be intrusted with the Episcopal Insignia and ordinary Iurisdiction yet it s the avowed Doctrine of the Church of England that the giving the Power of Conferring Orders to a Presbyter is so contrary to the Divine Law that its ipso facto null and void and in pursuance of this Doctrine she Re-ordains all those who have had onely a Presbyter's Ordination even whilst she is against a Re-ordination And thus he has himself confuted his first Point The Agreement of the two Churches about the Ministry for a disagreement about the Power of Orders is so concerning a Point in the Ministry that there can be little agreement after it This determines the Dispute that Bishops do not differ in Order but onely in Degree from Presbyters for if Bishops by a Divine or Apostolical Institution were a distinct and superior Order Presbyters could never be intrusted with the ordinary Power and Jurisdiction of a Bishop such as the Power of conferring Orders is much less that a Presbyter should have Power to Consecrate Bishops and Bishops should be subject to Presbyters as he affirms of the Abbot of Hy This overthrows the Essential Constitution of the Ministry if Bishops are by Institution a Superior Order to Presbyters that Presbyters should have Authority to Consecrate and Govern Bishops and overthrows one of the principal Arguments for an Oecumenic Pastor as it is urged by our other Author from the power of conferring Orders which he says cannot be done but by a superiour Pastor and surely Presbyters though soveraign Abbots are not superiour Pastors to Bishops nor to Presbyters neither And yet the Church of England does not deny but that in case of necessity the Ordinations of Presbyters may be valid and upon this Principle justifies the Presbyterian Orders of Foreign Churches while such unavoidable necessity lasts as I have also done at large in the Vindication to which this Author so often refers But the case of Schism is a different thing and I believe our Author himself though he grants a Power to the Pope to entrust Presbyters with the power of conferring Orders will not say that Schismatical Presbyters may take this Power or that their Ordinations are valid if they do And this is the case between us and our Dissenters they ordain in a Schism and though necessity may make an irregular Act valid yet Schism will not And I would desire to know what reason it is for which they Null the Protestant Reformed Ministry which he says is so much less severe than the Principles of the Church of England The artifice of all this is visible enough to heighten and inflame the difference at this time between the Church of England and Dissenters but in vain is the Snare laid in the sight of any Bird. But that the Reader may better understand the Mystery of all this I shall briefly shew why the Church of Rome is so favorable to that Opinion that Bishops and Presbyters are of the same Order and differ onely in degree why they allow the Ordinations of Abbots Soveraign who are but Presbyters to be both valid and regugular that they are exempted from the Iurisdiction of the Diocesan and have in themselves Episcopal Authority whereby they can Ordain Correct Suspend Excommunicate and Absolve nay exercise this Jurisdiction over Bishops themselves as this Author tells us of the Abbot o Hy Which will shew how far we are from agreeing with the Church of Rome about Episcopal Power The plain Account of which in short is this That they distinguish their Orders in the Church of Rome with relation to the Sacrament of the Eucharist and since the Doctrine of Transubstantiation prevailed which is such a wonderful Mystery for a Priest to Transubstantiate the Elements into the Natural Flesh and Blood of Christ this is looked upon as the highest act of Power in the Christian Church and therefore that must be the highest Order which has the highest Power and since a meer Priest has this power of Consecration which is as high an Act as any Bishop can do therefore they conclude that Episcopacy is not an higher Order than the Priesthood but differs onely in Degrees with respect to the power of Jurisdiction And the competition between Popes and Bishops to serve their several Interests did mightily incline them to favour this Opinion The Papal Monarchy could never arrive at its utmost greatness without depressing and lessening the Authority of Bishops and therefore aspiring Popes granted Exemptions Dispensations and Delegations to Presbyters that there was no part of the Episcopal Office but what a Presbyter might do by Papal Delegations which made Presbyters equal to Bishops but advanced the Pope vastly above them When by these Arts which were often complained of the Pope's Power grew boundless and infinite and it was thought necessary to bring it lower it could not be done without calling in the assistance of Presbyters and allowing them to Vote in the Council For the majority of Bishops were engaged by Interest and Dependance to maintain the Papal Greatness and therefore if these matters must have been determined by the major Votes of Bishops there could be no remedy against the Papal Usurpations For which reason in the Council of Basil those Bishops who were devoted to the Interest of the Pope and knew they were able to secure the Cause if none but Bishops might Vote insisted on this That according to the Presidents of former Councils all matters might be determined onely by the Votes of Bishops and now the equality of Order between Bishops and Presbyters was trumpt up to serve another turn to prove their right to Vote in Councils to assist those Bishops who groaned under Papal Usurpations in some measure to cast off that Yoke and vindicate their own Liberties To this original the equality of Order between a Bishop and Presbyter is chiefly owing in the Church of Rome from this Authority the Abbots Soveraign derive their Power which is a subversion of the Supream Authority of Bishops has no president and would never have been allowed in the Primitive Church and therefore as for the Dispute about the Abbot of Hy what the matter of fact is which those learned men whom he assaults I doubt not are able to defend were there a just occasion for it is nothing to our purpose If it were as he says it is an intolerable encroachment upon the Episcopal Authority and void in it self We who deny Transubstantiation and disown any such Authority in the Pope to delegate the Episcopal Power to meer Presbyters do not I suppose very exactly agree with the Church of Rome in this matter 2. Much at the same rate we agree in asserting the difference between a Bishop and Presbyter to be of an immediate divine Right This indeed we do constantly affirm that the Institution of Episcopacy is by immediate divine Right but is this the currant Doctrine in the Church of Rome That he knew was false and therefore had
no necessity for those who acknowledge a subordination of Pastors to acknowledge an Oecumenical Pastor And before I consider his reasons in particular I shall make short work with them and confute them altogether The querie he proposes to discuss which he has transcribed verbatim from his Independent Author is this Whether the asserting of the Subordination of Pastors in the Church doth not by all good consequence necessarily infer the Supremacy of an Oecumenic or Universal Pastor Now my exception against this and consequently against all his Arguments whereby he proves this is that I will allow of no consequences to prove an Institution No man can have the Authority of an Universal Pastor unless Christ has given it him and therefore unless Christ have appointed such an Universal Pastor there can be none and to prove by consequence that Christ has appointed one when no such Institution appears is ridiculous Suppose then there were as much reason for the Supremacy of an Oecumenical Bishop over all the Bishops in the World as there is for the Superiority of Bishops over Presbyters which is all the Subordination of Pastors that we allow of which more presently yet at most this can onely prove that there ought to be an Oecumenical Bishop and that Christ ought to have appointed one but it don't prove that there is one And therefore he who believes that the Superiority of Bishops over Presbyters is an Apostolical Institution but can find no such Institution of an Universal Bishop can never be forced by any reason or consequence to own such an Universal Bishop We own the Subordination of Presbyters to Bishops not from Reason but Institution and does it then hence follow that we must own the Supremacy of an Universal Bishop for some pretended Reasons without an Institution What is matter of Institution depends wholly upon the Divine Will and Pleasure and though all men will grant that God and Christ have always great reason for their Institutions yet it is not the Reason but the Authority which makes the Institution Though we do not understand the reasons of the Institution if we see the Command we must obey and though we could fancy a great many reasons why there should be such an Institution if no such Institution appears we are free and ought not to believe there is such an Institution because we think there are reasons to be assigned why it should be And thus in our case though we should not shew why Christ should institute the Apostolical Office and Power to which ordinary power Bishops succeed superiour to Presbyters and not institute an Oecumenical Pastor superiour to all Bishops though we should fancy that there is as much reason for the one as there is for t'other yet if there appear to be an Institution of the Superiority of Bishops over Presbyters and no Institution of an Oecumenical Pastor we may safely own what is instituted and deny what is not instituted what ever parity of reason there is between them And this I think plainly shews that the Church of England may own the Superiority of Bishops over Presbyters and yet deny any such Officer as an Oecumenical Pastor because there is an Institution of one and not of the other But that our Author if we may call a notorious Plagiary so may not complain that we will not hear him I shall briefly examin what he says He begins with explaining what is meant by Church by Subordination of Pastors and by an Oecumenical Pastor 1. As for the first he distinguishes between a Church and the Church A Church is any particular Church The Church belongs to the Catholick Church onely Why so is not a Church though it be a particular Church the Church of England the Church of France the Church of Spain The Church of England is not the Universal Church no more than the Church of Rome but it is the Church of England But what he would make of this I cannot well guess He says Men are frighted into Conformity to the impositions of any particular Church upon supposition that they are the Laws of the Church i. e. the Catholick Church as the People do for the most part believe But I perceive he thinks that our People in England are as silly as they are in some other places but we tell them and every body of common sense understands without telling that when we in England exhort them to obey the Laws of the Church we mean onely the Laws of the Church of England and he ought first to have proved that every National Church has not power to give Laws to her own Members before he had represented this as such a meer Scare-crow for his distinction between A and The Church does not prove that a Church or every particular National or Diooesan Church if he pleases has not Authority over her own Members This he himself dares not deny and therefore distinguishes between obeying a Church as the Church and as a Church but though we do grant a difference between the Universal and a Particular Church yet before he had run down the Authority of particular Churches he ought to have proved such a Superior Authority in the Universal Church to which all particular Churches must be Subordinate But here his Author failed him and therefore he must of necessity fail his Readers 2. By Subordination of Pastors he understands the standing of several men in distinct Orders or Degrees of Office one above another or under another in Subordinate Ranks This he applies to Patriarchates National Provincial Diocesan Churches the Romanists he says never stop till they arrive at the most Catholick Visible Church and Pastor in the World i. e. an Oecumenical Pastor The Protestant Prelates and Doctors who go not Dr Sherlock's way do say that there are no degrees of Subordination in the ascending part above a National Church and Pastor I have already defended my way which this Author I find knows nothing of no more than he does what is the sense of Protestant Prelates in this matter and therefore I must tell him that though we do own a Subordination of Presbyters to Bishops yet we own no Subordination of one Bishop to another but do assert with St Cyprian That all Bishops have originally the same Authority and Power what the meaning is of Metropolitical and National Combinations of Churches and how far we are from setting up a National Supream Pastor with a kind of a National Infallibility as he insinuates I have already shewn at large Though I think there never was a more senseless Suggestion that no Church can exercise any Authority and Jurisdiction nor punish the Disobedient without pretending to Infallibility which would overthrow all Government in the World unless Princes and Parents and Masters be Infallible too And the reason he gives of it is as absurd to the full that its the most unjust and unreasonable thing in the World for me to pretend to force
consisting of particular Churches as of integral Parts But now the Apostle makes every particular Church to be such an organized Body consisting of all the integral Parts of a Church a Bishop Presbyters Deacons and faithful People and therefore particular Churches are not properly organized Parts of the Catholick Church as the hands or legs are of a humane Body which is made up of several other members of a different nature but as organized wholes every particular Church being a complete and entire Church not a part of a Church and the Catholick Church is considered as one not so much by uniting all particular Churches considered as particular Churches which is to unite a great many wholes together to make one whole which is perfectly unintelligible but by uniting the several parts of which each particular Church consists into one they being the same in all and this makes one organized Catholick Church of the same nature and constitution the same Officers and Members with every particular organized Church As for instance A particular organized Church as I have now observed consists of a Bishop Presbyters Deacons and faithful People and the whole Catholick Church consists of the same Parts and can have no other and yet there are no Bishops Presbyters Deacons Christian People to make up this Catholick Church but what belong to some particular Churches and yet particular Churches are not Parts of a Church but compleat entire Churches as having all the integral Parts of a perfect Church and therefore particular organiz'd Churches cannot make up a whole Church as the several Parts make a whole Body because they are each of them a whole where then shall we find Bishops Presbyters Deacons People to make up one Catholick Church Now in this case there can be no other Notion of the Catholick Church but the Union of the same Parts of all particular Churches into One and then the Union of all these united Parts into one Body makes the one Catholick Church As to explain this briefly St. Cyprian tells us that there is but one Episcopacy or one Bishoprick as I have already shown and therefore all the Bishops who are now dispersed over all the World and have the Supream Government of their particular Churches must be reckoned but one Bishop for thô their natural Persons are distinct they are but one Ecclesiastical Person their Office Power and Dignity being one and the same not divided into Parts but exercised by all of them in their several Churches with the same fulness and plenitude of Power and thus we have found out one Bishop for the one Catholick Church all the Bishops in the World being but one for thô they are many distinct Persons they are but one Power and exercise the same Office without Division or Multiplication And thus all the Presbyters in the World who are under the Direction and Government of their several Bishops are but one Presbytery of the Catholick Church for if the Episcopacy be but one the Presbytery must be but one also in subordination to this one Episcopacy the like may be said of Deacons and of Christian People that they are but one Body and Communion under one Bishop Where there is but one Bishop there can be but one Church and therefore one Episcopacy unites all Christians into one Body and Communion How this is consistant with the many Schisms and Divisions of the Christian Church shall be accounted for else-where This is a plain intelligible account how all the particular Churches in the World are but one Church because all the Parts and Members which answer to each other in these particular Churches are but one by the Institution of Christ All their Bishops but one Bishop all their Presbyters but one Presbytery all the Christians of particular Churches but one Body and Communion and thus the Catholick Church is an organized Body consisting of the same parts that all particular Churches consist of Just as if Five Thousand Men whose Bodies have all the same Members should by a coalition of corresponding Parts grow up into one Body that all their Heads their Arms their Legs c. should grow into one which would make a kind of Universal organized Body of the same nature with what every single individual Man has And that there can be no other Notion of the Catholick Church as considered in this World Ethink is very plain from this that there is but one Notion of a Church and therefore the Catholick Church and particular Churches must have the very same Nature and integral Parts If a Bishop Presbyters and Christian People make a particular Church there must be the very same parts in the Catholick Church or you must shew us two distinct Notions of a Church and that the Catholick and particular Churches differ in their essential Constitution If the Notion be the same and all particular Churches constitute the Catholick Church then these particular Churches must constitute the Catholick Church just as they are constituted themselves that is of Bishops Presbyters and People and therefore all the Bishops of particular Churches must make but one Catholick Episcopacy all the Presbyters but one Presbytery all the Christian People but one Body and Communion and then the Catholick Church and particular Churches are exactly the same one Body of Bishops Presbyters and People And this utterly destroys all subordination between Bishops for if to the Notion of the Catholick Church all Bishops must be considered as one than every Bishop must be equal for an inferior and superior Bishop cannot be one And if the Notion of the Catholick Church did require one Supream Oecumenical Pastor to whom all particular Bishops are subordinate then the Catholick and particular Churches are not of the same Species for the one has a soveraign the other a subordinate Head and therefore is not a compleat and perfect Church nor of the same kind with the Church which has the soveraign Head. And thus I think I might safely dismiss all our Author's Criticisms about the several kinds of Totums which he has transcribed from the Independent Copy excepting some peculiar Absurdities of his own For the Catholick Church properly speaking is no Totum at all with respect to particular Churches which are not properly Parts of the Catholick Church considered as particular organized Churches but the Catholick Church is one Church by the Union of all the corresponding Parts of particular Churches which we have no example of that I know in Nature nor is it to be expected to find the exemplars of such Mystical Unions in Nature which depend not upon Nature but upon Institution but it may not be amiss briefly to show our Author 's great skill in such matters He takes it for granted that the Church Catholick must be some kind of Totum or whole and therefore undertakes to prove that in all Totums there must be a Subordination of parts and therefore there must be a Supreme Oecumenical Pastor in the Catholick
Church Now he says Totum is most legally I suppose it should be Logically divided into quatenus integrum and quatenus genus such a whole as a Body is which has all its parts or such a whole as a Genus is to a Species and one of these he thinks the Catholick Church must be But then his Author minded him that there was an aggregate whole such a whole as a heap of Corn is but he told him also that this was but a kind of Integrum though if this Integrum signifies such a whole as has integrating Parts the union of which makes the whole such an Aggregate as has neither any parts nor any union is a pretty kind of Integrum but reduction may do great things and therefore I won't dispute that but since he has named this Aggregate whole if any man should be so perverse as to say that the Catholick Church is such an aggregate Body consisting of all particular co-ordinate Churches what would become of his Subordination of Pastors for what Subordination is there in aggregate Bodies in those Grains suppose which make up a heap of Corn which are all alike The Independent Author foresaw this Objection but medles not with it like a wise man who would not conjure up a Devil which he could not lay but this Transcriber is bold and brave and sometimes ventures out of his depth without his Bladders and then he is usually ducked for it He tells us p. 70. That an aggregate whole has integral parts which I believe is a new Notion for I thought it had been a collection of incoherent things which had no union nor relation to each other as parts have to the whole But how much he understands of this matter appears from the example he gives for he takes an Army to be such an aggregated whole if he had said a Rout or a Rabble had been such an Aggregate he had come near the business but I fear the King's Guards will not take it well to be thought a meer aggregate Body But he could find no other Aggregate wherein there is a Subordination of parts and therefore an Army must pass for such an Aggregate But let us consider his Totum integrum which is a Natural or Political whole such as the Body of Man or a Community is which is made up of several parts which are integral and essential to its composition Now according to the right Notion of Subordination the whole is divided into the next but greater parts and they into the next lesser and they into lesser or least of all Well then let us apply this to the Body of Man which are the greater and lesser parts and least of all into which it must be divided Which are the Superiour and which the Subordinate Parts in a Humane Body There are some indeed which are higher and others lower in the scituation of the Body some more noble and more useful than others but there is no Subordination between them that I know of but the Soul governs them all and they have the same care one of another Indeed Subordination relates onely to governed Societies which may be divided as he speaks into greater or less superior or subordinate Parts which is another kind of Integrum such as we call a Community But suppose this be what he means by his Integrum not a Natural but a Political whole how does he prove that in every such Integrum there must be such a Subordination of parts as at last centers in one Supreme Governour For what does he think of Democracies or Aristocracies Who is the Supreme where all are equal And should any man say that all the Bishops of the Catholick Church are equal without any supreme Head over them as Democratical or Aristocratical Princes are how would he be able to confute him from his notion of Integrum And therefore the meer notion of an Integrum will not prove such a Subordination of parts as center in one supreme Head but he must prove that the constitution of the Christian Church is such as is under the Government of one supreme visible Head. His next Totum is Genericum His Author had confessed that this does not belong to the Church and he confesses it after him in the very same words This Notion I 'll not further prosecute because according to the best Logical and Theological Rules the application of a Genius doth not so well suit the nature of the Catholick Church it being more properly an Integrum than a Genus And yet he would not lose this opportunity neither to let us see his great skill in Logick but since they both confess it is nothing to the purpose I shall not trouble my Readers with it 3. He argues from the nature of Subordination it self of any kind which always supposes a Supremum infimum And if there be in the Church a Subordination of Pastors as our Protestant Prelates assert then there must be a supreme as well as the lowest Term viz. A Catholick Pastor for the highest range or round of the Ladder and a Parish Priest or as our Bishops would have it of late a Diocesan for the lowest the continuation being always to a neplus ultra at both ends of the Line Which for ought I see does as well prove an Universal Monarch as an Universal Pastor For he tells us this holds in any kind of Subordination We do grant indeed that there is a Subordination of Pastors in the Church i. e. that Presbyters are Subordinate to Bishops but we say with all Antiquity that a Bishop even a Diocesan Bishop is not the lowest but the highest term for a Bishop is the highest Order in the Church and all Bishops are of equal Power and this without any danger of Independency as I have already shown 4. His next Argument is from the derivation and original of Pastoral Office and Power The Sum of which in short is this that every Pastor must receive his Pastoral Power from some Superior Pastor that as Presbyters are ordained by Bishops so Bishops by their Metropolitans they by their Primate and they by the Oecumenical Bishop from whom they receive the Pastoral Staff. But he forgot all this while from whom this Oecumenical Bishop must receive his Orders and whether those who ordain the Pope are his Superiors Such Talk as this might become the Independant well enough from whom he transcribes it but is pretty Cant for a Romanist for whoever has Authority to confer Orders may certainly confer them whether he be a Superior or Equal and therefore he ought to have proved that none but a Superior can have Authority to confer Orders and then he must find a Superior to the Pope to give him his Oecumenical Power The Catholick Church has always owned the Power of Order to be in Bishops who are the highest Order of the Church and have a plenitude of Ecclesiastical Power which is the reason why Presbyters cannot
ordain without their Bishop because they are not compleat Pastors but act in subordination to and dependance on their Bishops and therefore have not such a fulness of Power in themselves as to communicate it to others 5. In the next place he argues from the chief ends of Subordination of Pastors in the Church viz. That there may be place for Appeals in matters of Controversie in Cases of Male-administration by the subordinate Clergy final Determinations of difficult Ecclesiastical Causes Correction of Heresie and Schism as also establishment of Ceremonies Schism and Ceremonies belong to the next head of Arguments where his Author placed them but this Transcriber has not Judgment enough to write after his Copy but will sometimes venture to alter thô without sense But there are as many choice passages in his pursuit of this Argument as one could wish which would make one suspect that the Independent Author himself was a well-wisher to Popery he disputes so heartily for a last Supream Judge to receive Appeals and for the Infallibility of such a Judge But there is nothing more required to answer this Argument but to give a plain state of this case of Appeals We must distinguish then between Ecclesiastical Causes and consider the original Right of Appeals As for Ecclesiastical Causes nothing is a pure Ecclesiastical Cause but what concerns the Communion of the Church who shall be received into Communion or cast out of it or put under some less Censures which confines this either to Faith or Manners But as for other causes which are called Ecclesiastical because they concern Ecclesiastical Things or Persons such as the repairs of Churches advowsance of Livings Tithes Glebe Oblations c. they are rather of a Civil than Ecclesiastical Cognizance thô Bishops and Ecclesiastical Persons are entrusted by the Civil Powers with the determination of them and in such Matters as these it is fit there should lie Appeals as there do in all other Civil Matters but then it is sit also that these Appeals should be bounded as all other Civil Appeals are within the Kingdom or Territory where the cause arises for to carry such Appeals out of the Kingdom is as great an injury to the Authority of the Prince as to the Liberties of the Subject A Soveraign Prince has all civil Power and Jurisdiction and to suffer Appeals to Foreign Bishops or Princes is to own a Superior in his own Dominions and therefore in such matters as these no Appeal can lie to an Oecumenick Bishop As for causes purely Ecclesiastical the Bishop being Supream in his own Diocess there can be no original Right of Appeal from him for there is no Appeal from the Supreme he has a free power in the Government of his own Diocess and must render an account of his actions to Christ who is the supreme Lord of the Church as St. Cyprian tells us But as notwithstanding this it is very expedient and in some degree necessary that neighbour Bishops should unite into an Ecclesiastical Body for the maintainance of Catholick Communion and the exercise of Discipline as I have already shewn so the very nature of such combinations admits and requires Appeals that if any Presbyter or private Christian be too severely censured by his Bishop or without just cause he may find relief from the Synod or Primate or in whomsoever the power of receiving Appeals is placed for Bishops are men and liable to humane Passions and frailties and it would be impossible to maintain the Authority of Church censures without such Appeals For though there be no original right of Appeals from the Sentence of one Bishop to another yet every Bishop has authority to receive whom he judges fit into the Communion of his own Church and should one Bishop depose a Presbyter or Excommunicate a lay Christian unjustly should they go into another Diocess if the Bishop of it judged them worthy of Communion he might receive them into Communion notwithstanding these censures for he is Judge in his own Church as the other was in his But how contemptible would Ecclesiastical Censures be if they reached no farther than single Diocesses and what dissensions would this create among Bishops should one receive those into Communion whom the other had cast out Which makes it highly expedient that neighbour Bishops should be made not the Judges of their fellow Bishops or their actions as it is in superiour Courts which have a direct Authority over the inferiour but Umpires and Arbitrators of such differences as may happen between the Bishop and his Clergy or People which will preserve the peace and concerd of Bishops and give a more sacred Authority to Ecclesiastical Censures But then these Appeals must be confined to this Ecclesiastical Body and not carried to foreign Churches for by the same reason that these Ecclesiastical Bodies and Communions must be confined within such limits as admit of such combinations of which I have given an account above these Appeals also must be confined to the Ecclesiastical Bodies as St Cyprian expresly affirms that the Cause should be heard there where the Crime was committed Thus we see there is no need of an Oecumenical Pastor to receive Appeals much less of an Infallible Judge for this purpose and thus I might dismiss this Argument were it possible to pass it over without observing some peculiar strains of Reason and Rhetorick in it As for Example That Appeals are to no end if there be not some Supreme Catholic Pastor to arrive at in whose determination we are bound to set down and rest satisfied As if there could be no last Appeal but to a Catholick Pastor or no man were bound to rest satisfied in any other last Appeal But I perceive the satisfaction he means is the satisfaction of having our Cause determined by an Infallible Judge who cannot Err Which it may be is the first time a Roman Catholick for I must except his Independent Original ever made the Pope an Infallible Judge not onely in matters of Faith but of all Causes which are brought before him by Appeals But why may not the last Appeal be made to any one else as well as to the Catholick Pastor No the mind of the whole Catholick Church may be had in the Principium unitatis but no other National Provincial or Diocesan Pastor have the mind of the whole Catholick Church Which I can make nothing more of but that the mind of the Catholick Paston is the mind of the Catholick Church and therefore the Catholick Pastor if he speaks his own mind speaks the mind of the Catholick Church too He is the Head and if we will know a mans mind we must resort to the Head not to the Arms or Legs where you can onely expect a dumb kick or box under the Ear as we have had enough of from our Protestant Prelates A Diocesan Provincial or Primate are but the Churches more surly and less intelligible Organs but Arms