with the first in its adversity and contempt For every Religion expresses what honour it hath for the Deity it worships by the respect and honour it enjoyns to be paid to its Ministers and Attendants And amongst all degrees of Christians from the lowest to the highest neither Christ nor his Ministers can be said to be either lov'd or honour'd where both are not lov'd and honour'd equally if not above themselves And no man can despise the Ministers of his Religion without despising his Religion nor despise his Religion without despising himself for where is a man's self more than in his God or Idol If Christ and his Religion be to be honoured it is to be invited to sit equal with us in our Feasts if not above wherein no Church is more proportionable than this of England which hath its Minâ—stry so adequate and comporting with the several degrees and conditions of its Laity like Arteries with the veins along the body from the toe to the head But now far otherwise is it amongst Christians Teachers and Disciples when the world hath possessed their hearts And Christ dwells but at their tongues only many there are besides Quakers it is to be feared that would be well contented to be without any Gospel at all on condition to be Tith-free and judge no sort of men better to be spared or retrenched in this Commonwealth than Christs Ministers And if they had Power enough in their hands would judge an 100 l. per annum to be revenew enough or two much for any Bishop to support himself and Family and to keep Hospitality and relieve the poor and strangers and to defend the Church against its Enemies and not 10000 l. per annum too much for themselves to spend upon their lusts and Vanity And in some Nations the Lay sort Raign and Rule and the Clergy hold the stirrup or serve under revocable pay like other workmen and trained thereby to be as observant of the state as of God neither hath the degenerate Clergy been behind in over-reaching to the degenerate Laity in grudging and subducting especially in the Roman Church who conceived she never had enough untill she had all not only their Lands but their Liberties and all became her Tenants or Vassals or tributaries from the Plow to the Throne Now how would these two contrary lusts tear and destroy one another if God had not raised Kings to preserve the peace between them How would Religion and good literature all fall to the ground and Atheism and Barbarism or equivalent Ignorance and superstition come again in their place if Kings were not Nursing Fathers to secure their Rights and Defenders of the Faith to maintain their Priviledges and quietness to correct on the one hand the Idolatrous Avarice of some hard hearts who would starve the Lord Christ to cherish their Lord Mammon And to check the Hypocrisie and worldliness of others on the other hand who Christopher-like carry Christ upon their backs to begg mens hearts who make use of Purgatory and the world to come to gull men out of this present who call all men to be their Paymasters for the unvaluable unrequitable mysteries of the Gospel which they at best but counterfeit and make them Vassals for ever afterward upon the score of that Tribute and acknowledgement who claim a Supremacy over Princes not upon the score of the Pulpit and the Eternal obligations thereof which they quit but upon the score of their Chairs which was borrowed from the Throne and intended it should return to its subordination thereunto Though Spiritual Graces wherewith they are ill stock'd are above all Temporal reward as much as Salvation is above an Earthly Crown yet it doth not follow that the Instruments and conveyers of Grace are Superiours here in in this world to all that receive it by their Ministry The message and Author is but not the messenger Kings hear Gods word as Subjects to Christs whole word it is but not as Subjects to those that Preach it but their Masters rather It is an ill and Un-evangelical Inference and too much savouring of Antichrist from Spiritual Doctrines to raise Secular Superiority and to make wordly Rule and Ambition the chief end of the everlasting Gospel Ego Rex meus was a perfidious Traiterous crime in Wolsey to transfer his Masters honour and Soveraignty upon himself which is their great Disease at Rome and constant Boldness upon Christ A Pursiveant though sent from a King to Arrest a Peer is not Superiour in quality thereby to the Peer although his Authority and errand be we may as well conclude all Centinels to be Generals of the Field or every Chaplain declaring Christ will in a Sermon before the King to be Primate of the Church and every Christian who Conquers the world by his Faith to be Emperour of this world as Popes to be Supremes in Christian Kingdoms and Churches over mens souls and bodies because they are the Servants and Officers of Christ who is When St. Ambrose boldly durst suspend his Soveraign and Theodosius meekely yielded to the censure of his Subject there was no Superiority either lost or got by this in either both doing their parts of Servants herein the Bishop of fidelity about his Master's mysteries the Emperour of Submission to his Saviours Steward All orders and degrees in the Church are every one in the Postures of Servants to Christ and Servants to another for Christ his sake 1 Cor. 3.22 and he alone the only Master and Soveraign Math. 23.8 In this world it 's true it 's otherwise where some are Servants others are Masters some Rulers and others Ruled all to be regarded as unto Christ in their several Superiorities by Christians who are to serve and obey them all from the heart upon Christs account in addition to their Civil obligation which is correlative to their Civil Superiority for as we are Christians we serve none but Christ and those that Rule and Govern if Christians do it as his Servants and Pious Kings have justly esteemed it to be a greater Dignity to be Servants of Christ than Soveraignes of this world Whosoever therefore misguides or mis-governs his Inferiour or wrongs or deceives his Neighbour or disobeys or dishonours his Superiour Christian violates his Faith and duty first to his Heavenly Soveraign in his heart before he wrongs any other on Earth by his outward Act. And it is our concern and honour as to detect and shun all such as are Traytors and Faithless to our Saviour so dearly to embrace and love them from our hearts that are true But though Kings meddle not with the Substantialls of Religion or the rights of Christ yet with the out-side or Circumstantials that fall within their charge and cognizance they well may and must whatsoever in Church matters is of Temporal not of Eternal moment neither determined by Christ nor necessary to Salvation but conducing only to Order and Peace and Decency and good
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
the most considerable Saxon Kingdoms the Church of Rome had not the least Hand or pretence in their first Conversion though some of its bold seducers will not stick to affirm the English in general had no Christian Faith before Luthers time but what they received Originally from Rome and count them no less than Hereticks for adhering to the Religion of their Fathers which they undoubtedly received through Brittish Teachers from the Apostles which to deny were either great Impudence in such as know this to be true or great Ignorance in such as know it not But it is not however much to be wondered at in them for as Christ's mind and the truth with Christians so the mind of the Pope and the Interest of the Church of Rome with Roman-Catholicks is the rule and measure of their Conscience and affection and their Affirmations and the Eternal standard of good and evil verity an falsity with them incurably while Roman-Catholicks And why the men of that perswasion may not depose any thing in Tribunals against their light and private knowledge of the Truth for the Interest of their Church or at the Catholick suggestion of their guides why not sweare or conspire to any thing in point of Fact as well as believe any thing in point of Faith out of Implicit obedience to Superiours against the dictates of their conscience and the Truth which with them is but a private Spirit not to be followed against the other without danger I cannot see any reason to the contrary but the Roman-Catholick Hypothesis may well beare the consequence and Improvement provided all be carried on with a Lacedemonian skill and wariness with whom stealing was no Crime but to those alone that were caught in the Fact Hitherto we have recounted those Counties in England about 26 or 27 in number with the great City of London touching which the Church of Rome hath nothing to object or upraid the Inhabitants in their Progenitors in the least with any derivation of their first Faith from them and consequently not the least Imputation of Ingratitude or Disobedience or Schism to fasten on them in that respect any more than on the Ancient Brittains themselves Next I will instance in those Provinces wherein they have some pretence and colour out of Bede to insist on somthing to say for themselves and their title of Superiority whether it hold good or not both in the Kingdom of the West-Saxons which was a considerable Territory and in the three other of East-Angles South-Saxons and Kent more inconsiderable in comparison that it may appear to all how that somthing is meer nothing as some of their kind and learned favourers have observ'd and in part confessed For their title over the west-saxon-West-Saxon-Kingdom and the Counties that did belong f Usher 394. thereunto Surrey Southampton Berks Wilts Dorset Somerset Devon Cornwall they alledge that the first Christian King thereof Kinigilsus was converted to the Faith by Roman Ministry by Birinus by name sent thither from Pope Honorius and ordain'd Bishop at Genua It is answer'd this Conversion came to nothing and were it true and Regular and with the leave and liking of the Bishops of this Province yet it ended with that King and with Birinus who left no successor g Bede lib. 3. c. 7. 27. The succeeding King Kenwalch refusing his Fathers Faith was Converted afterwards by the means of Anna King of the East-Angles whither he was driven out of his Kingdom by Penda who saith Polydor g Bede lib. 3. c. 7. 27. satis constat it s sufficiently manifest were of the same Province and Kingdom with the East-Saxons though sometimes govern'd by two several Kings and London was the Royal City and Metropolis of both Nations Kenwalch's Conversion therefore falling out in a Brittish Oswaldian See cannot be well ascribed to Rome Besides Agilbert the first Bishop he used for his Instruction is stil'd by Bede g Bede lib. 3. c. 7. 27. Pontifex ex Hibernia a Bishop out of Ireland though of French descent for there he studied several years and learn't that Divinity which he preach'd to Kenwalch which was Brittish Doctrine by consequence Where it is observable by the way how the greatest Clergy of France for Agilbert afterwards was Archbishop of Paris came over hither to our Britttish Isles to Study Divinity And Wini h polyd Virg. lib. 4 p. 71. who was afterwards made a Partner with him in his Diocess was not from Rome but from h polyd Virg. lib. 4 p. 71. France with whom the Brittish Church held fair Communion as with Ireland i Brittish Bishops and Doctors Famous in France were Apud Usher Mellon first Archbishop of Roan p. 145. Mansuetus first Bishop of Toul in Lorraign p 747. St Winocus p. 1147. St. Winwalocus p 464. St. Leonorius cum 72 discipulis p. 1012. Faustus Reiensis p. 424. Paulus Leonensis p. 558. Sampson Maglorius and Maclovius Archbishops of Dole p. 73 75. Alcumus Rabamus Maurus c. sending to as well as receiving Teachers from them Besides the passage about Birinus is suspicious and Legend-like in several Circumstances and making much against them For it doth not mention what Countrey he was of which never could be known as k W. Malmesbury lib. 2. de Episc Occiden Saxon p. 137. Malmesbury notes besides King l Bede lib. 3. c. 7. Oswald being Recorded to have been at the same time a Suiter for Kinigils Daughter and Godfather to his Faither-in Law at his Baptism It looks not as Improbable that his Conversion was brought about as of most of the Saxon Kings by the zeal and Industry of King Oswald who else was too pious to have that value for Heathen Allyanee And therefore our Birinus might well be an Erinach or a Loegrian-Brittain How else if a Forreigner could he preach and instruct the King who understood nought but English unless King Oswald was a Gospel-Interpreter between them as well in the South as he used in the North and so in effect a Royal Preacher of it to the English from one end of the Land to the other and the tale of Birinus his Italian Ordination looks like the other lusty Affirmation of Bede that makes way for his feates in that Church who in contradiction to himself as well as the truth represents the West Saxons at his arrival amongst them to be l Bede lib. 3. c. 7. Paganissimos altogether Heathenish whereas most of those Counties and some to this day were Ancient Brittish Christians who had Bishops preserv'd amongst them from the time of King Lucius and the Christian Faith from the Resurrestion and the Landing of Joseph of Arimathaea in their Territory besides that the first power of the Saxons over those Counties was through Treaty and Allyance for mutual assistance between Kerdick and Mordred as afore and not by force and Conquest and their confirmation in it by King Arthur with particular
or quicken either or like Pipes in an Organ Dead and Dumb as of themselves yet sounding out aloud the high praises of their God in his Church when they are filled with his Breath and Holy word and spirit However when these inward conceptions of mens spirits bud and break out in Births James 1.15 and land in another World in the Territories of Earthly Soveraigns who like God are both Omniscient and Omnipotent in their own Dominions and precincts Here the case is far otherwise Here Earthly Magistrates have their free Liberty and Authority to arrest and take as in the out-side and purliews of the soul whether they be Christian or Heathen as well the one as the other in their several capacities and Characters Heathen Kings being Gods Deacons Rom 13.4 or his Ministers in the State to preserve the peace of God and man by frowning upon all vice and sin and wicked lewdness Act. 18.14 which is spiritual Idolatry and War against God in the heart provoking his vengaence and judgement against a land and to Protect and praise them in every good work and vertue which is the amicable and loyall deportment and worship of righteous souls towards God whereby he is won to be favourable in his blessings and protections not only to them and their seed but to the whole land though less deserving for their sakes Gen. 18.32 And Christian Kings being the Fathers and Bishops of the Church and Christs undoubted Viccars on Earth in all the outward affairs of that Holy Polity to preserve its beauty and order and the holiness of its Communion against blemishes and scandals according to the Rules of Christ Christian Kings I say cannot be denyed to be the Fathers of the Church according to Gods own mind in Esa 49.23 Prophecies like to Faith being the evidence of things not seen given their right stiles and Titles to persons and degrees as yet not in being as if they were And as they are Fathers so they are Bishops and Overseers of Christs Flock the Church in things without as other Holy Bishops are in things within as it was declar'd by our Constantine the first Christian Emperour in the first and great general of Counsel of Nice of 318. Primitive and the best tried Bishops the Church ever had Nemine contradicente not one dissenting or disliking the expression either then or since but our Romish Popes of late after the Church began to slumber and degenerate And Viccars on Earth they all are severally in their own Kingdoms by the Popes own confession for so Eleutherius early declares in his Epistle to our Lucius the first Christian King in the world about the year 170. if it were the Act of Eleutherius or about the year 110. if the Act of Evaristus according to a. Usher de Britan. Eccles Primordiis p. 34. Ninius or sooner according to b. Usher de Britan. Eccles Primordiis p. 34. Paulus Jovius which though it be not Authentick in all its parts and purposes yet because some of our Kings might send to some of the Popes of Rome then Famous in the world for their uprightness to be Brotherly advised about some points of their Government unless our difference from them about Easter as well as the East might interrupt such correspondence or Communion and the Epistle passes for true and Authentick amongst many of our Romanists therefore the Testimony and citation in it touching Kings being Gods Vicars in their Territories is firm however and binding against them to the full And St. Paul doth no less in the Principles he layes down in my Text by which every master is Christs Vicar to his own Servant and by consequent proportion every King is Christs Vicar to his own Subjects for the Apostle would have tied obedience upon Subjects toward Christians Kings if they had been in his time in being in the same from and tenour as upon Christian Servants here towards their Christian Masters as is observed by a right learned Person towards whom they are to do all from the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as unto Christ himself this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as implies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the master is is over the Servant in his Civil capacity his Civil Lord and Master so is he over him in his Christian capacity a Christian Servant as Christ is over Christians and Subjects Masters and Kings by consequence being Christs Image or similiude or Lievtenants or Viccars as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies The same Apostle exhorting every soul to be subject to the higher Powers Rom. 13.1 amongst whom are comprehended Ecclesiastical persons as well as lay saith St. Chrysostom If those Powers become Christian as they are now with us they become the Vicars of Christ by consequence to all their Christian Subjects of the Clergy as well as Laity and were his Holiness a liege Subject of this Kingdom our King would be inevitably Christs Vicar on Earth unto him as he is undoubtedly to all English or Brittish Roman Catholicks who yet suffer themselves to be seduced by him who is no Viccar of Christ to them as such to withdraw their Christian obedience from him who truly is and Unchristianly and disloyally to disown his Supremacy over them who is as truly Christs Vicar over them in this world as he is their Christian King or they his Christian Subject Which is also agreeable to right reason as well as Scripture for there is a great difference between the Inside and the Outside of any Church or particular Christian which are in two several Kingdoms under two distinct Governments the one Heavenly and Eternal as is the soul the other Earthly or Temporal as is the body of which two they are severally made For such actions of the Soul as are concrete to the body and of use and moment in this present world only and not contrariant to Divine Institution and are circumstantiated with time and place whereby they become visible facts preceptible by mens senses and open to the view and cognizance of humane Authority though they be concerning matters Christian or deportments and behaviours and wears to be used within the Church and in time of service the same are not properly Spiritual as they are vulgarly call'd especially with them at Rome whose whole Religion is about the outside or Heavenly or Eternal and Invisible and belonging to Salvation which is equivalent but they carry a Temporal or Secular or Carnal nature in them and belong therefore to Temporal Jurisdiction to each Crown they are under and by no pretence to Rome but where Rome hath a temporal Authority to order them in her own Subjects but with us they belong to our Brittish Thrones and Tribunals and to Ecclesiastical Courts where they concern Christian and Temporal where they concern Civil Society and to the Kings Subjects as witnesses and Juries upon the place and not to any Forraign Chair or Rota or Pack of strangers to make
obedience and submission to Heathen Magistrates do command the same much more to Christian And manifestly condemn the Pope as Antichristian in denying it And as in the World or the Kingdom of God they were Gods Deacons or Liturgists as they are stiled Rom. 13.4 6. or his Ministers for the encouragement and discouragement of Vertue and Vice v. 4. So in the Church or the Kingdom of Christ they are Christs Ministers to serve him with their Authorities in maintenance of Holiness and Order which is vertue in its highest degree and extirpation of Scandals which is Vice and Confusion under greatest aggravation Which trust and supremacy they bore in the Church of God in all Ages under all dispensations in Old Israel or the Jewish Church and New Israel or the Christian Gal. 6.16 For so Aaron gave place to Moses and Nathan though inspir'd counts himself but the servant of his King nevertheless bowing himself with his face to the ground when he came into his presence as his deportment is recorded not for naught by the Spirit of God 1 King 1.23 27. And such was the power and influence of the Kings of Israel in matters Ecclesiastical that the whole state and face of the present Church and the fate and destiny of the land it self is usually comprised by Scripture in one word in the Character of the Kings heart that reigned whether it was right with God or not When it sayes that such and such Kings did that which is good or that which was evil in the sight of the Lord and what was like to follow from such example for no face or figure of Heaven can be more benigne or fortunate No Comet so portending and ill boding to a Nation as a wakeful or a supine Prince in Mercy or Judgment appointed over it that eyes all himself in his Charge or trusts too far to others The Prince is the first and Master wheel even in the Church that gives motion and Order to all the rest all will be at a stand or out of order when this is He is the Architect in the building and ordering both of Tabernacle and Temple according to his Pattern from God he sets all to their proper work and erects and dedicates both the one and the other and places Aaron and Levi in their several Stations each one afterwards to look to their own work and duties of Instructing Sacrificing attoning interceding that God may dwell in the Camp or State as the Life and Soul and Strength there of And their care of Gods Church was not a free will Offering or a generous work of Super-erogation in the Kings of Israel which was their praise and honour to mind and attend and not their guilt to neglect and leave to others but it was the principal indispensable point of their trust and charge For Old Israel might be said to be more a Church than a Kingdom being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lot and Inheritance the Clergy or spiritual Kingdom of God The rest of the Heathen World being revolted from him and kept in slavery under the Prince of the power of the Air Ephes 2.2 And therefore the Governour of such a Nation was more the head of a Church than the King of a Countrey being truly both the one and the other the one supremacy being common to every Heathen Prince but the other proper and peculiar to Rulers in Israel For God himself by particular condescention was King of Israel 1 King 8.7 And men came to be Kings by his permission and allowance as his Vicars and Lieutenants to maintain his Worship and Honour wherein the peoples happiness as well as their Prerogative did consist In the World he was the best and completest Prince that had most of the Councellor or Captain in him to suppress all disorder and violence at home by Laws and all invasions and dangers from abroad by Arms and Courage But in Israel he was the best King that had most of the Priest and Bishop in him to win God of his side They conquered their enemies in the field then best when they served God best at home Their Victories and Successes depended not so much upon their Bow and Chariot or the Conduct of their Generals or the Courage and Number of their men as upon having the Lord of Hosts on their side to go along with their Armies which Blasphemous Lives never had the Happiness to procure that Rule of our Saviour that directs how to prosper in the World being true as well before as since his coming But seek ye first the Kingdom of God and his Rightousness and all things shall be added unto you Mat. 6.33 For it was their sins that gave valour and prevalence to their enemies and despondency to themselves Then was there War in the gate when they sought after new Gods Jud. 5.8 The children of Ephraim carrying Bowes turn'd their backs in the day of Battel because they kept not the Covenant of God Psal 79.9 And it was their Piety and Repentance made them miraculously Victorious when over-match'd Yea the Heathen Historian observes and confesses the like touching the Roman Empire that its progress and success was founded in sincere zeal for their Gods as its decayes and overthrow to arise from profane remissness and easie Luxury Upon good reasons therefore as well of Conscience and Equity to approve themselves Faithful and Loyal to Gods Honour and Interest to whom Kings are immediate Subjects as they expected the like Fidedelity and Loyalty from their people appointed to be their Subjects as of publick wel-fare and prosâ—erity to their Nation obliging Arguments with riâ—ht Princely dispositions We find the best Kings of Israel and even Heathen Kings when sober chiefly to imploy their Royal Authority and Power about matters Ecclesiastical to suppress Idolatry to reform Abuses to settle wholesom Laws and Fences about Doctrine Worship and Discipline in Gods Church To put down high places Groves Idolatrous Altars Sodomites-houses and all strange Religion as did Josia 2 Kings 23.4 5 6 7. And other Kings to break in pieces the Brasen Serpenâ— though made by Moses when abused to Idolatry as did Hezechia 2 King 18.4 To send able Teachers throughout the Land as did Jehoshaphat 2 Chron. 2.8 to Dedicate and Repaire and Purifie the Temple as did Solomon 1 King 8.29.6 and Joash 2 Chron. 24.4 and Hezechia 2 Chron. 5. To institute the Feast for the Dedication of the Temple as did the Macchabees 1 Macch. 4.56.59 which our Saviour honour'd with his presence Joh. 10.22 To restore the celebrating of the Passoever to its Ancient Rite 2 King 22.21 To appoint a Faâ—r to save his Nation as did the King of Niniveh with success Jon. 3.7 10. To decree Blaspheming Hectors to be cut in pieces as did the King of Babylon when converted Dan. 3.29 To appoint Judges in Causes Ecclesiastical as well as Temporal 2 Chron. 19.8 Amaria the Chief Priest in all matters of the Lord and
Zebadia the Ruler of the house of Juda for all the Kings matters v. 11. To assemble Synods and Councells about Sacred Affairs for settling the Ark as did David 1 Chron 13.2 For dedicating the Temple as did Solomon 1 Reg. 8. and reforming the Nation and bringing them back unto the Lord God of their Fathers as did Jehoshaphat 2 Chron. 19.4 To maintain their Command and Soveraignity in such matters not only over all the people in general 1 King 23.21 but over the High Priests themselves in particular by assigning their work and duty 2 King 22.8 12. Where Jehoshaphat layes command upon Hilkiah the High-Priest thrusting them out of their High-Priesthood for their Disloyalty as Solomon did Abiathar 1 King 2.27 And sparing them their Lives in courtesie to their Coat v. 26. And this their pious care and zeal for God and Religion which in the Popes account were little less than intermeddling in other mens rights is recorded in Gods account as their Eternal praise and honour and good service to their Countrey And like Josiah was there no King before him that turn'd to the Lord with all his heart and with all his Soul and with all his might Neither arose there any like him 2 King 23.25 And Jehoshaphat sought to the Lord God of his Father and walked in his Commandments and not after the doings of Israel Therefore the Lord established the Kingdom in his hands and all Juda brought to Jehoshaphat Presents and he had Riches and honour in abundance 2 Chron. 17.5 And the contrary neglect about the Worship of God in their wicked Kings and making their people to sin by their defection or ill example was the ruine of their Land 2 Chron. 36.17 And a Brand of Infamy upon their names in particular forever as the followers of Jereboam the Son of Nebat which made Israel to sin and therefore liker to Satan therein than to Gracious Kings and Fathers And what was thus their bounden duty and honour in the Kings of Israel to imploy their Authority and Government for God and his Church upon the like ground and proportion is the duty and interest of all Christian Kings for a Kingdom that becomes Christian becomes a Church thereby or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.5 the Heritage and Clergie of God a Christian Kingdom is a new Israel of God Gal. 6.16 and Christian Kings by consequence are heyres of the same Prerogative and Supremacy that did belong in Israel to the Kings of Israel where the High-Priests were subordinate in externals to the Kings and not the Kings to the Priests It is a contradiction to be a King and to be Subject wherein Popes are made Supreme Kings are made Subjects there cannot be two Supremes in the same Church or Kingdom and it were a great snare and Spiritual misery to be subjects under two contrary Soveraigns and to be bound in conscience to obey contrary injunctions and commands whereby inevitably their obedience to the one becomes their sin and transgression against the other Soveraign which is the condition of Roman Catholicks who own the Pope for supreme to the wrong of those Christians Soveraigns over them whose right it is whereby their conscientious Catholick obedience becomes unconscionable disobedience to their right Superiour It concerns and behoves them therefore and every other Christian subject in whom the word of Christ ought to dwell richly in all wisdom Col. 3.16 to be fully satisfied who is to rule them He that mistakes his Soveraign will mistake his Loyalty The Old and New Testament knows but two Soveraigns God or the King Christ or Caesar 2. Chron. 19.11 Math. 22.21 so the Jewish so the Ancient Christian Church so the Church of England held upon the Reformation when the whole Nation both Parliament and Convocation unanimously agreed that the Pope had no more to do in England than any other Bishop The Soveraignty of the Lord the Pope starting up when the Church began to degenerate strongly savours of a fifth Monarchy or an Antichristian erection Christ only is the Immediate Soveraign of the Inside of men in his Church Kings the Immediate Soveraigns of the outside in their Dominions the Pope or Prelate is Soveraign in neither Pet. 5.3 Rom. 13.1 therefore there is no obedience due from the heart and conscience to spirituall Governours but wherein they agree in their Doctrines with Christs mind and clash not in their outward order and Discipline with the rights of Christian Kings for delegates are to be obeyed in and for and not against their Principals and the soul is subject to none but to a supreme either the Lord Christ who is absolutely such or our Lord the King who is such in externals by Christs concession Prov. 8.15 subject also it is to Governours but for his sake and by his command that is to say it 's subject not to them but to him But it will be still objected what have Kings to do with Religion that wholly belongs to Spiritual persons and the Clergy and to the Pope the Patriarch in such matters and by consequence Supreme and it must still be answered and acknowledged That the substantial part of Christian Religion lyes out of the Horizon and Territory of Kings in another world as it were where yet none is Soveraign but Christ alone Popes and Bishops and Inferiour Priests being all officers and Ministers under him in this Kingdom all of equal degree and power without difference in their Authorities or Keys saving that in equity and merit they are foremost and chiefest who are most painful and faithful in this trust Kings well observe their bounds therein they do not as they ought not intermeddle in such matters between the soul and God as are of divine Institution or immortal importance they meddle not with the Priestly office and great would be the peace of Churches and of the world if the Pope did as little meddle with the Kingly they take not upon them to preach and publish the Laws and mind of Christ in his name and Authority nor to denounce wrath and War against offenders high or low nor of themselves to Excommunicate the unworthy from the Holy Society of Christs Church and all hopes of mercy till they repent and change nor to arbitrate as for Christ who are fit and worthy of Grace or pardon neither do they travel between Heaven and Earth upon messages between Christ and souls as the Angels upon the ladder being now Gods mouth to the people in wholsom Counsels and Instructions anon the peoples mouths to God in humble confessions or thanskgivings as neither did the Kings of Israel ever offer to enter the holy place or order the Shew Bread or Sacrifice or incense which might have been done with the same skill though not with the same Authority by Common persons as by Priests and hath been attempted by one or two but to their wo No under both Law and Gospel these offices did solely belong to
denied by our Adversaries themselves that the Christian Faith was first introduced to our Brittain by Joseph of Arimathea who buried our Saviour in his own new Tomb Math. 27.60 who landed here with other followers of our Saviour shortly after his Resurrection and Diu ante-long before Eleutherius his time saith (a) Baron T. 2. An. 183. p. 240. Polyd. Virgil lib 2. p. 37. Barronius fixing it to the 35 year of Christ where after he had preach'd the Gospel in this Country he ended here his days and quotes an English M.S. in the Vatican Library for one of his Authors and Sanders and Cressy and Pitseus and the rest of the Roman Catholick writers upon this Subject allow this story so that habemus confitentes reos we have such a testimony for the proof of our first point as in wordly Tribunals is counted fatall and conclusive the confession of the Adverse party And it is to be wondred of such men that they should be so ill advised as to yield such a Truth so easily to such a prejudice to their Cause but what then should become of the credit of so many holy Monks Relations and Revelations touching the Monastry of Glastenbury and not only the devout visits of Faganus and Dwywanus and Austine and Paulinus sent hither from the Pope to preach the Gospel which proves Christian Religion as well as that Old Church to have been here in their belief and perswation long before their Arrival hither but the many Divine Revelations from Angels and the Virgin Mary and Christ himself about the building and dedicating that Ancient Church It 's safer therefore with our Romish Authors and a less inconvenience of the two to confess this fact and yield the cause than question the credit of so many Miracles and Supernaturall Revelations enough to spoil and overthrow their Church whose errours are chiefly supported and confirmed by such devices and extol the wisdom of Protestants that rely on no Divine Visions but those recorded in Scripture But others are swayed much more by other Evidences so many Charters of Kings as well Brittish as Saxon and Norman several extant to this day given to this Monastery upon the account and acknowldgement of its undoubted Antiquity and priority to all other Churches in this Land or in this part of the world The Charter of King (e) Usher de Primordiis p 122. Henry the Second in the year 1185. where it is affirm'd of it Fons Origo totius Religionis Angliae pro certo habetur And recites the Charters of former Kings touching the place of William the 1. and 2. and Henry his Grandfather and those Ancienter of Edgar and Edmond and Edward and Alfred and Bringwalch Kentwin Baldred Ina Inclyti Arthuri the famous Arthur Cudred and many other Christian Kings all diligently perus'd and read before him and the Charter of Edward the third in the third year of his Reign to the like effect both perus'd by the Renowned Vsher The first Church in the Kingdom of Brittain saith King Ina counted the Principal in this Kingdom ab Antiquo from Ancient time saith Edgar built by the Disciples of Christ where in all agree And (g) Monasticon Anglican the Tombs of so many Abbots and Saints and Bishops and Kings counting it Honour to be there Interr'd and King (h) Usher p. 117. Arthur in particular whose Tomb and inscription after the burning of the Abby was there found about the year 1200. say the best Historians of (f) Idem p. 124. those times But the bringing of this Tradition to publick test and examination in several (i) Usher p. 23. 175. General Synods of Europe gives it much great reputation where the Embassadors of England in the Controversie about the Dignity and Precedency of England with France who derive their first conversion from Dionysius the Areopagite converted by St. Paul at Athens Act. 17.34 and with Spain or Castile who ascend higher for their founder to James the Brother of John kill'd by Herod Act. 12. yet claim'd Priority to England before either of them from Joseph of Arimathea's landing and preaching here statim post i Usher p. 23. 175. Passionem Christi immediately after the Passion of our Saviour and the weakness of the exceptions of the Advocates of the adverse part may be seen in the great Vsher with answers to them where requisite which Controversie was first set on foot in the Council of Pisa in the year 1409. next in the Council of Constance in 1417. between the Embassadors of France and England in the Council of Sena 1424. before Pope Martyn the fift between us and French and Spaniards together 1434. between the Embassadors of England and Castile again which passages have so prevail'd with Cressy that he hath no scruple left but one and that not against the Fact and body of the story but against the time and earliness thereof k Cressy Eccles Histor he can not hastily believe that Joseph arrived here so soon wherein yet he is to be commended by that party for his watchfulness for the Honour and Prerogative of the Church of Rome in apparent danger of being overthrown by this Church if the date and time as well as the substance of the story be once granted and evinced For if Joseph arrived here in the 35 year of Christ as Baronius guesses or the 36. as others for where some differr it to 63. m Spelman Concil p. 12. Sir H. Spelman conceives the figures displaced 63 for 36 and our Saviour suffered in the 34 of his age it follows that Joseph repaired hither immediately after the Resurrection in the 21 or 22. that is to say the last or last year saving one of Tiberius his Reign Christ being Crucified in his 20 th n Helvic Chron. whom Caligula succeeded Regning three years and ten Months And â— Claudius after him thirteen years and eight months And n Helvic Chron. Nero after Claudius another thirteen years and eight months And St. Peter's arrival at Rome is not so much as pretended by them of Rome to be before the second year of Claudius which yet Protestants can never grant finding him in those years to be in Palestine and Papists can never prove but that he came to Rome about the 12 or 13 year of Nero they have tradition more favourable for them and more reconcilable to his other abodes and Martyrdom It is consequent here upon that the Christian Faith was in Brittain before St. Peter ever came to Rome for as many years as are between the latter end of Tiberius and the second of Claudius in their own account that is for about seven years and in the account of all others for as much time as Intervenes between the end of Tiberius and the 12 or 13 year of Nero that is that the Church of Brittain is manifestly Senior and Ancienter in the Faith than the Church of Rome by thirty years complete
your Kingdom you may select holy and blameless Laws which may be enacted and supported not by any Forreign but your own Authority who are Gods Vicar in your Kingdom and represent his power to your People But not a word about Lucius his Baptism or the Nations conversion which it rather plainly pre-supposes Nor was it unbeseeming in a first Christian King much less the forfeiture of the Liberties of his Brittish Church and Kingdom forever to ask the advice of Neighbouring Churches or such excellent Christians as the Popes of Rome in those times were about the settlement and Government of the Church in his Dominion and the answer and the event do shew there was no such danger for the Popes answer is Protestant and Orthodox that the King is Christs Vicar in his Kingdom and the head of the Church which he may well Govern with his own Authority without depending upon Forreign provided he took along the Law of God and the opinion of his sages for his Rule and help the advice to be theirs the Acts of Governing to be his own which with the present Church of Rome is unsound and Heretical Doctrine for it 's the Land that moves with some and not themselves when they are sailing from it And it appears by event the Popes did never intermeddle in the Government of this Church or State yea that they were such strangers to us all along to the time of Pope Gregory who sent Austine hither that by his questions and clinches about the English he met at Rome in the Market Angli Angeli Deira Dei ira King Elle Halelujah it appears whether we were Pagans or Christians here in Brittain he did not very well know but some Papists are grown willing of late to relinquish this part of their pretence and to allow this Epistle to be counterfeit because so contrary to their present Doctrines and seditious principles more than for the considerable reasons Sir H. Spelman layes down against it which Mr. Prynne takes upon him to disallow and answer to severally but the other part of the story though thus crack'd in credit that Lucius was Baptiz'd together with all the Land by Eleutherius his Emissaries must stand nevertheless which yet is wholly improbable and contrary to all sense and reason for the Brittish Church in Augustines time was found so uniformly unlike in all its rites and customs to the Roman if the Roman observations in the time of Augustine and Eleutherius were the same that one may easily believe that the fair Nothern Nations are so many Colonies of Blackamoores as believe Brittain to be regenerated by the Baptism of Rome to which Mother it held so little resemblance in any of its Ecclesiastical features For one of the main points in difference between the Brittains and Austine we find in Bede lib. 2. c. 2. was about their Ceremonies of Baptism then that known and lasting difference and contention about Easter and their abstinence on Wednesdays and Frydays not on Saturday as was and is observ'd at Rome against the sense and Custom of the Catholick Church there being as little Conformity between this Church and that in the heads and guides as well as the whole body of the People in the former rites Our Deacons varying from them in point of tonsure our Priests and Bishops in that of Marriage our Arch-Bishops in the Characteristicall Badge and livery of the Pall which these Churches never fetch'd or wore in token of compliance or dependance on that Church as shall be further proved in every particular out of their own or better Authors so that they may be justly ashamed as much of the Second part of this lye and pretence touching the Baptism of our King and Kingdom as they are of the first touching the Epistle where by the way it may be observ'd with abhorrence and detestation what unworthy Arts and Methods this holy Roman-Catholick Church makes no conscience to use to compass its Unchristian Ambition and Supremacy over Kingdoms and Nations where it can find the least colour or occasion what lyes they scruple not to Father upon all manner of men the living and the dead even on their best Popes and the Apostles and the Virgin Mary and Christ and God himself so their Carnals ends and Grandeur may be advanced thereby and what forgeries and falsehoods have they not foisted into all manner of books and Records and Histories to promote their Dominion hook or by crook particularly into our Brittish in the time of Ignorance and their Kingdom of darkness extending once to all parts and Persons Geoffrey of Monmouth affirming that that he did not compile but only Translate into Latine his History out of a Brittish Manuscript which Gualter Arch-Deacon of Oxford brought over hither from little Brittain whereas that Gualter attests likewise in the close of that very book that he Translated a A mysi Cualter Archiagon Rydychen a droes y Llyfr hwn or Lladin yn gymraâ—g I Walter Arch-Deacon of Oxford Translated this out of Latine into Welsh Histor Brittan Galfr'd Monm M. S. Cambro Brit. the same out of Latine into the Brittish tongue by which device the Enemies of the Glory of our Brittish Church and Nation have to the wrong of the first and to help on their vain Supremacy by any Art or shift shuffled in this passage touching Lucius into ours as the other touching Constantine into other Histories that both were Baptized by Popes Eleutherius and Silvester by all means because the one the first Christian King the other the first Christian Emperour and both brag 's equally true as likewise that Dubritius Arch-Bishop of Caerleon in King Arthurs time was Apostolicae sedis legatus not unlike another of their fictions of the Popes sending the Pall to St. Patrick to make him Arch-Bishop of Ireland under Rome though a Pall in Ireland was never heard off till the time b Cambrens Topograph Hiber C. 17. of Malachias Anno. 1152 and to the diminution of the Second clogg'd the Archievements of the great and Religious King Arthur with their unworthy Legends and Fables as with a designe that the one with the other might in time be of equal credit which hath induc'd some blind to lead the blind to believe there was no such King In so much that Buchanan well knowing and seeing the contrary in the Records of his own Nation could not forbear to make a digression on purpose to vindicate his name and story which in other c Ubbo Emmius Rer. frisic Hist lib. 3. Nations concerned in that History is acknowled'd as well as in the Scottish and our own in a just indignation against the underminers of the fame of so great a Hero d Buchanan Rer. Scotic lib. 5. Reg. 45. p. 151. But some light and occasion perhaps they had for their Monkish Invention in that very probably Lucius was Baptized by one from Rome viz. e Usher cap. 3. p. 31. seq Timotheus
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
either in Scripture or Ancient Fathers or Councils is it express'd that the Pope of Rome is this Chief that all Churches and Provinces are Bound to know and own for such for then this controversy of Supremacy were decided past all further dispute But what Metropolitan or Patriarch then is recommended to us in Scripture or Tradition to know and obey for such My Text and the 34 Canon of the Apostles answers this Question and resolves us whom we are to look upon as our chief both in Heaven and Earth For Christ is that Invisible Chief in Heaven we are to know and serve in all we do from the heart And on Earth the Primate of every Province and not the Pope over all was Him that all Christians in the Ancient and truly Catholick Church were bound to Know and own and obey as their head before Magistrates became Christians And the Pope of Rome is there quite forgot and not mention'd in the lest and at such a time as his Authority and Supremacy had been by all means to be salv'd or heeded if it had been then but a point of any right or order in the belief of the Apostolical Church which is now so great a point of Faith in the Roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Bishops of every particular Nation ought to Know Him who is Chief amongst themselves and to count Him as their Head And to do nothing beyond their particular concern and duty without Him nor he either to do any thing without the advice of them all for so peace and concord shall be attain'd and preserv'd and God shall be glorified Whereby is evident that the Primitive Ecclesiastical state of Christendom was as its present civil is Aristocratical and not Monarchical where several Provinces had their several Bishops or Primates for their Ecclesiastical Princes As now-a-dayes several Kingdoms are under their own several Kings and States and no one Prince Supream or as a civil Imperial Pope over all the rest But in comparison of one another all were equals and unsubordinate to one another as to power and subjection though not to order and precedency And in their own Territories Monarchical or supream within themselves And if the State of the Church was so and so to be preserv'd by this Canon although the state civil was different and Monarchical all Christian Kingdoms and Provinces being then under one Emperour as he that hath read St. Cyprian or St. Hierome can make but little doubt what reason is there that the State Civil and Sacred being now equally Aristocratical the harmony should be dissolv'd and all should become slaves against right and Laws and Canons to please the Pride and sin of one He that drives at an Universal Monarchy is and ought to be taken by every Prince and State as a publick enemy The reason is the same in Church as well as State Yea there is president for Universal Monarchy in States but none in the external Church but only Prophecyes and warnings of Antichrist that should be such Now for Rome to be Soveraign as she pretends and every Metropolitan Church to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Chief and unsubordinate within its own Province according to right and Ancient customes is a manifest contradiction and inconsistency Both cannot be true together but the last was proved to be most true by as great a testimony and suffrage as Earth can afford the consent of several General Councils the greatest that ever met and in the best and purest times And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per omnia autem manifestum est This is universally manifest is the manner of wording of this point in this Canon as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manifestum namque est quod per singulas quasque Provincias in the other like unto it both in the Originals and their own Roman Translations Therefore if the one be so manifestly true the other of Rome's Supremacy is as manifestly false Let them shift off the consequence of Antichristianism as they can Yet Baronius a Spondanus An. 325. n. 32. would prove the Supremacy of Rome out of this very Canon as what will they not venter before they 'l part with their chiefest Idol but his offers are meer Cavil and Petitio Principii or begging of the Question contrary to the context and the design of this great Council and contrary also to the text in whole and in part The design being to strengthen the Authority of the Bishop of Alexandria against Meletius and Arrius who ordain'd Bishops for themselves within his Province against his will and consent which Consecrations were as Schismatical being done against his License in Egypt as the like were if done at Rome or Italy against the Authority of the Pope Both of Ancient custom having the like Authority within their proper Province and the Foundation of the Decree being the equality of Alexandria with Rome as likewise with Antioch in this respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where equality is suppos'd its absurd to imagine the same in the same respect to be subject and supream for that were inequality and contradiction Besides the union and strength of the Churches Government and Discipline that whosoever is excommunicate in one Province should stand so with all the rest is not grounded upon the necessary Dominion of One over all the rest which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Popery and one of its Master errours against the mind of our Saviour and the known state of the Primitive Church and the union and the peace of all Christendom but upon the Brotherly love and communion suppos'd amongst all Christian Churches in the 5th Canon of Nice wherein appears the difference between Ecclesiastical and Civil Polities of those times and this The Laws and Sentences of these being of force only within their own Territories by right of Empire but of those every where without through the bond and union of love And they at Rome bound to observe the decrees of their neighbouring Churches as well as these of It which imports mutual subjection to one another by mutual humility and excludes the proud conceit of Soveraignty in any one over the whole The whole Church in this respect being as one Province by the fiction of love and unity which in other respects was several and distinct by local limits as before One not by the dominion and supremacy of any one over all the rest which is the Carnal aime and Antichristian Tyranny of Rome but by the submission of all the parts to the Interest of the whole which is right Christian liberty and the harmonious Communion of Saints The act and deed of one being as the act and deed of all where the publick weal of the Church of Christ was concern'd And the ambitious swelling Supremacy of Rome is as much contrary to the Text of this Canon both in whole and in its parts as it was to the connexion and
children before his face as it were by a just Judgement of God wherein it is likely the Popes had no more hand in the contrivance than Monk Augustine a few years after in the bloud of Bangor though some while after we find them openly and Traiterously destroying not Emperours only â—at the Empire of the East it self and despising and chopping the Kings and Emperours of the West as fast as Tarquâ—n did Poppies till they stumbled upon a Brittain And Holy Gregory kept fair Communion with this bloudy Phocas in Letters full of Honour and Respect nevertheless and his next or next Successor saving one who sate not half a year Boniface the third obtain'd from the Grant of Phocas that Universal Primacy wherewith they have troubl'd the World to this day which in others was Antichristanism by confession and yet themselves are the men A Phocâ obtinuit Bonifacius magna tamen contentione ut sedes B. Petri Apostoli que caput est Omnium Ecclesiarum ita diceretur haberetur ab omnibus He obtain'd with much ado of Phocas that the See of St. Peter which is the head of all Churches in their fansie should be so esteemed and accounted of by all d Platina in Bonifacio tertio They were and still are long studying and hammering for a square and proportionable Title and Foundation to bear this grand Fabrick of Universal Monarchy in the Church The house of Pudens and our Ruffina their Ancientest and Truest was too narrow The undoubted residence of St. Paul in their City was their most Honourable and Glorious Title but more serviceable for Salvation than for Supremacy for it made them but co-ordinate yea Junior to several Churches of Greece Athens Ephesus Thessalonica of the same Plantation Constantine's Imperial Graunt was Subject to change of time and Emperours to change of mind therefore no shoulders seem'd broader and fitter than St. Peter's to be their Atlas who yet if ever he came to Rome came thither upon the score of the Jews who were his peculiar charge as the Gentiles were St. Pauls as is plain from Scripture and their own e Spondan An. 51. n. 4. confession according to the appointment of God Gal. 2 7. and the decree of the Hierosolymitan Synod and their particular respective undertaking lest therefore by this they were at best but Popes of the Jews they 'l borrow help from St. Paul and both shall be their founders together in despite of God who made them Separate but then there are other Prerogatives since assum'd by that See of deposing Kings and Emperours and transferring Kingdoms which cannot be well derived from Fishermen and Tent-makers and Subjects Therefore it is a more adequate Title to be Christs Vicars by whom Kings Raign but because his Kingdom was not of this World nor his Mission while on Earth but to the lost sheep of the House of Israel The Roman Parasites discern that the Plaister is never broad enough for the sore till he is Vice-Deus or e Torturi Torâ—i p. 361. Vice-God on Earth as they begin to stile him in their dedications And this comes nearest to the Scriptures 2. Thes 2. Now it is not my design at present to display the great mischief and bloud-shed and confusion that did arise to Christian Kingdoms and Churches from this groundless Primacy nor the Enchantments upon souls by this Castle in the Air nor to examine whether Turcism or Popery have been the greater Nusance to Christendom or which was the greatest wrong to the spouse of Christ to be slain or defil'd to be pillag'd or divided For all Churches heretofore from one end of the Earth to the other were all as loving Sisters of one and the same Family under one and the same roof tyed to one another in a lovely knot and Union of mutual charity and preference and still might be if by the mercy of God and zeal of Christian Princes this common disturber were raised from being Servus Servorum an Hebraism for a great slave to be equal in Vote and Authority in Publick Councils to other Metropolitans and Primates his Reverend Brethren who otherwise hinders all with his proud humility and detestable Union of slavery But my scope and purpose only is to vindicate our own Rights and Liberties and to unmask this Bishop and his Clerks who come as thieves in the Coat of Christ and St. Peter to steal away our Crowns and Mitres and to seduce wel-meaning people and unwary Grandees to assist them in the Robbery out of Conscience and to burn and destroy us as Hereticks out of zeal for keeping our own against this their Phocacian Monopoly and Usurpation which c Whâ—lock not in Bed l. 2. c. 8. Monk Augustine and his Successors were sent hither to execute amongst as many as they could abuse and deceive For what fair obligation upon Conscience which is ever correlative and corresponding with Gods will can this Intrusion on the Fights of Neighbouring Kingdoms and Churches have which is so expresly forbidden by the Laws of God and Nations and the Canons of the Universal Church Can God be contrary to himself or one Catholick Church to another or the same Lord Christ be both the Avenger and Patron also of such as over-reach their Brethren or remove bounds and Land-marks Doth not Conscience bind them rather to aid their injur'd Neighbours against these holy Robbers and to study reparations wherever they were miss-led to be accessory and assisting to such Burglaries upon the Innocent If it be good Catholick Religion and Conscience to swallow hand over head any Tradition oâ— gloss that shall produce a Commission from God against his express Will and Precept to the contrary Then Adam and Eve were commendable Catholicks in hearkning to the Serpent to the ruine of themselves and their posterity and we in protesting from plain Scripture against such glosses and suggestions culpable Protestants Protestancy is not a name of Schism but of Duty and eternal Allegiance of the Soul to God and Truth against Atheism and falsehood and the works and words of the Devil in any shape The Act that pass'd at Germany about an 100 and odd years ago in protesting from manifest Scriptures against gross Errours counterfetting Divine authority was a duty in general 1500 years before and more and will be still to the Worlds end The vow of Baptism makes every Christian a Protestant from the Font. Nothing more makes Roman-Catholicks and Cardinals and Popes than a Carnal forgetfulness and abhorrence from such Protestantism It is not believing as men would have but as God in his word and will would have us to believe that makes true Catholicks and Christians for Christians are to resist temptations whereof the most prevalent love to be cloathed with God and Religion fatuus the Latine for a fool is conjectur'd to be deriv'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade one that is easily won to believe any Lie or Legend or Imposture Old Adam and
be remarked in the worst of sinners that irrefragably prove a God The first is their infinite insatiable appetite after their peculiar Lusts which is that true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Avarice which Scripture stiles Idolatry Col. 3.5 The second is that forlorn guilt and anguish that the Conscience ever meets with criminibus peractis as the Poet said as soon as the Commission of the sin is over which no Creature for the present can allay or still without either Gods pardon upon Repentance and amendment or the help of time at least to forget it whereby the heart like the skin grows more hard and senseless by its wounds ill Cur'd These two effects very evidently prove it was a Divine and an Infinite Bliss and Happiness the Soul did aim at and forfeit in all its wicked fruitions and disappointments such an unbounded manner of Pursuing and Ruing being as clear an argument as ten thousand miracles to prove the existence and nearness of the deity to mens Actions but that Vicious Souls by the habit and Custom of vice become Callous and Bedlam-like insensible and so wholly brutal and un-attentive after God as the very beasts that perish in whom we commonly observe several shadows and resemblances of our own Reason in some degree but not the least sense or footstep or inclination after Religion or Altars or Sacraments This being the peculiar imploy and prerogative of Immortal Spirits Seeing therefore our Souls cannot be without either God or Idol to serve and fear and cannot serve both or neither it is not only our duty but necessity to chuse to do all we do rightly from the heart to the true God alone to our unspeakable comfort and reward than erroneously to Worldly and private ends or Idols to our everlasting misery and ruine This is the first reason from the fundamental constitution and Genius of our Souls which were made from the beginning as Adam in Paradice to walk and converse only with God and the good lives of the best Patriarchs are remarkably compriz'd in Scripture in a phrase to the same effect That they walked with God And our own Law resolves all Crimes in her Indictments into one Cause The want of the fear of God before mens eyes And why is it that peace of Conscience can defie the frowns of the whole World and all the favour and affluence of the World cannot quiet a disturb'd mind but that the entire concern and interest of man is found by all experience to be solely and immediatly in God The second reason is implyed in the word Lord who is Christ For Christ became Lord of Christians by purchase and merit by dying for them as the Apostle Argues 2 Cor. 5.15 In whose Death and Cross this present World hath its end and period by Faith as the Old World in the deluge by Gods judgments And the Christian Church is a New raised people a new Creature springing out of the Grave of the second Adam as Eve the type of the Church from the first Adam fallen asleep and following Christ in heart and faith to the right hand of God where now he is For the Church of Christ is supposed and laid according to the Scriptures in Heaven above More fully shewed in another Discourse on Phil. 3.20 Col. 3.1 Heb. 12.22 23. and not in any Corner or City or Chair on Earth here below as some Modern Donatists or Romanists strongly fancy for their gain deceiving and being deceived And this present World with its pomps and concerns which used to allure and detain the Soul from God to be withdrawn and vanished and dead and gone Col. 3.3 1 Cor. 7.31 And all the Cob-webs of Worldly ends and lusts and transitory designes which used to bind Carnal hearts like strong Cords swept and removed out of the way and none left but Christ and the Soul alone upon the pit None for it to love or converse or set its heart upon but Christ alone Christ Personal or Christ Mystical Christ in himself or Christ in his living Images in being or to be that is his Church So like is our Restoration by Christ as Christians to our Creation at first by God as men by both we were made to converse with God alone all other things being set below us under our feet by subjection or by death By subjection by the law of the Creation and by death by the designe and fiction of the Regeneration So true is that of the Apple 1 Joh. 1.3 Truly our fellowship is with the Father and with his Son Jesus Christ for as the Soul could not stir out of God so neither hath the Christian any life or motion or being out of Christ Whatsoever he doth he must do it according to that general Rule of St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the Lord 1 Cor. 7.39 Christ hath the heart of a Christian in the first place next those that are likest in their lives and places to him He joynes in Communion with this or that Church as far as they keep Communion with Christ and no further He 'l joyn in Communion with St. Peter that Christ is the Son of the living God he 'll separate from St. Peter himself in his Abnegation and return again to his Communion upon his Repentance with bitter tears for that his Abnegation being still constant to Christ though Peter not constant to himself And no other Inferiour Pope or Church on Earth can claime Communion with or submission from us upon any other terms than as our Prime and Eternal Allegiance to Christ will give leave and permit without the guilt of Treasonable Idolatry against Heaven in our selves to give and yield it in them to take or arrogate it For whether we serve a Master or obey a Governour or chuse or approve a Church or Marry or live single or eat or drink or celebrate a Festival or whatsoever else we are to do we are to do all from the heart as unto the Lord and not unto men And so much of the Doctrinal part of my Text. Which in the first place is of infinite use and influence to the right ordering and prosperity of Societies and Communities whether those Majorum Gentium of the greater size and sort that of Church and Common-wealth or mankind in General or other particular Fraternities of a lesser compass formed after the mould and imitation of those greater For nothing ever was given more useful to the World to sodder and strengthen Societies and Corporations than Christian Charity or Love from the heart towards one another for Christs sake which adopts and Incorporates all both small and great to its Heavenly community all the members of any Company all the Companies of any City and all the Cities and States and Kingdoms of the world into an unity of the Spirit in the bond of peace Men are weak and comfortless and of a narrow sphere while alone but grow strong and goodly and formidable and
Fathers and Governours within their several Families depending on them for Education life and maintenance Invict Christian Princes and Holy Bishops in their several distinct Provinces and Kingdoms in matters of peace and order and external Ceremony being publick Consciences in their several Dominions which are so many larger Bodies or Families yet none of these are absolute or infallible any further than they agree with a Superiour Soveraign will which alone being such is their Rule and guide communicating its Infallibity to them that follow it which all are bound to do Now who this Infallible Soveraign guide and judge is whether the Pope in his Chair and Bulls or Christ and his Scriptures written in the Bible and mens hearts and Consciences seems to be the Question between Rome and us The Roman Church affirms it belongs to the Pope being near and visible on Earth The Reformed will have it to belong to Christ who is far nearer to mens Souls though in Heaven With Protestants the Invisible Soul is correlate with God its Invisible Lord where is its rest and satisfaction With Papists it must be correlate to the Pope a visible judge and guide else it wanders in uncertainties like a lost sheep Or though both agree perhaps that Gods mind and will is the Law and Rule of the Soul yet they vastly disagree about its promulgation That is Gods will say the Papists what the Pope defines to be his will that his Scripture and sense thereof what he allows and nothing but the sense of the Pope must be the sense of God though never so sensual and Carnal or contrary to truth and to common sense But Protestants hold Gods mind and will to be and to have been knowable by men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at several times and several wayes Heb. 1.1 Not only in the time of the Old Testament and before by the light of nature and the Law and the Prophets and Angelical Revelations and Vrim and Thummim and Visions and Dreams But also in the last dayes by his Son in his Holy Gospel and other inspired Writs delivered to his Church and sufficiently attested to the sense and Conscience by Miracles and right Catholick Tradition And that it is the first and proper work and duty of all mankind as soon as they come out of their Infancy and Non-age as on the one hand to know the difference between God and the Creature and the right and wrong Soveraigns and Legislators of their Souls and to follow truth and vertue which are ever the Laws of the one and to shun vice and lyes which are the dictates and Impostures of the other so also carefully to discern between the Authority of the Master and the Servant or the Prince and his Officer between the Canonical Scripture which is the Divine will and Testament of Christ and humane Tradition which is the Testimony of his Ministers subject to and controllable by and by no means Superiour to the other for next to the confounding of God and Idols in our values who are so infinitely contrary The levelling of all distance and degrees between Master and Servant though subordinate and friendly is most absurd and abominable with all sober Christians saving them at Rome with whom the Authority of their Church or the Pope which with them is equivalent is usually exalted above the authority of the Holy Scriptures though the will and mind of Christ the undoubted and confessed Lord and Master And we also hold that truth in the General which is ever Gods will and mind may be well known by men divers wayes without the Pope As matters of fact and Tradition by the Testimony of honest men of good lives and clean hands and Holy minds and Inclinations free from all worldly ends and designes in their report For where God alone doth rule and possess the heart there we may be sure of truth and sincerity where any Carnal interest or Idol prevails instead there we are to expect lyes Legends and Impostures which are the Dialect of false Gods as truth is of the true God dwelling in the heart And in like manner by the Oaths of Credible Neighbours wherein God is called present to the heart and mouth and by the decrees and sentences of Magistrates and just Judges who in Scripture are called Gods and the General consent of Nations vox populi vox dei and by every mans diligence and search after Truth as after hid Treasure which God rewards and prospers Prov. 2.4 5. and his pains and study in History Languages Customs Criticism c. As in the use of means without which God is tempted But instead of all these methods with Papists the sole report and decision of a Pope though unlearn'd or swayed perhaps by Interest or Avarice or Ambition or Fear which mislead the heart and tongue from God and Truth shall nevertheless be relyed on as an Oracle Infallible more conclusive than the famous Delphick and the heart and Conscience in every man which were made to indent with God and truth be totally excluded and silenc'd in that Church under the notion and bear-skin of private Judgment and opinion which endangers all Yet Protestants resolve to follow the former methods in whole or in part let the Pope contradict or Curse as much as he please So Papists are led by Authority Forraign and often false Protestants by Truth Domestick and more sure They follow the Doctrines of men as did the Scribes and Pharisees heretofore we the voice of Christ and the Commandments of God as all Christs sheep ought to do Herein I say lyes the main difference between us and not so much in those other many points and and Articles wherein we are divided As Image-Worship Invocation of Saints Transubstantiation Purgatory Indulgences c. Which are and will be Learnedly and voluminously defended on each side to the Worlds end while each party resolves firmly to adhere to the God or Idol that either have chosen for their guide to the last gasp with stedfast zeal and constancy For if Protestants as well as Papists could believe the Pope or the Papists as well as Protestants did once believe Christ to be this Infallible Judge and guide all Controversie between us would soon cease and be laid asleep The whole Controversy lyes therefore in the choice or rejection in obedience or disobedience to the right guide or immediate Soveraign of the heart whether Christ or the Pope And exact obedience to the wrong becomes perfect disobedience to the right Superiour And that the Issue will lye here may further appear from each ones case stated by himself and their charge and imputation each against the other and from the state of the question naturally arising hereupon For the Protestants say they take Christ and Scripture and Conscience and what agrees thereto for the guide and rule of their hearts and judgments And that the Papists take the Pope and hold opinions and practices upon his Authority against
pronounce Joh. 20.23 nor the flock they feed 1 Pet. 5.2 their own but all is Christs own Mat. 28.18 1 Cor. 3.23 And they are but Earthen Vessels and meer Instruments and Ministers under Christ and Stewards of his Mysteries and Oracles 2 Cor. 4.7 The lustre of his own Power and presence obscures the Authority of these his Officers as the Sun doth Mercury by nearness who yet doing their duty aright and from the heart in his sight whether in preaching or threatning or absolving do all with his full Authority and what they bind upon Earth is bound in Heaven and whom they absolve upon Earth are absolved in Heaven and who Honours and despises them doth Honour and despise Christ himself to his high reward or peril 1 Thess 4.8 For the power and splendor of a right Minister of Christ lyes in being one and the same and incorporated together with his principal which is effected by the sincerity of his heart performing every part of his duty as in his sight and for his approbation only whereby his preaching shall become powerful and victorious and his Counsels Oracles and his threats thunders and his comforts present health and Salvation as if Christ himself spoke in him for then his sheep hear his voice Joh 10.3 There is not that sympathy and intelligence and corresponding responses between unisons of two Instruments when only one is touch'd as there is between Christ in the heart of sincere hearers discerning Christ in the hearts of sincere Preachers O the Glorious Enterviews and Heavenly contentions and killings of Grace and gratitude that occurr between two Christs in Master and Disciple in several respects and habitudes Speaking and hearing the words of Christ between them meek Majesty in the one lowlily imploring prostrate extasie in the other lovelily adoring and yielding For the Apostles had a regard to Christ as the judge of their preaching in the Consciences of their hearers as well as in their own Christ in both observing and overseeing the one and the other in their duties Therefore the Bereaens are commended by the Holy Ghost as Noble and Generous in that they did not receive with implicit Faith what St. Paul preached unto them but weighed and examined his Doctrine with their Consciences and Scripture as it were with eye and rule searching the Scriptures dayly whether those things were so Act. 17.11 For the Conscience of another is not our rule but our own neither shall we be judg'd hereafter according to the cure and sincerity of our Teachers but according to what was to be our own care and duty Therefore the Spirits of Prophets though inspir'd were to be tryed and judged by Rule or Christ in the Scripture by other Prophets and Christians that had not the same numerical inspiration 1 Cor. 14.29 32. And the Prophet of Juda was slain by God by a Lyon 1 King 13. for believing Gods word in another Prophet against Gods word to himself St. Paul considered that Christ had a throne in every Soul and accordingly addressed his preaching to stand or fall by it as that which could easily discern and judge between craft and truth 2 Cor. 4.2 We have renounc'd the hidden things of dishonesty not walking in craftyness nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans Conscience in the sight of God for every mans Conscience ought to judge for it self of the Truths it hears and of the guides it trusts and chuses else truth and errour to be sav'd or damned by the one or the other were indifferent were one and the same unto us Therefore how many Souls there are so many Kingdoms there are and so many Christs in them to govern them here because he is their judge hereafter And nothing without us how right or good soever hath validity or being or naturalization in us till it be received and approved and re-enacted in every Soul for Atheism doth not annihilate God in himself but in the Soul of the Atheist As Faith doth not give being to Christ and Christian Truths but only in Believers hearts And the Soul can enact nothing rightly without the advice and Councel of its Superiour God and Christ in the heart which is its rule and in whom it lives and moves and acts And nothing can it act with right and validity nor satisfaction itself or safety from the sword of the Magistrate without or besides this rule For Rulers were ordain'd to be a terrour to evil works and not to good to correct the whoredoms and Idolatries of the Soul breaking out into vicious bastard Acts concieved by Idols and lusts admitted into those affections which were due to none but Christ her husband and guide And no Child is so lovely in the eye of a fond Parent as are the thoughts words and actions of Christians conceived between the Soul and Christ guiding her self by his word and Ministry and that not only in the sight of God and Governours and good men but to the Consciences of the worst sinners and much more to their own It 's a natural instinct in the Souls of all men good or evil which laughs at all humane Laws to the contrary to admit of nothing into their Creed or practice without consulting with the Rule that guides the heart whether it be Christ or Worldly Interest Neither would men at first have believed the Miracles of of Christ or his Apostles or received the Scripture without consultation first had by every one with God speaking to him in his senses or in his Conscience But the Church of Rome expects that Christians though subjects of Christs Heavenly Kingdom should receive her Laws and dictates implicity and without scanning or recourse had to Christ in the Conscience or private judgment which they utterly disallow and discountenance in diametrical opposition to Apostolical practice and common sense and instincts and the nature of the Soul and the Soveraignty of Christ the King of Souls which therefore is a manifest Antichristian invasion upon the Liberties of Jerusalem which is above our true Mother and the temple of the Lord Eph. 2.21 22. wherein we every where find Popes intruding If the inside of our British Churches that is our Souls owe Daughterly subjection to them at Rome It is either as they are Soveraigns of this Heavenly Jerusalem or as they are Ministers and Pastors If they arrogate the first then the charge of Antichrist against them is acknowledged and confessed with some ingenuity appearing in the Blasphemy If their pretended power over our spirits be only Ministerial and St. Paul and St. Peter never did nor could claim more over the inside of any Church 1 Pet. 5.3 why are not our Popes painful preachers to the Consciences of men If not ours yet of their own Italians Let that Rule and Canon of St. Peter whom they so much own for their Founder Judge between them and us which Church the Romish or
profit of the difference and laugh at the follies and credulity of the appellants The Supremacy of the King in all Causes and over all Persons as well Ecclesiastical as Temporal being that which hath been learnedly evinced by our Writers and is solemnly recogniz'd every day in Gods presence in Prayers and Oaths according to the settlement of our Laws by the Wisdom of the Nation But though this inside of the Church be properly Secular and Temporal because visible yet the Secular Causes which belong to the determinations of Christian Secular Authorities are well and orderly distinguishable into Ecclesiastical and Christian or Temporal and Civill as the whole Commonwealth may be considered either as a Society of men or a Society of Christian men or Church In the first respect as men all are Subject to their own Kings and Laws in matters of life limb and property whether they be Christian or Holy or Heathen and Antichristian as they were before Christ came into into the World and must be to the Worlds end For Magistracy is Gods Ordinance whom all men therefore are to be subject to from the heart which alwayes attends what God appoints though manag'd by a Claudius who was weak and infamously credulous or Nero who for his cruelty was believed by many to be Antichrist for to such the Apostles St. Peter and St. Paul command obedience and subjection not only for fear of wrath and power but for Conscience sake and the fear of God Rom. 13.5 1 Pet. 2.14 16. For they that resist shall receive to themselves damnation Rom. 13.2 Yet on this undoubted unforfeitable right of Earthly Kings and Governours according to their several Constitutions by the Laws of their Kingdoms the Pope like a fift Monarch hath ever and still doth affect and design new incroachments as before upon the King of Heaven and spiritual pretences of Superiority Not only by exempting his Subjects and Clergy from secular subjection assuming to be the mother of the Child that 's not her own but also through his Emissaries and influence in the time of his Reign and Power in bringing the Lives of Subjects to the Stake and their States into Forfeiture from their Posterity for Opinions and the Heads and Crowns of Kings themselves to the like danger for the like insufficient cause Absolving Subjects of their Allegiance which Christ binds on every Soul and leading them into perjury and Rebellion which God forbids and damns being not only Traytors against Heaven and Earth therein but which is infinitly worse Traitor-makers as Satan is worse than a sinner and as many Traitor-makers by their Doctrine and what lyes in them as there are Subjects or Polls in any Kingdom they would absolve and seduce Which made the Nation joyn unanimously against their methods not only by Acts of Treason since the Reformation but of premunire long before A very Apostolical and comely deportment in a chief Professor of Christian Holiness and vertue that he and his Missionaries should deserve to be thrust and shoulder'd out like Pests by a wise and a Religious people and their Friends and the door made fast against them with the strongest Barricadoes that could be thought of Hanging and Drawing and Quartering Yea many of his own Confessors and Martyrs our Native Roman-Catholicks to this day who sincerely adhere to all his other Doctrines though Flead Alive with penalties and inconveniences for it yet disclaim and desert his infallible guidance in this particular and would be ready to venter Lives and Fortunes for their Laws and Countrey against any Invasion of the Land though countenanc'd or authoriz'd by the Pope for though such Loyalty be looked upon at Rome with an evil eye as hath lately appeared in the Irish Excommunications for the like principle and profession of Allegiance yet they are resolved to be true to their King let who will call them Hereticks for being honest Subjects And this their Resolution must be grounded either upon Policy or vain glory to avoid the danger as well as the Infamy of Rebellious principles or upon Conscience to God which only is true honour I am apt if I do no wrong to believe the last and to acknowledge and own all such by Consequence as true English Protestants as any in our own Church for preferring Conscience before the Pope which as I have proved is the chief point in difference between Papists and Protestants And the rather if they deal alike with the rest of their opinions which set us at distance from one another by the same rule which if it be good and right must hold in the rest as well as this dismissing all other Tenets that are excepted against and have no support from God or Conscience or the Scripture but the bare Authority of the Pontifical Chair For being so dangerously and perfidiously deceived while trusting to its judgement and of right interpreting in a case so evident and plain and Important as Neck and Estate and Salvation can amount to If they will suffer themselves again to be over-rul'd to differ from their Brethren upon no reason of Conscience but this bare Authority alone whereof they have had tryal of its fidelity and the old sophisme of believing as that Church believes This cannot be counted worthy and filial piety and well weighed Religion in them but a negligent unadvisedness equivalent to plain fault and folly especially there being present suffering and future hazard in the Case according to the known Proverb The Friend that deceives me once it is his fault twice it is my own All differences in our Religion being thus easily compos'd between us if they stand constant to their good principle throughout its consequences as reason binds them to and there will be no reason else to believe or trust their Loyalty what a day of bliss would it be to them and us to go hand in hand together like Christian as well as English brethren to their Churches and ours what peace to themselves in their concerns both within and without what tears of joy would it cause in their Protestant Tenants and dependants who would willingly resigne their lives to see that blessed day what acclamation and bone-fire throughout the Nation for the restoration of its strength and Union what Ecchoes and Halelujahs amongst the Angels of Heaven that delight in mens Salvation and return from Errour But should they offer to make themselves and us and the Nation happy with such a Festival How must they expect to be well lash'd for this by their Old Friends for Hereticks and Schismaticks and Apostates from the Holy See besides the ignobleness of changing and being unconstant to which I shall not now reply But those of them that through Gods Grace assisting them nowithstanding such discouragements and obstacles that will be leaders and examples to their brethren in such paths of Peace and Life and count it Glory and magnanimity to adhere to truth through shame and calumny and but an Heathenish
in general and to all Nations in particular that it is not his will we should be led by strangers more than by guides of our own flesh and bloud for this cause Christ took upon him humane nature when sent by God John 17.3 to direct the world For verily he took not on him the nature of Angels for this purpose Heb. 2.16 which though greatly Holy is yet Forraign to ours and as it were of another Country and their best messages seldome received by the best Christians without fear and horrour and suspition Luk. 2.9 Math. 28.45 But he took upon him the seed of Abraham being sent unto his own John 1.11 And in all things it behoved him to be made like unto his Brethren to be the better fitted for Sympathy towards us on his part and the belief thereof on ours Heb. 2.17 18. In like manner in sending his Apostles for the conversion of Nations the first fruits in every Nation that were converted to Christ were appointed for Bishops and Teachers as soon as might be to convert their Brethren and the Supemacy over the Gentile Churches not entail'd upon a Jewish line and succession forever as our first Teachers but upon the Natives themselves in every City and Country when fitted for it to Govern and direct their people and every Province to have its own Metropolitan chief within it self and unsubordinate to Foreigners And it is likewise observed that the needs of every Country in point of food and Raiment and Physick is best supplied from within it self and whether it be for the health or interest of this Nation to delight to wear forraign Liveries above its own I shall not now dispute and but that the Witchcraft and fascination that is in errour doth Seal up the Intellect it deludes less dispute there would be with all sober minds but that we have Governours of our own Nation praised be God fitted as likely for ability and compassion to be faithful guides to their Inferiour Brethren as the greatest Angels of the Church of Rome to whom were it alwayes certain they would prove good Angels we are not so near and dear as to our own Pastors who are bone of our bone and flesh of our flesh And that our own wise Kings and Parliaments have and can make as wholesom Laws for this Church and State as the Conclave ever can or did how far and how dear soever fetched and bought To alledge as the Romanists do that Christ had his fix'd Officers his Apostles and Bishops in his Church before there were any Christian Kings which cannot be denyed that St. Peter was the chief of these Apostles which also may be granted for peace-sake as to his precedence but not any Jurisdiction that the present Popes are the successors of St. Peter in all his Authority and Holiness whether they follow him as he followed Christ or not and therefore are Superiours to all Christian Kings and Princes in their own Teritories as well as at Rome in all affairs relating to Religion is such a broken Title such a far-fetch'd Etymology and derivation of Authority as only fully proves the Antichristian humour of exalting themselves above every thing that is called God or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Majesty as the word may imply which is the Jaundize that overspreads the face and vitals of that Church all over but cannot satisfie the conscience of any sober English Christian to relinquish and renounce his manifest allegiance and Subjection to his own Prince and Church to whom it is due to bestow the same to his own wrong and Spiritual danger as well as Temporal upon a forraign Power to whom it is not due and to rob his King to maintain a cheat For neither are our Brittish Churches more Subject to the Chair of Rome than is the Crown of France to the Crown of Spain which it had long a mind to but never any right neither if degrees and dignities be compared are Crowns to be Subject to the Mitre but the Mitre to the Crown For Kings if Heathen are without the Church and therefore not Subject to the Pope were he a lawful Vicar of Christ for what have I to do to judge them that are without them that are without God judgeth 1 Cor. 5.12 13. neither do they forfeit their Soveraignty by being Christian Kings by any colour or pretence of St. Peters supremacy St. Peter himself being judge who writes to his fellow Elders to feed the flock of God which was among them 1 Pet. 5.1 2. and to be subject for the Lords sake to the King as supreme for so is the will of God 1 Pet. 5.1 2. There is no where less love and honour from the heart to that blessed Apostle St. Peter no not perhaps in Hell than amongst them at Rome an out-side love or Philauty for Secular ends and designs they may have for him beyond any such as the Ephesian Silver-smiths had for Diana by which they had their wealth Act. 19.24 25. or Turks for Christs Sepulcher which turns to account unto them which is not their love to St. Peter but to themselves and bellies for if they had the least love and honour from the heart in Christ to his name and dignity they would rather chuse to starve or beg than face their frauds and cheats upon all degrees of men with his name and Authority or make him a complice or an Author to all their impious Usurpations and Rebellions against the Kings both of Heaven and Earth against his mind and principles as before For St. Peter himself from whom Popes derive all the power over Kings they can pretend to yea Christ himself from whom St. Peter had his and the whole Christian Church in his divine person while he was on Earth did submit to Magistrates and Presidents acknowledging their Power to be from Heaven John 19.11 and his Kingdom not to be of this world Joh. 18.36 as his pretended Vicars cannot also be by consequence for a Deputy cannot have more Power than his Soveraign St. Paul commands every soul to be Subject or subordinate to the higher Powers Rom. 13.1 which St. Chrysostom upon the place as before extends to Apostles and Ecclesiasticks as well as Lay and with good reason for no Crime can be Treason where is no Subjection and gives the title of excellency to Festus an Heathen President Act. 26. as St. Luke to Theophilus a Christian Luk. 1.3 an evident argument that neither would have denied the title of Majesty to a King and much more to a Christian King for as Servants gained no outward liberty by becoming Christians but continued Servants after as well as before their conversion 1 Cor. 7 20 21. So neither do Kings lose their Prerogatives or Supremacy by being Christians but are to be received into the Christian Society or Church in the same degree and quality they had in the Civil or State Superiour to all Inferiour to none And the Texts therefore that command
peculiar Ministers and Levites set a part by Gods Institution on purpose who were and are the Clergy of his Clergy and Heritage and the Priests to those in speciall that were and are his peculiar people and Priest-hood Exod. 19.6 Revel 1.6 The Church it self being Laick and common compar'd to these as was the World to the Church For no less is implied in the reason of those expressions where both the Christian and Jewish Church are said to be a Kingdom of Priests as in Exodus or Kings and Priests to God as in the Revelation they being in special manner Kings and Priests and Clergy from whom the name and title is deriv'd to others for some likeness and comparison for what the Copy is that is the Original much more And if Christs mission was not from Secular but Divine Authority so neither is the Institution of the Evangelical Priesthood from man but from God being sent from Christ as he was sent from God Joh. 20.21 Bishops and Presbyters being equally from Christs own Ordination and appointment though not of equal order and degree between themselves but in several respects the one Superiour and which may seem strange inferiour likewise to the other For the better understanding whereof the distinction between Spiritual and Temporal is to be remembered and considered in its Primitive and Apostolical acception and not the modern Roman sense who confound Heaven and Earth in their notions as they do in their values and affections the one referring to the present visible world the object of sense the other to the Church or Invisible world to come wherein Christians live here by Faith the Church being more excellent than this world as eternity is more than time and yet this world more excellent than the Church which is dead unto it in the estimation of sense as is the living more excellent than the dead Eccles 9.5 whereby is discoverable the several Superiorities between Episcopacy and Presbytery in the same person in whom both are co-incident as they are in every Bishop and those Elders in Timothy who for Ruling well and labouring also in the word and Doctrine were counted worthy of double honour 1 Tim. 5.17 where in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have a clavis to decide this difference for the habitude and Character of a Bishop is that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ruler or Prince as the Brittains term their Arcsh-Bishop of Carleon to Monk Agustine but that of a Priest or Presbyter is the form and quality of a Subject or Servant or Labourer which two notions greatly differ like God and Creature But then their several allotments or respective worlds are to be considered wherein the one and the other are said to labour or bear Rule And clear first it is that the Presbyters labour as a Servant under Christ in his word and Sacraments is within the Vineyard of the Church and therefore belonging to Eternity as the Church it self doth and that the Rule of the Bishop in the second place is Temporal by consequence and about order in this present world and the better preservation of the Temporal out-side of the Church for to affirm it to be a Spiritual Rule over the Church in its in-side which is Eternal and Christs own Peculiar Jurisdiction were very inconvenient and unsound And this Temporal Superiority over the Temporal part of an Ecclesiastical Community as to all Causes and persons that be within it for any Society whether Sacred or Civil can no more subsist or fare well without a Governour or a Chief than a body without a head continues in Bishops by Christs establishment till the rising of the Sun that is till the Civil Magistrate of that Province become Christian whose defect they before supplied as Guardians and then it doth set or cease but Heliacally as the Stars set in the morning in deference to a greater lustre that is better able to do their work continuing still in the same firmament and Sanhedrin under his Rayes and bound nevertheless by their office and duty to be ready to shine again without him as before in case of darkness or Eclipse as was said before And it well appears how the Christian Temporal Magistrates and the Church have understood one another in reference to their several bounds and limits by those parcels of Ecclesiastical Authority the one hath resum'd as his right and the other willingly quitted and yeilded thereunto as just upon his arrivall to Supremacy in Church as well as state For we never find him offering to touch any part of the Priestly office or the Power of the Keys nor to preach or Baptize or absolve or consecrate which acts and Authorities belong to another Spiritual Kingdom farr enough out of his Temporal Dominion and Jurisdiction But several parts of Episcopal Rule and Government have been rightly assum'd and yielded to him in Generall Counsels and in our Church of England in particular wherein he is declared supreme in all Causes and over all persons Ecclesiastical which was the Original Right of Metropolitans but since held by them as was fit not as Soveraigns any more but as subordinate to their Christian Magistrates And by this Hypothesis is resolvable whether Bishops ordain Priests as they are Priests or as they are Rulers which would make for the strength and re-allyance of the Protestant Interest For Bishops cannot Ordain of themselves without Priests to assist much less can Priests Ordain without a Bishop to preside where he may be had and Christian Kings offer not to resume as their temporal right any part of the Ordination or Consecration of either sort but only nominate our Bishops in the right of Patrons or Founders or as representers of the whole Community by whom they were in the Primitive Church elected as likewise in the Brittish Therefore the Priest who is but a Labourer is Inferiour and subordinate in this World to the Bishop who is a Ruler by Divine Order and designation not to be violated by any without the guilt and scandal of being Rebells against Superiours And the Bishop in his Chair as a Ruler is Inferiour to himself in his Pulpit as Christs Labourer and Preacher in reference to the other World For it is a higher excellency to be the least in Eternity than the greatest in time to subdue sin than to subdue the World Psal 84.11 Which yet is so as to Faith and reason and the Consciences of all sober men with their own yet not as to sense or the Law and course of this present life and general Practice whereby through humane infirmity very few yet not wanting in our times have been observed to be as ambitious of the labour of Converting Souls as of the honour and command of a Rich Bishoprick though the worst and Welsey himself at their dying hour have yielded to this Truth Whereby no Inferiour Minister that is diligent in his work and calling can have
ordinary prudence exactly gratifying the Italian sagacity by such useful Hostilities And contriving on the other hand to cut down all fences and securities of this Church and repeal its penal Laws out of generous Charity and for more free commerce with Ingenuous Roman Catholicks Whereby their numerous and Industrious Emissaries may over-run the Land and disturb and seduce our people with greater safety Where a Protestant may be discern'd at the Elbow of the Jesuite and a Jesuite at the Elbow of the Protestant in every page both contriving to assist one another against a Sun-shine or a Rainy day by betraying this Church for clear it is that the Italian out-wits the Jew in his part and the lurch befalls the English side For though the Protestant Vulgar think their cause well defended yet the more discerning Conclave finds its designs more Effectually promoted by such Arts. How do such deserve to be admir'd and noted for their Wit that can serve two contrary Masters with success and bid fair to be uppermost let what party that will prevail and be rewarded by both as the open Champions of the one and the secret Factors of the other Neither do they yet less deserve to be scorn'd and detested by all wise and true hearted English-men and Protestants for such scandalous wiles and abominable doubling and betraying their Mother Church with a kiss Others of duller studies and Epicurean Inclinations judge no method better than that of Balaam at Baal Peor Numb 24.15 2 Pet. 2.15 Whose stratagem according to the Chaldee Paraphrast was thus laid with Balak That the people of Israel could not be curs'd or weakned but by dividing them from their God That this was to be best effected by bringing the fairest Daughters of Moab into the field instead of an Army to allure them to their Embraces which soon took effect For the People began to commit Whoredom with the Daughters of Moab And the Anger of the Lord was kindled against Israel Till the zeal of Phineas put a stay unto it Numb 25.1 2 8.11 To the like kind of Prophets and Romish suggestions and connivance we owe the present deluge of Debauchery amongst our Gentry and Superiours whereby men are fitted by Spiritual wounds and servitudes for Romish Plaisters and our Church and its guides disgraced and a greater deluge of judgment and destruction is hanging over us unless God grant us Grace timely to repent out of love and commiseration to our selves and Countrey as well as duty to God whom we have so unthankfully provoked And least Kings themselves who can have no ends but God and the publick should bring too great an happiness upon a Nation by taking the charge thereof themselves They suggest the management of the Reins of Government to be difficult and toilsom for Princes to tire their Arms or Brains with and that others may be better trusted with such fatigues and Princes to take their pleasure and if trusted than trusted for good and all by all means for to trust and suspect were disingenious and contradictory whereby the Prince shall be divested and depos'd from most of his Authority and a Juncto of petty Tyrants raised and multiplied to act under the shelter of the Government against its Interest and honour like unskilful Mountebanks that take liberty to kill under the colour of a License Whereas in truth nothing is more easie and plain especially in some Nations than the Rulers work and office For what more easie than to know good from evil which a Child will soon arrive to in difficult and knotty points they have Counsels and Tribunals to assist as Moses had his Exod. 18. And what more Divine than to be an encourager of the one and a Terrour to the other Or can be more their Interest and strength and blessing and Acclamation and praise from God and men Provided that they take a Text or two for their direction as my present Text to do all from the heart as to the Lord For none are able to Act Christ to the full both in the temper of his first and second coming as Princes may by Meekness in the first place towards such as are tractable by Resolution and severity in the next towards such as prove Incorrigible And that other Text Rom. 12.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that ruleth let him do it with diligence not consuming his time and thoughts upon mean and and common Recreations much less on scandalous and sinful pleasures but to make his Government his entertainment and pastime For what can be more the sport and health of a Prince than the prosperity of his people And what Musick more delighting in a Generous Eare than the Te Deums of Orphans and Widows and the Oppressed for their rescue and Protection Any Squire or lusty Clown can equal a Prince in skill and content at Hunting of a Fox or Deer But to detect and hunt Wolves in Sheeps cloathing out of the Church or the wild Bore out of Christs Vinyard and Foxes from Publick Tribunals and Sees and noisom Vermin that prey upon their innocent Neighbours out of every corner of the Land This is Game for a Prince wherein no Subject can be his Rival or share or partake in his Delight and Glory And what a glorious happiness doth it ever prove to a Nation when Kings inspect their own Affairs and trust not too far to others and are led by the heart more than by the ear by God more than by Man by Conscience and Christ its rule which can never deceive them than by Man who is a lyar which can and often doth deceive and betray them into manifold unworthiness and inconvenience The Proverb saith the eye of the Master feeds the Horse But it is far more true that the eye of the King will beatifie a Nation According to that of Solomon The King sitting in his Throne of Judgment scattereth away all Iniquity with his eye Prov 20.8 The Sun it self cannot be more useful to the world by its Beams and Influence nor less be spared than a diligent and wakeful Prince to his People for he is more than a Sun being as God and Christ amongst them not in Title only but in Efficacy and Benefit when by Precept and Example he acts all in conjunction with him and subservience to him and Christ is ever where he is and He is ever where Christ is What an eye-sore would this prove but to none other but to Flatterers Hypocrites Pimps Oppressors Atheists Epicures but to Satan and his Pope who envy every Kingdom the Divine and Fatherly care and inspection of its respective Kings and is ever incroaching for a share in every Crown by the pretence of his Chair though he hath no more right or authority to meddle here than the Lord Mayor of DVBLIN to Govern the City of LONDON or our British Church to rule and controll the See of ROME and not so much because junior in the Faith to Us as
Regions are parted from neighbouring Kingdoms by impervious Mountains and wild and inhospitable deserts or whether it were that the Ink then in use was Bloud and their best evidences and Records flames and Martyrdom Nevertheless the acknowledged increase of Religion over all the Land in King Lucius his time will attest the zeal and fidelity of this Age to their Principles when it shall appear from the Epistle of Eleutherius that Christian Religion is pre-supposed therein to be settled in this Land before and the King pre-instructed in it And the c Usher p. 141. great Vsher Marshalls about 20 or 30 Authors both Foreign and Domestick to confute and stop the mouths of some ignorant suggestions as if Religion had fail'd or expir'd in this Land between the time of its first planting and Dioclesians persecution For the third Age Origen and Tertullian early Fathers mention Religion to flourish here the one writing about the year 201. Brittannorum in accessa Romanis loca Christo vero subdita That Christ was received as Lord here where the Romans had much ado to enter the other that they were united to Christ in Brittain though divided from the rest by situation And Dioclesians persecution in the beginning of the fourth Age about the Year 303. largely proves the existence of the Christian Faith in this Land which it so fiercely endeavour'd totally to suppress but to little effect Yea to the more corroborating of Christianity here by the exemplary constancy of Martyrs St. Alban and Amphibalus and Julius and Aaron c. establishing it the more by their sufferings and d Bed lib. c. 7. Converting their Executioners with their invincible meekness and patience And occasioning its larger extent and the full Conversion of the Scots dwelling then in the Northwest of Scotland beyond Dunbritton Frith by the Brittish Culdees e Buchanan Rerum Scoticarum Regit ◠p. 122. Spotswood Hist lib. 1. retiring to those parts as Archbishop Spotswood and Buchanan acknowledge the Providential benefit from whose Cells the Ancient Scots denominated their Churches Who in after Ages were extruded saith the same Author e Buchanan Rerum Scoticarum Regit ◠p. 122. Spotswood Hist lib. 1. by a new sort of Popish Monks Tanto Doctrinâ pictate illis inferiores so much coming short of the other for Learning and Piety as they exceeded them in Riches and Ceremonies wherewith they affect mens Senses and infatuate their minds In the Year 313. when peace was restor'd by Constantine they begin saith Gildas f Gildas Epist to Re-build their Churches demolished to the ground and her exil'd Children dissipated into Corners gather themselves together into the bosom of the Church to Celebrate their Festivals and Triumphs over their Enemies to give God the Glory and to attend his Sacraments with pure heart and mind In the following year the Church being in good order we find the three Archbishops of Brittain taking their places and subscribing in the great Councel of Arles in France Eborius Ivor Arch-Bishop of York Restitutus Edrud Archbishop of London and Adelfius Brawdol Archbishop of Caerleon upon Vsk a Roman Colony where a Legion in the Brittish Leon kept their Garrison corruptly set down in the Council with several other places h Concil Arelat Edit Reg Paris Civitate Colonia Londinensium where an uniform Celebration of Easter was agreed upon and thereupon Constantine i Constantini Epist apud Spelm. Conc. p. 4. with good reason assures all the Orthodox Bishops that were not present at the Council of Nice which was held eleven Years before that of Arles that the Church of Brittain with others did agree with the rest of the World in the Orthodox observation of Easter In 347. in a Councel of about 400 Western Bishops we find the Bishops of Brittain to joyn in the Condemnation of the Arrian Heresie and the clearing of k Apol. 2. Athanasius as himself doth testifie About the Year 390. l Usher 787 St. Chrysostom likewise magnifies the Divine power of Christ from the Holy Faith and Life the Churches and Altars in Brittain as it were in another World In the latter end of this Age m Gildas Epist Maximus in this Island making for the Roman Empire exhausted the Nation of all its Fighting men and Arms and Treasure wherewith he Coped with two Emperours Gratian and Valentinian driving the one out of Rome the other out of his Life and leaving the Nation weak and open to the Incursion of its Enemies round about but made far more weak by Gods desertion upon the follies and ill life of Vortigern inviting the Saxons into his pay against the Scots and Picts and prefering the Beauty of Hengist's Daughter before his Faith and Countrey and his Christian Subjects after his example inter-marrying with the Saxon Infidells which was one o Ubbo Emmius Rerum Frisic Hist lib. 3. of the reasons brought over St. German and Lupus to disswade them from such wickedness but all in vain till God gave them and their Countrey over to be barbarously and mercilessly destroyed by their perfidious mercenaries Confederating with their enemies against them who were before too strong for them in their weakness yet God in his mercy rais'd them pious and Couragious Princes Aurelius Ambrosius and Vter Pendragon and the Renowned Arthur who by the strength of a Christian p Ubbo Emmius Rerum Frisic Hist lib. 3. League enter'd into with Picts and Scots made great slaughter upon the Infidels and subdued and chas'd them out of the Land And what further proves not only the continuation but the true temper and life of the Christian Faith amongst them our Brittains were zealous and successful to preach and plant the Gospel amongst their Enemies and Invaders As the most Reverend and Holy Bishop Ninian as Beda stiles him lib. 3. c. 4. about the year 412. Converted by his Preaching the Southern Picts dwelling then between the Frith of Edenburgh and the Hills having his See amongst his own Countreymen at Whitern or Candida Casa translated afterwards to Glasgow that Territory r Usher p. 663. from Dunbritton Firth down to Cumberland remaining then in the possession of the Ancient Brittains and the names of Rivers and Towns and Mountains are as Brittish as in the heart of Wales In the Year 432. the great St. Patrick a Brittain born whether about St. Davids in ſ Humph. Lhuid Frag. Britt p. 63. Wales as some say or at Kirpatrick t Usher p. 819 near Dunbritton as others will have it it matters not much the people and Language in the one place and in the other being then of the same Brittains whence he was stollen with about an hundred more by Irish Pirates and sold for a Slave whereby he had time to learn their Language and was enabled by God to Captivate the whole Nation to Christ both Princes and people and the Isle of ſ Hist Ch. Scot. lib. 1. Spotswood ascribes the
Kerdick by k Idem p. 520. Stowes Annals p. 65. Mordred Arthurs Nephew and Vice-Roy in his absence to assist his Title to the Crown against Arthur who was not so near by strict and Legitimate descent as by his Election for his Valour and merit wherein then the Princes Rights in Brittain were chiefly founded and therefore l Usher p. 514. liber Triadum this Mordred or Medrod with Vortigerne who delivered this Land to the Saxons and Androgeus or Avarvy or Mandrubatius who betrayed it to Caesar are recorded as the three disgraces of Brittain yet all the people were not consumed when they were thus surrendred and betrayed How else could they serve them in their Armies and Legions And upon King Arthur's return after several wearisome and Bloudy Contests Kerdick was Re-invested and m Usher p. 468. confirmed by Arthur in several of those Southern Counties upon his swearing m Usher p. 468. Allegiance to him for them and m Usher p. 468. toleration of Christian Religion in them as Vsher proves out of Rudborn Polychronicon and others so Bath Cicester and Gloucester n Idem 569. were surrender'd after long and formal Sieges and many sharp fights preceding And where o Usher 515 516. M. West 537. M. Westm speaks of the East-Angels invading Norfolk Suffolk Cambridge c. Counties and destroying all the Christians that were in them the clause Omni crudelitatis genere Christianos affecerunt Is observ'd by Vsher to be wanting in the Manuscript and the slaughter which Gormund made in conjunction with the Saxons upon the Brittains in the time of King Careticus which was their greatest overthrow and destruction is word by word Gildas p Idem 568. dis description of Hengist's first Irruption and slaughter So that in every Heptarchy though all were reduc'd and conquered yet all the Brittish Inhabitants were not destroyed or expell'd but only such as were in Arms and had Estates And as for destruction by Plague the English and Irish as well as the Brittains equally felt the smart thereof as Bede q Bed lib 4. c. 14. 3 c. 27. is witness And the Streets of London after great a Plague have been seen as ful next year as before Withall this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or totall destruction of the Brittish communalty in England was against the mutual Practice of the combatants who gave Quarter to such on both sides and against the Interest and benefit of the Conquerour It was Ethelfreds method stil'd Ferus the bloudiest of the Saxon Kings to make all Countreys he conquer'd aut Tributarias aut Inhabitabiles r Idem l. 1. c. 34. saith Bede either Tributary or wast to hurt them further had been to hurt himself and deprive himself of his Rent and Contribution when Hengist and his Saxons were driven to quit the land by young Vortimer who was the first made Hengist ever turn his back in Battel said M. Westminster the English and Scottish History agree with the Brittish that their wives and children were left behind and ſ M. Westm An. 456. Hector Boethius l 8. spar'd from the Sword and Quarter given well doth prove Quarter to have been before received And when Aurelius Ambrosius totally defeated and reduc'd Hengist his numerous Army his Son †M Westm 489. Usher 446. 450. Octa forc'd to surrender York and himself and Ebyssa Dunbritton and Hengist cut off u Histor Brit. l. 8. c. 7. for example or kill'd by Ambrosius in pursuite x Hector Boethius l. 8. p. 150. saith the Scottish History and the most Warlike banished into their own Countrey yet the rest of their Commons were permitted to live together with the Brittains in the lower parts of Scotland upon terms of Allegiance y Histor Brit. l. 8. c. 8. Hector Boethius ut supra and their embracing Christianity as was observ'd before So that the destruction of all the Brittains out of England is like that story of the z Usher p. 718. Picts who are reported to be destroyed all in one day both meer fables though they lost their Kingdom in the Battle yet the communalty still remained being the Major part of the Scottish Kingdom and their after Kings using still the stile of Kings of Picts as well as Scots as the Learned Arch-Bishop z Usher p. 718. Vsher largely proves The Brittish Christians therefore remaining behind in Brittain under the Power of the Enemy were not the less a Church of Christ than was the Primitive Church by being under Persecution for the first 300 years or than now are the Greeks under Infidel or the Roman Church it self under Gothish Conquerours Lazarus belongs to Heaven as well yea more than Dives afflictions being assistant mortifications helping us to dye to this world in our affections and Values wherein consists the Heart and Inside of the Church and those Spiritual Leaders that stayed behind with their charge for about 150 years before Augustine arrived to expel them became the more Supreme over them under Christ upon the Remove all of their Christian Temporal Magistrates It s true not to appear and not to be are alike in some sence as to man not as to God And the invisibility of the Brittains in Lhoegr was more for want of History and evidence either concealed or destroyed by the envy and malice of Adversaries than for want of Existence and being yea mention shall be made of them in their obscurity and invisibility when it serves the turn of the adverse Part. Bede mentions a Bede lib 5. c. 19. multos Brittonas Occidentalibus Saxonibus subditos reduced by Aldhelmus to follow the Roman Easter which proves there were numbers of them remaining in the Country some reduced and some still unreduced And it is probable more Brittish Christians were in this West-Saxon Kingdom than any other part because of the Vicinity of Glastonbury and b H. Seplman Concil p. 442. Caer Went or Winchester and its Ancient Monastery and large possessions and the example of Amphibalus the Brittains receiving great encouragement from the Neighbourhood of their Martyrs to persevre in their Faith The Chronicle of Glastonbury mentions the residence of Brittish Bishops in their Sees in those parts as Bede their People for when King Ina about the year 700 Translated the See of c Usher p 65. Congersbury to Wells adjoyning in the time of Daniel the last Bishop of the Brittains there it affirms the same so to have continued a succession of Brittish Bishops for 600 years and above till that time which is about 500 years together before the arrival of Monk Augustine and about an 100 years after which proves either strict observations of Mordred and Arthur's Articles with Kerdick or great consanguinity and kindness amongst them that the zeal and Interest of Augustine could not prevail with the Pagan Saxons to hunt this Bishop out of Congersbury as well as Thadioc and
with there Prydydhion Or at least that some worthy Wellwisher to the Brittish Nation would oblige thousands of grateful hearts and God himself by so good a work in commiserating the Spiritual condition of men and Maid-servants resorting hither from Wales for service who for several years while they are to learn the English tongue and to be able to keep pace with the volubility of Pulpits which learners of other Languages find to be too quick for the ear in the most stayed delivery are for that time in the condition of the Deaf Born without they had a Church built and assign'd as other Nations have for a morning Family service and Instruction which others that well understand the English would however resort with gladness to out of imbred delight and satisfaction to speak to their God in their own tongue and both might easily be effected with little or no charge to the friend of the Brittains but the procuring by his interest or Authority publick rule and countenance for the same And on the other hand we find the English not wanting or tardy even in times of former Hostilities to unite and incorporate the Brittains with themselves by all manner of Civility consistent with their ends of dominion For in the North beyond Humber where the Saxons did most settle and overflow g Hist Brit. l. 6. c. 13. perswading King Vortigerne it was for his better defence and safeguard against his Northern enemies the Lords and Gentry that did resist as having most to lose fared the worst by it but the rest or the Brittish Communalty had fair and alluring conditions given them as before and intermarried altogether g Hist Britt l. 6. c. 13. But in the South or West Saxon Kingdom where they were the Major part for Poll no doubt they lived in a far milder Aire and kinder usage as appears by that West Saxon h Spelm. Con. 129. Leges R. Edward Confess apud Lambard p. 148. Constitution in Sir H. Spelman attributed to King Ina about the Intermarriadges between the English and the Brittains who used the like policy towards the Danes i Not. in Faedus Aluredi Guthruni apud Lambardum though their enemies Vniversi Angli qui tunc temporis extiterunt uxores suas ceperunt de Britonum genere Britones uxores suas de illustri sanguine genere Anglorum hoc est de genere Saxonum hoc enim factum fuit per commune concilium assensum omnium Episcoporum Principum procerum comitum omnium sapientum seniorum populorum totius Regni per praeceptum Regis Inae praedicti Ita fuerunt tunc temporis per universum Regnum Brittanniae duo in carne una gens una populus unus miseratione divinâ All the English universally in those dayes married their Wives out of Brittish Families and the Brittains in like manner their Wives out of the Noble Bloud of the English or Saxons For this was done by the Common Council and the assent of all the Bishops and Princes Peers Earles and all the Wisemen and Elders and people of the whole Kingdom and by the Commandment of King Ina aforesaid so then over all the Kingdom of Brittain they were two in one flesh one Nation and one people by Gods mercy But the authentickness and truth of this Constitution is doubted by that Learned Knight not that it could be supposed that either the Brittains or Mr. Lambard were the Inventors of it but that it supposes King Ina to have married King Cadwaladr's Daughter and Heire of Brittain whom Malmesbury mentions to have had but one Wife and with her and by her perswasions to have ended his dayes at Rome in the Armes of the Apostles as then they were imposed upon yet confesses that Humphrey Lhuyd that great Antiquary and Herald averrs Ina to be Cadwaladr's Son others his Granchild and the Brittish names of the Kings immediatly succeeding Ina Cedwalla Centwin Escivin Cenwalch is some argument of affinity in use between them but this Western Constitution seems rather to refer to the time of k G. Malmsb de Gestis Angl. lib. 2. c. 1. Egbert who was Regis Inae de Fratre Inigildo abnepos King Ina's great Nephew by his Brother Ingild who first reduc'd by his Armes the rest of the Saxon Heptarchyes under himself as one Monarch over all for then saith the Constitution which proves it to have been made when as one Kingdom it was to have but one name deinde universi vocaverunt Regnum Anglorum quod antea vocatum fuit Regnum Brittaniae then all agreed it should be thenceforth called England which before was called Brittain as being his own right now not so much by Conquest wherein his numerous intermingled Brittains were not the least serviceable to him as by descent and title from the Brittish Kings the former Rightful Proprietors So naturally all right Titles usurped and invaded for a time long to return to their Right owners as a stone to its Center when the force that held it in the Aire is nigh expir'd And so this decree for Inter-marriadges was in further acknowledgment and corroboration of the right title to extinguish enmity and distance and to unite the people in one Brittish bloud Or if there was never any such decree or Law then the least that can be imagin'd is that it was some prophecy far exceeding Merlin's for event and perspicuity that got into their Rolls and Registers For what is there more plain and manifest than that the three parts of Great Brittain the Alban-Brittains or the Scots and Loegrian or Locrine-Brittains or the English and the Cambro-Brittains or the Welsh who alone ever surviv'd visibly distinct are all soderd and united into one and the same Nation by Marriadges and Bloud and name and Government And that therefore in all probability considering the Attributes of God his Justice and mercy and that prophetical Aphorisme of our Saviour All they that take the Sword shall perish with the Sword Mat. 26.52 Rev. 13.10 and the Brittish Tradition Twylh y cyllilh hirion a dhial ar y Saeson Treachery and long Knives apace will bring down vengeance on the Saxon race and the shortness of the Lives and Lines of Conquerors and bloudy men Psal 55.24 and how ready God is to have done correcting and to burn the Rod when the Child amends If all mens Cards and Pedigree throughout this Isle were known or confess'd that there would be found over all the Nation more than an hundred to one that were of Brittish extraction to any that were pure Norman or Dane or Saxon or Roman or descended either from their Martial Leaders or or Females of their Camp And further touching the Brittains of Wales apart which no doubt were the chief Gentry and Nobility and the military part of the Loegrian Brittains driven out of their Seats and Lands by the Saxons as the †Buchanan Rege 86. p. 211. H Luyd
confess to prop his other Arguments and Interest to which he was more addicted nor left remaing in Brittish Histories as can yet be found It being justly believed that they were carefully suppressed or adulterated by the Romish Power while it here prevailed as Instance was made before in Geoffrey of Monmouth's History and Gualter who were both impos'd upon or else consumed y H. Lhuid fragm Brit. p 58. with their Libraries in Pagan Conflagrations of the Roman-Catholick Contrivance But in the Scottish Histories which better escap'd and can be less suspected of partiality nothing is more plainly delivered and repeated than that all the English Nation or a very great part in all probability were brought over to the Christian Faith before the arrival of Augustine or Mellitus Hector Boethius saith in one place there was a very great part of the English as yet unconverted before their landing z H. Boethius lib 8. p. 171. Augustinus Mellitus missi ut Anglorum gentem ad eam usque diem majori ex parte pietatem aversatam Christi dogmate ritè Instituerent But then gives the reason of this obstruction and defect a Ibid p. 150. Aspernabantur ut plurimum Saxones Brittonum sacerdotum tum Gualiam incolentium doctrinam tametsi veram proficerentur invisae magis Gentis quam discplinae de quà multa atque praeclara frequentiùs audverant odio permoti The Saxons for the most part slighted the Doctrine of the Brittish Clergy that Inhabited Wales although it was true and Orthodox being moved thereunto more out of hatred to that Nation than to the Institution of which they had frequently received many excellent characters and reports they were ashamed it seems to be converted by them whom they had Conquered right or wrong for their Converters were not yet driven to Wales as this Historian supposes but lived in Lhoegr amongst them as before and were in great part their flesh and bloud but God in great mercy to both removed this obstruction by the Victorious Arms of some of our subsequent Brittish Kings turning this their carnal Height and Pride into necessity and Interest to embrace the Faith For when they were reduced by King Aurelius Ambrosius whom Gildas calls vir modestus whose Tomb Polydor Virgil conceives Stonehenge to be the terms given them by the Conquerour were b Ibid p. 171. Migrant Ambrosii edicto Cuncti Saxonum generis ad bellum idonei c. All of English or Saxon Race that were fit for War were ordered to depart the Land and the rest made Tributary and suffered to remain behind in Albion or Lhoegr on condition of their embracing the Gospel so all that stayed behind became Christians in Truth or at least in Shew And when their Recruited Forces were afterwards Conquered by King Arthur c Hect. Boethius l. 9. p. 161. Saxones viribus fracti cum spem nullam haberent c. The Saxons when they were so quite defeated that they had no hopes of ralling any Forces together to make head any more came bare-foot and bare-head before King Arthur to beg his mercy and pardon supplicibus Regis clementia pepercit ea lege ut sacro ad moti lavacro Christiani fierent aut-si id minus placeret fortunis ac armis exuti Insula excederent The King Graciously pardoned them only with this proviso that they would become Christians and be Baptized or if this pleased them not that they should quit the Realm leaving all their Arms and Bag and Baggage behind them Whereupon all being to profess some did it in sincerity and Truth but many only dissembled their Religion to reserve themselves for better times Which last clause perhaps may have more of uncharitable conjecture though d Buchanan l. 5. Reg. 45. p. 148. Buchanan concur therein with Boethius than of Historical Truth for charity and kindness here where all was forfeited out weighed the force And nothing more agrees with the heart than Christian Religion managed by Right and Able masters of Assemblies such as our Brittish Clergy approved themselves to be towards others not long before who had been equally their Enemies towards the Irish in St. Patrick and the Scots and Picts and Caledonians in Ninius Kentigerne Constantine c. as before But after the three Christian Nations here of Brittains Scots and Picts ruined one another in e Hector Boethius lib 9. p. 165. Civil Wars between Arthur and Mordred who laid title to the Crown f Ibid. p. 160 The English came to prevail again and drove the Military Brittains in like manner as themselves were served into Wales and other places yet the rest were permitted to stay behind under Tribute and Subjection and their Clergy amongst others till Augustine's coming for about 100 years and here that obstruction of Force which is so contrary to Religion being removed the Saxons were again coped with with the meer power of the naked Gospel and the Sword of the Spirit only in the weak hands of their captives and were more reduced than ever as it fared before with the other parts of the Heathen-Roman-World whom the Gospel overcame with its arms tyed behind it Their work of Conversion in the Capital Kingdom of Kent arrived to a publick toleration by g Ibid p. 166. the Prince himself as was instanced before Father to Augustine's Ethelbert which argued himself was not far of from the Kingdom of Heaven if Pride or an equitable restitution of his Kingdom on Earth upon his own conversion to the right owners had not stood in the way so difficult is it according to the Gospel for the Rich and Great to enter there And also the great Kingdom of Mercia with King Penda himself as some conceived and Bede acknowledges h Bed l. 3 c. 21. Math. Westm Anno 640. thus much that he well liked those Christians that walked answerable to their Religion received Christ's yoak from those that were now under its own and so did the Other Heptarchs saving Ethelfred King of the North the sole Furious Patron of Heathenism and Resolved Enemy of Christianity †Hector Boethius l. 9. p. 169. Homo in Britanicum genus odio Infensissimo An implacable enemy of the Brittains upon that score who made War upon his own English for turning Christians k Ibidem p. 172. Mercios Saxonas quod Christi Religionem fuerant amplexi dispendio ingenti afflixerat Did greatly michief the Mercian Saxons for no other cause but their yeilding to be Christians so he served or threatned the other Kings Minatus ad hibito juramento Australibus threatning the Southern English that is with this Historian the rest of the Heptarchies in the South set against his own in the North For Redwald King of the East-Angles next unto him was feign to confederate with other Christian Heptarchyes for his preservation against him which supposes the like Conversion by his like danger and necessity of Allyance l H.
Boethius l. 9. p. 171. That because they deserted the Religion of their Fathers and violated the Worship of their Gods perinde atque Brittannis atque Scotis se hostem futurum that he would be their enemy no less than to the Brittains and the Scots And lost his life at last in his Holy War against the East-Angles having lost an eye before in Scotland and a great Army at Bangor where he was also wounded breathing out his impious Soul like Julian only better for his constancy but not inferiour for his Heathenish Cruelty Deorum Religionis Protector Christiani Nominis Hostis ut vixi morior m Ibid. p. 172. I dye as I lived the Protector of the Religion of the Gods and the enemy of Christ and all his Christians who therefore was a very fit and useful Instrument for Monk Augustine to comply with for the destruction of the true Christian Religion here in Brittain that opposed the Roman and to plant his Popery instead and accordingly made use off If therefore the English were not all converted in their Hearts under Arthur and Aurelius because of the force It may well be presumed from the contrary reason that the Heart it self did not hold out against the Divine power of the same Ministry acting in its external weakness and exinanition God by his great Providence having us'd all means both harsh and easie to soften and chafe the hard and stubborn hearts of the English to receive his Gospel and shap'd and cast the Brittish Nation for their use and the use of all Germany through them into the mould as it were of Christs first and second coming to work and make impression upon them if it were possible either of the two wayes With this difference that here Humility came after Power to to win by Intreaty what it could not compass by command and force as there Power will come after Humility to bruise with irresistable destruction what it could not prevail upon by Grace and love And when all would not do delivered them over to Popery as it were to Satan or Antichrist to be chain'd in spiritual slavery and darkness with many other Nations for about a thousand years And then visited them again in mercy with the comfortable light and Glorious Liberty of the Reformation handed also to them by their Kings when they came to be of Brittish race to try their love to truth once more before his last stroke and Eternal destruction of the Impenitent and Incorrigible But nothing of the former passages though the truth thereof hath left sufficient markes and effects behind it in Saxon Laws and Homilies extant quite dissonant to Popery in several principles as shall hereafter be mention'd how remarkable soever occurrs in Bede's Popish History not a word of n Munster Cosm p. 552. Offa the Son of Ethelfred preaching the Gospel to the Germans beyond the Rhine Anno 603. and building Offenburg and Schuttern as Munster Notes nor o Ibid. p. 580. St. Columbanus our Irish Monk of whom the same Munster saith Certò Constat We have certain knowledge of his propagating the Gospel far and wide through Germany the passages being within the time and business of his History and for the Honour of this Land only tending too much to discover that the Gospel was preached by the Brittains to the Saxons in the houses of their Fiercest Kings which Right to that Nation was against Bede's Theme and humour to acknowledge But Ethelfred and Oswald being both Princes of his Countrey and Climate he is Civil to them and endeavours to do Right to both respectively in Magnifying the Vertues of King Oswald which are undenyable to Superstition And Palliating and lessening the wickedness of Ethelfred which was as notorious to Indignity seldom doing the least Right to the Brittains the enemies of his Nation and of his Catholick Faith as he openly stiles them lib. 5. c. ult Saving sometimes out of unavoidable necessity and for other ends and Interests as where he is to commend the way and Religion of the Scots and Irish for whom he had greater kindness The Brittish Faith whence the other deriv'd and stifly kept to is inevitably extoll'd by consequence Or when he mention'd the good work of Augustine in repairing Canterbury Church whither Queen Bertha resorted he had like to have betrayed and discovered to a sagacious smell how all then stood How much the Christian Brittish Religion was received and flourished in Kent before the coming of Augustine So the West Saxon Kingdom shall be all in darkness p Bede lib. 3. c. 7. Paganissimi when Birinus comes to convert it but when Aldhelmus is to do exploits in bringing them over to the Roman Easter it shall be very q Idem lib. 5. c. 19. full again of Brittish Christians whom he is to reduce and such is his Conversion of all Mercia by Diuma and but two or three more and the like of the other Heptarchies yet no Ecclesiastical Writer is now more Classic and Authentick than Bede nor any passage of Church Antiquity to be well credited without his attestation so beneficial was his Partiality to the Roman-church to his Reputation and Authority in the World Therefore the other mixt Conversion of the English and full completion or confirmation of the former by Brittish Ministy and Doctrine but not all Brittish persons shall be clear'd out of Bede their own Author against our Romanists and irrefragably evinc'd by cross examination of his History whereby it will appear that the English under God owe their Conversion to the Brittains and others and not to Rome And that Augustine came hither to no better end than to destroy the true Religion like a messenger of Antichrist or at least miserably to corrupt it with adulterate mixtures and Superstitions And the positive proofs out of Bede of the Gospel being preached and planted among the English upon mixt account and especially Northward where the English did most abound and the Brittains were least intermixt amongst them are not so much Proofs and undenyable Instances as Divine Miracles and over-ruling Providences and the manifest Finger of God calling not only for Assent but Astonishment and Admiration That not only Augustin's plantation at York and Kent should be totally extirpated as it were by Divine Retaliation by the same means and method himself contrived and set on foot to destroy our Brittish Church But the Sons of Edelfred swho was Augustine's Executioner to Massacre the Brittish Clergy are made by Gods controlling power the chief Patrons and Propagators of the Brittish Faith over most part of England and Oswald the best of them who for his own virtues was no doubt rewarded with rest and Glory permitted by Gods severity and hatred of his Fathers Murders at Bangor to be slain and mangled and quarter'd by his enemies in view well nigh and sight of that very place And the Brittains by excess of wrong and cruelties from their enemies
Episc Lond. l. 2. p. 134. c. Confession of all our Historians that this Wini became a Simonaick and therefore no Bishop in Law by their own Principles A remarkable vindication of the Innocent Bloud of our Bangor Martyrs through Gods wonderful Providence who is wont to give a Victory and a new Resurrection to his Church after mortal wounds and to confound its enemies For Augustine and his Italian Successors as they never had Right so neither had they any long continuance here notwithstanding all their craft and cruelty Honorius Å¿ Idem lib. 3. c. 7. was the fift and the last of their race and number from Augustine who died Anno 653. Then the Chair began to receive most an end †Mat. Westmin A. 666. English Successors such was Deusdedit a West-Saxon d G Malmesb. de Episc Lond. l. 2. p. 134. c. whose English name was Fridona whose Ordination was void by the Canons of the Church as well as his Chair For he was not Consecrated by any Archbishop in in due manner Paulinus being dead and gone but by one single Bishop †Bede l. 3. c. 20. Ithamar Bishop of Rochester who had no more power to make an Archbishop than hath a single Presbyter to Ordain and Consecrate his Superiour Bishop Therefore all his Acts and his whole sitting for 9 years were Void and Null And Will of Malmesburie's reason e Guil. Malmesbury de Gestis Roffens for their not calling the Northern Oswaldian Bishops to their assistance is very disingenious in one that had read their Principles in Bede to be so averse against Communion with the Romish See of Canterbury Cavebant Romanorum apud Cantiam Reliquiae Ordinationes erroneorumsequi The Reliques of the Roman Church in Kent saith he were shy to admit them that err'd about Easter to have an hand in their Ordinations whereas the shyness was on the other side shunning all Communion with them as Schismaticks and Intruders upon the Brittish Church So that there was no Archbishop at all in Canterbury from the time of Honorius 653. the See continuing actually Vacant for a year and a half to Deusdedit and also Deusdedit's nine years sitting being null in Law and a while after to the time of Theodorus of Tarsus in Cilicia his coming to the Chair in 668. Of which contrivance of Rome to begin a second Usurpation over the English Brittish Church as well as their first over the Brittains more shall be observed in proper place Therefore the Church of Canterbury was manifestly extinct for those 15 years between Honorius the last Italian and Theodorus the first and last Graecian Archbishop there And we have heard before of the extinction of the See of Rochester under Putta and Willelm besides the Archbishops that succeeded Theodore seem Brittish by their Countrey and Institution Birthwaldus his next successor Anno 692. was Brothers Son to Ethelfred King of Mercia x Antiquitates Eccles p. 55. where their Faith was right Brittish Tatwin after him in 731. was likewise of y Usher p. â—055 Ex Will. Malmesbury Mercia And three of his Bishops that ordain'd him Ingwald of London Aldwin of Lichfield Daniel of Winton were not of Roman but of Brittish Sees And the last ordain'd by Birthwald z Antiquit. Eccles p. 58. Nothelmus after Tatwin 736. had been Bishop of London where he was born Cuthbert after Nothelm came from the Chair of Hereford an Ancient Brittish See belonging to the Archbishoprick of Caerleon in Wales And not to mention Bregwin a Nobleman of Saxony who succeeded Cuthbert Lambert the thirteenth Archbishop was wholly depriv'd of his Primacy by the means of Offa King of Mercia who withdrew all his Revenues and Churches in Mercia from him and got the Pope to assent thereto misit nuntios donativis conferendis praemunitos b Spelman p. 302 303. Noverat enim Rex Offa desideria Romanorum for he had treated him according to his humour with great guifts And so Aldulphus Bishop of Lichfield was made Archbishop during the Reign of Offa. The Pope notwithstanding through the great darkness that was to be for several Ages in the Church restor'd the See and maintain'd his usurpation at Canterbury to the time of Henry 8. a Brittish King who putting a full end and period to all Popish powers and pretences continued here against the Laws of the Land and the Canons of the universal Church And judging fit to continue the Primacy of Canterbury upon a new and better Authority his own pleasure and the strength of the Law the Superiority of that See became lawful ever afterwards to be submitted to in Brittain according to Church Canons Which from the suppression of the old Archbishoprick of London was all along before a manifestly uncanonical and Schismatical usurpation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Photii Nomocanon Tit. 1. c. 20. infamous to boot in the sense of the Ancient Canons Usurpation and force and Conquest right or wrong being more comely in the field than in the Church and better to be legitimated by descent and time And this Argument of the English or Saxons receiving their first Faith from Brittain and not from Rome is further corroborated by that notable observation of the Reverend and Eloquent Archbishop Parker sometime Queen Elizabeths Latine Tutor as I am informed upon several Old d W. L'isle divers Ancient Monuments Antiquitates Ecclesiasticae p. 35 -to 47. Saxon Laws and Homilies containing several points and Articles and Suppositions in them quite contrary to those Doctrines that Augustine and his Romish successors endeavoured to sow and propagate as the Faith of Rome in England 1. Against Transubstantiation 2. For Communion under both kinds 3. And the Translations of Scripture into the Vulgar Tongue and Instances thereof before the time of Wicleff 4. Laymen to study and read the Scriptures and to learn Creed and Decalogue and Lords Prayer in the Vulgar Tongue 5. Against Invocation of Saints e Wheeloc not in c. 9. lib. 4. Bedae Antiquae Homiliae Saxonum nunquam sanctos invocant c. Worshiping of Images 6. Marriadges to be free 7. Kings to be Gods Vicars in their Kingdom 8. The Legislative Power to be in King and people Quae quidem veteris Ecclesiae Brittannicae dogmata c. Which verily saith he being the Tenets and Doctrines of the Old Brittish Church and long retain'd amongst the Ancient Saxons notwithstanding the influence and successions of their Roman Guides and Teachers to the contrary how agreeable they are both to to the word of God and our Modern Laws and Constitutions and how diametrically contrary in all respects to their way at Rome any one may with ease discern that will For as the same learned prelate again what Author did ever in his works report that Augustine did ever Preach to the English that they might come to believe by hearing that he was not capable to do it his own Pope
Gregorie's Epistles extant plainly shew he verily was an Apostle of Roman rites and ceremonies not of the Christian Faith or the word of God to the English Nation he taught them how to be Romans and Papists more than to be Christians or Believers And by the points in such hot and bloudy contest between him and the Brittains where there was little or nothing insisted on touching soundness of Doctrine or purity of life but all touching the domination and power of Rome and Romish rites and tonsures it plainly appears he was but a meer man of straw and f Ceremoniosus non relligiosus ceremony more than of God and Religion Where to stop the mouths of Ignorant Romanists that make a brag as if the English had received their faith from Rome he likewise shewes at large that Pope Gregory himself was no better than his Apostle Augustine for that he was not so good a man for life and pen as the Papists would pretend And g Antiquitates Ecclesiasticae p. 36. g Ibdem p. 36. again valde dolendum Anglorum conversionem in ista tempora incidisse in quibus collapsa Ecclesiae Doctrine atque disciplina c. It was a great misfortune that the English conversion fell out to be at such a time wherein the Doctrine and Discipline of the Church was quite fallen to the ground and wholly degenerated from its primitive purity and sobriety into vanity of errour and superstition and the matter it self proclaims too loud let Bede say what he please to the contrary that Augustine's chief work and business here was to instill some Roman Ceremonies amongst our Ancestors and not the Christian Faith yea Rome it self about that time and by the particular influence and endeavours of Pope Gregory was the spring and fountain of all such superstitions not only among us in England but in the rest of the World beside of which he makes a large proof with Instances Irrefragable of their superstition and ambition their Holy Water and Dreams and Legends and Divine lyes and Golden Vessells and a wooden Priesthood not that decent ceremonies that take not the heart from God are in themselves unlawful in Gods service as Christ himself hath shewed in the Institution of visible Sacraments as also of their pride and Antichristian design to enslave Kings and Churches and Nations under them and when all was done and they mounted themselves as high as they would or could the effect and product of all was no more but that ambition outed all good rule and Government Luxury good living Dreams and legends the Preaching of the word lamentable superstition Catholick Religion And that their first adventure and attempt to erect their Roman supremacy over souls and Churches was here in England and Augustine the Monk their forlorn hope that their ungodly success and Victory was about its height about the time of Charlemain about 140 years after lasting about 800 years to the the time of our Henry the eight h Antiq. Eccles p. 37. Et sane illa prima de Romanis ritibus per Augustinum excitata contentio quae non nisi clade sanguine Innocentium Britannorum poterat sedari ad nostra recentiora tempora cum simili pernicie eladeque Christanorum pervenit And verily that first and early contention and strife for rites and ceremonies begun here by Augustine which could not be exstinguished or abated but with the bloud and desolation of the Innocent Brittains is evidently carried down to our own times with fresh and daily tydings at our doors of the like destruction and Massacre of Christians for the like cause Thus that Eloquent and Judicious prelate an i Norwich Antiq. Eccl. p. 39. East-Angel by birth and a chief Father of our Church by place and merit And it is additionally remarkable that several of those Saxons Laws and Homilies bore date before the arrival of Augustine to this Land there being k M. Westm Anno 596. about 147 or 150 years from the Saxon invasion to his coming as before was said which is an invincible Argument that the Brittains as they had any opportunity Preach'd the Gospel in those dayes to the Saxons though their bloudy and perfidious Enemies to which those alliances and Intermarriages with them in their infidelity for which they stand blamed in story might by the ordering of Providence be Instrumental yet are taxed by Gildas if the passage be Authentick for neglect that they were not more vigorous and diligent in Communicating the Gospel to them whereby may be conjectured how great the Christian zeal of Gildas was and the Brittish Ministers of his stamp and Inclination as he confesses there were several who were so thirsty for the Salvation of the souls of their Enemies who thirsted for nothing more than their Lands and bloud SECTION X. That all or most of the Kingdoms and Churches in this part of Europe and Rome it self received their first Faith from Brittain yet Brittain pretends to no Supremacy over them upon that account and the Romanists Feloes de se in that kind of Plea IF the Church of Rome hath no better evidence for her propagation of the Faith and Supremacy thereby over other Churches of the world than is produc'd for Brittain it is plain and easy to discern its title is not founded in any reality or merit but a disease of the fancy only and that high-mindedness whereof she was early forwarn'd by her rejected Apostle Rom. 12.3 or a malady like that of the Athenian Merchant who imagin'd all the Ships that arrived at Harbour to be his own whose cure from this distemper had been their imaginary beggery and undoing The French Church at the Savoy or the Lutheran amongst us might far better pretend to a Primacy over York and Canterbury being more Orthodox and Learned and better understood by several that resort to them and acting with the leave of our Province and its Lawful Governours and not siding Barbarously with Pagan Enemies against Christian Brethren to destroy or adulterate the true Faith as did Monk Augustine who at least could be but Rector of Christ-Church Canterbury under his mighty Patron Ethelbert in defiance of his rightful Metropolitan Theonus which yet he could not supply himself for want of the tongue nor by any other by reason of the Schism and Irregularity Or to suppose more than can be asked or expected that Ethelbert who was King of Kent only was King also of Mercia and the East and the South and West-Saxons and compleate Lord over the whole Arch-Bishoprick of Canterbury or London which then reached from Humber to Severn and Cornwall and now further over Wales and that he in such a right had lawfully nominated and elected our Augustine for his Arch-Bishop who thereupon had been regularly Consecrated and Install'd by the Clergy of the Province according to the Canons of the Church and by the consent and voluntary Cession of Theonus his predecessor without the help of Heathen
force And as Satanical injections refus'd are the Devils guilt but the Christians merit who was buffeted with them to his grief when he could not help Of the like nature especially as to the violence were their Roman missions and Consecrations in this Land wherewith our Brittish Church was needlessly troubled and molested at the entrance of Theodore and his Canterbury Successors for it may well be said that our Brittish Clergy had alwayes thâ—ir own Sees and Prelates in reason and right although actually and forcibly Invaded and possess'd for a time against Law and Canons by Romish Tyrants who when they ordained here ordain'd not in their own but in the right of the true Owners and rightful Governours as their Deputies by fiction because of Gods permission Prov. 8.15 Rom. 13.1 Which right was conveighed down to the Ordained while the guilt and Irregularity of the Action stuck solely to the Conscience of the usurping Ordainer and to no other that was worthy to be ordain'd for which the one must account one day to their sorrow while the others temporary embasement and seeming bastardy Ecclesiastical which they could not help shall be repair'd to their relief and joy And yet in this life a Church restor'd hath the Rights and Priviledges of a Kingdom restor'd which hath and takes the power and liberty to allow or disallow reject or Legitimate enact or abrogate whatever Proceedings have pass'd in publick in the time of Vsurpation And such legitimation and allowance is founded upon the Authority of the rightful Governour coming in and not on any merit of the unrighteous Usurper turning out which makes patience commendable under any slavery or oppression though it continue 7 20 100 500 or 1000 years rather than to extricate it self by any indirect or ungodly means which in Rome is little scrupled at for God is not to be offended nor Faith and Conscience violated to save life or liberty which is more than life or Ecclesiastical liberty which is the greatest of liberties For no evil is to be done by a Christian that good may come thereof Rom. 3.8 For the Innocence of his Soul is a more substantial eternal prosperity than any Outside deliverance whatsoever The body being but a shadow to the Soul and this life but a minute to that come 2 Cor. 4 ult But to return of our own accord to that Spiritual Captivity from whence we were so happily delivered in Gods time and Counsel and by lawful means were to justifie and approve the wrongful slavery of our Ancestors and Posterity together with our own against the Spirit and honour and trust and the common sense and understanding of men and Christians and English Brittains to sell our selves for naught and spit back Gods merciful deliverances into his face SECTION XI Of the Indirect Methods of Rome in Subjugating this and other Churches under it ANd the unworthy methods of their Intrusion and prevalence over our Brittish Church which all that profess Christianity but Roman-Catholicks would abhore and be asham'd of are as manifest as the usurpation it self over us and others 1. By giving away Kingdoms from the right owners to those that had Swords in their hands to force and win them upon the termes and condition the Pope might be considered for polluting the name of Christ and Religion to countenance such injustice So the Pope and Monk Augustine got their first footing in Canterbury by the help of the prevailing Saxons Augustinus quod Dinothus persensit praetextu fidei gentem advenam alieno confirmavit imperio ut suam jurisdictionem Romanam dilataret saith one a Antiq. Eccles p. 9. Augustine the Monk as Abbot Dunawd well perceived made use of Religion to Invest and settle a Foreign Nation in a Territory that was not their own to promote and enlarge the better their own Ecclesiastical b Wheeloc note in Bede c. 2. l. 2. Supremacy by that means So have they ruin'd the Eastern Churches and expos'd them to the Turk about 140. years after by giving Charlemagne the Western Empire from its Constantinopolitan Proprietors to be their Patron and deliverer from Lombards and Exarchs so have they befool'd the Spanish Ambition all along setting him on the like designes with 88. Till their Monarchy is quite tyr'd and Jaded and endanger'd to be master'd by their less Catholick Neighbours and more Christian 2. By Politick Matches and unequal yokes and Apostates rais'd within our own Bowels by the operation of preferments and honours upon men of pride and parts as Balak converted the Prophet Balaam and by slighting and traducing the least mote in other Churches as Damnable Haeresie and maintaining their own grossest errours for Apostolical Infallibities And hard it is to define the time when this method hath been out of use and fashon in that Church these thousand years And by this stratagem they re-invaded the English-Brittish Church after its breaches were repair'd by Oswald For a match being contriv'd between his c Monastic Angl. part 1. p. 333. Bastard Brother and Successor or rather Usurper King Oswi who was not so sound a Christian at the heart as appears by his putting his d Bed l. 3. c. 14. 24. Kinsman and Neighbour King Oswin to death amidst submission and holding the Kingdom from his lawful Nephew and e Idem c. 15. Eanfled Sister of King Edwin Baptiz'd by Paulinus the new Romish Archbishop of York as his first fruits in the North She by her share in Oswi's Bed and Throne became useful and instrumental to preserve and keep alive some Relliques of her Romish Faith expiring in those parts in Cadwalhan's dayes countenancing under hand f Ibid. Romanus and Johannes Diaconus as her Chaplains and sending g Idem l. 5. c. 20. Wilfrid observing his ambitious parts from the Brittish Lindisfarn Monastery where he imbib'd his first principles to Canterbury and Rome to study the point of Easter and to be young Alchfrids Tutor Oswi's Son and to be able to perplex the Brittish Doctors at the point as it afterwards fell out at the Synod and debate at Streanshall or Whitby wherein King h Oswi ita conclusit quia hic Ostiarius est cui ego contradicere nolo ne forte me adveniente ad sores Regni Caelorum non sit qui reserat c. Bede lib. 3. c. 25. Oswi being afore tun'd into a superstitious veneration of St. Peters Keyes which are said to be kept at Rome openly declared in the close of the disputation that he counted it his best wisdom and security to side with St. Peter whom Wilfrid confidently made to be the Author of his new-stile or Golden Number for which he strove than with St. John from whom the Brittains deriv'd their old least St. Peter should turn the h Oswi ita conclusit quia hic Ostiarius est cui ego contradicere nolo ne forte me adveniente ad sores Regni Caelorum non sit qui reserat c.
shall through the mercy of God be again recover'd and repair'd to its former state yea into a better condition than before And the fam'd g Dr. Davies Preface to Welsh Grammar for part thereof Taliessin to the same effect about the year 580. Which for several considerations are believed to come to pass in Henry 7th not only by others but by himself as may be conjectur'd from his Order h Powel Annot. in cap. 3. Descriptionis Cambriae Giraldi and Commission to the Heralds in Wales to give account of his Pedigree from the said King Cadwaladr and his designe to revive the name and memory of the renowned Arthur King of Brittain to the great joy of our own and the terrour i Hall 1 Henry 7. f. 5. of Foreign Nations saith an English Writer In him the Union of the Roses and in the Provident Marriage of his Daughter Margaret to James the fourth of Scotland from whom our King James descended the Vnion of the Kingdoms and the old Name of Great-Brittain early Commenc'd as it were in its causes In his time the several persons first appear'd who before they went off were the causes or great occasions of our Reformation or the Restoration of our Brittish Church to follow that of the Crown In his time and by his Order Catherine of Castile Prince Arthurs Dowager was design'd Wife for the second Brother by which Incestuous Marriage confirm'd by the Pope for k Antiquitates Eccles p. 316. a round sum both he and his Successors lost their credit and Supremacy in England ever afterwards It was his provident husbandry rais'd a Purse for Henry 8th to effect this change In his time was l Idem p 309 Fox Bishop of Winchester a Promoter of that Incestuous Match who by his favour thereby first Introduc'd Wolsey m Ibid into Court in whom Popery received its mortal wound both in Effigie as it were and in the Cause He being both the lively Type and Image of Rome and her Religion for pompous vain glory and pride and falshood and luxury and likewise the main cause of her fall and ruine through the match aforesaid which he first contriv'd to be scrupled n Idem p. 316. for other ends and his Romish Legatine power o Idem p. 325. which brought him and the whole Popish Clergy involv'd in the same guilt of Praemunire to the mercy of the King and to renounce the Pope and to acknowledge him for the head of the Church in his stead In his time to instance in more direct and positive causes and first glimmerings of our Reformation Dr. p Idem 306. Collet Founder of St. Pauls School q Pitzeus 691. where W. Lilly was his first Schoolmaster whose father was twice Lord Mayor of London appear'd zealous in his Divinity Lectures at Oxford for Scripture and Antiquity against Images and Legends and the two great Authority r Antiq. Eccles 306. of Scotus and Aquinas and the Schoolmen the great Pillars of Popery being followed in his Principles ſ Ibid. by Dr. Warner and others in that of Cambridge and especially in Court and City for his eloquent Sermons to the same effect And though Articled against as an Heretick †Ibid. Pitzeus 693. by Fitz James then Bishop of London yet King Henry the Seventh esteemed him before any other Let others chuse what Doctor they list u Antiq. Eccles 307. I am best pleased with Doctor Colet was that wise Kings saying whereby it is inferrible that the one being a Protestant in his Principles and tendency the other could be no less by his Approbation For all great Actions have smal beginnings like other things and are not in their perfection the first instant The first Alienation of Henry the Eight from depending so much on the Popes judgement and Authority to follow that of his own Clergy and Universities together with the judgement of others in Points and Cases of Religion and Conscience and particularly that of his mariadge is observ'd to be wrought by x Ibid. Cranmer afterwards Arch-Bishop at Waltham whither he retired from Cambridge where he read Divinity after the steps and Principles of y p. 323. Ibid. p. 331. Colet and Warner that went before so that if Cranmer who enlightened and Converted Henry the Eight had his first light from Colet the first motion and beginning of the Reformation must in all reason be referr'd to the time of Colet and Henry the Seventh for then I say Scripture and Fathers began to be regarded and followed before Schoolmen and Legends which is the nature and design of Protestancy And the instinct hath continued to our days amongst the learned who are restless till this Church become wholy Primitive and Apostolical and Orientall in its Doctrines and Discipline and Customs such as our Brittish Church before the mixtures of Popery appears from Records to have ever been In his time in a word it might be said Aspice venturo laetentur ut Omnia Saeclo The Nation had a manifest new Date and Epocha in respect of Church and Laws and Tenures and Fines and the Alteration of interests amongst all degrees Commons and Nobles as well as the Union of all Royal blouds and the end of former Wars and Divisions and the beginning and fair hopes of more blessed days in his time the Crown and Scepter of Brittain began after long shiverings to have its first rest as in its proper Centre from the time it was wrested from the right owners for it never rested with the Saxons who soon to quarrel about their prey being divided into seven or eight Kingdoms or Heptarchies in perpetual Wars and Jarrs with one another for about 270 years till the West-Saxon Kingdom where the Loegrian-Brittains were best us'd swallowed all the rest under King Egbert and Alured The Dane being upon their heels without above 9 years respite to swallow them The Norman afterwards swallowing both in one day and they soon after divided into bloudy Wars between Kings and Barons and especially the long contest between the two houses of York and Lancaster which never could be extinguished till Henry the Seventh and the right and Ancient owners or the Brittish line was found uppermost The Restoration of the Brittish Religion hastening after that of its Monarchy as it were by providential fate and consequence for where else better to fix the beginning of our Reformation as it is generally stil'd is hard to calculate To make those conspicious events and Audible stirrs that first accompanied it in the World by which the vulgar that are led by sence are most guided the standard of its Originals were to begin at the streame and not at the spring to place it in the visible alteration it self made by Laws in Parliament against Bulls and Palls and Supremacies and Appeals in 22.23 24. Henry Eight by which Popery in England was quite knocked in the head were to
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
by his high disloyalty though not by his resolution and many other great parts if rightly used And what makes our Frustrations to be Panegyricks in many mouthes of his Attainments but that having the same men and courage and preparations and more we take not the same method to prosper in a good cause as he did in a bad And to borrow light from vanity what can the skill of the best Player avail if the Dice be altogether against him For some will say that Interest and reason of State all may see that the temper of the whole Nation and the wise may observe that Heaven and fate forbid the banes and realliance of this Land with Popery For who are more miserably rent and divided then we now of this Nation are though restor'd Our people distrusting their Princes and our Princes their people whereby our strength and glory by mutual subductions is brought to nothing like a Merchant that hath 10000 l. Stock and is 20000 l. in Debt and all this only by striving against fate And making Popery and our selves the weaker by favouring it against Profession Interest Duty Oaths Trusts halting between God and Belial between Christ and the Pope between Protestant and Papist being as they say neither good fish nor flesh but deservedly weak and improsperous and contemptible and acting all in the dark like men under fear or guilt or self condemnation yet a sincere Resolution to be firm and true to God and Protestant truth without further doubling Cures the whole Nation in an Instant clears all Debts dissolves all jealousies and fears strengthens all Interests opens all hands and hearts and purses and makes us Brittains again happy and united within our selves and serviceable to our friends and formidable to our enemies and acceptable to God All our Divisions in this Nation for these 1600 years and upwards were ever rais'd and fomented by harbouring Rome within our bowels either with or against our wills The Picts from the North and the Scots or Irish from the West were enemies heretofore to the Brittains though much their flesh and bloud solely upon the score of Rome upon the like inducement as Roman-Catholicks at this day are enemies to our peace and Nation the one gnawing our bowells as the other did Infest our borders upon the same score of Rome For the Roman power ruling here while Picts and Scots were unreduc'd forc'd the Brittains to serve and fight against them whether they would or not and them to fight against us by consequence and Provocation The Roman cheat since prevailing upon many through their want of love to the truth makes men enemies and Spies and Traitors to their own Countrey not through force but by their own choice and zeal to serve and promote the ambitious ends of Forreigners which less intoxicate than mens own personal lusts and passions and renders them therefore more inexcusable and despicable than any other Traitors or Malefactors whatsoever that set up for themselves An hearty embraceing of the Ancient Apostolick Brittish Faith which the Scotch and Irish defended with us heretofore against Monk Augustine and planted amongst the English before he and his Successors sowed their Tares amongst them which our Roman-Catholicks are so fond of would unite these three Nations as one man in mutual love and peace and truth and prosperity and renown and strength and Gods blessing which was the whole aime and designe of this discourse and an effectual care taken against Roman seducers on the one hand and compassion towards the seduced on the other and the exemplification of our own right faith by an answerable good life would under God easily effect this reduction They are unnaturally unkind to their own Countrey that take part with Rome against it which was ever a bad neighbour to our Brittain returning us evil for good It destroyed our Empire through the ambition of Maximus our Church through Monk Augustine whereas we ever did but Cures upon it Planting the first Gospel amongst them before the arrival of St. Peter or St. Paul Ridding their Roman World of the remainders of their old Pagan Idolatry which there was in great power and value by the zeal of our Great Constantine and healing their new Christian Idolatry in good part wherewith it was as much enamour'd by our Henry the 8th his President Let them beware of the Repentance of another Generous Prince descending together from the same Royal Brittish stock and of no less a spirit who being once fully undeceived shall see great wrongs to the Innocent to be repair'd great indignities to his own Interest and honour to be reveng'd and chastiz'd as King Henry did his Incest great oppression to patient Protestancy both at home and in Neighouring Kingdoms yea and great abuse to all Christendom in general by Holy frauds and Impostures and abominable Idolatries to be reliev'd and redress'd to whom Cromwel their Terrour was but a Blazing-warning Meteor who shall unite to himself both the heart of God and of the three Nations by his zeal for his cause and glory against such Hypocrites and everlasting troâ—â—â—â—ers of Kingdoms and Churches and judge it a design commensurate to his Princely Grandeur and Renown to go along with Fate and Providence to put a period to their Kingdom of Lyes and Forgeries and Profanations and begin the overthrow of Turkish by suppressing Christian Antichrist the great enemy of Souls and Truth which gave the other its chief rise and growth and was the first president in Christian Kingdoms of Rebellion against lawful Soveraigns upon the pretence of Religion the only obstacle of the Union of all Christian Churches by his Pride and usurpations And the most dangerous enemies to all humane Society and Government and to all Faith and Truth among men and Christians which support them by Dispens'd Perjuries Licensed Dissimulations Equivocations Mental Reservations Canoniz'd Tteasons c. The like practices being never known or heard of in the World before amongst sober Heathens nor the most wild and barbarous much less amongst the Primitive Christians and Martyrs but only the Gnostick Disciples of Simon Magus If it be the Fate of Brittain to give Rome another Cure and Castigation without which neither England nor Christendom are like be at rest And none are easier and sooner reduc'd than such whose principles and practices have long warr'd against Heaven and the Brittish Proverb saith Drwg y Ceidw Diawl ei wâas The Devil ill brings off his Servant It were to be wish'd and prayed it might please the Almighty to effect it mildly by the Authority and power of a generous and lawful Prince like as Constantine was from hence and not for our neglect raise a Tyrannical Cromwel for the scourge and ruine of their Degenerate Church as he did Ruffinus heretofore for the overthrow of their Degenerate Empire who is a Balaus Cent. 1.42 reported to be a Brittain born and his name greatly proves his Original were he born elsewhere
Usher 1129. Hist Britt l. 8. c. 8. Ubbo Emmius l. 3. p. 107. Emrys or Aurelius Ambrosius before him Here that Archbishop had his Residence that sent seven of his suffragan Bishops to meet the said Augustine near Worcester to defend their Brittish rights and Customes against Rome's Invasion Neither is Cressy's exception against the Welsh Epistle in Sir H. Spelman of any validity because it mentions the Archbishop of Caerleon to be their proper Superiour when as at this time saith he the See was at St. David and not at Caerleon c Usher p. 1132. p. 83. Quanquam ipsius Augustini temporibus inurbe Legionum sedem Archiepiscopatûs adhuc haesisse cum ab aliis tum ab Authore Chronici quod Brutus appellatur proditum inveniam unde ijdem Legionenses Menevenses Antistites Giraldo because though it were it was still the same See and the names were promiscuously us'd and there is nothing in that Epistle but what is in effect contain'd in the Narrations of Bede and Geoffrey of Monmouth who is no where more fabulous than for the Interest of Rome or the discredit of our Brittish Worthyes and both Authors appear more their Friends than ours And where Geoffrey Stiles Dubritius without any colour of Truth Britanniae Primas Apostolicae sedis legatus The Pope's Legate and Primate of Brittain though it was as absurd then as to fancy General Montecuculi now to be a Turkish Bashaw yet it serves very well to confirm that this Archbishop of Caerleon was the undoubted Primate at that time and not York or London because Lyes and Legends that expect any belief are ever fastned to some Truth And there this Primacy continued amongst the Brittians till sometime after the Norman Conquest But if the Question be of right Where the Primacy of Brittain ought of right to be and to be by all right English and Brittish-Christians obeyed from the heart as unto Christ The Resolution is far more easie For this Church may be considered as to its Inside or the heart and inward man or the Outside or its outward man As to the first the Primacy is solely in Heaven the heart being subject to no Pope nor Prelate but to Christ alone and to all lawful Governours for his sake Neither is this Primacy local or confin'd and limited to any place on earth either Rome or Canterbury as neither is the Soul or its thoughts but in all places of Europe and Asia Africa and America we are to obey and follow Christ the Soveraign of the Soul before any other whatsoever God before man Conscience before Interest Truth before Authority the Laws of God befere the Doctrines of men Duty before Fancy Honesty before Advantage Heaven before Earth and Everlasting Concernments before any Temporal whatsoever But if the Church be considered in its Outside the Case is in another World that is in this present World where the Civil Magistrate is Supream in all Temporal Concerns and Causes As in all Ecclesiastical are Ecclesiastical Magistrates and Governours and that two wayes 1. Originally 2. Eminently Originally the rightful Bishops of Brittain before the time of King Lucius and Constantine being of Apostolical descent and Institution and the chief of their Order were the chief and Prime Governours of this Church by right for the first Bishops are certainly known to be appointed by the Apostles themselves as James at Jerusalem c. And the Magistrate while Heathen had no right to controle them in any part of their Commission that was from Christ for the propagation of his Gospel or the publick weal and preservation of his Church in truth and order and regular Communion in this world therefore in that respect alone they were exempt and not subject to any human Laws and Authorities whatsoever which liberty hath been scandalously abus'd and extended by the principles of Popery to exemption from Christian Magistrates As if they had been equally as opposite and asymbolical with the Gospel as Heathen But when the Magistrate became Christian in Lucius and Constantine c. And were received into the Church according to their quality and station before in the World of Gods Erection the Case was otherwise again for now they were Ecclesiastial Magistrates as well as Civil and if Ecclesiastical therefore Supream in Ecclesiastical causes referring solely to this present life as well as Temporal that is Supream Primates and defenders of the Temporal concerns of the Eternal Church of Christ Therefore as the Supremacy of the Church was Originally in our Brittish Bishops so it came afterwards Eminently to be lodged and vested of right in our Brittish Christian Magistrates Christian Bishops giving place to Christian Kings like the lesser to the greater Lustre who yet acted little or nothing without their advice and counsel as we found King Arthur a little before chusing his Bishops and Archbishops with the advice of Synods Therefore as we say where the King is there the Court is so it may as well be said and justified where the Christian King of Brittain is there is the Primate of Brittain and head of this Church Notwithstanding as our Kings in their Civil Capacities have their standing Courts and Tribunalls for Habitation or Justice by Law and custome as well as Ambulatory and Personal so likewise in their Ecclesiastical their standing Primacyes where they pleased by Law to fix them as did King Lucius perhaps at London and Constantine at York and Arthur at Caerleon and others at Canterbury which they or their Successors may adjourn and remove elsewhere in like manner when they see good reason The vulgar practice of common Seamen penetrates and decides this point For with them at the motion of the Prince or Admiral from a first to a second or third Rate Ship the Flag shall follow by consequence and desert that Ship whatever be its Rate the Prince deserts and hover only there where he hath chosen to abide In like manner it is with the Primacy which answers to the Flag as Ships at Sea answer to Cities on Land It doth and alwayes ought to follow the will and Law of the Prince and any Forreign Pope hath as much to do to order and dipose of a Flagg in our Fleet by his Bulls and Canons as of a Primacy in our Kingdom There is an old appetite in Mitre and Crown to Re-unite and to be together as they were Originally in the same Persons in the Patriarchs yea in Heathen Kings and Emperours Holy and Publick signifying the same our English Primacy which travelled heretofore from London to Canterbury to be near King Ethelbert is since crawl'd back as far as Lambeth to be near White-hall The Christian Mitre attends the Crown the Antichristian would Controle it Both would have it near the one goes to it the other would have it to come to him Christian Bishops count themselves Subjects to their Kings Antichristian would have Kings to be Subjects unto them â—ea and
first Magnitude must give place to the Sun and Moon these Primier Peers must yield precedence to the Royal bloud to the exact and lively Images and descendants of the Son of God who being light of light very God of very God yet left his Glory to express his Charity and for us men and for our Salvation came down from Heaven and made himself to be of no Reputation a man of sorrows and contempt to exalt others from misery to rest and honour such his Genuine off-springs and special Images are they only for no other in this World are dignified to such a singular capacity who most resembling the Eternal Son in the height of their birth and Power and Wealth and Wisdom and Authority and Command and trust in their several Spheres and Neighbourhoods yet delight to transfer their Wealth and Honour from themselves upon others upon their poorer Brethren that are in want and weakness and to copy out the Divine humility of the Incarnation and to quit their glory as Christ did to put on the griefs and wants and the miseries of others to make them happy and ful and become eyes to the blind and feet to the lame and Fathers to Orphans and Husbands to Widows and Champions for the oppressed and Gods on Earth to the Poor and weak And consume the least share of their estate upon themselves much less ignobly upon their Lusts and Luxury but in the return after others have been serv'd receive them again entire and doubled and trebled with the hearts of the refreshed along with them and the Acclamations of their Country and the blessing of their Church and the reward of God in the Establishment of their houses and the Salvation of their souls for both Exinanitions upon the score of charity in the Copy as well as in the Original end in highest Glory to have a name above every name in Heaven or Earth that all hearts and tongues should confess and praise them to the honour of the Lord Jesus whom they so Imitate and the glory of God the Father whom they so please The Heavenly Magnanimity and Serenity of the contented poor is out-done in several features of divine lovelyness by the Exinination of the Rich and liberal not only in the exact likeness to Christ in his humility and Exaltation and the transitive love and preference of others before themselves but in the difficulty of the Victory and conflict it being easier to bear Poverty than Riches as Winter is more healthy of the two than Summer hard Frosts pinch but excessive heats Intoxicate sometimes exhale the strength at all times and more souls miscarry under wealth than under want and our Streets are fuller of the Blasphemies of the Rich than of the Poor These give Divine honour to their bags and put their trust Idolatrously in uncertain Riches and say unto their Gold thou art my confidence others take and receive Divine honour to themselves and the fears of the Poor and the admiration of the sensual and childish upon the score of their wordly power and pomp and glory till an Angel sometimes smite them for example that they be eaten up of Worms Acts 12.23 Others though of private condition think nothing too much to be spent in Luxury and Liveries nothing too little on Alms and Charity to attract mens eyes to see their power which they value above all blessings a fashion more currant in civitate mundi then in civitate Dei more suitable to vain Heathens than sober and Baptiz'd Christians The middle condition excels both extreams in safety but not in honour and reward the Poor for his Patience and the Rich for his sobriety and bounty shall have higher Thrones in the other World with this pre-eminence that the Patient Poor shall have life Eternal hereafter Luke 16.25 the communicative Rich have it delivered to their hands to lay hold off here as the Apostles affirms laying up in store a good foundation for themselves against the time to come that they may lay hold on Eternal life 1 Tim. 6.9 But though none have properly this singular opportunity and Priviledge of resembling their Lord in such a depth of love and height of Glory but those alone to whom it is given to be Great and Rich in this present World who have much wealth and greatness to quit and leave for the relief of the Needy as Christ did great Parts to prostrate great State and Dignity to undervalue for Christ and his poor Members Yet every charitable Christian hath this capacity and Priviledge in the Kingdom of his heart and in the sight of God though not in the Kingdom of the World and in the sight of men for so the Widows mite was her Exinanition and is in proportion of every liberall giver of a narrow Estate and Fortune in our Saviours Book of Rates wherein all mens Actions and Persons are Rated and computed by the heart And the true Church is a Kingdom of hearts where all we do is to be done from the heart as unto the Lord and he is in Heaven whose heart is in Heaven and with Christ at Gods right hand whose heart is there with Christ though he be on Earth in the flesh The Christian begins to be in Heaven in this World wafted beyond all the dangers of Fabulous Purgatory when he begins to converse entirely from his heart with Christ in Heaven for non ubi animat sed ubi amat there all men are where there hearts are their hearts being with Christ the men themselves are by consequence with him wheresoever else they may be in their mortal Bodies Heaven there begins where this Christian conversation begins that leads to Heaven and is already in it as the Ocean in reason many be said to begin not at the Rivers mouth but from the first spring of the River that Travels towards it for means are the beginnings of those ends for which they serve and similar parts thereof And every step from our home in the right way is more or less an entrance into our Journie's end The Christian's first setting forth for Heaven is like the beginning of a small Rivulet which many a time a hot Summer or sharp Winter of temptation wholy dries up and stops but recovering it self again by the Influence and pity of Heaven in Dew and Rain and falling in with other Rivers that speed towards the same Sea either they into it or it into them it grows bigger and stronger by the Communion and drawing towards its latter end and hoping to be disembogued at last into its rest it finds it self repell'd again and again with a kind violence and an useful growth and Sea-like largeness and swelling so that it becomes hard to distinguish where the River ends or where the Sea begins and being rewarded and comforted for these frequent stops and interruptions with Divine foretasts of that finall brackishness into which it is to be in the end dissolv'd and season'd with it