit might be saved in the day of the Lord. Her own Epitaph best shewes Gods blessing on Her sincere Reign Religio Reformata Pax fundata c. Religion Reform'd Peace settled Money recovered to its own value a formidable Navy prepar'd Our Naval honour restor'd Rebellion extinct England for 40 years prudently Govern'd Enrich'd and Fortified Scotland deliver'd from the French France relieved the low Countrys supported Spain curb'd Ireland appeas'd the whole World once and again sail'd round King James whose heart was deep met with troubles and dangers near his first entrance f Tortura Torti p. 190. Apologizers for the Powder Plot taxing him of breach of some promise of tolaration as a Provocation who reign'd however after he began to appeare but with his Pen in earnest for Protestantism in more peace and love to him and his till he ran Counter to that Profession and the Brittanick Stars and fate in his eager Ambition after Romish Matches the Pandora's box of all our evils ever since and as cold an Espousall of the Protestant Interest in the Palatinate His glorious Son had the fate of King Oswald to lose his life and three Kingdoms by the faults of others and to gain Heaven and Immortal honour by his own Innocence and vertue For it is too much to be fear'd if events may be read in their causes that Edgehill and Newbery and Maston Moore c. bloody fights and the ruin of our late Soveraign and the Exile and troubles of his children and the soyling of our restoration fell out in the days of Gondomar in our own days we might have observ'd invincible Fleets the security and glory of our Nation strangely defeated with Mists and divided Counsels Emblemes as well as blasts of dark designs God who seeth in secret disappointing openly what was contriv'd in private Conclaves against his will and attesting his displeasure by unparallel'd judgements signs and disasters Fire Plague Comets c. So that to prosper and be victorious Courage and preparations are not more necessary than sincerity and plain-dealing And to make use of a Congruous instance in an Enemy Oliver Cromwell who had here a very jarring ruffled Government to tune and order during his Usurpation the Loyal party not to be won over to him either by feare or love his own betrayed and deceived several times over yet when all parts failed by acting a Protector of the Reformed Churches against Popery especially those abroad and harping upon that string the children of this world being wiser in their Generations than the children of the Kingdom he gave that strange content to the Body of the Nation that he lull'd them into sleep and trust and too much forgetfulness of their Exil'd Princes whom he kept out all his time and made the greatest States and Monarchs of Europe unworthily desert them likewise and stand in fear of him and brought wealth besides and great trading to the Nation and strength to its Navies and additions to its Territories As if Providence had raised him on purpose to upbraid and chastize our errours about the Britannick Fate and Interest himself being discovered likewise to be of that extraction which he disgraced
his Native Countrey had stronger and more undoubted obligations upon him upon the like score having his birth and second birth and Conversion from the one and but the Instituted Ceremony if true and certain from the other so that upon the self same reason and merits of this pretended Charter that all other Churches were declared Subject to it it is to be believed in all justice and equity that Brittain was declared Exempt For if the Emperour Justinian was so kind and noble towards the place of his birth and Conquest in Dacia and Africa as by his imperial Prerogative to exalt them into absolute Primacyes freeing them from the obedience and subjection they formerly paid to other superiour Chairs how can it be imagined that the Generous Spirit of Constantine compounded of Roman and Brittish Honour should forget the place where he was Born and Re-born which all men remember to their last Gasp as Poets paint it both Human and Divine Nescio quâ natale solum dulcedine cunctos saith one Dulces moriens reminiscitur Argos r Virgil. saith another And the Prophet more Divinely If I forget thee O Jerusalem let my right hand forget her cunning If I do not remember thee left my tongue cleave to the roof of my mouth If I prefer not Jerusalem above my chief joy Psalms 137.6 7. For what is more remember'd and tender'd from first to last by all men and Christians than their Countrey the type of God whence they had their being or what is more every one 's Jerusalem on Earth than his Church the type of Christ where he had his better and Eternal being How unthankful therefore and perfidious to the honour of their Countrey and of their Prince the representative and type thereof must they needs appear that for any present Interest and private advantage or unaccountable Custom and Education shall go about to advise or perswade him to yield against Princely trust and honour and obligation of descent and birth this most Ancient free-born Church of Brittain to be a slave and Captive a fresh to Rome after her miraculous rescue and deliverance by the hands of Princes the heads of States-men the hearts of Divines the finger of God the Acclamations of all good men and at such a time the one being in its greatest Degeneracy with neither Truth nor Empire of its side to make it lovely or considerable as heretofore and the gall and soreness on the Neck of the other from its former yoak not yet fully healed nor forgot Neither are the pretences of London or ſ Lhûn Effigies Dain Diana Brittain Brit. Prydain Pryd forma vultus Diana was a great Goddess in Asia Act. 19. as also in Brittain agreeing with the East in Idolatry as afterward in Religion Lhundain in the Brittish .i. Diana's shrine Acts 19.24 to the Brittish Primacy Inferiour to those of York being for populousness and wealth and Situation the knowen Metropolis of this land all along from the Resurrection and before and by consequent presumption our Patriarchal See as our t Math Westm An. 601. 604. Usher 66.67 p. 127. Ancient Historians are generally of Opinion Founded by King Lucius at St. Peters Cornhill as most believe or St. Peters Thorney or Westminster according to D. Heylin's conjecture which likewise u Polyder Virgil lib 4. p. 71. had its first building from the same King who according to our Brittish Chronicles was Baptized x Idem p. 56. at Troynovant or London with all his Family where according to the Moelmutian Laws was the Imperial Crown of this Island kept and in all probability the Residence of King Lucius and the first Metropolitan y Usher 68.69 Chair by consequence long before the time of Constantine well nigh two hundred years and Pope Gregory sending his chief Pall for London proves as much by his following the track And accordingly we find Arch-Bishop Guitelin or Cyhelyn to Crown King Constantine and to have the charge z Histor Brittannic lib. 6. c. 4.5 of his children Aurelius Ambrosius and Vther Pendragon the priviledge of the chief Primate of England to this day And Fitz Stephen a Londoner will have Constantine the Great to be born at London and her Walls to be built by him at the request of a Usher p. 175. Helena And though he resided at York as other Emperours before him for greater watch and terrrour on the Frontiers of the Empire and was forward enough to honour and exalt the See of York into high dignity and Priviledge yet not to the wrong and prejudice of the Ancienter Arch-Bishoprick of London in the same Countrey and that his own and Eborius of York might take place of Restitutus of London in the Council of Arles by reason of his years as the Elder man and not by reason of his See And if the See of London was thus above the See of York which had as a fore such good right and merit to be above any other See in Christendom whether Constantinople or Rome it self how Ancient and Sacred must the Primacy of London then be And yet this See we find Rome to have used her greatest Power to suppress and keep under from first to last York continuing an Archbishoprick to this day But London the Original Primacy of Great Brittain swallowed up by the pride of Popish Canterbury for about a thousand years together And Caerleon upon Wysc now St. David had no less a right than the other two to chief Primacy here in Brittain by that dear title of Redemption as it were being the Royal seat of King Arthur who by his zeal and valour in the Cause of Christ and his Countrey was the Saviour of the Brittish Church and Monarchy in his time as such deliverers are term'd in Scripture Obadiah v. ult from the Pagan-Invasion of the Saxons rebuilding their Churches Monasteries Nunneries saith Geoffrey restoring their Clergy and Orders and setling Bishops and Pastors in their several Sees and charges as his Chaplain Pyramus made Archbishop of York by him a Histor Britt l. 9. c. 8.14 15. l. 11. c. 3. convocato clero populo in a full Parliament and Convocation held at York the Feast of Christmass As at his great and solemn Feast held in the time of Pentecost at Caerleon at the like assembly of the Clergy and Laity David a Histor Britt l. 9. c. 8.14 15. l. 11. c. 3. was made Archbishop of Caerleon Maugan of Silcester Dwywan of Winchester Eledanius of Alcluid or Dunbritton as we find Theon Bishop of Gloucester translated to the Archbishoprick of London shortly after his death In a word he either clear'd the land after several great Fights of all the enemies of his Countrey and Religion or gave them terms wresting the sword out of their hands and b Apud Usher 1129. Hist Britt l. 8. c. 8. Ubbo Emmius l. 3. p. 107. recommending the Catechism instead As did his Uncle b Apud
Nice upon which the Rights of London stood founded when they were Schismatically Invaded by a high hand from Rome and for many years wrongfully detain'd and usurp'd Or 2. to cut off all pretence and colour of subjection or dependance of this Church upon Rome and all occasion of stumbling to the weak Sons of the Church of England and Ignorant in History who are misled to believe that Rome is the Mother Church of Brittain because it was undoubtedly of Canterbury which is now the reputed Mother Church of all England And by consequence that our Reformation was Schismatical and scandalous the Daughter judging and rejecting the Mother the Inferiour the Superiour and of ill consequence to be approved by Princes Whereas Rome Originally never came to be a Mother to our Brittain so much as in pretence but only by Schisme and incroachment most fit and just to be remedied by Princes in discountenance of wrong and disobedience Because 3. The Learned of the Church of Rome dayly hit our Prelates of that See in the Teeth and the Unlearned likewise harbour evil opinions and surmises concerning them and forbear not to vent and utter them as if they were Vngrateful and Parricidial in their Actings against their first Founder and Maintainer whereby some of themselves also might be discourag'd and cool'd in their zeal against the Romish Vsurpation to which their honour'd predecessors owed Allegiance Whereas Augustine the first founder had his maintenance and dignity and ways of acquisitions from the Brittish See of London whereof Canterbury is parcel or the same and owed Canonical obedience and the rights and fortunes of his Successors to the Brittish Church to whom they are ultimately to refund if these are to refund to them as to the right and first owners Because 4. it would be a great strength and but a due and just vindication of Protestantism or the Apostolical Ancient Brittish Church after such long abuse and wrongful suffering by Rome and a New face and reviving glory to old Brittain to recover its Pristine right and condition in Church as well as State and Name and worthy of a share in those Solemn Consultations appointed as it were by providential instinct for its further Union in Laws and Government to the everlasting honour of that Prince in whose Reign it should be recorded to be accomplished Or 6. to make our chief See in Brittain hold some better proportion with the like in Neigbouring Kingdoms as Remes or Toledo whom in Universities and Colledge Endowments we far exceed to our Glory to be a fit preferment for some of our Princes or chiefest Nobles hereafter for the great support of the Church Or at least 7. that the name and memory of Monk Augustin the first Author of this disorder by his Infamous Schisms and murders which Reign'd so many hundreds of years in such glory under the darkness of Popery should set at last in due obscurity under the Sun-shine of Protestantism Which considerations are recounted not out of any design or desire of Innovation though into a Pristine right or to restore the bone into its due place with pain and danger that hath been so long out of joynt and well serves for use though not rightly set Though the whole design and plea of the Church of Rome be that a bone rightly set and settled and fully useful ought to be dislocated to the hazard and cripling of the whole to be in the wrong posture it once was for a time for their advantage and benefit But to solve scruples and unravel scandals and pluck up all misapprehensions by the roots whereby any might be deluded by any pretences of Equity or conscience or filial Reverence for a Mother-Church into a favourable opinion of Romish slavery Or if any be prick'd in conscience for the wrong done to Rome at the Reformation let the same prick reach to the wrong done before to Brittain by Romes Schismatical Invasion which no prescription of time or years could give right to and then all will be in right order as at first they were and ought to be and the first right owners shall have their due and old Trepassers their censure and rejection yea as by good providence they now are and stand for it ought to be well known and understood that the See of Canterbury as it stands Established is not a Roman but a Brittish See and consequently Exempt from all Romish Superiority or dependance by an Original Birth-right and Immunity and therefore forbiden by our Laws and Synods to use or wear any Pall or Liâ—â—â—y or Legatine power of Rome's bestowing and settled by our Brittish Soveraigns in Christ-Church Canterbury as effectually and Canonically as at St. Pauls in London which all Christians of Brittain whether of Protestant or Catholick stamp and Character may now with a safe and good conscience pay due submission and obedience to as they ought without Schism or scandal or forfeiture of their Christian Dignities and Orders and Communion by the Canons of the Universal Church hereafter to be recited which before they could not For though Schism be objected by the Romanists to the Episcopals as by the Episcopals to the Presbyterians and Non-conformists yet the Pope in Brittain and his Romish Convâ—â—â—clâ—s set up by craft or â—iolence over our Churches which lay out of his Jurisdiction ever were the Original Schismaticks and the first Patterns and ill examples of disobedience against Right Superiours against so many good Laws of the Catholick Church that do Excommunicate and depose them for it And nothing in all likelyhood hath or doth more foment and châ—â—ish our remaining divisions in the Land and Sâ—â—â—s in the Church than Jealousie of Popery and it spâ—â—ted hankerings and designs to reduce men again under the old yoak of Rome so much dâ—restâ—â— and justly abhorr'd by the whole Nation If All in Trust and Eminency could fully satisfie men's fears and Suspitions of their unfeigned adherence under God and the King to their Brittish Mother-Church in opposition and detestation of all Forreign Corrivals for Superiority It were strange and justly unexpected if all parties throughout this miserably divided Nation would not soon joyn hearts and hands and Church-meetings with one another in an entire and indissolvable Union and Brotherhood to the Infinite joy and happiness of Prince and People SECTION XIV That the Primacy of Canterbury as by the Pope and Monk Augustine is Schismatical and against the Canons of the Vniversal Church and of the several Nullities of the Church of Rome in England And how their Clergy Intruding here stand depriv'd of their Orders by the Canons of all the Ancient General Councils and their Laity that abet them of their Christian Communion by the same Authority BUt the Supremacy of the See of Canterbury by the Popes Authority alone as our Romanists would have it without the Authority of the Kings of England is Infamously Schismatical and irregular and against the Canons of the universal
which how they were imputable to them alone who were the faulty Original Causes and how avoidable by the Innocent and Sincere in Gods Account who measures all our Actions by our hearts was explain'd a Sect. 10. p. 344. before To the like effect is the 13 Can. of the Council of Antioch that whosoever enters upon another's Diocess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless he be Invited by the letters of the Metropolitan together with the other Bishops of that place upon whith he enters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All that he hath done is void and nul and himself is forthwith deposed by this holy Synod as a just recompence of his disorder and unreasonable aggression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Scholiast upon this Canon it gives cause and occasion of much scandal commotion in a land for one Bishop to enter upon anothers Province And Canon 22. of the same Council what Priest or Deacon soever he shall offer to ordain the Ordination shall be void and himself to be punished by the Synod And this Council though at first a Provincial yet being confirm'd by a general Council it partakes of the same Authority and Force And Augustine and Theodore and there Successors who were never invited hither by our Brittish Bishops or their Letters or assent stand fully condemn'd by it as also by the second Canon of the second General Council at Constantinople upon the same Subject matter extending the Prohibition not only to Ordination but any other b Bals in Can. 2 Con. Con. 35. Can. Apost Ecclesiastical Act whatsoever to be done by him in anothers Diocess which the Scholiast Construes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he ought not to break disorderly into another's Territory as a Robber but with the good leave and liking of the Bishop of the place for theives are frown'd upon by other Canons and being taken are by the 25 Canon of the Apostles to be excluded from the Ministry though not from all Christian Communion Yea to Preach in publick in another's Diocess against leave Degrades a Bishop to the Lower degree of a Presbyter by the 20. Can. in Trullo And there is hardly any shift or pretence for a colour to this Invasion but it is prevented and censur'd by other Canons will he say the Diocess was Vacant when he came in and Theonus the Archbishop of London was not to be heard off when he entred upon Canterbury this is met by other Canons 37. of the 6th General Council in Trullo The Impression of Heathens upon a See makes no Vacancy though the Bishops are forc'd to flee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Council would by no means allow that Ecclesiastical rights should be abolished by Heathen Invasion And the 18th Canon of Antioch is to the same effect But suppose the place really and honestly Vacant without Heathens or Augustine himself or his Pope being the evil cause yet the entrance of him and his Successors stands eondemned by the 16th of Antioch and Sardyc Can. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If any Bishop unprovided of a Bishoprick thrust himself into a Vacant Church and Usurp its Throne without the consent of a perfect lawful Synod which requires the presence of the Metropolitan he is to be rejected though all the People whom he so entred upon should unanimously Elect or force him saith the 14th Canon of the Apostles By these Canons the consent or Invitation or Force of the People avails not to excuse this Trespass If the Invitation of some Potentate in the place and Territory be pretended which comes nearer to our Augustine's Case though by Bede it appears he came hither altogether uninvited out of meer Commiseration kindled in Pope Gregory by the fair English Youths sold at Rome in the Market it will not much mend the matter as appears by the 30th Canon of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man through the help of Secular Princes possesses himself of a Church or See belonging to another let him be deposed from his degree and Ex-Communicated both he and all that joyn with him This further increases the nullity of our Roman Catholick Church in England whereby Augustine stood Degraded from his Episcopal Dignity and all that favour'd him Excommunicate and all are a Brethren in Iniquity to Simonaicks as appears by the near conjunction of this Canon to the Precedent observed by the Scholiasts and what Church can that be where both Head and Members are all either deposed or Excommunicated from the Catholick Church of so little use and benefit is the Invitation of Infidel Princes to the wrong of Christian Prelates upon the place were it allowed and granted that Augustine settled here at the request of Ethelbert who was not King of England nor of all the Archbishoprick of London or Canterbury which Reached from Humber to Cornwall and Severn And what ever were the right of Ethelbert to Invite it was the manifest sin of Augustine and Gregory to accept the Primacy to the prejudice of the Christian Prelates in the same Province and in Wales that was not yet subdued For though the Canons approve of Charity yet to the breach and violation of Justice and Vnity amongst Christian Brethren or of obedience to Superiours it will by no means admit thereof Therefore their Priests and Inferiour Pastors if they had any are in no better condition than their Superiour Clergy both equally Degraded from their Orders for contempt of the Brittish Bishops who in this Province were to be owned by them as their just Superiours unless they had other guess exceptions against them than that the Infidels were too hard for them The 30th Canon of the Apostles saith If any Presbyter or Minister gather Conventicles apart in despite and contempt of his own Bishop and set up an Altar in his Diocess having nought to charge his Bishop in point of Holiness or honesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be deposed for his Pride and Ambition for such a one is seditious or next door to a Tyrant And whoever of the Clergy or Laity joyn with him the one to be deposed the other to be Excommunicated after one or too Monitions which was not in any probability omitted to Augustine and his Clergy in the first and second Synodical Meetings given him as before by the Learned Unblemished Brittish Bishops and their Associates For as at home for the Inferiour Clergy to confederate to suppress their Superiours were Schism and Ecclesiastical Rebellion in them by this Canon so for any from abroad of the same Christian Communion to Erect Chairs above the Chairs of the Bishops of this Province were such an Impudent Invasion of the rights of Lawful Superiours and an account will follow of that Epithite as if the French or any Forreign Church at London should go about to exalt it self above the See of Canterbury or London that gives it Harbour Yea whosoever shall attempt or cause himself to be made a