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
Opinions inconsistent with the Foundation of Faith of a good Life and a just Church Government and Discipline are never to be allowed for these directly tend to the dâ—struction of the Church or our selves or rather of both but in things of remote consequence or private and less Concernment there Vnio Voluntatum non Opinionum is sufficient we may severally opine as we see cause provided that we severally resolve not to transgress the bounds of Charity In this Case the Apostles Advice is To forbear one another in Love Eph 4. 2. and that the strong should not despise the weak nor the weak judge the strong Rom. 14. 3. and to this purpose it is observable That no Religion or Persuasion in the World ever Canonized Humility and Self-denial for Vertues but the Christian thereby taking care at once both to moderate the Judgement and the Practice The One Teaching us to use the Apostles phrase in lowliness of Mind to â—steem others better then our selves the other not to seek our own but every Man anothers Wealth And by this means Men would not only be Restrained from Running to the utmost Bounds of what may seem lawful but be careful to learn and do what is mosâ— expedient whereby the Peace of the Church and mutual love and kindness amongst its Members would be constantly preserved Nor need our Men of Interest fear that this Doctrine will undo them For he who like Ishmael hath his Hand against every Man will most certainly have every Mans Hand against him so that there is odds in the Match that one time or other he will come by the worst on 't But he who by Christian Condescension in a Reasonable Cause denies himself obligeth many others to do him the same kindness on the like occasion whereby one favour to another procures many to himself And were this principle duely practised a man would not only be out of danger in all placeâ— but should never want that Comfort Succour and Asâ—istance which an honest Cause and Christian Depoâ—tment can expect But suppose as indeed it is more then a Supposal that others will not do their duty herein yet he that Aims at an Heavenly Inheritance 〈◊〉 not take the Measures of his Proceedings from those who value nothinâ— above their worldly Interâ—st Nor ought he to think much to Meet with some Rubs in his way when the Crown of Glory he pursues exceeds all that he can imagine And let the worst be supposed that can be such a Man obligeth all that are goâ—d or grateful He enjoys the present satisfaction of a good Conscience and is so much before others in a more certain Hope of his future Bliss as he is more true to his duty whilest those that cast off all care of this duty whatever they may have of the Name have nothing of the Sincerity of Christians and consequently are not to expect the Reward V. This Argument hath engaged me longer then I intended and therefore what others I shall take Notice of I shall little more then mention and certainly that Man who understands and values his Religion will be concerned for the Honour of it which is by nothing more blasted if not as to some wholly ruined then by Contentions and Divisions It is Reported of Socrates that he particularly gave God Thanks for three Things Viz. That He was a Man and not some other Creature That he was born in Greece the then most Civiliz'd Part of the World And that he had his Education in Athens the then most famous School of Philosophy in the World How much greater Cause have we with daily Thanks and Praises to Celebrate Gods Holy Name by whose Blessing we are Christians whereby we have not only an unerring Rule to walk by but also from the Revelations and Promisâ—s of the God of Truth and by the Earnest and Pledge of his Sons Resurrection and Ascension are assured of that Immortality and those future Joys which that wise Heathen only blindly Grop'd after But can we think to perswade others of the truth of this by living unspeakably worse then they who could pretend to no such advantages Or if this be true then do not we by our Divisions raise a great Scandal and Prejudice against such glorious Truth We Boast That Ours is the best Religion in the World Nay more and that truly That Ours is the only true Religion in the World for there is Salvation in no Other nor any other Name Given under Heaven whereby we must be saved but that of the blessed Jesus Acts 4. 12. And I can still remember That when I was a Youth I have heard plâ—usible Harangues in Sermons and doleful Petitions in Prayers about them who sate in darkness and in the Regions of the Shadow of Death And doubtless as the Case of the one was Lamentable so the Zeal of the other was so far Commendable But when I Consider that those Men had destroyed the Mother that bore them and thought the Gospel was no further Advanced then their Schism was propagated I cannot but wonder with what Confidence a parcel of Seditious Rebellious Schismaticks could think themselves the only Fit Men to bear the Light to Conduct those that lay in darkness into the bright Sun-shine of the Gospel But as I have heard little of their Endeavors so less of their Success neither ought any in reason to hope for much better who are studious to promote Divisions For suppose a discreet Heathen should come amongst us and observe how one Church Anathematizeth another how every Party pretends iâ— self to be in the right and as peremptorily condemns all others to be in the wrong and what Multitudes of Divisions there are amongst us would not this be a strong temptation to Him to be of that Religion which they could not agree in themselves But when he should further see the open violence and unusual Mischiefs which the Divisions in all places produce he would surely Resolve with himself of all others to Fly that Religion for when all 's done let us say what we can Men will believe what we do Mens Words and Actions are often too far asunder But they generally Act what they really think and therefore most persons think it safer where they can to judge of Men by their Actions rather then their Sayings as being surer Indices of their Minds and having a closer Correspondence with their Hearts and Designes so that if they see Christians to be of a froward perverse Conversation they will judge no better of their Religion So great Reason we may see had the Apostle to give us in Charge to Walk in Wisdom towards them that are without Col. 4. 5. The Result of this Consideration briefly amounts to thus much That Divisions not only produce many foul Irregularities and inexcusable Enormities amongst our selves but also misrepresent and scandalize our Religion so as rather to affright others from it then allure them to it by which means the Practice
Army should be Unanimous in it self or Employ its full force against the Enemy if the Commanders Agree not but give out contrary Orders Nor is it possible That the Unity of the Church should be preserved if the Pastors Govern their Flocks not in Conjunction but Opposition to each other and set up such termes of Communion as other Churches cannot approve but must withdraw from It is indeed true That every Bishop in his particular Church hath a kind of Sovereign Authority and is to Govern his Flock Rationem Actûs sui Domino rediturus as St. Cyprian more then once phraseth it Hence it is That in some things a Christian Man is bound to Observe the Orders of his own Church and obey his own Bishop before any if not all the Bishops in the Christian World But then this Authority must not be stretch'd beyond the Bounds of his own particular Church And hence arose those several different and often contrary Usages and Customes in several Churches which were not excepted against because they belonged to the Power of each particular Church and consisted in such things That he that Communicated after the one Manner in one Church might Lawfully Communicate after the contrary in another Of this Nature was that known different Usage of old between the Churches of Rome and Millan In the former they Fasted on Saturdays in the latter not And therefore St. Ambrose who was truly as stout a Bishop as ever the Church had though he strictly Required Obedience to the Orders of his own Church yet at Rome was as Observant of theirs and Advised St. Augustine's Mother Monica to do the same The Reason must be fetch'd from the Nature of the Things which being indifferent in themselves might be Lawfully practised either Way and therefore were in the Power of every Church to determine or not determine as She found most for her good and Advantage But when these Things are determined Obedience put on the Nature of Duty and Disobedience of Sin But though every Bishop in Respect of his particular Church or Flock hath according to the Old Ecclesiastical Language his Throne yet in Relation to the Catholick Church he is but a principal Member who in Conjunction with Others of the same Authority is to Share in care of the whole And therefore in Matters which have an Influence on Catholick Communion he is Accountable to his Colleagues or Fellow Bishops and for any Misdemeanour herein may by them be Suspended Deposed or Censured as they or a convenient part of them shall judge Meet for the preservation of the Churches Peace And in this Case the Bishops of other Churches did not only Exhort but Require both the subordinate Clergy and the People to Refuse Communion with their Bishop though in all other Cases the separating from the Communion of their Bishops and the Erecting another Altar or setting up a Conventicle against him was Accounted the peculiar Signature of Schism And the Reason is plain for though they could not hold Communion with the Church but by Maintaining Communion with their Bishop yet they did Communicate in that Church as a part of the whole And if he did break off from the whole or was Injurious to the whole if they should Adhere to him therein they must follow his Fate And therefore here they might desert him and cleave to some other sound part and joyn in Communion Approved by Orthodox Bishops The Reason of the Bishops absolute Power in one respect and his Subjection in another seems to be briefly Couched in that short Saying of St. Cyprian Episcopatus unus est cujus à singulis in solidum par̄s tenetur do un for though he held but part of that Episcopacy by which the whole Church Concordi multorum Episcoporum numerositate was Governed yet holding that Parte in solidum he had the full Episcopal Authority and was a Catholick Bishop and his Orders according to their Nature ought to be Heeded by all Bishops But then what he held in solidum being but Pars Episcopatûs unius he was Bound to Exercise his Office in Conjunction with them who were equal Sharers with him And herein was Answerable to his Fellow-Bishops sor any detriment or injury done by him to their Common Office and Common Charge Hence a Bishop was in some things Obnoxious even to the delebility and loss of his Character as Spalato hath proved against the fond device of the Schools lib. 2. cap. 4. and was bound at his peril not only to Preach the same Faith but to Walk and Act according to the Cannons of the Church And yet in other Things his Act was sufficient to Tye up all the Bishops in the Christian World Both which Things are an invincible Evidence of the Sense of Antiquity of their Participation of the same Office and of their Obligation to and dependance upon each other in the discharge of it Hence it was that when a Bishop was placed in any Vacant See though he was never so Canonically Ordained yet he was bound to send abroad his Circular Epistles to other Bishops to Signifie his due Admission to that great dignity and withal to give in a Summary of his Faith that they might Admit him to Catholick Communion and upon occasion might Communicate with him and Assist him in the just discharge of his place If he afterwards fell into Heresie or did any irregular Act he was Tryable by his Peers and might be Censured according to his demerits On the other Hand what wholesome Orders he made for the good of his own particular Church those who came from any other Church thither were bound to observe them And if he justly put any Person under the Sentence of Excommunication upon his Certifying thereof with the Cause all other Bishops and all other Churches were bound to take that Person for Excommunicate wherever he came and to Reject him from their Communion For in Cases of this Nature every Regular Act of Authority in one Church was Regarded as the Act of the whole Church And thus in all things particular Churches Acted in Relation to and Communion with the Catholick and Maintained their Unity Firm and Inviolable XIV My Design hath been to Write a Chapter not a Treatise of Christian Unity and therefore I may be excuseable if I have not Hit every thing though I perswade my self that had we these the rest would not be wanting But my fear is that my Accusation will rather Lye on the other Hand That I have Iaid the Platform of such a Unity as in all its parts is no where on Earth to be found And though the more is the pity yet possibly it is too true But then this Objection Amounts to no more though that God knows is too much then to shew the deplorable state of the Church and the woful degeneracy of Christians For the Religion we profess Requires such an Unity And de facto it has been had and practised in the
such turn away Actual Separation therefore may sometimes be a Duty when it is a Departure from those who have before departed from the Right and violated the Unity and corrupted the Communion of the Church But being there ought to be no Separation but upon the score of Avoiding Obligations to Sin and no further then may secure us in that matter there can be no Separation but there will be Sin on the one side or the other And being the bare Separation may not only be lawful but duty the Sin of Schism must Lie where the cause and evil is found and they are the Schismaticks who unjustly cause the Breach And indeed simple Separation doth not include the whole Nature of Schism in an Ecclâ—siastical Sense For though those who depart from any true Church of God as it is a part of the Catholick Church do break off from the Body yet those who depart upon just and warrantable Grounds though they depart from the Schismaticks yet they do not fo sake the Church of God but continue in its Communion and are Members of that Body and therefore cannot be Schismaticks But I need not Discourse this any further because I think it is Agreed on all Hands that the Sin of Schism follows the Cause Now from all that hath been said this or the like Definition of Schism may be Gathered That it is an unjust Violation Breach or Solution of the Unity of the Church Or to express it more plainly a Causeless Separation from Ecclesiastical Communion XI How far some more moderate Person in the Church of Rome may be willing to go along with Me in these Considerations I cannot tell the Generality of them I know go further but that will not be the least part of that Controversie However here we must part But because I do prosess my self a Person who doth deeply Mourn over that dismal state of the Church to which these Divisions have brought it and that God who knows the Secrets of all Hearts knows that I say true and do wish an End of their Broils and would Contribute the utmost of my Endeavors to Repair the Breaches And do moreover freely confess That Schism is a Sin of a very dangerous Nature it will therefore Concern Me to discharge my self from being either a Partner in or an Abettor of that Mischievous Evil of which I Complain And therefore now I shall endeavour to prove not only that the Cause of the Schism between the Church of England and the Church of Rome lyes at the Church of Rome's door But further that let them pretend what they will that Schism was first made and still Maintained and Upheld for such Reasons as ought to be Strangers to the Christian Religion and do drive on and keep up such an unwarrantable and fulsom Interest as is not Consistent with the true state of Gods Church If any Man shall give me better Information upon due Consideration I shall be willing to receive it and thankful for it But if any Man shall please to set himself against Me I would desire him to deal with Me as a Man who is of the Communion of the Chuâ—ch of England in sense of duty who never gave uâ— my self to any particular Party of Men and who in all my Studies have had a Special Eye to the Advancement of the Peace of Gods Church and the Satisfaction of my own Conscience CHAP. IV. Of the Liberties and Priviledges of the Britannick Churches And of the Actual Separation HE who would Build true will first clear the Ground And therefore I must crave leave to Remove some old Rubbish out of my way before I can descend to some such particular Matters for I pretend not to take in all as I think may Justifie that Separation which we now Maintain for we are not the Men who made it but defend that Church which we found and were born and bred in and therefore ought not to desert it without just Cause Two things with no lack of Confidence are Urged as a Prejudice against our whole Cause First That these Churches and even all their Bishops did owe a particular Subjection to the Bishop of Rome either as Sole Vâ—câ—r and Plenipotâ—ntiary of Christ Jesus on Earth or at least as the Western Patâ—iarch Secondly that supposing this to be otherwise yet since the Separation Matters have been decided by a General Council viz. That of Trent to which all ought to submit I shall Endeavor to give a fair Answer to both these Objections But first must premise That supposing not granting the truth of either or both these Objections yet of themselves they do â—ot overthrow our Cause for no Plea of any exorbitant Authority or Conciliar Determination can oblige us to a Sinful Communion And if that Plea be made good against them all their other Arguments Vanish into Air For the Holy Ghost never Assisted any Council to make wicked Determinations Nor did the Ancients know of any such Exotick Power in the Pope as that he might be Obeyed in every thing for though several Matters contributed to gain him an extraordinary Respect in and Influence on the Church yet they held him to the Canons And if he deviated from them or the Truth they without scruple opposed him When Basilides and Martialis two Spanish Bishops justly deposed fled to Stephen Bishop of Rome And by Lyes and Flattery so prevailed with him that he not only admitted them to Communion but endeavored to restore them St. Cyprian smartly opposeth it writes not only to the Bishops but even to the People there to refuse Communion with them Commends the Substituting two other Bishops in their Room and says That the Faults of Basilides in Endeavoring his Restitution by Stephen's means were Non tam abobita quà m cumulata Epist 68. dd Pam. I could bring Instances enough of this kind but this being a by-matter in this place I will leave it and Return to the Objections II. Two Titles are set up the better to secure us But the one is purely forged and the other is crackt weak and bad and not able to support the Claim which is Founded on it It is hard to say what Authority the Bishop of Rome doth not Challenge under the Notion of Christs Vicar His Flatterers will scarce allow any Bounds to be Set to it and Examine his Actions and you will find that he Sets himself none On this score not only we but all the Christian Churches in the World which are not of the Roman Communion are stigmatized for Schismaticks On the contrary I think that there is no one thing that doth better Justify our Separation then the Challenge and what in him lies Exercise of such an Arbitrary and boundless Authority over all the Churches of God Upon this Account this Matter will fall under a particular Consideration as one of the principal Grounds and Reasons of our Separation And therefore at present I will leave this great Vicar-General and
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
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
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
left in his Church and which he Lodg'd in his Church-Officers by Vertue of which Authority they Represent and not by any Deputation from the People or Church Members I think that with submission to better Judgements it would be much more plain in the Explication and facile in the Reasons of it And thence would Evidentâ—y Appeâ—r the true Grounds of the different force of their Decrees and Canons For in what Relates to Discipline and exâ—ernal Government every Bishop haâ—h Power to make Orders in his own Church And when they are Met in Councel together for the Agreement and Harmony of Churches and better upholding Communion they may make Rules binding all those Churches and in all things lawful and honest they are to be obeyed For in their Hands God left the Government of his Church as a Church And it is no less then an Apostolical Command in â—eserence to Church-Governours Obey them thâ—e have the Rule â—ver you and submit your selves c. Heb 13. 17. And this is so clear from the Practice of the pâ—imitive Church that to bring a few Instances were only to light a Candle to the Sun But then those Regimental Rules or Orders were not binding to those Churches whose Bâ—shops were not there either by themselves or their Delegates and Consenting to them though they were bound to observe them whenever upon any Occasion they came to any of those Churches on whom they were laid And also had a Power to Receive and Confirm them if they found them convenient for their Churches and so to make them Obligatory ex post facto though they themselves were not at the Councel And it is further Observable That Constitutions of this Nature were never thought to be so unalterable and binding But that not only foâ—lowing General Councels might alter them but even Provincial Councels in some Cases mighâ— Reseind what more General Councels had Appointed For no Laws are binding contrary to their own End and Design Now the End and Design of their Constitutions being the Peace and Bâ—nefit of the Churches and for the most part in Matters of themselâ—es by Nature indifferent or mutable It can hardly be that in all things their General Sanctions should Hit the Condition of all Churches for Climates alter Men much And the Humours Inclinationâ— and Customes of People much vary in different places yea not seldom in the same place in different Ages So that what is convenient easie and useful in one place may be inconvenient uneasie and unprofitable in another If therefore by Reason of the Condition of some particular Church or Churches which was not well made known to the General Councel some of their Constitutions should prove to be really and truly Burthensom and Ossensive to such Churches If there be no Prospect of another General Councel near at Hand a Provincial Councel of their own who understand their state and necessities may Relieve them by making other Orders more Fit and Practicable for them but always with Honour and Observance of those Constitutions where they do take place and without any Contempt or disrespect where they are laid aside To this Effect is that Answer of our Learned Dr. Beveridge to his fâ—â—ward Observator Nemo nescit Synodos Posteriores sape aliâ— nonnunquam â—entraria constituisse ac quae prioribus constituta fuerant idque licèt Priores iâ—ae acuâ—â—â—icae sive Vniversales Posteriores singularium tantummodò Provinciarum Synodi 〈◊〉 quod sexcentis sinecesse â—sset exemplis demonstrare licet Cod. Can. Ecc. â—â—i lib. 1. cap. 3. In these things if I mistake not consists the greatest 〈◊〉 most direct Power of Councels for these things are to be received and observed by vertue of their own Authority And hence it is Observable That in most ancient Councels the greatest Part of their Canons relate to Discipline and Government And they never Caâ—ed to meddle with Matter of Doctrine unless the Troubles of the Church and unquietness of Hereticks constrained them to it And though in this Case not only Men in inseriour Orders but even prudent Lay men may be Consulted with and have liberty â—o Advise and freely spâ—ak their Thoughts that the state of the Church may be the better known yet the decisive Voice is in the Bishop And that the Contrary Asserted by Spalato is a great Mistake I shall happily have Occasion to prove when I come to speak of the Nature Power and Rights of Episcopacy in opposition to the Roman See whose Usurpations have not only diminished but in a manner destroyed that Order to the irreparable damage of Gods Church and without the Restoration of which to its just Rights I see not how the Church can hope for either Unity or Peace V. But though in Relation to Government and Discipline the Power of Bishops in Councel is very great yet in Matters of Doctrine it is by no means the same For he that Committed to their Trust the Government of his Church gave them no Power over the Faith Rules for Discipline may alter as Cases alter But the Gospel of Christ Jesus must be yesterday and to day and the same for ever No Monckish Evangelium aeternum nor Fanatick Evangelum armatum must be suffered to thrust this out of doors What Christ and his Apostles delivered to the Saints at first must be the Rule to the last And therefore here the Business of Councelâ— is not to Appoint but Enquire Not to Constitute but declare They have no Authority to make us a New Gospel or any New Article of Faith but to discover the Old And therefore here their Authority goes equal pace with their Sincerity Diligence and Skill And if these Qualifications be truly in them and duely used It â—s all the Reason in the world that we should Acquiesce in their Determinations and that not only because we cannot have any better or more able Body of Men to decide the Controversie But also because we have good Grounds to believe that God will Afford them his Assistance for the Promise made to the Disciples of beiâ—g with them always to the End of the World is not capable of any other Construction but of his Affording not only to them but to their Successors sufficient Aid and Assistance to preserve discover teach and declare that Truth and Doctrine which our Bâ—â—ssed Saviour and his Apostles taught and left with them to be taught to thâ— End of the World for the Salvation of Souls And though even Laymen as being all Concerned in the Common Salvation may Challenge a Right to Appear in Councel in orderly Manner and Number yet certainly the greatest Authority lies in them To whom God hath Committed the Care of all the Churches and who must Answer for others Souls as well as their own Where therefore the Pastors of the Church are Mâ—t together about Matters relating to the Necessities of the Church and are Honest Industrious and able I doubt not but that in Matters of Religion