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honour_n	custom_n	king_n	tribute_n	1,660	5	11.1891	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47083	Of the heart and its right soveraign, and Rome no mother-church to England, or, An historical account of the title of our British Church, and by what ministry the Gospel was first planted in every country with a remembrance of the rights of Jerusalem above, in the great question, where is the true mother-church of Christians? / by T.J.	Jones, Thomas, 1622?-1682.	1678 (1678)	Wing J996_VARIANT; ESTC R39317	390,112	653

reason to envy the higher condition and temporal honours of Superiours in this World having such great reward and honour in reserve from God for his own work And we see the Soul it self though never so excellent or extensive to be content in this life with less room and port than the body and an Idiot may have a greater presence than a Rabbi though the one have its name from restraint and narrowness the other from Amplitude of person and endowments and Davids great spirit which encountred Bears and Lyons and Goliah's had but a narrow Case And St. Paul who overcame the world by his Ministry is said by some To be weak in presence and in his speech Contemptible 2 Cor. 10.10 And were not Christ the only Master and Rewarder and Judge and King and his Priesthood but in the Character and Condition of Labourers and Stewards under him and not the Lords and proprietors of his blessed word and Mysteries who were able or sufficient to requite their spirituals Is the tenth of an Estate or thousands of Rams or ten thousands of Rivers of Oyl or the whole World were one sole owner of it a sufficient price or present for the Gospel or for Christ or for pardon of sins and peace of Conscience and the Souls Salvation What Kings or Emperours were too good to bow and prostrate themselves before Popes if they preach'd or any right Minister of the Gospel were their comfortable messages their own and not their Heavenly Masters Yet though they are but Instruments and servants under Christ are they not to be left without honour and esteem and maintenance from men and that not mean or scant for their work sake though they be to expect their full reward and portion from none but God For the reason and Civility of Nations though they reserve the Glory and honour to the chief Authors of their deliverances and victories yet leaves not the Messengers of good Tydings without their due respect and presents God alone is our supream King and Father preserver and our Earthly Superiours and Benefactors and Delieverers are but Instruments under him And though the respect that is due and congruous to the principal be not payable to the Instrument yet by all Laws and Instincts of Gratitude and Conscience and Customes of Nations Instruments under God of Benefits Kings Fathers Conquerours Benefactors receive that proper and meet acknowledgment and return that is their due yet Instruments are by no means to step into the Throne or usurp or arrogate the Royalties of their Principals but must rest content with that Tribute of respect and honour that is due to their subordinate Ranks and Stations though they are the Conveyers under God of Spiritual which infinitely exceed all temporal benefits and mercies And great and remarkable is the difference between the Pains of the Clergy and the payments and rewards of the Laity in the Ancient and Primitive times when Christ was more in the heart and the World less towards what it is and hath been in the degenerate times of Christianity when the World began to have more of mens hearts than Christ St. Peter though the Prince of the Apostles and Founder of our great and Wealthy Popes was not worth a Groat upon the score of his Function for so is his answer to one begging his Alms Silver and Gold have I none but such as I have give I thee Act. 3.6 And yet all Rich Christians then that had either Land or Houses sold and parted with all and laid them at his feet c. 4.34 35 37. so great was the clearness of the one and the gratitude of the other and the care and preferrence of the Community and of the poor in both And St. Paul laboured night and day to get his living while he preach'd the Gospel of God unto others 1 Thess 2.9 Yet bears them record That they were ready to pluck out their eyes if possible to give them to him Gal. 4.15 A good Argument that they that would not spare their Eyes much less would spare their Purses for his sake as others more remote cannot erect Temples though miracles of the World for magnificence sufficiently answerable to the merits of his memory And the Apostolical abstinence was closely followed by the succeeding Heroes of the Primitive Church As Origen and others who preferr'd Hearts before Purses and fared hard and went barefoot while they had Nobles for their Converts which is not to be attributed to Sullenness or Melancholly or Vain-glory but either to the strict observation of our Saviours Rule Freely have you received freely give more binding in those times of Miraculous assistance Or to an aime of trampling this present World under their their feet and encouraging their Christian followers in their poverty and persecutions as the Emperour Severus us'd to walk bare-head in snow and rain to hasten the tardy March of his Armies Or to the Eternal Rules and decencies of giving and receiving which require the one part to forget their merits the other never to forget their benefits more lively exerted in them who by extraordinary Grace were better fitted to represent the several parts of God to the life whereof the Giver is ever one as the Receiver is of the Creature and the Receiver when he requites and repayes puts on again the Giver and the Giver becomes as a Creature to be in a capacity to receive which is a remarkable shadow and footstep in nature of the Incarnation and both parts of God could not be acted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by such unbounded zeal and thankfulness in both in imitation of Gods bounty who giveth liberally and is so far from upbraiding that he hazards the denyal of his existence and being with the inconsiderate for his silence and withdrawing But extraordinary times being not presidents for ordinary that the Clergy now should labour Gratis or the Laity hold all in Common as then they did as the manner of living in a Siege not a Rule for the manner of living when God sends Peace and plenty This noble strife and generous contention between Liberality and Refusal in Primitive Hearers and Teachers was stated afterwards and compos'd by Divine and Apostolical intimations not only That of the Labourer being worthy of his hire but that more express establishment Even so hath the Lord ordained that they which preach the Gospel should have by the Gospel 1 Cor. 9.14 Where the Evangelical maintenance is equall'd if not indentified with the Levitical which is known not to have been scant and prosperity and a Curse annex'd from God besides upon all that were just or unjust in paying or withholding their Tithes and Offerings Mal. 3.8.9 10. And further yet We wish you did reign that we also might reign with you 1 Cor. 4.8 Where it is implyed that it is but just and fit that the Ministers of the Gospel should partake and share in its highest prosperity and advancement who are sure to smart

attended but with one Clerk or two at the most and after a little refection he hastened presently away to read to his Disciples or to his private prayers after whose pattern and example in that time all devout men and women every where made it a Custom to fast every Wednesday and Friday throughout the year till three a clock afternoon except the 50 dayes between Easter and Whitsontide He never spared for fear or honour to reprove the Rich when ever they did amiss but corrected them especially with great severity He never us'd to give away Money or presents to the Rich and Great in this World but only a kind entertainment when ever they came to visit him but what ever such bestowed upon him he soon imployed it either for relief of the Poor or redemtion of Captives admitting them his Scholars and Disciples whom he so redeemed and fitting them by his pains and Instructions for the Priestly dignity Not a word of Vests and Ornaments or Palls or Crucifixes or Holy Water or Indulgencies or toyes or lyes or Prophetick Murders for they were no Roman-Catholicks but only good Brittish Christians The Right Pictures of Gildas who loved best and truest when they were most troublesom to offenders being lively Instances to guess at this distance at the spirit and efficacy of St. Patrick's Ministry upon the Ancient Irish and Scotch by the Apostolical stamp of such self-denial and contempt of this present World in their hearts and affections out of love to Christ and that to come This worthy Bishop Aidan as his name imports in the Brittish and Holy King Oswald were the Chief Authors and Instruments under God of the Conversion of the English to the Christian Faith over all the Land not only in Northumberland where they Reigned and resided but over the rest of the English Heptarchies by their Influence and good example for Oswald did not only the part of a King in the first Invitation and continual encouragement maintenance Protection of those men of God but bore a great share with them in their Ministry for as Aidan delivered Gods mind in his Doctrine and Preaching so h Bede l. 3. c. 3. 6. l. 3. c. 5. Oswald out of great zeal and humility to the better edification of his Subjects vouchsafed in his Royal Apparel to be his Clerk or Deacon interpreting Aidan's mind to the People wherein he was defective or unready for want of more skill in the tongue and which gave the greatest life of all to his endeavours exemplifying all his precepts by a leading conversation and holiness of life and largeness of Alms and charity hardly to be parallel'd parting with his meat out of his mouth with his dinner set before him to his poor Christian Subjects without that Aidan once wishing this unwearied Arm and liberal hand of his might never fail but be ever supplied by God with heart and substance for it gave occasion to Monkish Historians of the superstitious Letter wherein Bede himself was no mean proficient i Bede lib 3. c. 6. to fain and believe that his arm never rotted or decayed in the Grave forgetting or taking in the better to frame the Legend those Posts or Town Gates whereon King Penda hanged it For as by the Grace of God he exceeded all other Kings in Religion and vertue so in Gods just and unsearchable judgements he no less out went them in the disaster of his end being conquered in Battel by Penda King of Mercia his Enemy who quartered and hang'd up his head and arms for scorn and terrour to all about of which direful end of so good a Christian no conjecture can be made out of Bede of the cause but from the place of the Fathers murders and the Sons sufferings for Bede saith he was kill'd at a place call'd by the English k Math. Westm Marels-feild Bede lib 3. c. 12. Hen. Huntingdon Mesa-feild Locus conterminus Walliae Armonicae 7 millibus a civitate Schrowsbury versus Walliam Monastic Anglic. pars 1. p. 38. Maser-feild not expressing where it lay but Heaven-feild the place he Conquered and killed Cadwalhan about 46 years before Cadwalhan dyed by rearing the Cross he assigns to be about the Picts wall in the North But most probably the place of his Cross and Death was one and the same As Cambden more rightly guesses by several Circumstances to which I have particular reason to add one for at Oswestree where Oswald was kill'd by Penda thence called Oswaldsstree and in the Brittish Cro●s Oswalht or Oswalds-Cross is to be found Cae-Nef as it is called to this day or Heaven-feild in the English which I have often gone over adjoyning near to the feilds where the ruins of Oswald's Chapel remain by a Well l Ibid. called Ffynnon-Capel-Oswalht where the late Noble Lord Capel drawing his Forces in a body was answered touching the place in my hearing that it was called Cae-Capel or Capel-feild by that famous and strong Warriour Mark Trevor Viscount Dungannon bred and born there and there abouts whom Cromwel had ever a great honour for being the only man that wounded and worsted him in the face of his Brigades which never had been known because concealed by his Armour but by Cromwel's own Ingenious Confession and kindness towards him for his Valour after the Loyal party was reduc'd as I have heard his Royal Highness relate the Story in publick Within 8 or 9 Miles of this place stands Bangor-îs-y coed whose Religious Monkes were so barbarously Murthered by his Father Ethelfred in such numbers as before By the Ministry of Aidan the m Bede lib. 3. c. 3. 6. M. Westmin A. 635. Nullus incredulus tempore Oswaldi in Northumbriâ Idem A. 634. whole Province of York this side Scotland and its English Inhabitants was restor'd to the Brittish Church that is the two Provinces of Bernicia and Deira as that Metropolitan See was divided into were entirely converted such as needed n Usher p. 1004. Bernicia containing in it Eastward the whole County of Northumberland and part of Durham On the West the North-Cumbrian Kingdom erected by the Brittains between the Rivers Derwen and the Friths upon the ruines of the Northumbrian n Usher p. 1004. And Deira the other part comprehending the Counties of York and Westmerland and Lancashire and the South part of Cumberland below Derwen Cheshire about this time being in great part within the Principality of Powys and Brochwael Scythrawg its Prince residing at West-chester as other times at Shrewsbury and there assaulted by King Ethelfred Bede lib. 2. A goodly part of the English Nation especially if we add thereunto the large Kingdom of Mercia where all the English according to Bede lib. 3. were Converted and brought up in the Faith by Finan a who was Discipulus Nennii Bannachorensis Cestriâ Elapsi Nennius his Disciple who escap'd from Chester saith Pitzeus but according to Bede both he and Diuma the other

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

half a word spoaken to any of our Gracious Princes by our Reverend Bishops in behalf of a long oppressed Church would make Wales also a full sharer in the Common liberty and benefit of the Reformation They being the first sufferers in Europe for their early opposition against the Supremacy and Superstitions of Rome several hundreds of years before Martyn Luther was born or heard off and therefore more fit to be considered notwithstanding former enmities who ever was in fault in a Protestant Church and a Polite and curious Nation that hath a fam'd regard for Antiquity in stones and marbles The visible and distinct Remnant of the Ancient Brittains in Wales whom Rome hath endeavoured these 1000 years to suppress and destroy in their fortunes and faith and fame and value and love with several of the English being the most Ancient standing and living Monument and Record against Popery in this our Western World Must that Ancient leaven that gain is godliness and Superiority hook or by crook over Ancienter Churches be retained with scandall for ever in the best of Reformed Churches Is there none that will speak but for themselves none against themselves and purse and pride for conscience Justice and the interest of Protestantism And yet I believe the Brittish Church had rather rest in Patience as they are than arrive at any deliverance or redress or liberty by any means unpeaceable or unamicable much less indirect Neither can their rights and Priviledges be further withheld from them without deserving and Incurring the Censures and Anathemaes of General Councils manifest and unanimous in their defence which if they are not to be regarded wherefore are they Read or Printed and not without some defiling approbation of a most unrighteous and an unconscionable Popish Sentence past against them and their Successors without cause and with as little colour against all faith and Truth and promise of Protection leaving them in the Lurch in the midst of their trust and submission against the use and Custom and Instinct and honour of all Patrons and Creatures whatsoever but his Holiness alone Withall hard usage is more tolerable from an Enemy than from a friend and from the corrupt Roman Church where tyrannical and ambitious principles are so openly professed and own'd than from a neighbouring Orthodox Church of Christ who suck'd the breasts of the Brittish or others at least who had been nurs'd and nourished by her Milk Neither was it the Intention or practice of the Roman Court that Churches should remain concluded for ever by any of its Sentences whether just or unjust as appears in the frequent contests heretofore between the Arch-Bishops of York and Canterbury for Primacy where after both parties were well spunged and squeezed by decrees and Sentences for each the right of precedency reverted after all where it ran before in its former Channell If a Pope predecessor exempted York from Canterbury upon a considerable feeling The Next Pope his Successor who had no share in that Boon is troubled in Conscience if well illuminated by a splendid present from the adverse side till Canterbury were righted and the Ghost of Austin appeas'd At last this Controversy was referr'd by the Pope to the pleasure and decision of our own Kings whose Original right to judge of this Cause was now remarkably estabished in the Crown by this concession and president from what motive soever it proceeded for it thwarted two of their chiefest fundamentalls their Profit and their Incommunicable Judicature of Church matters which they seldom quit where they have either cowardly or credulous Kings to deal with And so we find that the wise and valiant King Edward the third put an everlasting period to that Controversy under his great a Sr. Roger Twisden Histor Vindicat. p. 21 22. Seal As any of his Protestant Successors being better enlightned and Brittishly allyed may give due redress to the Ancient See of St. David in like manner if they please and also unite Canterbury to London as it was ever at first The Extinction of great and Ancient Sees being Sacriledge but their Translation from that place to this the undoubted right of Princes which is the third point That the Protestant Constitution and Confirmation of the Primacy of Canterbury is according to the b Photii Nomocanon Tit. 1. c. 20. Concil Eph. Can. 8. Concil in Trullo Can. 38. Concil Chalced. Can. 12. 17. Canons of the Universal Church as well as the Law of this Land which is sufficiently cleared before and hereafter and more at large and irrefragably by several great Writers of our Church particularly Dr. Hammond and Archbishop Bramhall to whom they are referred who have a mind to meet more Instances and Presidents on this point And our Romanists of any men should not except or regret at the Constitution of our chief Chairs by the Authority of our lawful and Brittish Kings whose first power and footing here was by the aid and assistance of Conquerours and Invaders to the wrong of this Church For though the Pope first pointed out London who had the same right to dispose of the Crown as of the Chaire yet the Influence of King Ethelbert settled the Primacy at Canterbury as some of the Norman Kings wrested that of St. David to it by meer force and power If therefore they believe in behalf of themselves that Kings may constitute or translate Metropolitan Sees against old Right and Canons much more may they do the same with Right and Canons of their side For lawful Kings in their own Territories succeed in that power which was given or restor'd by General Councils to Christian Emperours to make what Alteration and translations of Sees and Primacies as they should see cause The Emperours and Metropolitans both agreeing and consenting that before any new Metropolitan See should be alter'd that the Mother Church should be satisfied and understand from his Majesty under his hand that he was not surpriz'd or sollicited or misled by others in what he did as well might be the Case of Canterbury in its Confirmation by our English Kings in the darkness of Popery before the Reformation but that he did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his own accord and choice and for a just and convenient cause either out of respect to the Dignity of the new place or City or out of particular honour to the personal vertue and merits of its present Prelate or for some publick benefit and advantage to the Church in general as Balsamon Notes on the 38 Canon of the General Council in Trullo whereby it appears that it is still in the power and Authority of the Kings of Great Brittain to settle continue or translate this Primacy by their Laws to what place they please and to restore the same to London where it formerly was if by any just cause they shall be mov'd thereunto Either 1. out of respect to the 6th Canon of the great and venerable Council of

Holy Ghost so here above the Holy Catholick Church which in the belief of Christendom comes next to the blessed Trinity but in the Creed of Rome must give place to the Pope to go before it to whom all Ancient Churches must vail their Soveraignty as Kings their Crowns as well as private consciences their Divine Allegiance and Subjection which they ow to God and truth and no other but for his sake And as the case is brought to a short and plain Issue so to this hazard and inconvenience to proud Rome that when the Immunity and freedom of any one single Church is proved and evinced Irrefragably their Universal Supremacy is overthrown and wrested from them and nothing left in their close possession but Antichristian guilt by such pride and and Arrogance Incurred This Ancient and Sacred Canon for more satisfaction runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let Ancient Customs be firmly observed those in Egypt Lybia and Pentapolis that the Bishop of Alexandria should have the command and power over all those for to the Bishop that is at Rome this is likewise usual in like manner at Antioch and in the other Provinces their several honours and Primacies are to be preserved safe and entire to each Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this Custom is to be mark'd as Universally manifest and acknowledged in the Churches that if any one be ordain'd a Bishop against the will and likeing of the Metropolitan This great Synod hath decreed and resolv●d that such a one ought not to be taken to be a Bishop Which is explained and confirmed in the second General Council held at Constantinople in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not Forreign Bishops approach those Churches that are without their a Concil Constant 1 Can. 2. 3. bounds and Jurisdiction nor blend and confound the Churches which the Canons made distinct Let the Bishops of Alexandria have the charge of the East only always reserving the due honours of Primacy to the Church of Antioch as they are allotted to it in the Nice Rules And let the Bishops of the As●●n Diocess govern such places as are in Asia and concern themselves in no other that are out of it And the Bishops of Pontus rule only in the Pontic Province And of Thracia in Thracia only and not further and let no Bishops without Invitation come out of their own Diocess to confer Orders or to dispose and rectifie any matters Ecclesiastical but by the rule above written to be observ'd in every Diocess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For this is manifest and out of doubt that in every particular Province the Synod of that Province ought to administer and govern all throughout according as the Synod of Nice hath decreed in such matters Now by these two great Councils and that of Ephesus together being the three first general and Oecumenical as in the mouth of two or three witnesses or rather of all Christendom it stands decided and established that the Church of Cyprus is not subject to any Church no not to Rome but is Sovereign within it self There being no reason why it should be subject to Rome more than to Antioch both deriving from St. Peter Christs Vicar alike If therefore free and exempt from the one she is alike free and exempt from the other by the same sentence and for the same cause of having power and Authority within it self by Ancient custome which frees it from all Forreign Sovereignty whatsoever by necessity for the contradiction that is between being under and not under any other because absolute and free within it self as the Council did adjudge both the right and fact Therefore Rome cannot be Supream to Cyprus whereby her universal Superiority is manifestly overthrown and she bound to suspect her self of Antichristian Arrogance And if not Supream to Cyprus much less to Antioch which is Ancienter in Christ than both For from Antioch the Gospel came to Rome and C●prus by St. Peter and St. Paul as is confess'd by themselves which therefore had a Chaire and the rights of a Chaire by consequence before Rome had being I will not here take upon me to enumerate all Provincial Churches of Ancient Apostolical foundation or Imperial exemption that by this and other Canons of General Councils were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chief within themselves as were Bulgaria Iberia and Cyprus as Balsamon notes on the second Canon of Canstantinople and Carthage after mature debate and tryal for its Title with Rome which was discovered to have no right of Supremacy or Appeal and what she alleadg'd out of the Nice Canons was found in open Council after perusal of Records sent for on purpose from the East to be meer b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zonar in can 31. Conc. Carthag cheat and forgery and all transmarine Powers and consequently that of Rome were barr'd out by strong c Conc. Carthag c. 31. c Conc. Milevit c. 22. Canons that no Bishop might go out of the Land beyond the Sees without the special License of his Metropolitan That no appeals should be pursued to transmarine Tribunalls but only to the Primates of their Provinces under pain of being Excommunicate throughout all the Churches of Africa Such immunity had the Church of Alexandria which in that respect is equall'd to Rome by the words of this Canon For Rome it self was chief in like manner and unsubordinate to any other in her own Province though not Superior to all the Churches of Europe as she vainly pretends And if any had this immunity and chiefty within it self the Church of Brittain had it beyond all doubt or question and that by the express letter and intendment of this Nice Canon which confirms such rights to all Metropolitan Bishops that were before in being As our Metropolitans of York and London and Caerleon manifestly were as appears by the Records and Subscriptions of the Council of Arles which was as great a Council in the West as Nice was in the East and held about 14 or 15 years before the other Besides its Seniority to Rome in the Faith and its distance and separation by Sea as well as Carthage and its pre-eminence in first Kings and Emperors and being known at Rome when Gregory was about sending Monk Augustine hither to have no Pall from Rome by his own confession upon search Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saith Balsamon upon the said second Can. of Constantinople From the beginning all Metropolitans of Provinces were chiefs within themselves and ordain'd by their own Synods which is much confirm'd by that Ancient MS. Carranza mentions which renders that passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quoniam quidem Metropolitano Episcopo hoc idem moris est c. And as all Subjects in the State are concern'd and bound to know who is their right Ruler and proper Superiour so is it in the Church men are Commanded to know their chiefs But no where