must observe that this did not take in all places For in some Cities where the Vicars of the Empire Resided were not of Strength Interest and Power sufficient to Mount their Bishops into Patriarchs Besides the Bishops of the Church were exceeding jealous of this new start-up Power as savouring more of Worldly Pride then Episcopal Care and therefore kept it out wherever they could And the wary African Bishops made a Decree against so much as the Use of the Name And great Reason they had for it for it would be no hard Matter to prove that by this means crept in those Abuses and Corruptions into the Church which are now Maintained with a Pretence of Authority and therefore the more Remediless Moreover as this new Honour was dangerous so it was needless for the Diocesses though they seemed to swallow up yet they did not destroy the Provinces So that the Metropolitical Authority remained still Suited to the Government of the State and was much more safe and botter Fitted to keep out Secular Pride Vanity and Worldly Pomp out of the Church And though it was thought requisite that the Ecclesiastical should Comply with the Civil Government so far as to be useful in the State yet it was never thought needful to run oâ—t into all Divisions of Civil Government so as to be prejudicial to the Church But however if those Laws of the Church which Erected or Confirmed Metropolitical or Patriarchal Power proceed upon this Grand Reason That the Government of the Church might be Agreeable to the State then it is Apparent that they never did immoveably Fix such Authority to any particular places for Alteratioâ—s often happening in States that might be clear contrary to their deâ—â—gnes Bùt the End Sense and Meaning of those Laws must be this that the Governours of the Church should always be careful that the Limits of Church mens Jurisdiction should be made to Comply with the Divisions and Limits of the Civil Government under which they live that both may Sit easie and be useful to each other And doubtless the God of Order never intâ—nded that his Church should Fill the World with Disturbance and Confusion which will be unavoidable if those two Powers be always Clashing If then such Civil Divisions are abolishâ—d and the Government ceased or altered for whose sake such Metropolitical or Patriarchal Power was Erected then those very Laws themselves which first Erected it do in their professed Design Reason and Intention not only disannul it but direct the Governours of the Church to establish or procure the Establishment of such other Limits of Jurisdiction as may be more satisfactory to the State and beneficial to the Church Indeed all these Supereminent dignities whereby one Bishop was raised above another were Erected either for he better Management of Affaires in the Roman Empire or for the Grandeur of it Or else sprang up by degrees for the benefit of those Cities which were of greatest Power and Interest in which thing Rome had the most advantage as being the Imperial City and giving Denomination to the whole Empire But now that Empire being broken and Resolved into several absolute and independent Principalities other Measures ought to be taken and for the same Reason that such Authority was set up it ought now to be taken down or Restrained And the Limits of Ecclesiastical Jurisdiction Confined within the Extent of the Civil Power and Exercised for its Ease Safety and Benefit And it seems to Me to be a Matter not to be despised that though the Holy Scriptures of the New Testament were written under the Government of the Roman Empire and in the time of its greatest Height and Glory yet the word Emperour so far as I can Call to mind is no where to be found there Indeed there is a Precept Relating to Caesar by Reason of a particular Question which determined it to that Name and the word Augustus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Answers it are Historically mentioned But these what use soever After-times made of them were then Gentilitial or Honourary Titles But the Name Emperour was that by which they then Ruled and which Held all along whatever other Titles or Distinctions were devised And that I think is no where to be found in the New Testament at least not in that sense Perhaps the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which mostly Answers it was thought too presumptuous However it is the Security the New Testament gives them is only by Commanding Obedience to the Higher Powers or in the like Phrases never mentioning their distinct Title But though the Name of Kings was odious to the Romans yet most of the Evangelical Precepts which Require Obedience to the Civil Power expressly direct it to Kings so that they seem to be given not only with a Spirit of Prophesie that that great unweldy Body should fall in pieces and be divided into several Kingdomes but also with a special design to secure and oblige all Christians to Obedience and Submission to such Kings And if we further consider that our Blessed Saviour hath told us That his Kingdom is not of this World And that the Christian Religion teacheth Self denial and Renunciation of the World and Requires all Christians especially the Governours of the Church to be of a most Humble peaceable and exemplary Behaviour This kind of Proceedings in its Covernment will seem most agreeable and natural to it For the Business of Church-Governours is to promote the Interest and Power of the Gospel not pertinaciously to strive for Jurisdiction to its prejudice and dishonour If each Changes happen in Mundane Affairs that by Alteration of the Bounds of Temporal Principalities one Bishop gain and another lose yet the Church of God loseth nothing but hereby gains its Peace and a good opinion amongst the Princes of the Earth And Church-Governours have the greater freedom and more Advantage to do good But the insisting upon Jurisdiction in another Christian Princes Dominion is to take his Subjects from him It ever causeth Disturbances Creates Jealousies in Princes and makes them think those who should be the best Christians to be the worst Subjects And for that cause to have the meaner opinion of Religion it self It would therefore certainly be best with the Church of God and most conduce to its happy Government if this Rule were observed in all Christian Kingdoms that the Jurisdictions of Bishops should Comply with and Conform to the Divisions Boundaries of the Civil Power This was the true primitive Practice and this the Bishops have ever been inclinable to when they have been able to withstand that everlasting Encroacher the Bishop of Rome Of which take this one Instance Immediately after the Synod at Constantinople against Photius a Controversie arose to whose Diocess the Bulgarians then newly Converted to the Faith should belong The Bishop of Rome who never lost any thing for want of demanding it made strong Claim by his Legats Upon this
Account there Meets before the Emperour in his Palace Ignatius Patriarch of Constantinople then newly Restored the Vicars of the Eastern Patriarchs i. e. of Alexandria Antioch and Jerusalem the Legats of the Bishop of Rome and the Legats of the Bulgarians But upon debate in spite of all the Endeavours of the Roman Legats it is unanimously given to the Constantinopolitan and such a Reason along with it as might have satisfied any Persons except Messengers from Rome who are never to be satisfied with any thing but with what shall be acceptable to their Masters insatiable Covetousness and boundless Ambition For their joynt Answer is this Sâ—tis indecens est ut Vos qui Graecorum Imperium detrectantes Francorum faederibus inhaeretis â—n regno nostri Principis ordinando jura servetis So that though no sort of Men were more given to Encroachments then the Patriarchs yet of Five and those if I mistake not all that were then in being we have four to one who are for the old Rule That Ecclesiastical Jurisdiction should be Suited to the Limits of the Civil Power XXXIII What hath been said upon Supposition of the Patriarchship extended over these Isles hath been Argued purely ex Abundanti For having before proved that it did not extend to them we could not be bound to submit to it And though the Pope did by degrees thrust in and possess himself of a Jurisdiction here for a long time yet from the foregoing Arguments it will Appear that he was only Possessor Malae Fidei whom neither the Ecclesiastick nor Civil Laws will suffer by any length of time to prescribe And therefore he was Canonically thrust out again Hence it follows That the Churches of these Isles are Accountable to no other Church or Church-man as Superiour but remain only in the dependance of Co-ordinate or Siâ—ter-Churches to all Others who all are mutually bound to each other what in them lies to uphold Communion and Acquit themselves of doing any thing that may be detrimental or injurious to the whole But for the Matter of Government Order Reforming Abuses and the like the Power is in themselves Others may Advise but cannot Controâ—l unless the Universal Church of God â—e damnified by their Actions And thus having found our Churches invested with a power of Governing and Reforming themselves We now have only to enquire how it hath been made use of which directly leads Me to the Actual Separation and Reformation XXXIV If any Man will set Himself to Examine a great Action which involves variety of Matter is Carried on thorough Multitudes of difficulties Managed by divers Hands and necessarily requires no small time for its Accomplishment And then expects that in all Parts and Circumstances it should be without Exception He may so look for such a thing in the Kingdom of Heaven but if ever he can find it on Earth I dare engage my self to be his Bondslave and therefore unnecessarily to put ill Constructions upon Matters to pick little Quarrels to Call in every mean and slight Failing and to Rave against the Miscarriages of particular Persons though disallowed this is only to fling dirt and calumniate not to draw up a just Accusation If therefore they cannot Wound our Reformation in the Essentials Christian Charity would teach them to cover a multitude of small â—aults and Common Prudence would Advise them not to strive to no purpose The most Celebrated Theme upon this ocâ—asion is Sacrilâ—ge And hâ—re even those whose profound Ignorance suffers them not to stir a step further then their Guides â—onduct them and yet with a blind Obedience follow whithersoever they lead them can be not only Eloquent but bitter But as for those who have the Reins in their Hands and would fâ—in be Bâ—idling us never any Subject yielded Matter for More Tragicâ—l Exclamations But if Railing against Sacrilege would do us any good we are as ready to do that as themselves We are so far from allowing it that with sorrowful Hearts we bemâ—â—n it and openly Avow that we detest it And indeâ—d of all other persons it is we who suffer most under it Some Benefices if they deserve the Name are so wofully impoverished that they will scarce afford the Curate Bred so that if for the sake of a bare Livelihood he do not give up himself right or wrong to Sooth up his Parishioners every Plough boy will trample upon him and they will set up some Mongrel Teacher or other of their own on purpose to torment him And again we being destitute of a tolerable Maintenance for so great a stock as the Universities send abroad amongst us which would be none too few had not the Church been Robb'd of her Revenews many discontented Spirits Fly over to the Church of Rome not for Religion but in Hope of Preferments or through Vexation of Mind or driven by want So that this Sacrilege hath Fill'd their Seminaries and plagued us with domestick Schifmaticks In the mean time that we suffer with patience the spoiling of our Goods I think may rather deserve any Mans pity then blame But for the Spoylers themselves I shall as little plead for them as any Son of the Church of Rome And I wish there were not too many who are still Gaping after and Work all their Wits in contriving how they may seize the poor Remainder But however the Catholicks as they call themselves ought to be extreamly wary how they accuse or point out the guilty Persons in this bad Case lest they Condemn themselves For if some such Parable as Nathan put to David were offered to the Romanist it would be said in the Conclusion Thou art the Man For let them deal fairly and ingenioufly with us and the most Considerable Persons who made such a squander of the Churches Rights will be found to be Men who died in the Roman Communion XXXV And upon this Account it seems strange to Me why they should so strictly enquire into and so nicely insist upon Matters done by Henry the Eighth and his Clergy for if it be with a design to Charge us with them it is much the same thing as when a Villain cuts anothers Throat and as soon as he hath done slips the bloody Knife into an innocent Mans pocket For who were they that yielded up or seized their Monasteries and made such havock of Church Lands Who were they that first set up Henry the Eighth's Sâ—â—remacy and Wrote in defence of it Who was it that Maintained the Supremacy beyond the Seas in so gross a sense that even Calvin Himself thought his Prerogative invaded and was out of patience at it These Men all lived and died in the Roman Communion And if they were not Roman Catholicks what were they Henry the Eighth after the Assuming the Supremacy was judged so good a Catholick even by the Pope Himself that he could find no Fitter a Person ro Recommend for a Pattern to the Emperour What Heresie soever there might be
Brittish Bisbops Meet in Councâ—l to no Effect 11. The Reasons of the Brittons for not Relinquishing their old Vsages and for Refusing to Admit Augustine their Archbishop their Perseverance therein and the unhappy Effects of their second Meeting him 12. Both Britons and Irish Agree against Laurentius Augustines Successor 13. The Agreement of the English Irish and Scots in Religious Rites 14. The Irish prevailed with to Assist Laurentius and his Successors in Converting the Saxons but Adhere still to the Brittish Customes which in the End makes a Breach An Account of the Disputation between Coleman and Wilfrid 15. A doubt whether any Missionaries from Rome into this Island before Augustine the Monck 16. Particular Friendship between the Gallican and Brittish Churches and an Inference thence 17. Continuance of the Brittish Liberties 18. 19. 20. 21. 22. 23. 24 Sir Francis Hastings John Fox c. Vindicated against the Cavils of â— Parsons 25. Expiration of the Brittish Liberty 26. An Answer to the Pleae of Jurisdiction from the Conversion of the Saxons 27. That no Plea of Prescription Lies against these Isles in this Case 28. This further proved from the Eighth Canon of the Councel of Ephesus 29. The Erection of Patriarchates when by what means and how Received 30. Patriarchal Authority unserviceable to the Pope 31. Whether a Patriarchate be Forfeitable And whether the Pope have not Actually Forfeited his 32. That supposing the Bisbop of Rome's Patriarchate had taken in these Isles yet it is now ceased and become void and null even by the Laws of the Ancient Church 33. The Churches of these Isles free aâ—d Invested with Power to Reform themselves and how that Power hath been used Proposed to Consideration 34. The Condition of great Actions with an Answer to the Plea of Sacrilege 35. They themselves the Authors of many things whereof they Accuse us 36. Notwithstanding the Reformation no Schism till the Pope made it 37. Queen Elizabeth a Legitimate and Lawful Sovereign 38. The present Church defended 39. What things must be Considered to Justifie our Church particularly our Ordination defended 40. The Way of Trying Doctrine and the Insufficienâ—y of the Roman Way 41. The Reason of Negative Doctrines 42. Soundness of our Doctrine proved from the Concessions of our Adversaries 43. Sufficiency of the Scriptures and our Canon defended against the Roman 44. The Vse of Tradit on with several Cautions and Distinctions whereby to judge of it 45. Answer to an Objection CHAP. V. Of the Councel of Trent 1. The Power Vse and Rise of General Councels 2. Difference between the First and Succeeding General Councels and of the Subject of Infallibility 3. 4. 5. In what Sense a Councel is the Church-Representative and the Reason of the different sorce of their Dâ—crees 6. How long time taken to Contrive the Councel of Trent 7. 8. 9. 10. General Exceptions against the Lawfulness of the Councel of Trent and that their Determinations bind none 11. A particular Reason to prove that of what force soever they may otherwise be yet they bind not us ERRATA Sic Corrigenda PAge 12. line 17. for pacte read pact p. 25. l. 27. sor That r The. p. 34. for Lindhardus r. Luidhardus p. 35. l. 2. Luidhardus again for Lindhaâ—dus p. 38. l. 1. for Scithia r. Sythia p 42. l. 3. for their r. these p. 44. for Pasca â— Pâ—sâ—ha p. 46. l 2. after Answer add A. p. 46. for not r. no more which for Pope r. Popes p. 47. for on r. or p. 50. for their r. these p. 52. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 53. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 55. after true add it p. 56. for rhis r. this and for Their r. These p. 57. in redundat p. 59. l. 4. for each r. such p. seâ— redundat p. 62. for praecesserit r. praecesserat p. 66. for of God r. if good p. 70. l. 1. for these r. theirs p. 71. for Roinanists r. Romanists ☞ p. 73 for the Work of a Christian r. the worst Work of a Christian p. 74. for see r. so p. 75. ac praeterea viderent redundat p. 83. for should r. could p. 87. for as r. or p. 90. for their r. these p. 95. for quem r. quà m and for eaerly r. wily p. 101. for iâ— r. it CHAP. 1. Of Obligations to Vnity amongst Christians I. SO Vehement and Implacable have been the Divisions amongst Christians Managed not only with Tongue-shot Disputations and all manner of Calumnies and Reproaches but even with base Arts most bloody Wars and barbarous and inhumane Cruelties that it might move an Enemy of our Religion yea perhaps an inconsiderate Person amongst our selves to think that that saying of our Saviour I Come not to send Peace but a Sword Mat. 10. 34. was not designed to forewarn his true Disciples of the Persecutions they are to expect from the wickedness of others but rather to instruct and animate them in Quarrels and to live as Cut-throats amongst one another And whatever are their Pretences yet by daily Experience we see That this is too much the Practice of many who are so devoted to their Factions that they startle at the Name of Peace And we have been told of some whose Furious Raptures have Inspired them with such a blasphemous Impudence as to affront God with their impious Prayers That he would Heighten and Increase the Divisions of the Church These and other such like Extravagancies have moved Me in the first place to Consider what Obligations to Unity Christians Lye under for if they Lye under no such Obligations it is most certain That the Name of Schism can hardly be so much as a Theological Scâ—â—e-crow And they who keep such a Coil for Peace will be found the greatest Violaters of it as attempting to bring all Men to that which they are nothing bound to But on the contrary if there be such Obligations then it is as certain That all dividing and unquiet Persons do incur a Guilt proportionable to the Measure of their Proceedings and the strength of those Obligations And if it further Appear That the Christian Religion doth lay the strongest Obligations to Unity upon all the Professors of it Threatens the breach of it with the highest Penalties Rewards the Observation of it with the utmost Advantages and Affords the best Means and Hâ—lps to preserve it then all that Own the Name of Christians must confess themselves to be indispenseably and eternally bound to the Peace so as to continue in it and procure it upon any termes but thâ—t of Sin with which no Peace is to be had But though I propound this particular with this very design That the General Concernment and Obligations of Christianity might make Men bethink themselves and abate their over-eager Propensions and obstinate Adherence to their particular Parties yet I shall be very brief because unless it be some Religious Madmen
every little Argument that seems to favour their Cause as if there were some great thing in it I shâ—â—ld not think it worth my while to mention the Plea from the Conversion of the Saxons by Augustine For first if it were good that would give them but little Ground for his Preaching seems not to have taken any Effect beyond Kent the East-Saxons and perhaps some small Matter in the East-Aâ—gles As for the Kingdoms of the Northumbrians and Mercians which were of greatest Extent they were apparently of Scotch or Irish Conversion Nor will this Claim in the least touch the Britons Irish Scots or Picts But Seâ—ondly if there be any thing in this then such Zealous Christians as have gone out from any of thâ—se Isles and Converted Pagans would obtain a Jurisdiction for the Metropolitans of such Places from whence they went in those Countreys But if any of our Bishops should on that score Challâ—nge a Jurisdiction in Germany or other places I am apt to think that they would be well Laught at for their pains and be esteemed very idle impertinent persons if not worse used We are therefore ready Gratefully to Acknowledge all those good Offices which any of the Popes Predecessors have heretofore done for us or he at any time shall do for us But if for Others merits or his own good Turns he conclude he has gained us to be his Slaves I think he Sells Kindnesses the dearest of any Man living and we shall beg his Pardon that we are not in Haste to agree to so hard a Bargain XXVII As for these Isles they having been truly and rightâ—ully possessed of such Ecclesiastical Liberties they cannot be lawfully deprived of them by any fraud or force If another Man take away my Goods and keep them never so long yet if I can prove them to have been my Goods and that thâ—â— were fraudulently and forcibly taken and detained from Me no Possâ—ssion or Prescription can Create a Right to him who by unlawful means is possessed of that which Apparently belongs to another de facto indeed it may be otherwise but de jure it never ought or can And therefore it was a Sanction of the Twelve Tables Adversus Furem aeterna Lex esto But the Canons of the primitive Church sâ—em more carefully to have secured the Rights of pâ—rticular Churches then the Secular Laws have done the possessions of particular Men. The Bishops of those overgrown Cities Rome Antioch and Alexandria bâ—gâ—n â—ery early to make Use of their Reputation and Interest to Augment their Power and Jurisdiction But as none other had the like Advantages so none Traded with such Success as the Bishop of Rome These were the Occasion of the 6th Canon of that truly Venerâ—ble and so much Celebrated Councel of Nice where in Relation to the Right of Metropolitans it is thus determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though the latter part of the Canon seems to Confirm to them something extraordinary i. e. all that Custom could then fairly and clearly entitle them to yet notwithstanding this Complement to Men then great and pious it seems to have been made on set purpose that it might be a Barr to their future Usurpations XXVIII This will more plainly Appear if we Consider the Eighth Canon of the General Councel at Ephesus which was Composed with a Design both to Explain and Strengthen the Nicene Canon For overmuch Greatness is hardly to be Consined within Rules And their Topping Bishops had been at Work again The Bishop of Antioch had made fair Attempts to Seize the Isle of Cyprus and the Bishop of Rome not only took his part but by his Letters Condemned the Cyprian Bishops as not wise in the Faith for opposing and plainly gave the Cause on his Side which had been enough in all Conscience if he had been near so infallible or powerful then as he is now But when the Matter came before the Councel the Fathers without any Regard to the Authority of the Roman See are quite of another Mind This Act of the Bishop of Antioch which was the Ordaining Bishops in Cyprus they stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Innovation contrary to the Lawes of the Church and the Canons of the Holy Fathers And though the Complaint was particular as to the Province of Cyprus yet they make it a Common Cause saying that it was a Matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which concerned the Liberties of all Churches They Compare it to a Common Disease which needs a stronger Medicine or Cure And then having Restored the Cyprians to their Rights lest they should seem negligent of other Churches and leave them open to Usurpeâ—s they make their Decree General against all other Persons who should invade the Rights of any other Church whatsoever and that twice in the same Canon so jealous and tender were they in this point First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That the same thing should be Observed in all other Diocesses and Provinces whatsoever that none of the most Holy Bishops should invade any other Province which of old time and from the beginning had not been under the Government of him or his Predecessors But lest this should not be enough they Back it again with another Sanction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It hath seemed good to the Holy and Universal Synod that the Rights of every Province which Confirmed by old Custom have been Held formerly even from the Beginning shall be preserved pure and inviolable and that every Metropolitan have free Liberty to take a Copy of their Transactions for his own Security And here we have the Nicene Canon not only Confirmed but we are informed what are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Ancient Customes which they would have take place They were such which were not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only of some time backward but from the Beginning And if these be they which must carry the Cause I think the Churches of these Isles are or ought to be as safe as ever were the Cyprian For these had not then so much as been Attempted when the other were but a small Matter from being quite Ravished and had undoubtedly been swallowed up had a General Councel been kept off but some few yeares longer But that they might more effectually prevent the Mischiefs which Attend such Encroachments and the Detriment and Dishonour done to Religion by them the Holy Fathers give no less then three Reasons for this their Constitution First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Canons of the Fathers may not be transgressed it seems the Laws of the Church had been all along against it But what of that What are Canons to the Pope who is subject to none 'T is pity he was not excepted But the true Reason is because the Fathers thought he ought not The Plenitudo Potestatis now so much boasted of was not then thought of Or if it was durst not
and freedom and therefore may still Challenge the Benefit of the Ephesine Canon against Usurpations XXX But now let us for once suppose what can never be proved viz. That the Patriarchate of the Bishop of Râ—me was Legally and Canonically extended over these Isles yet what Feats will this do for him even under Patriarchates sor they did not obtain in all places of the Empire the power of Metropolitans was still Reserved they still Ordained the Bishops of their Provinces they did Convene and hold Provincial Synods and determined Matters as formerly Only whereas the Metropolitan was before Ordained in his Province by his Suffragans now he was to be Ordained by the Patriarch or at least with his Consent and there lay an Appeal from him and his Synod In short the Power of a Patriarch Consisted in certain known Instances but chiefly in Conjunction with the Bishops of his Diocess or Exarchate Now what a pitiful shrivel'd thing would the Pope think this if it were offered him How would he fret and storm if we should thus Admit Him and Tye his Hands behind Him And yet as Patriarch this is all he can Claim But to Claim that and ten times more where he hath not so much as a Patriarchal Right is such a Piece of Impudence as none would be guilty of but those who can blush at nothing And therefore it will be best not to trust him but hold our own as long as we can XXXI Upon the same Supposition we may still proceed further and Enquire whether a Patriarchal Power do Entitle a Man to all he can Grasp or lay his Hands on Are we so fast bound that there is no getting quit of Him though he Command such Matters as dishonour God disturb the Church mislead Christians out of the true Way and does Actually Tyrannize over Mens Souls Bodies and Estates Patriarchal Authority was first Instituted for the good of the Church that Order might be preserved Purity of Religion secured all Persons contained in and held to their Duties and Heresies and Schisms prevented But now if this Power be made use of against all these Ends must the good of the Church give way to it or it to the good of the Church That it has been and is abused by the Bishop of Roms contrary to all these Ends might be fully proved by an Induction of Particulars but that would lead Me into too large a Field And I shall therefore Omit here because it will be done hereafter when I shall insist on those particular Heads which prove the Romanists guilty of the Schism Besides a Patriarch is only a Bishop with an extended Jurisdiction The Bishop is the highest Oâ—der in Gods Church the Patriarchate is only an Ecclesiastical Gift or Institution whereby the Bishop of a certain place is Entrusted with the oversight of more Churches for the Enlarging Communion and securing Religion Now if any Bishop go against the Canons or teach false doctrine or encourage lewd Practices and preach up ill Manners his Flock might desert Him and joyn in Communion with such as were Orthodox If a Metropolitan took such Courses the Bishops of his Province might cast Him off and Govern their Churches by themselves independently of Him And if a Patriarch who hath somewhat a greater trust shall at the same Rate abuse it he ought the more speediâ—y to be Renounced to Avoid the greater Mischief and Detriment which will otherwise befal the Church of God Ecclesiastical Constitutions must give way to Divine and when instead of serving them they overthrow or frustrate them they are ipso facto void and null Let us suppose that a Person were Recommended to the Pope to be Consecrated or Instituted Archbishop of Canterbury besides the tedious Waiting and large Feeing that must be in the Case his Holiness will have for First-Fruits 10000 Florens and for the Pall 5000 for these were the old Rates And besides all this to secure the New Archbishep to be at his devotion at all times for the future will force Him to take an Oath not of Canonical Obedience but of Fealty for that they have brought it to Now perhaps the King may not be willing that such great Summs of Money should from time to time be dreyned out of the Nation And as much more Averse that his Subjects should Swear Allegiance to another Prince as thinking it prejudicial to his absolute Sovereignty and inconsistent with the safety and peace of his Kingdoms What shall be the Issue of â—his Either the Person Recommended and King too must yield or we must have no Metropoliâ—an and the King shall be Excommunicated And if he continue stubborn and obstinate in the Right perhaps the whole Kingdom shall be put under an Interdict And so if your Purses be not at the Popes service and your Persons his Slaves you shall not be suffered so much as to Worship God Now is not this a fine Patriarch And would it not be a great Sin to cast Him off and serve God whether he will or no This Power the Pope has used this Power he still pretends to and he that Claims an Authority against God and his Worship who was only Entrusted for it hath Forfeited his Trust and fallen from the Honour of it XXXII I shall now only Advance one step higher and then leave this mighty Patriarch tiâ—l we Meet him again in another disguise Let us still suppose the Roman Patriarchate to have extended over these Isles Nay more be it supposed that the Pope is his Holiness indeed and that he could be accused of no ill Management yet I doubt not but his Patriarchate hath of it self in course failed ceased and become void at least so far as Relates to their Churches And that too by these very Laws and Canons of the Anciâ—nt Church which may sâ—em to have Erected or Countenanced it The Motives Reasons and Ends of a Law ought to be well Considered because It is not the Words and Phrases but the Sense and Meaning which is the Law And therefore we commonly say That Ratio Legis Lex est Now nothing can be more plain then that the Bounds of Ecclesiastical Jurisdiction were Framed on purpose that they might not interfere with the Civil Power And as hereby the Church maniâ—ested her Tenderness and Regard to it and the Subjection of her Members so She Reaped no small Benesit by it Hence the Limits of Jurisdiction in the Church followed the Divisions of the State Where the Governour of the Province had his Residence there of course the Metropolitical Authority placed it self and the Bishop of that City was he whom the Apostles Canons Can. 35. call the First to whom all the other Bishops of the Province are to have such a peculiar Regard that they are to Act nothing of Common Concern without his Concurrence And so after the Division of the Empire into Diocesses suddenly rose up that Rank of Men since called Patriarchs But by the way we
could derive a Lawful Authority to us we do not want it We have more Ways of Conveâ—ance and consequently of God more Evidence of our Authority then the Romanists themselves And if the Rest were laid aside we have the same which they have and so cannot have less so little Reason had the Author of Church-Government to Conclude his Book with such a passionate Invective against our Anâ—ocatacresies Indeed could that Infamous Fable of the Naggs-Head Ordination have been made good it would have made a foul Breach in our Succession if not put a full stop to it But never was a most malicious Contrivance more miserably Baffled Several Learned Pens have not only cleared the Mâ—tter of Fact but disproved the probability yea the very possibility of such a thing so that if any thing more can nothing more need to be spoken to it If therefore any Romanist will still urge it in this particular I shall leave him as a Man either past shame or given upto strong delusions to believe a Lye Their other Objections are of two Sorts Either against the Legality or the Validity of our Ordination But because Others have Answered them fully in every minute particular I shall Content my self with two General Answers First That the Neglect or Oversight if any such were of some Circumstances Required by Law though it may make the Persons obnoxious yet it doth not invalidate the Ordination Our Laws Allow Persons to be Married only betwixt Eight and Twelve in the Forenoon Yet if it Happen that they be Married at Ten at Night the Marriage is good though the Persons be punishable Some Circumstances in the Managery of Ordination may be Regulated by the Civil Power i. e. So faâ— as it hath Regard to the State But the Ordination it self and the Vaâ—â—dity of it proceeds from a Power so distinct from the Civil that no Civil Authority or Sanction can either make or disannul it And therefore such Objections whiâ—h are made only against the Legality of our Ordination do tacitely suppose the Validity of it And so if they were true are little or nothing to the purpose As for the other sort of Objections which relate to the Validity of our Ordination those indeed would be fatal if they were sufficient But before I Return my General Answer thereto I desire it may be observed That there is more of Interest then Matter in these Objections For the Church of Rome hath such a Jealousie of this small Church that they think not themselves safe while it is in being Now if they could invalidate our Ordination it would take away our Ministry our Ordinances and consequently our Church so that this is a â—low at the Root And therefore right or wrong they Resolve to stick on this which may Win some to them keep Others from us and Alarm all And though their Arguments be never so weak yet being Managed by subtile Heads they will Appear the more Considerable because few Persons are able to judge of a Case of this Nature But if we were reduced to that statâ— that they thought themselves out of all danger from us our Ordination might easily pass A pretty instaâ—ce of this hapned in the time of the Rebellion The Loyal Clergy of this Church being either starved at home or driven out into other Countreys and little or no Hopes appearing that they should ever be Restored Dr. Basier amongst other places any place being then better then Home Travels to Jerusalem And after the mention of his Reception from the Grteks he thus sets down his Entertainment by those of the Roman Way As for the Latins they Received Me most Courteously into their own Convent though I did openly Profesi my self a Priest of the Church of England And after some Velitations about the Validity of our Ordination they procured Me Entrance into the Temple of the Sepulchre at the Rate of a Priest that is Half in Half lesâ— then the Laymens Râ—â—e And at my Departure from Jerusalem she Pope's own Vicar Called Commissarius Apostolicus Generalis gave Me his Diploma in Parchment under his own Hand and Pâ—blick Seal In it stiling Me Sacerdotem Ecclesiae Anglicanae S. S. Theologiae Doctorem But there was no need to have Travelled so far for an Instance it being well known that King Edwards Bishops were Admitted in the time of Queen Mary without Re-ordination so that it is not the validity of Ordination but our Non-submission to the Pope which lies at the bottom It is true that a Dispensation from Rome was talked of but that was only a Blind A Dispensation may Reâ—ch Circumstances but not Essentials If their former Ordination had been invalid and null they ought to have been Re-ordained for no Dispensation nor all the Popes in the World can make those to be true and valid Orders which never were so in themselves He may as well Build Castles in the Air or Erect stately Palaces without any Materials as to make those really and truly to be Orders which never were â—o It is one thing to Dispense another to Ordain Seeing he did only dispense it is plain that he accused them of no more then some Irregularities in the Circumstances of their Ordination which though we shall not yield yet I think it unnecessary to dispute because not being Re-ordained their former Ordination must be supposed good 'T is true they very devoutly burnt Ridley and one or two others without degrading them as Bishops And thence Conclude that they were never truly such i. e. They set up a Novel Opinion and prove it by their own wicked Actions And the proof will be good when they are as infalâ—ible in Matter of Fact as they pretend to be in Matter of Right But it is no New thing for the Court of Rome to make quite contrary Determinations as to the self-same thing as their present Interest leads them When Queen Mary first came to the Crown and they wanted Help then King Eawards Bishops are to be Invited in and Acknowledged with the slight Salvo of a Dispensation that the Pope might seem to do something But when they were a little setled in the Saddle and could Ride over all who stood in their way Then none of his Bishops were to be Acknowledged who did not fully Comply with them i. e. those who joyned with them were good Bishops those who opposed them were no Bishops though the Orders of both stood upon the same Foundation and were either valid or null for the same Reason But to avoid the tediousness of discussing the whole Matter I shall now only Give this General Answer That in this Way of Arguing they take the Course to undermine and destroy all Succession and Church-power This I am apt to think that many of them well enough see But they think that we â—â—â—â—…er do not or will not and so they are safe enough whilest it only serves to Route us The Arguments whereon they lay the greatest stress
very inconveniently and indiscreetly enjoyned in another And therefore though such Apostolical Constitutions deserve Veneration as being unquestionably bâ—st Fitted to the then present Churches yet it remains in the Power of Church-Governours to lay them aside upon just Occasion and Constitute Others in their Room as may be most for the good of the Churches Again some Traditions concern the Practice of the Universal Church which obtained in all places and these have their Ground and Warrant from Scripture but their particular Determination from Church-Authority which is still preserved to us by Tradition Of this we have a clear Instance in the Fasts and Feasts of the Church as Gods Signal Mercies require our Solemn Thanksgiving so our own Sins especially the publick Call on us openly to Humble our Souls before God and to give manifest Testimony of our Repentance Besides to tame our unruly Affections and Fit us for the discharge of our 〈◊〉 Acts of Mortification are very requisite To this the Scriptures direct us and thereof gives us many Instances But when this shall be done I mean publickly for as to private Thanksgiving or Mortification relating to Mâ—ns private Concerns they may usâ— their â—â—scretion provided that they thwart not the Orders of the Church is partly pointed out to us by the times when such Mercies were received or Evil done and partly determined by Ecclesiastical Authority And this even Natural Reason it self doth so fully teach that there never were any Men of any Religion how barbarous soever but they had their Solemn Fasts and Feasts Upon this Account I was very sorry to find a Relation in Mr. Ricaut St. of Turk to this Effect That certain Fanatical Merchants of ours Residing at Sâ—â—…rna and some other parts of the Turks Domiâ—ionâ— being observed to keep neither Fast nor Feast but to use every day alike all Persons presently esteemed them as Men of no Religion and â—ook'd on them as Persons who thought they had no God against whom they could offend nor from whom they had or might hope to receive Favours But though these Men were of our Countrey they were not of our Communion And we are not to Answer for thâ—ir ill Examples who have forsaken us chiefly for this Reason that they might take their full swinge in Running a Whoring after their own Inventions The most Ancient â—eaâ—ts and Fasts are Appointed by the Constitutions of our Church and 〈◊〉 by the Laws of the Land If we regard not some in the Roman Church it is because they are Apparently of later date and introduced by their own Authority which obligeth not us Besides we much doubt of the Popes Skill in discerning these later Saints but more of his power to make them such If it be observed that our own Fasts and Feasts are ill observed among us I grant it to be true but I say it is not our fault Ill Men and ill Times have been and still are too hard for us and not to Complain of the too many Obstructions of Discipline without which no Church can long stand much less flourish which is the Reason that all Parties whatsoever have unanimously combined to hinder the Exercise of our Discipline that by that means they might have opportunity upon all Occasions to make their full blow at the Church it self though our Church hath had the Laws on her side yet she hath ever had the Lawyers without whom the rest could have done nothing her Enemies who have made even the Laws themselves either insignificant or hurtful to Her I speak not of the whole Body of them for there are many Honest and Honourable Persons amongst them But there want not enough who are sworn Enemies of Church-Discipline and all Ecclesiastical Authority who lay Trains and Snares for the Governours of the Church if they execute it And if any Man be Constrained to defend the Sanctions or Rights of the Church they will encourage Parties and make Interests against Him lead him thorough all the Courts in the Kingdom till they have undone him And expose Him as if he were the vilest Man living They will neither suffer the Censures of the Church to take place nor her Rights to be gotten Nay more I will be bold to say that partly by quite discharging some Tithes and by Erecting lewd Modâ—s's and upstart Customes and other Sly Tricks they have deprived the Clergy of one fourth of what the Bare-faced Church-Robbers left And if they be suffered to go on at this Rate they will in some few Generations insensibly Begger all the Livings in the Kingdom Now what can we do against these and many other powerful and inveterate Opponents whom I will not Name Our Constitutions are good We wish and endeavour what we fairly can that they may be kept They must Answer it to God Almighty who will not suffer it But to leave Complaining where we are like to have no Remedy and return to our Matter As to Traditions of Matters of Practice distinction must be made between the Matter of the Tradition and the Circumstances of it Tradition as to Circumstances may differ in different places and may be Altered by the Power of the Church Thus as to the Feast of Easter all Agreed in the Tradition that it was to be observed But divers Churches disagreed about the time of its Observation so that whilest some were Fasting and had not Compleated their Lent others had Entred upon the Feast of Easter Here the Church interposed her Authority and to prevent Disorder and Confusion reduced the Observation to a certain time though it did not take place without a great deal of trouble so tenacious are people of Ancient Usages and therefore ought Governouâ—s to be very tender of disturbing them without wâ—ighty Reasons But then as for the Matter of such Traditions which are genuine and truly primitive as of the Observation of Easter and the first day of the Week commonly called The Lords Day c I cannot perswade my self that even the whole Church hatb Power to Alter or Abrogate them What may be done in Plenitudine Potestaâ—ts I will not dispute because it is a thing I have no kindness for For when Persons will be judges of the Extent of their own Authority they will be sure to Câ—rve liberaâ—ly for themselves And when they will be Acting to the utmost Sounds of it the odds is ten to one that they go beyond them Lastly other Tradâ—tions there may be whiâ—h relate to Doctrine but this could be nothing but what the Apostles taught and therefore must be fetch'd from those they taught it to And so must be derived from the first primitive Churches If it stâ—rted up after it was an Innovation not a Tradition though older then Augustine or Ambrose for there could be no Tradition but from the Apostles and wherein the Churches immediately following them unanimously Agree as to their Doctrine It serves well for the Explanation of the Sense of Scripture as hath been