OF THE HEART, AND ITS Right Sovereign▪ AND ROME no Mother-Church to ENGLAND.  
OR, AN HISTORICAL Account of the TITLE of our BRITISH CHURCH; And by what Ministry the Gospel was first Planted in every County.  
With a Remembrance of the Rights of JERUSALEM above, in the great Question, Where is the true Mother-Church of Christians?  
By T. J. of Oswestry in the County of Salop, sometime Domestic and Naval Chaplain to His Royal Highness the Duke of York.  Rom. 8.31. If God be for us, who can be against us? 
London, Printed for Edw. Foulkes, and are to be Sold by T. Basset at the George in Fleetstreet. 1678.   

To His Royal Highness, JAMES Duke of York and Albany, etc.  
May it please your Royal Highness,  
AS the Peace of Kingdoms, which your Royal Highness excellently knows and the duty and safety of Subjects, together with the great ease of Princes, consist in one short, easy rule, and equitable, well maintained, and practised, The submission of the Creature to its Creator; or the Obedience of Inferiors▪ in the low condition of the one, to their respective Superiors over them, in the Authority, and high Character of the other; so it may be affirmed, that the Peace and welfare of the Church depends no less upon the like lesson and method.  
For what are Conventicles, Schisms, Heresies, Idolatries, which disturb the Peace, and destroy the being of the one; but like so many Riots, Factions, Seditions, Treasons, which alike undermine, and overthrow the Constitution of the other? so that in short, the Disturbers of the World, are those alone, who disobey Superiors.  
Who, in the time, and under the covert, of Peace, are of two sorts; such as undutifully despise the right, or treacherously erect a wrong Sovereign over themselves. The first are those, who from Avarice, or Pride, or Ambition, by craft or force, disobey the Laws, and usurp, and encroach upon the Rights, and Prerogatives of their lawful Governors; where every inconsiderable Inceptor, and Puny Recusant, is a Cromwell, or Lucifer, in his path and tendency. The next those, who through fear, or easiness, will admit, or submit, to any wrong pretender in his usurpations, and believe the Serpent against God: And then it cannot be expected, but that they, who mistake their Sovereign in the first place, will mistake their Loyalty in the next; And Allegiance misplaced shall make men Rebels, as much as the failer or subduction. The prime indispensable ●charge therefore, first of Heaven's King, next of every King on Earth that represent him, is that known Commandment; Thou shalt have none other Gods but me.  
The Peace therefore of Churches and States manifestly consists in two points. 1. In the exact knowledge and discovery, who are our right, and lawful Superiors on Earth. 2. In exact obedience performed to their Laws and wills, and no other. Nor to them, acting beyond their Sphere, and usurping upon God's Rights in Heaven, under whom all Earthly Superiors and Inferiors are equally fellow-subjects. And not to be allowed the liberty of eyes, and understanding, or private judgement, to discern between right or wrong Leaders, which is of such temporal concern and preservation to every man in this World; nor between the will of God, and his Creature, where they interfere, which is of such Eternal moment in the other, (wherein lies the Radical error of some Modern Christian Heathenism,) were to be deposed from being men any more, or reduced to an Eternal nonage and inability, to discern between good and evil, and fit therefore to be governed, than to govern either themselves, or others.  
Having therefore, for the establishment of Friends, and the comfort of Regular, and recovery of Irregular, and seduced sufferers for Religion, bestowed endeavours, to distinguish the several parts of Divine and Human Sovereignty, whereon the Peace of Communities, and the Salvation of Souls depends, (being as manifestly distinguishable, as Heaven and Earth, or Soul and Body,) and stated also, and evinced the Title of Right Mother-Church, to our own Britain; (though it's known, a Harlot can bid fair for a true Mother, where she lights not on solomon's for Judges, and where she does, be willing the Child be divided into Sects, and parcels, which she is not like to enjoy to herself entire,) and sufficiently demonstrated, (to any whose invincible minds and Spirits are unreduced from their Loyalty to God and truth,) That Popery, in its Leaders, is an uniform invasion, and in its followers; a necessary disobedience to right Sovereigns, in Heaven and Earth, and Protestancy in its Principles to be safe and clear from such disorders;  
I judged fit to dedicate the Argument, to whom it was duty to present the first Copy; to your Royal Highness, my Gracious Prince, and Master, having aforehand weighed and considered, (as I ought,) it would make for your Highness' Honour, and public love, either at home, or abroad, in the disjunctive, whatever were its resentment, or success: At home, with God and the Country, if it served in the least to fortify your Royal Breast against temptations, or at least with Foreign Lords of Celestial Crowns, and Canonisations, against whose Sacred Avarice, and Catholic canting for Tribute and subjection, and other Politic Arts, which are not unknown, and infallible errors and Idolatries, which are not unconfuted, such plain and manifest Truths, from clean hands and ends, could so little prevail; though seconded with the sense of the whole Nation, and the rights of this ancient Apostolical Church, undoubtedly Signior, if not Mother to Rome itself.  
Withal, the Subject being of the Heart, and Conscience, and comprising, as the heart doth, in a narrow Room, a competent stock of Divine Rules, and measures, to judge of Truth, (and about Church matters,) seemed therefore the fit present for a Prince, so nigh to Sovereign, who is a Nation contracted in one man.  
And Princes, like God whom they represent, delight in hearts: And no Prince in Story was ever the Darling of more English Hearts, than your R. H. and strange and unjust it were, you should suffer any abatement of that Glory, for no other reason, but your exalted superlative zeal for God, and your Conscience, above Crowns or Kingdoms, being the highest strain and pitch of sublime and transcendent Honour, that Mortality could ever exert or fancy; and higher still, if that zeal were well guided with discretion, (as the Apostle requires,) and not taken upon undue trust; whereof if there were not some manifest cause to doubt, or fear, none were more inexcusable, and worthy to be deserted forever by Your R. H. than him, who having had once the honour, to adhere to you in your military dangers, should want a heart at last to follow you in your Ecclesiastical motions after truth, my more proper Element and Profession.  
Having therefore, as I ought, doubted myself not a little, and reviewed my Principles upon this occasion, and with best endeavours of Brain and Knee, studied to know the Truth, and God's mind herein, with a heart resolved to be of its side, to my power, against the World, it seemed agreeable to Ministerial obligation, as well as Loyal Reputation, to communicate my satisfactions to the World, in the view of your R. H. that all might see, that nothing else was able to make a Loyal Britain shrink from the steps of his Prince, but a greater Loyalty to the manifest rights of God, and the King, and the Truth.  
Which I trust, will not be construed Contempt, but Constancy, nothing being more the duty of every Loyal Servant, (and a Minister especially,) than to be as faithful to his Prince, (and consequently to God and the Nation,) as Conscience is in every breast, which will never approve, or agree to any disloyal revolt from Heaven and Truth, but will choose rather to be silenced for a time than consent, and with patiented agony refer the matter to God himself.  
Nor are any to be reckoned straightway unfortunate, (as is the manner of some weak and Carnal reasons, and Turba Bemi, and also the Divinity of some grave Deacons of the belly, and present ease and greatness,) for any wound, or inconvenience, they may bring upon themselves, for such fidelity to the Temporal and Eternal Interests of their Master, either from declared, which is more fair, or undeclared, and invisible Hostilities, which is less: For such suffer in their manifest duties, which is therefore to be presumed to be their choice by consequence, (when such need require) and their right, and best self-preservation, (if they be right men or Christians,) for if we are bound to love our Neighbours as ourselves at the least, so much more our Prince, and Country, above ourselves, as the hand doth the head.  
And greater and truer love cannot be expressed, than by long misery and durance for the Truth, like an Anchor under Waves, to hold fast the great Soul of one's Prince (composed of Grace and Mercy, and the fear of God,) by his bowels and compassion, stronger than any Cable, from running against Eternal Rocks, and clashing with his Heavenly Sovereign; which is the first, and Original disloyalty, and insurrection against the Chief, whereof the Tumults of Subjects against Secondary Mortal Sovereigns, are usually but copies, and fatal consequences, by man's manifest fault, but God's secret righteous judgement, as the fear and subjection of the Creature is observed by Divines to be abated and impaired towards Adam, after his fall.  
And no Prince can more deserve such Martyrial fidelity from Servants, and Subjects, than your R: H. not only upon the score of Loyalty and Conscience, common to all Princes, but of personal, and peculiar merit, and exemplary frequent fatigues, and hazards, and lovely deportments on the confines of life and death, for the glory of your Country, which your R. H. valued above your life, and present, and hereditary greatness, as much, as many mean and vulgar spirits, do below their petty self-ends and differences.  
And that great fight cannot easily departed from my remembrance of your serene Magnanimity, and cheerful unconcernedness on Quarter Deck, June 3d. 1665. which betokened to my hopes, a great distance of dangers from your R. H. even then, when Roaring deaths hailed thick about your R. Person, and besprinkled your Buff with the blood of your ever memorable Companions, that fell by you. Such contempt of death, and the Pomp, and Glory of this World, for the defence of your King, and Country, being a lively resemblance of that true Christian Charity, which doth the like for Christ, and souls: and fits the understanding to receive, and embrace the truth. And I have just cause often to bless God, for a kind of Public reward then, of my many Prayers in private for your R. H. (which was my chief, and sole Armour in your defence) that your R. H. should observe, and declare it as an Omen of Victory, annexed to the public Service and Exhortation performed by me the even before the fight, by your R. H. appointment, that one of the greatest Ships of the Enemy, should take fire in that moment in the fight of both Fleets, reported to be one of the member that were particularly bound to destroy you.  
And why should I distrust in God, or the power of truth, or the success of sincere love, and loyalty, but that these my prostrate sentiments, proved, and preferred, through much patience, before all the offers of this World, may not contribute with the Prayers of all good Christians, and far greater Abilities, and Counsels, and the consideration, and candour of your R. H. own breast, and Princely Loyalty to God and Truth, the greatest of all, to beget that satisfaction, and stability in your R. H. as may kindle more Bonfires in our Streets, than did that your Renowned Victory?  
Quinctius the Roman General, proclaiming in the name of the Senate by sound of Trumpet, unexpected Liberty to all the Cities of Greece, then newly Conquered, as the Nation met to begin their Olympic games, did so discompose, and lick up all their inclinations after their sports, with the suddainness of the good tidings, that when they could believe it to be true, they could think on nothing else; And rushing, one upon another, with excess of joy and thankfulness, to kiss his hands, and to cast their Crowns and Garlands at his feet, went nigh, to put him in manifest danger of his life, with their Crowd, and immoderate Transports, that forgot all manors and distance, had not his great strength of body, and the Vigour of his years, being 33, saith Livy, and some content, and satisfaction to observe whence their Rudeness sprang, served to Rescue him from the danger of too great love.  
Such a Jubilee to our Britain, and such a lovely danger to your R. H. (as may be gathered from the General pulse) the dismission of some scruples would soon produce, which many suspect, and fear, but I never did, nor can, (before a special declaration) being so overruled to the contrary by your Princely wisdom and justice; for what greater violation of the Law of Nations can there be, (to the dissolution of all Faith and Truth among men, whereon Allegiance to Princes, and the peace of the World, hang) than openly, or secretly, to oppose, or prejudice a Religion professed, before it be Renounced? or wherein can the Catholic plaster of dispensation to equivocate, mend the matter with Generous and sober understandings, whereby the soul is licenced to be damned, to save the skin?  
Lest therefore by any pretence, or whisper of Right, or colour of Conscience, (wherein all the fear can lie) your R. H. should be misled to espouse unnaturally a Foreign, and wrong Superior, to the manifest dethroning of our Right Mother-Church of Britain, more Ancient, as well as more sound and Orthodox, than the other; I have (leaving all speculative Controversies, and hard questions, to Scholars and Students,) throughly handled one Practical point of plain Right, and Title, or meum and tuum, or the Pretences, and Immunities of both Churches; which will give great light, if not a final end to all the rest, and which all sorts of men, as well lay, as Clergy, are bound to know upon their duty, and Allegiance to God and their Country, and Justice, and Civility to their Neighbours, lest they be betrayed by wilful Ignorance, to aid an Usurper against the Right Heir; wherein no more learning, or Logic is required, to master and understand the point, but so much temper and Judgement, as serves to hear an evidence, and discern between soul and body, or God and Creature, or Christianity and Heathenism, or Loyalty and Treason, and to lay hand upon heart, and to follow, either the Laws of God and man, whereby all men are Ruled, or fate and Providence, whereby they are overruled.  
But whether in God's mercy, or Judgement, we are to be freed, or continued under our fears and anxieties, to the fixed, and resolved in faith, it signifies no more, than putting on a Winter, or a Summer habit, either the militant Garb of Patience, to our great reward and comfort, (and your great account, which alone can abate it,) or the Triumphant of thanksgiving, to the mutual solace and bliss of both. But as for the weaker flock, whereof Paternal Princely bowels, and pastoral charge, are ever the most tender; with what security and content, will they lie down beside the still waters in green Pastures, when they shall have such a Shepherd, to be their guard and back, and a terror (much less a harbour) to the Roman Wolves, that would devour them? How will the Mountains skip like Rams, and our little Hills like Lambs? Great and unparallelled was our joy, for your R. Brother's Restoration, and your own together, to your Ancient Rights, and Dignities over us, that the whole Nation seemed like unto men that dreamed; but so great is the sense and fear of Spiritual Slavery upon them and their children, more insupportable than any Temporal (which it also may draw along with it) that the joy of that day is like to be but a dream indeed, compared to those exultations, and full content, and strains of hearty Triumphs, (if heartstrings can hold) that shall break out in every street and corner of the whole Nation, with Bonfires, and Feasts, and praises, reaching up to Heaven, and thence to earth again, in the responses of Angels to our Anthems, at the day of your return, from the danger of error, to our Church, and our blessing, and the truth. That your R.H. will be more glorious in the end, than in the beginning, after your Victories over temptations and deceitful guides, like the Sun after an Eclipse; which is the present trust, or shall ever be, as it ought, the daily prayer, and study, and Patience of  
Your Royal Highness, most humble, most dutyful, and faithful Servant T. JONES.   

TO THE READER.  
THe first part of this discourse being delivered before a wor●…▪ City Company, and for reasons (conceived just) to be published, comes forth with the addition of what was omitted, out of regard to the limits of the time, and the order of their feast; and with a large corroboration of the chief exhortation therein against Popery. Which Controversy is here reduced to one point, whereon all the rest depend: The Sovereign Authority, arrogated by the Bishop of Rome, (and yielded to by many) either more grossly over men's hearts, and Judgements, whereby many Surrender their reasons to him, or to that Church, by implicit Faith, to Act many things, out of Roman-Catholick obedience, which the Laws of God and man, and Truth and Honour, and Conscience and natural affection, directly forbid: where therefore the dispute will lie, between Christ and his high pretended Vicar, which of them is God, and the chief Sovereign, and Legislator of the heart, and the measure of good and evil, and Judge of quick and dead: an Argument of our Romanists, being under a manifest curse and blindness, to doubt, or deny his Sovereignty, either by word, or deed, whom all Christians in their Creeds, do, and are, to recognize for their Lord, upon the Peril of Eternal Damnation. Or more plausibly claimed upon some colourable pretences, in reference to this Island, where the Controversy than must lie, between the Foreign claim and yoke of the Triple Crown, (who had nothing to do here Originally, more than any other Bishop,) and the native rights and Immunities of our British Crown and Mitre; which all Inferiors are bound to defend, and maintain, not out of Conscience, or Allegiance only, but for fear, or upon the Peril of Damnation Temporal; and our Superiors also upon their honour, and trust, and account to God, being no less a tye; and their own self-preservation likewise, it being their essential Prerogative to have none here before them, which no chief Superior can quit, without a contradiction, and dangerous diminution of his Sovereignty. And the first of these pretences, is Antiquity, whereby some Illiterate amongst our Ancient Britain's are led to believe, and style the Modern Roman Religion, the old Faith, as if Ancienter than their own true; which is 600 years' Senior to Apostatical Rome, (which prevailed here for 700 or 800 years,) and not a few years elder to Rome Orthodox, and Apostolical, if not its first Mother and planter, before the real Arrival of St. Paul, or the doubtful, of St Peter amongst them. The second, is a belief, or inconsideration of some few of our Learned English, that the English Nation received their first Faith from Rome, by Augustine the Monk, and others, intruding here: whereby Rome can be conceived by such, no less than a Mother-Church to England, by consequence; the third, a consequent stumbling block hereupon, that our Reformation was Schismatical, or the Daughter Correcting of her Mother, which were inconvenient for Generous Princes to countenance, lest they give an example thereby of like disobedience, and Insurrection against their own Authority. All which pretences, being false and groundless in themselves, are herein reversed, and plucked up by the roots. And the true Original Arch-Schismatick, and sire of the brood and example, is fully detected and unkennelled; the peculiar game, and Sport of our British Princes, of most Renown, and spirit, and success, Cadwalhan ap Cadvan, Henry 8th. Q. Elizabeth. And not only the Right and Title of our British Church in each respect asserted, but the truth of Christian, and natural Religion in General, is also resolved into first and proper Principles, of fact, or Faith, or Reason; a Method well agreeing with the Soul and understanding, which in all men, are stamped with the same Divine broad Seal, and natural Allegiance to God and Truth. The chief principles made use of, if heeded, being two; the difference between the Soul and Body, and between God and Creature; or between Creatures themselves, in their several parts, and Characters, personating the Rule of the one, or the subjection of the other; which are ingredients, that pervade all duties, as 24 Letters, all Words and Syllables; or 7 Notes, all variety of Music; or Black and White, all Colours: and are themselves resolved into their first Author, and Founder, in whom alone, we live, move, and have our being.  
The first and last part of the Discourse are Unison, and both practical, and of more general use; the middle Historical and Polemical, and of no less use to several, in these unsettled times, to have the evidences of their Faith and Church, as their Writings for their Lands, to lie by them, and their Children, against any question that shall arise about the title. Where known passages of History were necessarily to be rehearsed, all possible conciseness is used, which makes that part of the stile more obscure, without a deliberate reading, which yet is remedied by the Citations in the bottom of the Page, referring to the Authors themselves. And sometimes indignation, against inclination, raised the stile, where the adverse objections, or practice, seemed highly unreasonable, or greatly pernicious, having no enmity, or disrespect to any person, or party, high, or low, but to their sin, or ill example, for their Recollection, to prevent God's wrath, and out of fidelity to the common Lord, and judge of both. The word Protestant is used, as now it notes the Scriptural, Apostolical Faith, in opposition to Rome's corrupt Innovations, and humane Inventions, and in the sense explained, page 488. Else it were very improper to style our British Faith, Protestant, which flourished here, 1500 years before Luther was born. The great and memorable Archbishop Usher, (whose memory ought ever to be especially dear to Britain's) is often cited in His Book, de Britannicarum Ecclesiarum Primordiis, (which after once naming, is not repeated,) Which he writ, at the command of King James, as a Collection on purpose, for such an use, with great pains and judgement, and truth, and helps, several ways, and partilarly from the late chief Antiquary of Wales, Mr. Rob. Vaughan of H●●-gw●●, with whom he corresponded. It is not to be said, that all is new, or old either, which is here delivered, and intended for a compact systeme of satisfactions on this point, under one view, which before lay more dispersed, and undiscerned, (and, as some account also of innocence and patience in their defence, which have not escaped the censure of Improvidence, and harder speeches, and passages, there being a Scaffold Privilege ever due to Sufferers;) but this may be safely said, that though the Notes were old, and standing, (and aught so to be,) yet the Tune, and management is wholly new, and sincerely endeavoured, and designed, for the peace and concord of our Church, and the strength and glory of our Nation; and in all humility submitted to the candid ear and judgement of all Right Fathers and Sons of our British Church of England. Farewell.   

A General Table of the Contents.  

PART I. A Sermon touching Christ's immediate Sovereignty over the heart, and the usefulness of the Christian Doctrine to Societies, being the occasion, and foundation of the ensuing Argument. 

SECT. I. p. 43. The Controversy reduced to one single point in General, of obedience to the right Sovereign of the heart: and Protestancy found Loyal; and Popery the contrary in its Principles, and Practice.  
SECT. II. p. 68 Of the true Mother-Church to all Christians, in respect of their Inside, and of Rome'sVsurpations.  
SECT. III. p. 78. Of the true Mother Church to every Christian, in respect of the Outside, and Rome'sVsurpations.  
SECT. IV. p. 123, Rome no Mother-Church to Britain, in respect of extraction, or first Plantation of the Christian Faith, but much Junior to it, and more probably its Daughter.  
SECT. V p. 134. The faith never failed in Britain from the Resurrection to this present.  
SECT. VI p. 143. Britain had not the faith from Pope Eleutherius.  
SECT. VII. p. 151. The description of the Old British Church in its Doctrine, and Discipline, and Government, and Traditions, when Augustine the Monk made his Impression here.  
SECT. VIII. p. 194. The face of the Roman Church about the same time; and of Augustine's qualification and method, for his pretended Propagation of the Gospel amongst the English; And that the Nation are under no obligation to Rome, for his work here, but bound by their Christianity to abhor, and detest it.  
SECT. IX. p. 231. That the Gospel was planted among the English, throughout their Counties, by British Ministry, And that Augustine's Roman Plantation here came to nothing, and no Bishop left in all this Land, of Rome's Ordination, but one, and he a Simonaick; and that the body of the Nation are old Britain's, and our Princes especially, and therefore by honour, and nature, bound to maintain the Rights of our British Church, against Foreign Enchroachments.  
SECT. X. p. 295. That all, or most of the Kingdoms, and Churches in this part of Europe, received their first faith from Britain; yet Britain pretends to no Supremacy over them, upon that account, and the Romanists ●loes de se, in that kind of Plea.  
SECT. XI. p. 346. Of the indirect methods of Rome, in subjugating this, and other Churches under it.  
SECT. XII. p. 363. The change in Henry 8th, rather a Restoration, than Reformation; and how commencing in Henry 7th. and of the Inauspiciousntsses of Popery to the British Crown, and the success, and blessing of Protestant Counsels to this Nation.  
SECT, XIII. p. 392. That the Primacy of the See of Canterbury, as it is settled by our own Kings and Laws, is Canonical, and Regular.  
SECT. XIV. p. 436. That the Primacy of Canterbury, as by the Pope, and Monk Augustine, is Schismatical, and against the Canons of the Universal Church: And of the several Nullities of the Church of Rome in England; And how all their Clergy intruding ●here, stand deprived of their Orders, by the Canons of all the Ancient General Councils; and their Laity, that abet them, of their Christian Communion, by the same Authority.  
SECT. XV. p. 475. A short disquisition into the Cause, and Character of the Roman Apostasy in its Leaders, and Followers, from History, and Prophecy, and Practice.  
SECT. XVI. p, 503. What the Roman Catholics truly mean by the term Heretic, they so liberally bestow on others? and that none are greater Heretics in Truth and reality, than themselves: and of their title Roman-Catholick, which they so well like. And old Rome▪ and Britain, both Heathen, and Christians, compared with the Modern; and that the yoke of Rome is not better to us, than our present condition.  
SECT. XVII, p. 562. Where the place of the undoubted true Church is, out of whose Pale there is no Salvation? And how to be of the Church in Heaven, while we are on Earth?      

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Col. 3.23. Whatsoever you do, do it from the Heart, as unto the Lord, and not unto men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Soul. 
THe difference between the Soul and the Body, (which is the foundation of all Religion, and Honesty, and Honour,) is not so plainly demonstrable from Natural marks and arguments, (wherein the resemblance of Organs and Animal operations in man and beast, puts a mere Naturalist often to a stand,) as from Moral effects and experiments, and signatures undeniable.  
For men's Actions good and bad, (like the Men themselves) consist of two Essential parts, Body and Soul, or the outside of the Action (which men regard) answering to the Body or Carcase; and the inside, or the intent and manner, (which God respects) answering to the Heart and Soul, which is all in all▪ to assign a few instances received throughout mankind without control. It is the mind and kindness of the giver, (which is as the Soul of the gift) and not the bulk and quantity, (which is but as the Body) that gives price and valuation to presents, with God and Godlike men. And a Dinner of Herbs, or Bread and Water, where there is love and a cheerful countenance, as a sign of hearty welcome, (which is the life and Soul of entertainment) digests better, than the most Sumptuous Magnificent Feast, that is, where these are wanting. If a life be destroyed, yet if the will and intention (that is the heart) appear to have no manner of hand at all therein, there is a non est factum in the Case; it's neither Murder, nor Slaughter, but Chance: Lucretia, though villainously Ravished in her Body, stands  and undefiled in Story; because she fully proved (after her Roman way) her mind to have been pure and unconsenting. It was done against my will, is a plea of Natural Logic in tender Age, and Riper, for their indemnity, in any fault committed, unawares: ●●ir promises and Professions, that proceed not from the heart, none value, but as wind; or as God doth the worship or repentance of a Hypocrite that hath a relapse and falsehood in his heart. The Roman General knew not how to be angry with the transported Greeks, that went nigh to press him to death with their excessive joy and thankfulness, at his unexpected Publication of their liberty at the Olympic Games; the verity of their heartinesses, drowned the danger of their outward rudeness.  
Whereby, as by a taste, it is apparent, that the want and absence of the Soul, or heart, render all our actions not only pale, and ghastly, and ill favoured, but also null, and void, and dead; and that the least touch and tincture communicated from the Soul unto them, gives them a new and admirable life, and beauty: How great then must the loveliness and beauty of the Soul itself be? if the image of the Sun shines so bright in a Pail of water, How glorious is the Sun itself in full body in his own orb and firmament?  
Upon this account, so great a stress is laid upon the heart in all men's Actions; by all wise and holy men, by Solomon, My Son give me thy heart, Prov. 23.26. By our Blessed Saviour, from the heart proceed all evil thoughts and works, and all good by the contrary, Mat. 15.19. By St. Paul in my Text, Whatsoever you do, do it from the Heart, etc. without which all Religious worship would be Insignificant, and Cadaverous, and dead; as without brotherly love from the heart amongst brethren, your solemn Festivals would be but jejune Pageantry, but a Feast of Artificial Napkins or painted Pasteboard, or that wooden treat of the Poet, Et tot á sonat ulmea Caena saburrâ.  
2. The Text is a rule and lesson given to Servants; But doth God take care of Servants only? Doth it not as well belong to Masters also? yea it doth as much belong to Masters, Col. 4.1. For if the Servant is bound to eye the Authority and fear of Christ in his Master, is not the Master bound by Counterpart, in Equity, to appear in the mercy and tenderness of Christ towards such an awful and conscientious Servant? Or is there, or can there be any better regulation of Master and Servant, than when Christ is made a Rule for both? And wherein lies the main-stay and support of all the Societies and Communities of the World more, than in the right Regulation of Master and Servant, Superior and Inferior? For Communities ever stand, or fall; decay, or flourish, as Servants and Subjects▪ Masters and Governors, neglect or discharge, each their several parts and duties.  
For in all our service and subjection, we have two Lords and Masters before us, our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 22. those our visible Lords and Masters, whom we outwardly and subordinatly serve in our Mortal bodies, with a condition and reservation ever, that they interfere not in their Commands with God, Acts 4.19. And our Invisible and supreme Lord and Master, whom we absolutely and unconditionally serve and obey, with our immortal Souls and Spirits, which know no Superior but God alone, or Christ, (the Lord in my text) who, because he hath right to the entire service of the heart and soul, according to our Apostle in this text, is therefore truly God.  
And seeing we are to do all from the heart and soul, (or else nothing in reason is by us ever done) And the heart or the soul knows none over it, but only God, the Apostle therefore takes Christians off from serving Earthly and perishing Lords & Masters, to serve our only everliving Master in Heaven from the heart, (of whom Masters on Earth to Christians, are as Signs and Symbols,) changing eye-service for fear, into heart-service for Conscience. v. 22. Our Earthly drudgery to men, into Heavenly worship towards God; fear of blows, into fear of Hell: temporal liberty, and salary, into everlasting bliss and Glory; knowing saith he v. 24. That of the Lord you shall receive the reward of the Inheritance, for ye serve the Lord Christ.  
Ye serve the Lord Christ, and you are to serve your Masters and Governors over you in the flesh, nevertheless; yea the more, because they are now, (to you,) vested with Christ. By the Christian Hypothesis Earthly Masters and Governors, are, as I may say, Sacramentally changed and consecrated into Christ, yet continue the same Masters and Governors nevertheless, un-transubstantiated, un-removed from their beings and stations, to make room for Christ▪ So that a Quaker may with a safe conscience, ye● ought in conscience, to express Reverence from his heart, as to Christ in the first place, so to his Superior in the next, yea to Christ himself in the persons of his Superiors at once. And as the Blessed Sacrament is Holy Bread to our sense, while yet Christ himself, to our Faith; so the Christian Servant, or Subject serves an Earthly Prince or Master in the flesh, but serves the Lord Christ himself, in his heart and Faith; the outside of the service is transacted here on Earth, between man and man; the Inside is performed in Heaven through Faith between the Soul and God. The height and stature of a Right Christian reaches from Earth to Heaven, pedibus terram terit, & caput inter nubila conduit. The Original Model and Truth of all his actions, is ordered and contrived in his upper-man, in his Sanctum Sanctorum, where there is access to none, but God and his conscience, Christ and his heart: his outward Actions in his lower man, or outward court of the body, are but Copies and Proclamations, of those Rules from above; and are all executed by, and towards deputies; our hands being the Proxies of our Souls, and our Neighbours and Superiors, the Proxies of Christ. And should a lust or Idol, or Self-interest or Carnal fear, steal in, or usurp, (like Lucifer or Antichrist,) the Throne of Christ in the upper man (the Soul,) the Inferior faculties below, will serve and worship this Impostor or Usurper, with the same Allegiance, the same fear and trembling, as Christ himself, which is an abominable Idolatry and confusion, and a vile and treasonable Profanation and subversion of Christ's Honour and Sovereignty in us, together with that of our own Liberty and felicity. Therefore the heart is to be always watched and guarded against invasions. Prov. 4.24. and kept free and entire for Christ; and whatsoever we do, we are to do it for no other end or respect, and for no man's sake, but Christ, which is the benefit and Interest of the superior, and Inferior too. The Master or Superior is happy in the fidelity and Religion of his Servant, who is now as diligent in his work behind the back, as before the face, directing his service not to man, who cannot always see him, but to Christ from his heart, present at all times and places to him in his heart and faith: And the servant is much more happy, not only in his Immense and Infinite reward for his labour, above what his Earthly Lord or Master could ever reach to give, but in the glorious liberty and dignity of his condition, being not so much Servant, as brother to his own Lord and Master, in Christ, whose Servants both are alike, and the chief Rulers of the Earth, and the Angels of Heaven, count it their chief honour and glory so to be.  
The text, (as we, all men,) consists of two parts, Body, and Soul. The Body in those words, whatsoever ye do; ye, that is ye Servants; which takes in all ranks and orders, and degrees of men; all from the Blow to the Throne, being but Servants; Servants, either of man, or God, or both; and the word, whatsoever, comprehends all the duties and Actions of them all. The Soul, or the heart of my text in the other words, do it from the heart, as unto the Lord and not unto men: where there are two parts of this, the heart, the right. ventricle, and the left: the right, or positive part, in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as to the Lord; and the left, or Negative part, in the other, and not unto men.  
(1.) In the right part, the particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ implies a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or quatenus ipsum, as Logicians say, between the Lord and the heart; whatsoever is done, or not done, from the heart, is done, or not done to the Lord in effect; and whatsoever is, or is not done for the Lord, is, or is not done from the heart; because of the concatenation or eternal correlation between these two (for ever Inseparable Liege and Subject,) God and the Soul: for though a sincere Heathen, and a carnal Christian seem both miserably out, the one, for want of God, the other for want of the ●ear● in worship: yet in neither, where one is present, i● the other correlative, really ever wanting: and Socrates and Cicero who served false Gods actually, did design the true God in their hearts, and will rise up in judgement, against such nominal Christians o● Catholics, who actually worship Christ, but design another end in their hearts, their Backs or Bellies, or secular conveniences by him; and whatsoever is the aim of our heart, is our God. And this chief end, and treasure at the bottom of the heart and intention, (which as our Saviour notes, Math. 6.21. goes ever with the heart) is that, which (as the Soul of the action,) gives life and formality to it, and denomination to the worshipper: either of a true worshipper, or true Christian, where the chief end at bottom is the true God, or Christ: or of an Idolater, or Atheist, where the chief end in the heart, is the world, or self; which God well knows, and every man's conscience can best tell him, which it is.  
(2.) The negative part, not unto men; yea to men, as secondary Masters, by the order of Christ, the chief: to Masters according to the flesh, v. 22. but not from fleshly motives or worldly respect or fear; that were contrary to the nature of the Soul, and the faith of Christians: for the Soul knows none to be loved or feared, but God alone, or in reference to him; and faith sets us above the world, and consequently above all worldly fears or ends in our actings, if our actings be Christian, and our Christianity be true.  
To dwell on the first part, or body of the text, and to enumerate all the fair limbs and lineaments of duty belonging to all sorts of men, in their several ranks and orders, were in effect, to sum up to you, the whole duty of man: which yet, without the second part, or the heart in my text, would prove but a mere Anatomy, or Skeleton, the shell without the kernel, the body without the soul.  
And though the outside of our duties be nothing, (if compared to the inside or heart therereof,) and the latter is to be chief done, yet the former is not to be left undone, for how can that be done from the heart, which is not done at all? or well done before God, which is ill done before men? before whom we are bound to glorify God, as well as within our hearts.  
I shall therefore fall to the heart and life of my text, after warning and detection given of a great and dangerous error among Christians, which lies in the extreme, (where faults use to lie.) Not theirs do I mean, with whom their body, and its welfare, are all in all, with them, and their immortal Souls, but as cyphers, out of sight, out of mind, which is a very Catholic Irreligion, not to be refuted here, because such cannot pretend to be Christians, because they are no men; and no men, because they deny their Souls; falling short of nobler Infidels and Heathens, in Wit, and Spirit, and Religion, and hearding themselves unworthily with the beasts that perish, having no signs of manliness left, but the false magnanimity of wounding and damning there no Souls, and vilifying the Lord Christ, his Scriptures, and Ministers, and that before any open renunciation of their Christianity, which is against the Law of Nations, in the treachery, and of common sense and reason, in the contradiction.  
But the error in extreme, that I would warn you of, hath the face of sincerity, and Christian honour and perfection, maintaining the soul to be all in all, and the body, or outside of our duties to be nothing, and not worth the ordering or regarding; who therefore seldom or never open their hands, in charity to their brethren in distress, but think it enough, to pity and relieve them in their hearts, that think good works needless, lest they justle out Faith, which is the heart of all Religion: that think decent ceremonies and habits in God's service lawfully ordained, (and answering but to the body) to be slighted, as Inconsistent with the worship of God in Spirit and Truth, (which answers to the Soul) and that there are to be no Masters, or Superiors, according to the flesh; whatsoever St. Paul saith here to the contrary v. 22. but all to be thou'd with Hat on, as equals, because the Soul hath but one Superior to it, that is, God.  
The root of such men's mistake lies in this, that they conceive Subordinates' to be contrary, and comparatives wholly to destroy the positive; that heart and hand cannot go together; that the body and the soul, and God and man, and Heaven and Earth be inconsistent, because the one doth so far excel and outgo the other.  
Two errors there are, Ancient and modern, contrary to one another, yet twins of the same womb, that have much annoyed and motheaten the beauty, and glory of the Christian Church, in its several ages all along, and brought needless straits and troubles upon many a well-meaning Christian. (1.) That of Monkery, (2.) that other of Nonconformity: the root and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of both, being in the one, a Melancholy; in the other, a wilful Imagination, of Inconsistency, where there is none; for the soul may be saved, without going a begging, and God may be worshipped, (as well as Idolatry incurred) by the reverence of the knee: For though this present World compared to that to come, be nothing with the Monk, as the knee compared to the heart, is nothing with the Nonconformist, wherein both be very right and Orthodox: yet considered apart, and by themselves, out of such comparison, they recover again their positive, necessary, and convenient bein●, and their use and goodness with their being by consequence: As the Earth is nothing in respect of Heaven, and England therefore (so small a part of the Earth) is less than nothing in all reason: However by itself positively considered, it is a large Territory of many day's Journey, consisting of several Counties, and famous Towns, and Cities, affording large materials, for Laws, and Government, and Order.  
But if Monk and Separatist be compared as to the consequence of their principles, or the sincerity of their Discipline; the one is found to wrong himself only; the other, public peace and order: The one to despise the World, (which agrees with a Christian) the other to despise Government, (which too much agrees with Antichrist, Jud. 8. 2 Thess. 2.4.) withal, it's far easier to flesh and blood to abstain from bowing, or kneeling, or capping, than to wear Sackcloth, or to live on Bread and Water all one's life: It's easier I say, and less subject to taking cold, to change you, into thou, than to walk barefoot all the year; therefore the Monk stands further off from the Hypocrite, than the Quaker, though from the unwise, both much at equal distance.  
To place all Religion and Service of God in opere operato, or the work outwardly done, though without the heart or understanding, is Idle and Popish: To place none in the outward Reverence of the body, before Angels and men, is Rude, and Fanatical, and Scandalous: To perform all the parts of our outward duties with care and Reverence; but to judge them as nothing, and as mere formality, compared to the truth and sincerity of our hearts to Christ, this is Orthodox and Regular Religion, and well pleasing in the sight of God and Reason.  
For great is the natural, greater (or more sensible) is the moral difference between our Bodies and Souls: The Body (like matter in Plato) is a vast, spongy, dull, Earthly, lump, and substance; without any life, or spirit: But the Soul, is a contract, and strong, and indivisible, divine, and lively essence, and spirit, being that in the Body, what God is in the World, tota in toto: Giving life, and motion, and vigour, to all its parts; minimum maximi m●jus maximo minimi, a Molehill of Gold, is worth a Mountain of Oar.  
But the moral difference between them, (currant in Conversation, and the esteem, and value of God, and man) seems much greater: Five words of real English truth from the heart, are better received with all men, than ten thousand Compliments and Grima●ces. Though a vast Estate be greatly valued in the World, (for the port and respect that attends it) yet health, and life, have far the pre-eminence, when ever they stand in Competition: Yet the one, and the other, both Estate and life, set against the Soul, become so little worth, that they both must expose themselves at its beck, into Martyrdom, and Sequestration, and the Canon's mouth, to defend and make good, but any one Article of Faith, any one Principle of Honour and Loyalty in the heart: And your Hectors bid higher, who by their Hair-brain Duels, and sickly Luxuries, and hazardous and ignominious Lusts, do loudly maintain, that an erroneous thought or fancy of the Soul, is of more value and price, than health and life, and all the World? What then must be the worth and value of thoughts, sober, and wise, and true? What of the Soul itself, the Matrix and mother of them all? Therefore God, who understands the nature of the Soul, takes it for no service at all, but rather a contempt, which is offered to him by the lip without the heart, Mat. 15.8. Ones whole life, spent in his service, without the heart, is not one hour, or minute spent therein: If I speak with the Tongue of men and Angels, and have not Charity, (that is, do it not for the Glory of God, and the Edification of men, from my heart) I am but as sounding-brass, and a tinckling-cymbal: If I bestow all I have to the poor, and give my body to be burnt, and have not Charity (that is, do it for a vain Glory, or for some other respect, than from my heart to God) it profiteth me nothing, 1 Cor. 13.1, 2, 3.  
But this second and principal part of my Text, touching the Heart and Soul of our Actions, may for distincter method, be further explained and illustrated two ways: By showing (1.) The Quomodo. (2.) The Quare. The Quomodo, how we are to Act, is expressed in those words. (1.) From the heart. (2.) To the Lord. (3.) Not to men. (2.) The Quare, why we are so to Act, is insinuated in those two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Heart, and the Lord, and of these in Order.  
(1.) For the Quomodo, in the first place; Whatsoever we do, we must do it from the Heart which requires these three properties at least. (1.) That we do it with Knowledge. (2.) With Freedom. (3.) With Conscience to God, and no other: The Will and Understanding (being the two parts of the Soul) require the two first; and the natural bent and verticity of the Soul after God, (its only centre and rest) requires the last: For nothing is, or can be said, to be done from the heart, which is not done for God, and before him: An honest hearty man, doth all, that he doth, as it were, upon his oath, because he doth every thing from his heart, and Conscience, in the presence of God.  
(1.) In the first place, what is done from the heart, must be done with knowledge, and attention, (which is the wakefulness of knowledge.) For where there is no understanding, there can be no will, or rational consent; (as in Beasts, Idiots, Lunatics, Minors, and persons cheated, surprised, miss-led;) and where no will, than no heart; heart, will, Soul, and understanding, being all the same. Therefore St. Paul decides it to be Idolatry to worship, even the true God, ignorantly; as in the Case of the Athenians: Act. 17.23. And our Saviour Christ gives a reason for it, Joh. 4.22. in the Case of the Samaritans, Ye worship (saith he) you know not what. In our Saviour's account, God is not reckoned to be worshipped by those, that worship him ignorantly, or blindly, hit or miss; whether him, or an Idol, or Usurper in his stead.  
(2.) With freedom, which implies two things. (1.) The exclusion of force and fear. (2.) Necessity of Grace and God's assistance: For force and fear destroy the will, and all hearty consent and delight, as much as ignorance and error did; for what we do by force and fear, we do it from a principle without, to save our skins; but what we do from the Heart, we do it from a principle within, in compliance with truth and justice, or God's mind, wherewith the heart complies of its own accord: These being so diametrically contrary to one another; therefore freedom and force can never stand well together. If Religion is to spring from the heart, as saith my Text, its absurdity and contradiction to propagate it by force: Governors may, and perhaps ought, to use the discipline of the Rod and power paternally, towards obstinate and froward Subjects▪ to create Attention and respect in them towards the truth, but to use Axe, or Faggot, to burn and destroy the Lives of all Dissenters, is far from the spirit of Christ, Luk. 9.55. Which method began to be in practice, when Religion without a Heart, (and consequently without God) began to be in fashion in the World, and Corpus Christi worshipped and reverenced above Christ himself; and the Wood of the Cross, above the Mystery of the Cross; and a frail Father on Earth, above our Father in Heaven. And as the growth and prevalence of the true Church, over Idolatry and Heresy, was by truth and meekness and beneficence, which tended to win the heart, like the Sun's victory over darkness, which it early dispels with its light and rays without noise or bloodshed; yet with a sufficient Glorious alteration in the World: So the growth of the false, hath mostly ever been, by ignorance, and Fire, and Gunpowder, which quench and alienate men's hearts and spirits; or like the March of the Grand Signior, which burns and destroys all that stands in its way.  
(2.) The necessity of the Assistance of God's spirit, obtainable by servant Prayer, to renew and make us truly free and right,: without whose Illumination, and renewing of our minds and hearts, we can neither know, nor love what is truly good, nor in our hearts be affected towards it. The carnal man, who is blinded with lusts, and suffers his affections (which are the wings of the Soul) to be entangled and fettered with the bird-lim● of sensual pleasures, and worldly delights, and your glory; hath neither heart, nor power l●●t him, ●o 〈◊〉 up towards Heaven, o● to qui● his s●eming g● 〈…〉 in han●, to purify the savour of an● 〈…〉 ●hom he knows in his conscience, to 〈…〉 to his present ways and practices. 〈◊〉 w●en, through the Cross and death of Christ, and the mortification of his flesh, by Fasting and Prayer, the Soul dies to this present world, and the lusts thereof; and by that death of Faith, is set at liberty, and detached, as men say, from such snares and fetters, than it can soar as an Eagle, and ascend in its affections, in the power of Christ's ascension, towards Heaven, its true rest and centre, with delight and ease. All are for ease and rest, both godly and ungodly: the rest and pleasure of the just and unjust differ from one another, but by truth and appearance; both pursue their vices and virtues from the heart; the one with a false, the other with true, delight and satisfaction: Wine, and Women, and the like, which take away the heart Hos. 14. are pursued from the heart, by their several followers; but with a void and dead consent, because of the deceit, and disappointment they meet in them: thus all sinners tyre themselves forever in a maze of contradictory and absurd elections and short-lived joys; soon repenting, and hating that bliss, they eagerly choose and pursue; because they put up false Coin for true, through want of skill and care, and take their counsels and measures from sense, and the flesh, and not from the Soul or renewed mind, to choose objects for their hearts to rest on, as shall never deceive or disappoint their expectation, none being such, but God or Christ alone.  
Which is the third property required in our doing, whatsoever we do from the heart, and contains the remaining parts of the Quomodo, To the Lord, and not to men, which may be spoken to, together. The heart of man, is not for two contraries at once, God and Mammon; Christ and a lust together: the Soul abhors all such Polygamy: it is either wholly and undividedly for God, and all else for his sake: or wholly for its prime lust and Idol, which thereupon becomes, as a God unto it; For out of a God in general, true or false, the Soul can neither Act, nor move, nor stir: therefore the verse before the text, requires Christ to be served and obeyed with singleness of heart, which if it be done for any worldly end, or design, as the chief motive of the heart; the heart is divided, or doubled between them; and a double heart is no heart, the division of the heart and will, destroys it; and Christ is not served, or obeyed at all, but rather Irritated and provoked to enmity against us, by our making other ends partners in our hearts, of that glory and worship, which is due to him alone: whereby you may perceive the world is to withdraw, and departed out of sight and hearing, when the Christian Soul comes upon the Stage, to Act its part before its God alone, like a Nightingale in a still calm, it being below the Soul to sing her part to any other ear: neither can the heart own any competent spectator of its Actions, but Him alone, who can search, and judge it.  
And what is more agreeable (as with this text) so with the great care of our Saviour also in the right ordering of our Religious Actions, our Alms, and Fasting, and Prayer, that we do all to God's eye alone, and not to be seen of men Math. 6.1, 2, 3. For if we do the same for men, we have our reward, that is, they must pay us who set us on work; or, for whom we choose to work: but if for God in secret, than God who seethe in secret, shall reward us openly. If we pray in our Closets, it must be to God alone entirely, being more seen and heard by him alone, than if we prayed in the sight and hearing of the whole world: If we pray in the Church, (where we are seen of men,) we are not so to pray, that men may praise our devotions, but that God may approve our hearts, we are to Pray in private, between God and our heart, in the midst of the congregation, as in a desert: In duties of the Pulpit, Bench, or Shop, our chief aim must not be lucre; or vain glory, the fear, or the favour of any, but the approving of our hearts and consciences to Christ, which will make us just, and bold, and sober, and tender: We are not to be dejected or cast down for any loss, but the loss of Christ's favour by our sins, which sorrow is its own cure: we are not to esteem ourselves better than others in any thing, but where we can outgo them in conformity to our meek and humble Saviour, which kind of humility is true and Divine Grandeur: nor to count ourselves at ease, amidst our ease and plenty, till we find it to go well with Christ and his Church, which is our zeal and Loyalty.  
The Christian (that Acts all in Christ, and through Christ, and for Christ,) superinduces Christ upon himself, and upon every other person, he hath to do with; as the colour of the glass shall colour all the objects the eye sees through it, even as envy and malice on the contrary, sees the Devil in every Brother, and finds him in itself. His hope of life and Salvation ebbs and flows according as he finds himself in, or out, of Christ Rom 8.1. and he finds himself in, or out, of Christ, according as his thoughts, words, or actions, agree or disagree, with the person of Christ, which (as a Christian) he hath put on for his rule and measure, Gal. 3. 27.-5.24. He dares not approach his Neighbour's bed, because he earries Christ in him, and upon him, wheresoever he moves; shall I take a member of Christ to make it a member of an Harlot? God forbidden, 1 Cor. 6.15. He prefers every Brother, or Sister in humility, before himself, against his pride, because Christ to his Faith, is in every Brother or Sister, Rom. 12.10. 1 Cor. 8.12. He is faithful and diligent in his Master's business, against his sloth and temptations, considering with himself, he serves not man, but Christ, as in my Text. In a relation of husband or wife, Christ and his Church are to be acted between them, the one is to love his wife, (for all her frailties,) as Christ loved his Church; the other is to honour her Husband, against her discontents, as the Church honours Christ: Eph. 5.22, 25. He obeys his Superiors in all lawful injunctions, against his scruples, because Christ in his Faith rules in them, who is worthy to be submitted to, Prov. 8.15. Rev. 1.5. He forgives his enemies against his stomach, because Christ's will, is now his will, and not his own, Math. 5.44. He is liberal to the poor against his avarice, because Christ, to his Faith, is in the poor as really, saith St. chrysostom, as in the Sacrament, Math. 25.40. He neither wrongs, nor imposes on, nor scandalises any man, with his good will; that, to his Faith, were to wrong, or impose upon, or scandalise Christ himself, 1 Cor. 8.12. (as much as in him lies) which he abhors and trembles at: Neither is he weary of praying, or doing good, (as his flesh would suggest) because; to his Faith, it's the same to him, as being in Heaven with Christ all the while, 1 Cor. 15.58. Heb. 11.1. he startles at the first step, or motion to any sin, because, to his Faith, (which makes the threats of Christ ever present to him, as well as his rewards) it signifies here to him, the same with departing from Christ's presence into everlasting flames, with the Devil and his Angels, Mat. 25.41. Good God what an Heaven upon Earth it were to live among Christians, if all that were Christians by name, were Christians indeed and in truth! And none can be truly saved, but those alone, who are truly Christians in heart to Christ, and not in appearance to men only: And so much for the Quomodo, how we must do all from the heart to Christ, and not to men: Next follows the Quare, or the two reasons, why we are so to act, the first employed in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the other in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the (1.) Soul, and (2.) the Lord.  
(1.) The first is, from the fundamental nature and fabric of our Souls, which bear a connatural, imbred allegiance, and subjection to God, and no other, to whom they are as Unisons, or Correlates, as the eye was made to answer the Light, or the herb Heliotropium to move at the motion of the Sun; or, as your common Daisies, that (as it were with mourning and joy,) shut and open, according as they lose, or enjoy, the Sun: Our Souls are not sui juris, independent unaccountable beings; (that were for a Creature to be the same, as God is;) but are subject and responsible for all their most inward designs and actions, and that to God alone, and no other: All Earthly powers, and their threats, and bonds, they flight, and defy, as Samson did his Withs and Cords, or Leviathan doth Iron and Brass, to him, but as straw and stubble: But God or Christ they will own as their Liege, who governs them by a Viceroy; I mean Conscience, which is the same with the heart, in my Text, which seems to be no other, than the Soul itself made an Officer or Register, both for, and against itself, to view, and record, and report all passages impartially against the great Tribunal, being a manifest demonstration of the immense power of that Almighty Sovereign, who thus controls and rules this potent and lofty spirit, the Soul of man, and all for its good.  
Rather than to be without a God to Worship, by way of virtue and Religion; the Soul will choose an Idol to serve, by way of Vice and Idolatry. There are two experiments to be remarked in the worst of sinners, that irrefragably prove a God. The first is, their infinite insatiable appetite after their peculiar Lusts, (which is that true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Avarice, which Scripture styles Idolatry, Col. 3.5.)▪ The second is, that forlorn guilt and anguish that the Conscience ever meets with, (criminibus peractis,) as the Poet said, as soon as the Commission of the sin is over, which no Creature for the present can allay, or still, without either Gods pardon upon Repentance and amendment; or the help of time at least to forget it, whereby the heart, like the skin, grows more hard and senseless, by its wounds ill Cured.  
These two effects very evidently prove, it was a Divine and an Infinite Bliss and Happiness, the Soul did aim at, and forfeit, in all its wicked fruitions and disappointments; such an unbounded manner of Pursuing, and Ruing, being as clear an argument, as ten thousand miracles, to prove the existence, and nearness of the deity to men's Actions, but that Vicious Souls, by the habit and Custom of vice, become Callous and Bedlam-like, insensible, and so wholly brutal, and un-attentive after God, as the very beasts, that perish; in whom we commonly observe several shadows and resemblances of our own Reason in some degree, but not the least sense, or footstep, or inclination after Religion, or Altars, or Sacraments: This being the peculiar employ, and prerogative, of Immortal Spirits. Seeing therefore our Souls cannot be without either God, or Idol, to serve and fear; and cannot serve both, or neither; it is not only our duty, but necessity, to choose to do all we do, rightly from the heart, to the true God alone, to our unspeakable comfort and reward; than erroneously, to Worldly and private ends or Idols, to our everlasting misery and ruin. This is the first reason, from the fundamental constitution, and Genius of our Souls, which were made from the beginning, (as Adam in Paradise) to walk and converse only with God: and the good lives of the best Patriarches, are remarkably comprised in Scripture, in a phrase to the same effect, That they walked with God. And our own Law resolves all Crimes in her Indictments, into one Cause, The want of the fear of God before men's eyes: And why is it, that peace of Conscience can defy the frowns of the whole World; and all the favour and affluence of the World, cannot quiet a disturbed mind, but that the entire concern and interest of man is found by all experience to be solely and immediately in God.  
The second reason is employed, in the word Lord, who is Christ: For Christ became Lord of Christians, by purchase and merit, by dying for them, as the Apostle Argues, 2 Cor. 5.15. In whose Death and Cross, this present World hath its end and period by Faith, as the Old World in the deluge, by God's judgements. And the Christian Church, is a New raised people, a new Creature, springing out of the Grave of the second Adam, (as Eve the type of the Church, from the first Adam fallen asleep,) and following Christ in heart and faith, to the right hand of God, where now he is.  
For the Church of Christ is supposed and laid, according to the Scriptures, in Heaven above, 
More fully showed in another Discourse on Phil. 3.20.  Col. 3.1. Heb. 12.22, 23. and not in any Corner, or City, or Chair on Earth, here below, as some Modern Donatists, or Romanists strongly fancy for their gain, deceiving and being deceived. And this present World, with its pomps and concerns, (which used to allure and detain the Soul from God) to be withdrawn, and vanished, and dead and gone, Col. 3.3. 1 Cor. 7.31. And all the Cobwebs of Worldly ends, and lusts, and transitory designs, (which used to bind Carnal hearts like strong Cords) swept, and removed out of the way; and none left but Christ, and the Soul, alone, upon the pit: None for it to love, or converse, or set its heart upon, but Christ alone; Christ Personal, or Christ Mystical, Christ in himself, or Christ in his living Images in being, or to be, that is, his Church: So like is our Restoration by Christ, as Christians, to our Creation at first, by God, as men; by both we were made to converse with God alone; all other things being set below us under our feet, by subjection, or by death: By subjection, by the law of the Creation, and by death, by the design and fiction of the Regeneration: So true is that of the Apple, 1 Joh. 1.3. Truly our fellowship is with the Father, and with his Son Jesus Christ; for as the Soul could not stir out of God, so neither hath the Christian any life, or motion, or being, out of Christ: Whatsoever he doth, he must do it according to that general Rule of St. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only in the Lord, 1 Cor. 7.39.  
Christ hath the heart of a Christian in the first place; next those, that are likest in their lives, and places, to him: He joins in Communion with this, or that Church, as far as they keep Communion with Christ, and no further: He'll join in Communion with St. Peter, that Christ is the Son of the living God; he'll separate from St. Peter himself, in his Abnegation, and return again to his Communion upon his Repentance with bitter tears, for that his Abnegation: being still constant to Christ, though Peter not constant to himself. And no other Inferior Pope, or Church on Earth, can claim Communion with, or submission from us, upon any other terms, than as our Prime and Eternal Allegiance to Christ, will give leave and permit, without the guilt of Treasonable Idolatry against Heaven, in our selves, to give and yield it, in them, to take or arrogate it: For whether we serve a Master, or obey a Governor, or choose, or approve a Church, or Marry, or live single, or eat, or drink, or celebrate a Festival, or whatsoever else we are to do, we are to do all from the heart, as unto the Lord, and not unto men: And so much of the Doctrinal part of my Text.  
Which in the first place is of infinite use and influence, to the right ordering and prosperity of Societies and Communities, whether those Majorum Gentium, of the greater size and sort, that of Church, and Commonwealth, or mankind in General; or other particular Fraternities of a lesser compass, form after the mould and imitation of those greater: For nothing ever was given more useful to the World, to sodder and strengthen Societies and Corporations, than Christian Charity, or Love from the heart towards one another for Christ's sake, which adopts and Incorporates all, both small▪ and great, to its Heavenly community, all the members of any Company, all the Companies of any City, and all the Cities, and States, and Kingdoms of the world, into an unity of the Spirit in the bond of peace.  
Men are weak, and comfortless, and of a narrow sphere, while alone; but grow strong, and goodly, and formidable, and useful to all, and to one another, when united and confederated together, in lawful bands and Brotherhoods; as, I need not prove, your vocation and establishment to be, which is founded not only upon the indispensable needs of men, but the express allowance also, and the approbation of Laws both Humane and Divine. It is not Wealth, or Gold, or Purse, makes Interest and Power, but men and friends: as Cicero observes in his offices, for those, without these, would little avail to our aid or comfort; neither are we ever sure of men, to be on our sides, or fully to be trusted in, till first we are sure of their hearts, and nothing more wins and binds the hearts of men unto us, than our hearts to them, whether with our gift, or without: nothing so charms the heart of another, as a heart to meet it, as no loss more weakens, and dethrones, than the loss of hearts. Now this communion and fellowship of hearts and souls, is not where so to be learned or acquired, as in the School of Christ, who is the sole legislator and judge of Souls and hearts,  
I'll Instance therefore in a concise description of a true and false Brother, or member of this, or that Society, whether greater or smaller, according to the Christian pattern, and the Apostical rule of my Text; to point but at the one, or the other, is sufficient praise and reproof for either.  
A right Brother then of his Society, is him, in a word, that is true hearted; which no man ever was, or will be, without discharging every duty, that lies upon him, out of conscience to God, and his Saviour; he considers aright, his livelihood, and privilege, his love, and honour, from that Company, or Charter, to which he relates, and his duty arising from his privilege, and the blessing of Heaven showering upon him, and his, while he conscientiously performs his duty. He considers, that by being of a Society, he hath a new and a larger self than before, (being co-extended and co-multiplied, according to the number and considerableness of the whole Brotherhood whereof he is) and with this new-self, a new-self preservation by consequence, and a larger care doth grow upon him: before he was but one, and had but one to care for, now he is grown into hundreds, and hath hundreds therefore to love, and tender, even as he is tendered by them. For it's manifest, the whole body owns the concerns of every the least member belonging to it, and if a toe be but crushed, the pain goes to head, and heart, and all. He conceives it therefore but equity and reason, that he should answer love with love, that his gratitude should indent with his advantage from his Society; yea, that his returns of love should exceed his receipts, like the good ground, that repairs an handful of seed with an Harvest. He loves therefore every Brother of his community, equal, yea above himself, or his own single concern therein: being thus matched and exhausted in his disbursments and duty towards any one, what stock hath he left to answer the love of the whole community, who are hundreds of friends and defenders of him, who is but one, against them? here he finds himself insolvent and over matched with love, and studies to get out of debt, but cannot; and gladly would he meet some strait, or trial, or expense, some happy kind of prejudice or honourable undoing of himself, to do them some public good, and to testify his preference of them by prostration, and an humble annihilation of himself before them: this is but the temper, and due disposition of every member, towards the public good, and preservation of that Body or Community, whereof he is: all true and Generous Spirits, have their greatest wish and bliss, when an opportunity is offered them, to preserve and defend their Country, though with the manifest hazard of their lives. Dulce & decorum est pro patriâ mori: and so it is, and aught to be, in some parallel proportion, in every lesser Corporation. It is not only the duty, but the delight of every genuine member thereof, to Sacrifice his whole private interest therein, for its public welfare, when necessity shall require; and a greater allegiance to a greater Society, or stronger relation, shall not countermand him.  
Thus he lives, and thus he dies; and when he dies, his whole Society die with him, in grief and sorrow for the loss of so dear a Brother, so true a heart: yea they will not suffer him to die, nor his name to see corruption, but attend him solemnly to his grave, loaded with respect and mourning: What, to leave him there behind them? No; but to combat death for his rescue; and to raise him from the dead, in the strength of their love, (to which nothing is impossible) and to bring him back into a life of honour and immortality in their hearts and memories: this life of honour, and good name, being a new life, and better than natural life itself, in the sense of civilised mankind. But he is beforehand with them, being pre-embalmed, and secured against all assaults of death, by his brazen wall, the Testimony of a good conscience: for a good conscience is infinitely better, and more durable than a good name. This is the Original life of honour, to which that from our neighbours, is but the Counterpart and echo; subject to mistakes both of love and malice: But his blessed Saviour, who is greater than his conscience, is as much beforehand with him, in point of life to be restored, as he was with them: his merciful Saviour graciously considers, this poor man, in all his toil and employment, his heart did ever aim at me; and shall I do nothing for him in his low condition, now he is given by all for lost? he considers when his feet travelled toward his Patients, his heart, the same time, travelled towards Heaven and God: that he tendered the lives and purses of his charge, the bills and reputation of his directors: the orders and weal of his Society, (either his obedience to it, or place of trust in it) (which all carry some equivalence to life) all from his heart and conscience, doing as he would be done by, in the sight of Christ, his Lord and Judge; extracting by Divine Chemistry, some service and worship to his Saviour, out of every employment on Earth; Christ therefore owns him to have been his Minister and Servant all the while, (and not the Communities.) Now to be provided for, and considered by a bountiful Master, who hath ability and inclination to effect it to some purpose; and this good and faithful Servant, shall now enter into his Master's joy, and be crowned with that astonishing bliss and Immortality, to which all honour and good name here below, (so much valued in the world,) were but empty shadows and chances: and peace of conscience itself, which passeth all understanding, but a short glimpse and foretaste. Dear beloved and honoured, let me leave this lesson in your mind, In perpetuam rei memoriam; that no man is happy or unfortunate, but he alone, that hath Christ, the judge of Quick and Dead, to be his Friend or Enemy; his Friend, by loving Christ; his Enemy, by wounding Christ in any Brother, Act. 9.4. Math. 25.39. and bless ye his Holy name, and serve him from the heart for ever, who doth so espouse each your concerns and Protection, as to count your Friends, his Friends: your Enemies, his Enemies; yea yourselves his Friends, or Enemies, according as yourselves either love, or hate your Brethren, and love or hate Christ by consequence in them.  
And as for the false Brother of his Society, I am loath to rip him up before you (though contraries serve to Illustrate one another,) for fear of offence to any of your senses, though he be yet above ground; yet seeing many of you perhaps, have been well innured to such hardships, for the benefit of the living, I'll dissect and open his breast only, to convince you manifestly, that his disease lies, where the others health and soundness lay in, the heart. I mean, a rotten heart, base and Hypocritical, and false, and stuffed with nothing else, but sordid self-love, and private ends, that engrossed all his concern and care, either for his Brethren, or Superiors or Country; inverting and confounding the order and course of nature in him, setting the toe above the head, the Subject above Sovereign, the weal of one member above the weal of the other, or the safety of the whole, or principal; though the decay of the one, involves in it, of necessity, the decay of the other likewise, and his folly returns upon himself, being served by others, as he served them, all caring as little for him, as he cared for them, and his self-love at long running, found to be self-loss, and to devour itself, as well as its neighbours, for want of a right rule to guide it.  
For this self-monarch, loves neither part, nor whole; neither his equal, nor, Superior, with the love of charity, or equality, and honour, according to the Rules and Laws, and rewards of Christ and Conscience, but as a Gentleman loves a good Horse, or a Hector his Mistress, in reference only to his Saddle, or his Lust; his Courtesies are but his chaff to cover his Nets, wherewith he is invegling: He studies to bring all about him, and the whole community, to serve his ends; that is, in plain terms, to become his servants; for a Servant is he, who is grati● alterius, to serve the ends and purpose of another, and not his own; in plainer terms, his study is, how to swallow and devour their persons (for he that is a Servant, in Law and reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Civilians say, without a Poll of his own, being swallowed up, in fiction, in the person of his Master) he barbarously makes all about him (though as free as himself) to enter into his service, without their consent, or any fair contract; how much will you take per annum to be daily led by me by the Nose, and abused every hour to serve my turn? He makes them his Slaves and Captives before Declaration of War, which is against the Law of Nations. This man is not a right man, but a Wolf in Sheep's clothing, whom our Saviour bids beware of; not a Brother, but a Rebel to his Society, in the shape of a Brother: He is a Pike in a Pond, a Moral Cannibal, that eats up his Neighbours alive, without cracking of their bones, and Spirits them into slavery before they know it: A Faux with a dark Lantern, lighting none but himself, blowing up the Community whereof he is, out of zeal to his holy Catholic self.  
There is nothing; that stands in its way, or makes for its turn, but this devouring lust of self-love would swallow, against all ties and principles. It will sell Father and Friend, Society and City; Conscience and Christ, Cant Religion; Pimp his Prince, betray its Country, and Laws, and Church, and all private and public Trust and Honour; and pawn God, and Oaths, and Salvation, to bring about its little ends: This Immanent intransitive self-love (that corrupts and stagnates at home, and never runs out in any clear stream of Charity, or Conscience, or Honour, or Compassion towards God or man, its Fellows, or Inferiors, or Superiors either,) is that, which infects and depraves all orders, and degrees of men, breeds a Thief in a Servant, a Dog in a Master, a Cutthroat in a Friend, a Rebel in a State, an Heretic in a Church, a Knave upon the Bench, a Tyrant in a Throne, an Antichrist in a See: And yet for all this, this Alchemist proves a Beggar in the end. And he that was no man's friend but his own, fails to be his own, being left by all, as he left them, and having none to help or comfort him; becoming the scorn of his Neighbours, the shame of his Society, the scandal of his Church, a burden to the Earth, and Fuel. for Hell-fire: For it may well be affirmed, that nothing is punished in Hell but Philauty, nothing in Heaven rewarded and refreshed but Charity, or transitive love towards God and man more than himself, the end and fruit of Faith.  
This worm therefore of self-love in the heart of our false brother, that prays and devours all before it, and at last itself; is not his health, but his disease, not his policy, or cunning (as he thinks,) but his unconscionable Atheism and madness. The poor man is manifestly out of order, and beside himself, because besides his right self, and out of capacity to love another as himself, because he loves not himself, as he ought. For it is perfect madness to love one's self above all, like minding to save one's Cabin, more than the Ship, or Cicero's Piscinarii, that believed their Fishponds could escape, when the Ocean overflowed the Land: A member to his Society, is as a Cabin to the whole Ship, and any one Society to its City, and any City to the whole Community, (or to the Prince that represents it,) and the Country itself to the law of nature, or the universe, and God its Sovereign; who are not to be violated or offended to preserve a Nation, for the law and will of God, is Solus publica, the weal public of the World [as the will of Christ of his Church] and the Standard and measure of self-preservation to all Creatures, whom they are to observe and tender in the first and chiefest place, and their own affairs, and concerns, and lives, but in the next. For whosoever loves not God, and the public above himself in the first place, neither understands nor loves himself, or any other in the next: For if his immortal Soul, and the God that made him, and the Saviour that redeemed him, and the good land wherein he was born, and Holy Church wherein he was reborn, if these cannot deserve his first love, I would forever despair to win his second.  
It directs in the second place, to make all [1.] good men, [2.] good Subjects, [3.] good Ruler's; which were a Heaven upon Earth to see, and find. The great Rule of Moral honesty, and doing as we would be done by [which is the sum of the Law and the Prophets] is highly improved and fenced by this Text. For men shall be more Heavenly, and steady, in doing as they would be done by; when they make Christ, together with themselves, their standard and measure, than when themselves alone; for the one or the other self, ever is, and must be the foundation of that Rule: Now abuses and mistakes, can creep in by the one, none by the other at all: One may do foolishly and unjustly, that should do, as he would be done by, in his own heart, but never, if he do, as he would be done by, in Christ; the first makes an act, the second makes it right: For instance, Intemperate persons will commonly press their dearest friends to excess of Drink and pleasure; by this Rule and Standard of equity, because they do nothing herein, but as they would be done by, by them; under which deceitfulness of sinning, this Nation groans. Did they take Christ along with their own heart and will, they would will nothing to themselves and others, but what were Regular, and comely, and befitting Christ: For our own will, without Christ to Rule it, is false, and unjust, and Atheistical. And if the standard be false, what a false Edition will it produce of things measured by it. If the light that is in us be darkness, how great must that darkness be? And so it is in the Case and expectation of implicit obedience, without regard to Christ, or Conscience. The chiefest lure and bait, Popery hath for some Prince's humours [which otherwise is so contrary, and Eclipsing of their supremacies] is, the Device and Iron yoke of absolute and unconditional obedience to Superiors, let the cause be right or wrong, or the Command and design manifestly just, or unjust, the Inferior is not to judge, nor inquire unto it. For so; if the Pope shall be absolutely obeyed by Secular Prince's [which is the key of this design] those Princes by the same equity, shall be so obeyed by their Subjects, [as it seems but just to expect, to find the same measure that one is ready to give.] And Subjects among themselves, Master by his Servant, the Officer by his Soldier, [though the Laws of War and Peace, carry not the same reason or mildness] the Ordinary by his Clerk, the Clerk by any in subjection under him, shall be absolutely, and quietly obeyed, without dispute, or scruple: Then peace and order, and Harmony, shall take place in all Kingdoms, and Governments, and amongst all Ranks, and degrees of men, instead of discord, and War, or fanatical suspicion of Superiors. And probably some Rulers are won to entertain a fair opinion of the Roman-Catholick Religion, for the inventing or maintaining of so Ingenious, and Divine a Model, for the unity and peace of the World; wherein yet the species infima, or lowest rank of men, is left infinitely more low and comfortless, than they were; as, not having any Inferiors under them to wreak and ease themselves, by retaliation of the hard usage they received from their Superiors, [which this Hypothesis ligitimates, under the false colour of equity, and serving others, as themselves have been served,] but [which is never to be endured] deprives them and all other degrees also, of their God. And, under colour of honouring his Deputies, wrists an Idolatrous Recognition and engagement from them, inconsistent with their Allegiance to God's Sovereignty: For to be the absolute rule and measure of good and evil, [which these vest and lodge in mortal Governors] is one of the absolute prerogatives of the immortal God alone, incommunicable to Creatures, without Idolatry in the compliers, as well as contrivers; nor allows them the liberty to distinguish between God and his Creatures, which is the essential privilege and work of their reason, and the imbred Allegiance of their nature: And the Catholic Charter both of Jew and Gentile, and Christian, early and plainly avowed by the Apostles in the face of the Jewish Magistrate at the Councel-table; Whether it be right in the sight of God to hearken unto you, more than unto God, judge ye, Act. 4.19. This cruel unnatural method takes care for the strong, but none at all for the helpless, but suffers the weakest to go to the wall, which agrees neither with real Honour, (which inclines noble breasts to take the part of the weaker) nor Romantic, (which encounters Monsters to rescue the distressed,) which Paternal Bowels (Gods Patterns for the Regal,) never practice, being ever fond of the youngest and most helpless: Civil Justice and equity wholly excludes, where the nature, and Case, and mould, for all men, is the same; the Vulgar Proverb before disdains, and Censures, as ignoble and unconscionable, as what usually is, but should not be the fashion: Our Blessed Saviour never thought of it, when in due time, he died for us, when we were without strength, and is still specially tender of his little ones, Rem. 5.6. Mat. 18.10. who owned Caesar's Image and Conquest; but still, that men should give to Caesar, that which belongs to Caesar, and to God, what belongs to God. But this Model will not allow the heart to God, though it belong to Him alone, and no other; but Sacrilegiously divides, and imbeazles it, between the Pope and Caesar. By the Christian Hypothesis, this World, and the Princes thereof, are as nothing, set against God; by this, God is nothing, compared to Princes. Where is the Loyalty or Consistency, (much less the Wisdom or Modesty) of this method, which so eagerly insists upon obedience to Superiors, and leaves out God? Unless it would have us look upon men, as perfect and unerrable, as God only is; or, that he hath cashiered himself, and resigned his Glory, and the Regiment of the World, to Earthly Princes; or Cantoned the Empire of the Universe, amongst a handful of Mortal Rulers, stepping in, (not as his Deputies and Vicegerents,) but as his Successors. This were to depose and annihilate God, what in them lies, and by consequence, to overthrow the whole World, that is supported by him, and themselves likewise, together with their Authority, in the common ruin, with the Parricidial guilt, and weight of Heaven and Earth destroyed, upon their backs. This is not the obedience of a man, or a Christian, but of a Beast, which a generous Superior would scorn to accept, and an Inferior (that fears and trusts in God) would never give: And savours of Idolatry in taker and giver; it is not Christian obedience, but a confederacy of Apostates and Rebels against Heaven, combining together, to dethrone Christ out of the heart, and God out of the World: And to expect from others the like sinful and shameful obedience, they are free to show, upon the like barbarous equity, as Selimus murdered all his Brethren, assigning this for a reason, that he did no more to any of them, than he was to expect from any, who had been Elder. If the Gospel be true, and Christian; this Doctrine of blind obedience (which is one of the chiefest pins, or props, that supports the Fabric of that Church) is false and Antichristian: If God be in the World, this pernicious Hellish Model, that is so contrary thereunto, aught to be hissed and exploded out of it, with zeal and indignation, by all Generous and Religious Princes, and by every honest man, that loves God, or his Saviour, or mankind. But when the Inferior obeys his Superior from the heart, as unto Christ; the one commanding, the other observing, not what his own heart doth prompt, or lead him to, but what a conscientious heart, directed by Christ, gives leave to either; and expects not, from any other, either observance or obedience, further than usque ad Aras, as far as Christ's Law permits, than all are right and happy in this Regular obedience in the Lord: As I have already, and may further show.  
And indeed without this Rule in my Text to regulate and enliven, Quod tibi fieri non vis— it self, (which is the Rule of Rules, and the sum of the Scriptures,) all Societies and enjoyments, all converse and friendship, would be false, irregular and degenerate: Friendship itself would be Hollow-hearted, Counsels treacherous, Promises wind, men's tongues full of nought, but lies, their hearts of uncleanness, and their hands of blood and unrighteousness: Their Justice would be Cruelty, their Wealth an Idol, their Power Tyranny, their fears wild and causeless, their Joys and pleasures mean and sordid, their desires Fevers, their mirth madness, their Sorrows Apoplexies, their Reason's Vagabond, their best works, but outward show, their Virtue's Scene and Hypocrisy. For when the Soul is out of Christ, every Action is out of Tune, and order, and account; for as our outward Acts, without the heart, are frigid, and dead, and null; so the Actions of the Soul itself, without an aim after Christ, are all impure, and illegitimate, and null: But Christ and the heart superadded to every Action, shall give it Truth, and Rectitude, and life, and permanency: every thing becomes true and lovely, by agreeing and answering to its proper Rule, and measure. When the heart agrees with Christ, its rule and Judge, all Hypocrisy and impurity departs: when our thoughts agree with such a heart, they are cured of their vanity; when our lips agree with such thoughts, and such a heart, such a rule, and Judge, there will be no deceit in them; when every Action of our whole man copies out our heart, as our heart copies out Christ, we recover our Original perfection; which consists in agreement to that Idea, and Image of God in Holiness and true Righteousness, according to which we were created by him, and were restored to it, by Christ, as we fell from it, in the fall. This is Truth, throughout the whole man, and Christian: and that Truth perhaps, which Pilate desired, but did not deserve, to know from our Saviour. For in such Acts and converse, which have life in them, as from the heart, and Sincerity and Holiness, as unto Christ; the Souls of all men, upon trial and experience, find Truth and satisfaction, and peace of conscience in them (and but disappointment, and vexation, and lies, ever in the contrary.) And Praise and Honour, and shame and Infamy, from men; and Life, and Death, Eternal, from God, following close upon the heels of the one and the other, are suffrages for this Truth, beyond exception.  
And what makes good men, makes good Subjects and Rulers, by easy consequence. Out of Christ, all would be uppermost, and Supreme, and none a Servant, or Subject to another from his heart, and with his good will; whence arise Wars, and Rebellion, and poisons, and steelettoes, at opportunities, whereof Histories (especially Heathenish) are so full, (and some Christian, to their greater shame:) But in Christ, (our subjection being transferred over from men to the Lord,) our slavery is extinguished, and our service ennobled, and made agreeable to our Souls, which know no Lord over them, but God and Christ; and all pride, and stubborness, and secret murmuring, is now turned into good will, from the heart towards our Superiors, whether mild or hard: As is expressly taken notice of by the Apostle, and with care recommended to Inferiors in a parallel place, Ephes▪ 6.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with good will doing service to the Lord, and not to men.  
The Church makes no alteration in properties, Luk. 12.14. or men's vocation, 1 Cor. 7.20. much less in Constitutions of Governments, or Civil Rights, either of Kings or people, but leaves all to the Reiglement of Municipal Laws, and public Contracts, and local Customs, which are secular things, to which the Church is dead, saving any thing of Conscience or duty, to Christ, or justice, and mercy, that may arise in, and from them; the Alteration therefore the Church makes, is in the hearts and Souls of men, and not in the outward things themselves. It binds all rights, and Duties, established by Law, upon any manner of persons, with the bond of Conscience, (additional to that precedent bond of Law and Civil fear:) And humane Laws, be they never so provident, will have their oversights, and holes for trangressors to escape, if Conscience be not kept up in men: which makes that which was a trespass in the outside, against the Law, to be treason in a Christian in the heart, against Christ his Lord; and he suffers for his offence, not only as a Malefactor before men, but as a Reprobate and Rebel in his Conscience to his Saviour. Thus St. Paul states the matter of Christian obedience: Wherefore ye must needs be subject, not only for wrath, but also for Conscience sake: For whosoever resisteth the power, resisteth the Ordinance of God, and they that resist shall receive to themselves damnation, Rom. 13.2, 5.  
If therefore Inferiors would obey their Superiors from the heart, as unto Christ, according to my Text, would there be such fraud in Servants, or any sedition, or Rebellion, or Nonconformity in Christian Subjects towards their Christian Masters and Governors? Can they have the heart or Conscience, thus to fight against Christ, out of a tender Conscience? What else is it, to be Antichrist? and visible Terrene Atheists, against visible and Terrene Gods?  
Nothing gives a greater blow, to the order of the Universe, and more provokes God to try his title of Sovereignty against men, to the certain misery of the weaker side, than Disobedience and Rebellion to Parents, and Princes, that on Earth do represent him; next to Tyranny and ill example in Princes and Parents themselves. It being more stupendiously monstrous and irregular, to find Kings, that stand for Christ, to be Merciless, or unholy; than Subjects, that represent the Creature, to be frail and froward: More contrary to the course of nature and experience, for Parents to be unnatural, than Children to be undutiful; or Masters to be unjust and cruel, than Servants to be false or negligent. Therefore the inspired King recommends it as their wisdom to all Earthly Kings, To kissi the Son lest he be Angry, and so they persh from the right way, Psal. 2.10, 12. This Son, is the Messia, the Lord Christ in my Text, whom to kiss, is to submit to his Laws, to love his nature, and to imitate his way and example, to win the hearts of the World: And to choose rather to die, as he did, for the liberties of their people, than devour their Birthrights, or Sacrifice their Lives, in whole ●hecatombs and Myriads, to their pleasure and ambition: Full Dominion and full Liberty, which both covet, Governors and Governed, are both obtained, when both observe this Rule in my Text; Governed, obey from their hearts, as unto Christ; and Governors, rule from their hearts, according to Christ's mind and will; for the same Gospel, which binds the one to submit, binds the other to protect; and to be compassionate tender Fathers, as well as the other, dutiful and mild Children: That the Prerogative of the Prince, should be preserved by the people, as their own Interest and Glory: and the liberty of the people, preserved by the Prince, as his chief trust and honour: Even as the Church loves Christ above its own life, and Christ his Church in like manner; and that they preserve not each themselves apart, which would tend to coldness and alienation, and trespass, and removal of bounds in the party unreasonable, but that they mutually transplant and place their own preservation and Interest in the maintenance of each others right, as it were forgetting their own: and this begets endearment, and firm trust, and union, and peace between both parts; and the contrary tends to separation, and to divide the Nation and Kingdom against itself, especially when the one, or the other part, shall plead themselves free from their duty, jure divino, and the other bound: which suggestion cannot be from the God of peace and order, but from Satan and Antichrist, the contrivers of Confusion: But when both are as they should be; that is, both discharge their duty from the heart, as unto Christ, (which is all, that the Church meddles to direct in state matters,) then both should have their wills, and great peace and blessing from God besides: the soul best directs the body, and the body best obeys the soul, when both are as they should be, and enjoy their several healths, natural and moral, being free from all Disease and Vice; but let the one be Sottish, or the other Hydropical, and be inclined to neglect, or overreach, the one, the other, they shall observe no bounds, but covet on Insatiably against one another, to the burden and ruin at last of both. The happiness and bliss of a Nation consists in this; when the Prince, who is the soul, and the people, who are as the body, enjoy both their several healths, Mens sana in corpore sano, which all good Subjects ought, and will ever pray and wish for, and is only attainable, when both observe and follow the directions and Prescriptions of this Text.  
Thirdly, this Text is of use, to discover and confute false Doctrines, that creep in among us, some more covertly, others more openly, and with a high hand, threatening the utter Subversion of the Church. It serves first to convince Socinians, or Modern Arrians, and Anabaptists, who labour to suppress, and overthrow, and deny the Divinity of our Saviour, God blessed for ever. For if the Lord in my Text, who is in the following verse expressly affirmed, to be the Lord Christ, be not the High and true God, then to do all from the heart, as unto him, were flat Idolatry in us Christians: which yet our Inspired Apostle prescribes, and binds upon us all, as our indispensiable duty, and that in contradistinction to men; do it, saith he, to the Lord; and not to men; manifestly owning thereby his Godhead: besides there are two Attributes implied in this, and another parallel Paragraph, Eph. 6. 5.-8. belonging to this lord (1.) First that he is the searcher of the heart, (2.) That he is the Judge of of the world according to the secrets of the heart, which are not communicable, either of them to any Creature in Heaven or Earth, neither to Angels nor Archangels, but to him alone, who is the true God. Christ's Divinity, which these dangerous Heretics would overthrow, is the main Pillar and Foundation of all our Christian comfort; For because he was truly God, that was it, gave price, and Infinite value, to his death for our Redemption, whereby he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sovereign Lord of Christians, as our Creeds acknowledge. And because he was the eternal Son of God, that also was it, that gave beauty and ecstasy, to his unparallelled astonishing humility and love, in condescending to take our nature upon him, to die in it for us, when we were his enemies; whereby he became Lord of Hearts, and all knees in Heaven, and Earth, and under the Earth, bound to bow unto him, and every tongue confess, that Jesus Christ is Lord, to the glory of God the Father, Phil. 2. 6-11. Rom. 5.10. This merit and humility of his death, is that, which is recommended in Sacraments to our remembrance; and in Brotherly Charity towards one another, to the World's end. And the impudent imitation of Antichrist, is not the least proof amongst many, of Christ's Divinity, as St. Chrysostom well observes, who would not have acted his part so forgetfully, as falsely to assume to be God; 2 Thes. 2.4. if Christ had not been truly so.  

SECTION I. The Controversy reduced to one single point in General; of Obedience to the Right Sovereign of the heart: and Protestancy found Loyal; and Popery, the contrary, in its principles and Practice.  
BUt in the Second place, I shall choose to enlarge and insist, upon a more necessary Exhortation, because the danger of seduction grows daily greater, that you, and all other Christians here in Britain, would be careful to preserve yourselves, true and steadfast members (in the day of trial,) of an higher Society, into which you were early enroled, for more Holy and Eternal purposes, and to be obedient to your own good Laws, and the Governors that are over you by Providence, and by consequence to God himself in them, and not to fall off (as many false hearts are like to do, like leaves in Autumn, upon a cold nip or trial,) into foreign Dirt, and Captivity, and imposture; from which the Wisdom and zeal of your Progenitors have set you free; for Originally (as the learned on both sides know,) our British Church never was a Daughter of Rome, nor Subject to its See; being Ancienter in Christ, and Seniour to the Church, and Chair of Rome itself, or the first arrival of St. Peter there, were the Tradition, or Legend, true. But what availeth it to have been, unless we still be, a true Church, agreeing with the mind of Christ, which some will by no means allow. Take therefore, for some instance, the Apostolical Rule in my Text, in your own hands; to measure and Judge as Solomon once did, between two Mothers, the true, and the pretended. For a Private Person, with God to guide him, may judge Infallibly, which Church most agrees with God: for a wavering eye, and a trembling hand, having a straight and a stable rule and line to guide it, partakes of the stability and straightness that directs it: the guide, and guided, being one and the same person by fiction and agreement. And the Roman Catholic themselves (as they love to be called) cannot be denied to be every Mother's Son, as Infallible, as the Judge himself, or their Church is, to whom they give themselves entirely over to be guided by them: take therefore in God's name, God's clear mind; and measure and judge impartially, with the heart and soul, and in the strength of him, that guides you.  
Your Holy Mother, the Church of England, hath nourished you up in a Sound and Orthodox Religion, and Worship, which you, and your Posterity, can understand; and therefore, say Amen to it, from your hearts, because you understand it. The great pretender of Rome, starves her Children at Nurse, and all their life time, (in their own Territories) by Politic Ignorance; and binds, and enslaves their stoutest Champions, in chains of darkness, and of implicit faith, and blind obedience, the better to keep them under, in Captivity and slavery, to serve her unworthy and unnatural designs, and to fight against the Truth; as the Turk breeds up deluded Janissaries, to War and subdue their own Fathers, and Mothers, and people; which absolute and blind subjection of the heart, to any man on Earth, is Idolatry in the giver, and the taker. Is it not lamentable to consider, how profane and perfidious, the guides of the Church of Rome, are towards God, and their people committed to their charge; and in deceiving the one, and mocking the other, with a worship in an unknown tongue, without the heart and understanding? which is therefore a mere nullity, by the Divine Doctrine of my Text, and by common sense; and therefore no worship at all, but Idleness, and ●●●●ccation approaching to Idolatry. Religion without the mind, is not Religion or Worship, but a show, or Stage-Play, or a Counterfeit of Religion, as the Scene is of Truth and History: where an Actor, or a Mimic stands for a Prince; as here the shadow for the substance, or crossing of the body for the contrition of the soul; and all are able to know, and understand very well the whole management in both, to be a mere divertisement of the fancy only, (more sufferable on the Stage, than in the Church, in God's presence, where more sobriety and seriousness of mind is required,) and nothing else in point of Truth and reality, because the Original Persons, and parties, are absent and wanting; there, the true Hero, and here, the Truth of the heart. A sincere Protestant is grieved and troubled at every straggling thought, and the least deviation of his heart, at Prayer in God's presence, as a great and grievous affront, and contempt of the Divine Majesty; like turning our backs to a Prince, while we are speaking to him. But our confident Bigots of Rome, by their Public and common practise, maintain and defend, that God is best worshipped, when he is so affronted and despised; and that the total absence of the heart and understanding, (so there be an outward Opus operatum with lip and breath) is no sin at all, but right Catholic Devotion, most agreeing with the Deity. If mumbling Pater Nosters, and Ave Maries, whether at Church, or Closet, or at Cards, or Plays, (as Witches do Charms without knowledge, or Attention, or meaning,) make good and current Roman-Catholick Devotion, than Parrots, and Magpyes, and Apes, may commence Catholic Disciples of the Roman-Catholick Salvation. And upon this score perhaps it was, that one of the great and Sainted Patriarches of an order amongst them, began to bestow his pains and zeal in Preaching to Birds. When men, in contrariety to the Apostle in my Text, judge it fanatical Innovation to Worship God (as Protestants do) with the heart and understanding: They that so exclude the heart in the first place, as needless; will they not exclude the Lord likewise in the second place? (for these two are Correlates, take away the one, and take away the other also) where the heart, and the Lord, are shut out, in the first and second place, will not the fear of the Lord be excluded likewise, (though the beginning of wisdom) in the third place? And where the fear of the Lord is once banished from Religion; is there any sin, or Villainy in Soul or Body, that such Religious Atheists will boggle at, to act and prepetrate at opportunity, or temptation, when it may with safety be committed, and with impunity from the Laws of man? It's well, that Church exceeds all others, in Pardons and Absolutions, (if such seives hold water,) for their Principles cut out work enough for Pardons, and (if their own allowed, and best Historians, are to be believed) the practices of their chiefest Popes come not short of their Principles. How deplorable and sad, is the condition of such a Church, to which no further degree of disorder and misery can be added, or imagined? Nor the Devil drive this nail further to the head, than, that they should strongly believe themselves to be the sole, and only Catholics, salvable, and infallible, in such gross and damnable Errors.  
And yet upon such holy guides, such infallible Rocks, the Roman-Catholick Church is built: For all with them are bound to believe as the Church (that is the Pope) believes, whom they believe to be infallible. For though their lives are often frail and vicious, yet their Doctrines, or Testimonies for God, (say they) are ever firm and true. As if a Vicious life were not an effectual quenching and renouncing of the whole Faith of such a person, during such impenitence; or as if a Debauched person, or Atheist, were a fit witness for the Christian Faith, much less the Judge thereof. He that will be Infallible for another, ought first to be Infallible for himself, and his own Salvation: And every man is bound, upon his everlasting Peril, to be as Infallible as he can, for himself and his Brethren: But, as a Creature, no man is, or can be Infallible; nec vox hominem Sonat, but more or less, he may be Infallible, by help from without, according as he is guided wholly, or in part, by God, who is alone Infallible: And the issue and whole state of the cause and difference, between Protestants and Papists, lies in the right choice and election of their Infallible guide and judge: Who this is? being the great Question. There is no judge under God (and Christ the sole judge of quick and dead) but the invict Supreme Powers, himself hath appointed, in all Kingdoms and Churches, and private breasts; Invict Conscience, in every private man, in all Private, and all Eternal concerns: Invict Fathers and Governors, within their several Families depending on them, for Education, life and maintenance; Invict Christian Princes, and Holy Bishops, in their several distinct Provinces and Kingdoms, in matters of peace, and order, and external Ceremony, being public Consciences, in their several Dominions, which are so many larger Bodies or Families; yet none of these are absolute or infallible any further, than they agree with a Superior Sovereign will, which alone being such, is their Rule and guide, communicating its Infallibility to them that follow it, which all are bound to do: Now who this Infallible Sovereign guide and judge, is, whether the Pope in his Chair and Bulls, or Christ, and his Scriptures written in the Bible, and men's hearts and Consciences, seems to be the Question between Rome and us. The Roman Church affirms, it belongs to the Pope, being near and visible on Earth: The Reformed, will have it to belong to Christ, who is far nearer to men's Souls, though in Heaven: With Protestants, the Invisible Soul, is correlate with God its Invisible Lord, where is its rest and satisfaction: With Papists it must be correlate to the Pope, a visible judge and guide, else it wanders in uncertainties, like a lost sheep. Or, though both agree perhaps, that, God's mind and will, is the Law and Rule of the Soul; yet they vastly disagree, about its promulgation: That is God's will, say the Papists, what the Pope defines to be his will; that his Scripture and sense thereof, what he allows, and nothing but the sense of the Pope must be the sense of God, (though never so sensual and Carnal, or contrary to truth, and to common sense.) But Protestants hold Gods mind and will to be, and to have been knowable by men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at several times and several ways, Heb. 1.1. Not only in the time of the Old Testament, and before, by the light of nature, and the Law and the Prophets, and Angelical Revelations, and Vrim, and Thummim, and Visions, and Dreams: But also in the last days, by his Son in his Holy Gospel, and other inspired Writs delivered to his Church, and sufficiently attested to the sense and Conscience by Miracles, and right Catholic Tradition: And that it is the first and proper work and duty of all mankind as soon as they come out of their Infancy and Nonage, as on the one hand, to know the difference between God and the Creature, and the right and wrong Sovereigns and Legislators of their Souls, and to follow truth and virtue, which are ever the Laws of the one, and to shun vice and lies, which are the dictates and Impostures of the other; so also carefully to discern between the Authority of the Master and the Servant, or the Prince and his Officer, between the Canonical Scripture, (which is the Divine will and Testament of Christ) and humane Tradition, which is the Testimony of his Ministers, subject to, and controllable by, and by no means Superior to the other; for next to the confounding of God and Idols, in our values, (who are so infinitely contrary,) The levelling of all distance and degrees between Master and Servant, (though subordinate and friendly) is most absurd and abominable with all sober Christians, saving them at Rome, with whom the Authority of their Church, or the Pope (which with them is equivalent) is usually exalted above the authority of the Holy Scriptures, though the will and mind of Christ, the undoubted and confessed Lord and Master. And we also hold, that truth in the General, (which is ever Gods will and mind,) may be well known by men, divers ways without the Pope: As matters of fact and Tradition, by the Testimony of honest men, of good lives, and clean hands, and Holy minds and Inclinations, free from all worldly ends and designs in their report: For where God alone doth rule and possess the heart, there we may be sure of truth and sincerity; where any Carnal interest or Idol prevails instead, there we are to expect lies, Legends, and Impostures, which are the Dialect of false Gods, as truth is of the true God, dwelling in the heart: And in like manner, by the Oaths of Credible Neighbours, wherein God is called present to the heart and mouth; and by the decrees and sentences of Magistrates and just Judges, who in Scripture are called Gods, and the General consent of Nations, vox populi vox dei, and by every man's diligence and search after Truth, as after hid Treasure, which God rewards and prospers, Prov. 2.4, 5. and his pains and study in History, Languages, Customs, Criticism, etc. As in the use of means, without which God is tempted. But instead of all these methods, with Papists, the sole report and decision of a Pope, though unlearned, or swayed perhaps by Interest, or Avarice, or Ambition, or Fear, (which misled the heart and tongue from God and Truth,) shall nevertheless be relied on as an Oracle Infallible, more conclusive than the famous Delphic; and the heart and Conscience in every man, (which were made to indent with God and truth,) be totally excluded and silenced in that Church under the notion and bear-skin of private Judgement and opinion, which endangers all: Yet Protestants resolve to follow the former methods in whole, or in part, let the Pope contradict, or Curse as much as he please. So Papists are led by Authority, (Foreign, and often false) Protestant's by Truth, (Domestic and more sure.) They follow the Doctrines of men, as did the Scribes and Pharisees heretofore; we the voice of Christ and the Commandments of God, as all Christ's sheep ought to do.  
Herein, I say, lies the main difference between us, and not so much in those other many points and and Articles, wherein we are divided: As Image-Worship, Invocation of Saints, Transubstantiation, Purgatory, Indulgences, etc. Which are, and will be, Learnedly and voluminously defended on each side to the World's end, while each party resolves firmly to adhere to the God, or Idol (that either have chosen for their guide) to the last gasp with steadfast zeal and constancy: For if Protestants, as well as Papists, could believe the Pope; or the Papists, as well as Protestants, did once believe Christ, to be this Infallible Judge and guide; all Controversy between us, would soon cease, and be laid asleep. The whole Controversy lies therefore in the choice, or rejection, in obedience or disobedience, to the right guide or immediate Sovereign of the heart; whether Christ, or the Pope: And exact obedience to the wrong, becomes perfect disobedience, to the right Superior. And that the Issue will lie here, may further appear from each one's case stated by himself; and their charge and imputation each against the other, and from the state of the question naturally arising hereupon. For the Protestants say, they take Christ, and Scripture, and Conscience (and what agrees thereto) for the guide and rule of their hearts and judgements: And that the Papists take the Pope; and hold opinions and practices upon his Authority against God's Truth, resisting God therein, and preferring man before him, which is Papistry, or making the Pope an Idol. And the Papists on the contrary say, they obey the Pope, as Christ's Infallibe Vicar on Earth in his decisions, and thereby Christ himself by consequence, and enjoy Peace and Union agmonst themselves, as the reward of this Submission; And that Protestants are guided by a Private spirit (which cannot be seen or met) under the colour of Christ and Scripture; and are led and embroiled by it in Eternal Sects and Divisions, which is a Fanaticism, that cannot be of God. And I suppose, both sides will easily subscribe this repetition of their Case, and main exceptions against each other to be faithful, and true, and agreeing with their minds. Now there are Three Questions to be run over, to find out the true, wherein we differ. The first, of Right, the second, of Opinion, the third, of Fact. The first, (or Questio juris) whether in the General, or the Abstract, without relation to parties or circumstances, whether I say, by way of Major Proposition, Truth (as God's mind) is to be followed by the heart, and error to be shunned, (as contrary to his mind, and the nature of our souls) is out of question, and by both agreed to. The second, that each side believe, and suppose in their minds and persuasions, their own Opinion to be Truth, and their Adversaries to be an error, is also yielded to: and that the Opinion of the one or the other, that is God's mind too as well as man's mind, is not the Private Opinion of man, but the absolute Catholic Truth of God, to be followed by all hearts, which is a rule and measure to end the controversy by: the Question therefore between us is of Fact, or the Assumption, and Minor Proposition, What parties Opinion, is the mind of God too? whose Facts and principles agree with the right rule and guide? who do, as they should do? or to put it in the words of my Text, which party doth, (whatsoever it doth) from the heart, as unto the Lord, and not unto men? or who to men, and therefore not from the heart. unto the Lord: or by way of Simile, which Dial most agrees with the Sun? it being pre-allowed, (1.) That the Sun goes right, (2.) That the Dial which best agrees with it, is truest.  
For the further clearing hereof, the heart, as I have showed, cannot be alone without its guide, and confident to advise it, no more than Ivy without an Oak or Wall to bear it, or a stone without its weight, and Bias towards its Centre. As of solitary persons it's said, they are either Angels or Beasts, because of the objects the soul is sure to entertain, though solitary; so the heart can never be alone but (through heed, or heedlessness, and want of grace) will of necessity choose a God, true, or false; either Christ, or bosom sin, or a man of sin, to be led by. The will and design of the first, if chosen for an head and Sovereign, will be God's glory, and the souls bliss: of the second, the desires and satisfactions of the flesh; of the third, Secular Power and Authority over every thing, that is called God, 2 Thess. 2.4. The Laws of Christ are in holy Scriptures; of sin, In the carnal fancy: of the man of sin in blind obedience and strong delusions. The force and Co-ercive Power of the first, lies in life and Death Eternal; of the second, in carnal joys and sorrows, (which in fleshly minds, make Jubiles and Earthquakes equal to Heaven and Hell, as to them) of the third, in false Salvation to his Catholics, and false damnation to his Heretics, as Satan was ever, the Ape of the Almighty. Christ will not admit of any Sovereign in the heart before, or beside himself, which is observed to be the reason, he could not be received, according to the desires of the Senate in the days of Tiberius, into the number of their Gods at Rome: for all were to be quitted, to admit him: but bosom sin is more Civil, will allow of Religion to cohabit with it; but if it offers to contradict, or control, it must quit and pack: the man of sin will admit both of sin and Christ; will indulge and dispense with sin, that may advance his Grandeur, and by all means admit of Christ, for Interest and Lustre to his designs and ambition: but if sin or Truth, shall offer to clash with, or Impede his secular ends and Master Interest, the one shall be discontinued, the other excluded for expedience, and all to give place to the Sovereign who is owned.  
To let pass the servitude and slavery of the heart to sin, Rom. 6.12. Against which, as our greatest misery and Captivity, we stand upon our Christian Watch and Warfare throughout our whole life, I'll Instance in the slavery of the heart to a man of sin, which is like unto the former, and is the everlasting breach and difference between Protestancy and Popery, and will fully discover and prove the point in Question, who obey the right or the wrong Superior of the heart; who Christ, and who a man, that is contrary unto him. The true Christian Church in her Christ's Cross, and her Baptismal vow, doth bind and teach her Children, to die to this world, and its Pomps, and Vanities, and to live to Heaven and Christ: But the Romish Church (or its Rulers which is the same with them) insists on nothing more than secular Grandeur, and domination in this present world, and on nothing less, that on Christian Truths, when they stand in contrariety to the former. The first fundamental Article in the Pope's Religion, is Rome's greatness, and his own Supremacy and Prerogative over all orders of men, guarded with spiritual Lightning and Thunderbolts, as Paradise with a flaming Sword, with the motto, Noli me Tangere; any Article of the Creed, or precept of the Dialogue, or Institution of Christ himself, shall be sooner spared or dispensed with, or dismissed, yea Heaven and Earth shall pass away with them, before any one jot of the Rights, and acquisitions of the Triple Crown (whether rightly or wrongly come by,) shall be curtailed, or diminished in the least, All Errors, that favour this Interest, must be believed to be Orthodox Truths; all wickedness, that promotes it, Meritorious: all Truths that oppose it, to be Heretical and damnable, by those, that have surrendered that entire obedience, and submission of heart, and Judgement, to a mortal guide, which was due to none but the immortal Lord, in my Text, For as where sin rules the heart, all virtue and sobriety shall be judged folly, and Impertinence; And miserable debauchery, true Liberty and pleasure; so where the man of sin, gets into the same Throne, all Truths that cross him, shall be Heresies; all errors that please him, and advance his Interest, shall become Orthodox Truths, and Catholic traditions: and no truce or accommodation can be settled between the subjects of either, till such Antagonist Sovereigns have reduced the one, the other, and be first at peace; till either the Pope conform to the will of Christ, (which we expect) which would beget an unity of Spirit and Truth between us, in the bond of peace, or Christ to the mind and will of the Pope, and have no Scriptures, that shall signify any thing contrary to his sense, but that the Pope's will shall be taken to be Christ's Will, where they interfere, which is their aim in their engrossing the right of interpreting the Scriptures to their Church alone; (that is, their Pope) which would produce peace and union (its true) but such a carnal peace and slavish union, as were worse than any War or Captivity, or desolation whatsoever. Purgatory, indulgencies, image worship, Transubstantiation, blind obedience, Universal Monarchy over the whole Church, etc. let them be never so false, or unreasonable or scandalous, or absurd, not only with all learned and sober men, but with many of themselves, in their secret thoughts and retirements, yet because they support the Kitchen, and adorn the Hall, and carnal state, and esteem, of their Apostolic see, they shall, and must be owned and defended forever, as Infallible Doctrines De fide, more unalterable, than the Laws of Medes and Persians, by all her Catholic Sons, as they tender their continuance within her Pale, out of which (with them) there can be no Salvation: and our worship and Liturgy shall be condemned, as Impious and profane, till (upon obedience and Submission to their Chair, as was offered in Queen Elizabeth's days) they shall permit it to be Orthodox, and Holy: and to be used in our Churches without any alteration, or further trouble: and all our Protestant Doctrines, (which are the same in effect with God's Holy Scriptures, out of which they are drawn, and built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief Corner stone;) yet because they comport not with their carnal designs and greatness, shall be condemned, to be abjured, as false and Heretical, (though the Authors of them, Christ and his Apostles, and his purest Church, be involved with us in the same sentence, and themselves in God's woe and curse in the Prophet, upon those that call good evil, evil good, light darkness, and darkness light, Esa. 15.20.)  
What Law of Nature, or Nations, or Conscience, or Honour, or Humanity, or Civility, or Faith, or Plaindealing (which are indelible imbred instincts in Vulgar, and Heathen Breasts, much more in Christian, and Generous) will not the guides of that Church direct their charge to break, and violate, with assured hopes of Salvation, and Immortal Glory for the feat, so it tend to promote and advance their Holy Catholic cause? which is with them, as it were Gods last will and Testament, which Abrogates and annuls all precedent wills; the Eternal Laws of God and conscience, being but obsolete, or Corporation orders, when they clash against the Infallible Bulls, and paramount Oracles of his Holiness: yea the contradiction shall be salved and healed, and Christ, by Interpretation, (which belongs to them,) is brought to say and sign their draught to be his own Will and meaning, and their Atheime shall be faced with his Authority, as Hypocrites do their Villainies with the cover of Religion, as King Philip of Macedon is said to have made the Oracles to Phillipize, and Prophesy for him. What Civil War and combustion must this make in English, and honest hearts, (who though they have a respect for Rome, think fit nevertheless to reserve due Loyalty towards God, and their Redeemer, and their Country, to be thus necessitated, to offend against God, and man, to save their souls: who in compliance with that Church, and obedience to its commands and dictates, upon peril of damnation, must shock the wise and settled Laws of their Nation, and disturb public peace and Union, and bring fear and consternation upon their fellow Subjects, that desire to live in quietness, and slight and disparage the learned and Religious Clergy of this land, and our unparallelled Universities, and disobey glorious and Paternal Counsels sealed in blood, (for Gracious Kings are Fathers to all their Subjects, next to their own begotten) and shame the cause of friends and fellow-sufferers, loyally and sincerely defended to the last gasp in blood and ruin, and to give just cause of boast and triumph to others, for early and wise fears, and jealousies and foresight; and at last reconcile the Nation by a secret judgement, against themselves; and profess the true Religion before men (believed in the heart to be false) by humane Patent and dispensation, against Conscience: And conceal a false Religion, (believed in the heart to be true,) And act to the prejudice of the professed, before declaring for the intended, like giving Hostile broadsides, without an Hostile Flag, against the Law of Nations, and continue, or forbear vicious living, according to humane Indulgence and tedder, above the fear of God. Such twisted Arts, and servile postures of the Soul, (set by God above humane reach and power) such chemical, sublimated hypocrisy, and doubling, (to which all the Swords and Artillery of the World, pointed and planted against a single breast, ought not to be able to force a Coward to, all Politicians and Headpieces, and Whisperers, to gull and seduce a fool to) though they may go down with more ease, with French and Italian tempers, innured by ill fate, to absolute governments and cringes, and Slavery, how loathsome and repugnant, and against the grain, must they prove to any honest and generous, and freeborn, English spirit. And whence can this Civil War and distraction arise, but from some failer, and breach, and division of the allegiance of the heart; in admitting some upstart usurper, or Impostor, to be  and equal, if not Superior to Christ, its natural Liege Lord, and Sovereign, (which the Loyal part of the Soul will never be flattered, or frighted to agree or yield to.) Thus the heart, through its own folly, suffers itself to be ever disturbed, and racked between two contrary Potentates, within its bowels: God, and Old Conscience, command, and approve of natural affection, and truth, and peace, and love to Country and obedience to Parents, and Kings, and Mercy, and Civility to all in Misery and Anxiety. The Anti-god, or New Conscience, commands the contrary, (as a piece of Catholic zeal, and Glorious hazard, and self-denial) under pain of displeasure of the Holy See, and St. Peter, and St. Paul, and exclusion out of the Pale of the Church, and the like usual forms. Plain therefore, and evident it is, that the whole Controversy between us and Papists is reduceable to one point, touching the Right and Sovereignty of the heart and Conscience, whose it is, and aught to be; whether the Lord Christ in my Text, as we hold with St. Paul, or the Pope and Successor to St. Peter, as they maintain at Random. If the Pope be God and Lord of the Soul, and not Christ, than we Protestants are much to blame in denying our implicit obedience and submission to him: But if Christ be God, than we are safe, and have the truth of our side, and their errors are the more dangerous. And both these Masters, (especially of contrary wills, as it evidently appears) cannot be obeyed together, for there cannot be two Kings in the same Kingdom, nor two Suns in the same Firmament, nor two immortal Souls in the same man.  
But it will be alleged, as a Salve. (1.) That God's commands in Scripture or Conscience, bind not Christians, but through the Pope, who is to interpret them for us, lest we mistake; and where they seem to cross his will, to explain them otherwise to us, or to dispense with our obedience in that Case, which is an usual practice at Rome, though it makes but one Master out of two, and the Pope to be chief, alone; and Christ to stand but for a cipher, or as a Minor, whose will is involved in his Guardian Vicar; hereby the Sun is measured by the Dyal, and not the Dial by the Sun. It makes Conscience and Scriptures, (the greatest gifts of Heaven) useless to Christians, unless the Pope stand by in every place of the World to be consulted with, by every Soul, which is Christ's mind in all cases and scruples: And sets up man, instead of Christ, and confesses the Idolatry, and gives up the Cause: This contrivance of assuming power to interpret the mind, and word of God, against the plain sense thereof, being the first known invention of Satan in Paradise, who was the Father of Antichrist, for which our Romanists ought to suspect themselves in the Imitation, lest they discover themselves too much. (2.) The second Salve will be, that out of obedience to Christ, (who is in Heaven, afar off) they yield this obedience to the Pope, as his Vicar on Earth, as a more near and visible officer under him, over them; supposing, not granting, this feigned trust and Deputation: It's against the nature of any trust, for him that is trusted, to act contrary to the Interest of him that trusted him, and to be followed against his Principal. St. Paul would be followed by others, as far as he followed Christ, and no further, 1 Cor. 11.1. The Radical cause of Popery lies in the exclusion of the heart and Judgement, and taking the outside to be the man, and the measure of all concerns and values, which by consequence, must be Earthly and Carnal, and answering only to the outward man: But where the heart, which is the man, is the chief measure, and faith in the heart, the only evidence to judge by: Christ in Heaven in his Majesty, is more near and visible to such a Soul, than his Holiness on Earth can be, to any Roman Catholic doing Reverence to his Toe; for the private end or principle, that suggests this respect, is nearer to his Soul, than his person is, to whom it is performed: For our Conceptions within, are nearer to us, than the objects without, and our actions proceed immediately from our conceptions: Princes respects and dread, would be scant and inexpedient, if their persons were no greater in our reasons and conceptions, than they are to the eye and sense: And were it true, and certain, that if such a Vicar were set by Christ over his whole Church, which can never be proved; yet out of obedience to the Sovereign, we ought not to obey, but shake off such an Officer, that should lead us to Rebellion against him, that is over him and us: The Soldiers under command, ought not to obey that General, that went about to depose his Prince: But if it could be supposed, that a Prince did, or could intrust any Officer, with such absolute power, as to interpret all commands and orders directed to him, in his own sense, against their plain and common meaning, and to overrule all his subjects against all the parts of their Allegiance at his pleasure, to act against the known will of his Sovereign, and neither to be accountable for such Treasons; then the case were much altered, for such a King had resigned his Crown, in effect, to such an Officer, who were now to be absolutely obeyed without reservation of Allegiance to another. And in such manner, the Pope becomes Sovereign to such, instead of Christ, who believe he is to be obeyed against the Laws of God and men: And St. Paul was mistaken in his Doctrine, that Christ alone was that Lord and Sovereign, and no other man; but not mistaken however, in his early predication and warning, that the time should come, when there should be a falling away, and a man of sin revealed— who should exalt himself above all that is called God, and as God, sit in the Temple of God, whereof every Christian Soul, (wherein Christ dwells by his Holy Spirit,) is so much the more, for that the body of a Christian is God's Temple, 1 Cor. 6.19. and more yet the Christian Church, which comprizes both. And he manifestly St. Paul's Antichrist who sits and Lords it, in such a Temple.  
To trample under feet the Glories of this present World, to despise the frowns and favours of Princes to adhere to God and Truth, all must allow and confess, to be highly pious and praise worthy, and superlatively Heroic; but to hazard all upon a Religion, that is a manifest Irreligion; and to make Conscience to act against Conscience, and Truth to jar with Truth, and God to be contrary to himself: This were to fall into the like detestable abominations, with them of old in St. Paul, Who did evil, that good might come of it, whose damnation is just, saith he, Rom. 3.8. A fearful sentence from so mild a mouth! or of some late zealots in our days, who subverted our Laws and Government, to exalt Christ's Kingdom: This were not courage or magnanimity, but inconsiderate ignominious rashness, condemnable in Shops and Markets: This were not Catholic zeal, or good Conscience, but liker the strong Delusion of Antichrist, 2 Thes. 2.11. An Omen and forerunner of further wrath and destruction to be inflicted by the jealousy and indignation of Heaven, upon such as forget their Allegiance to their Redeemer, preferring a deceiver before him: who ought not to have been compared to the Son of God at all; or the first mention of his blasphemous pretences to the Prerogatives of Christ, and his Sovereignty in men's hearts, aught to have been attended rather with renting of , and a sudden horror and indignation, and-a-God-forbid, but that the needs of deluded souls (which himself Redeemed with his precious blood) required the matter to be laid open and enlarged for their rescue and undeceiving; but that daily experience teacheth, (as well as Ancient memories) that any lust, or Avarice, or Ambition, or revenge, or self end, or the Sun and Moon, or stocks, and stones, (without keeping due watch and ward upon our hearts,) may, and have often invaded and domineered in Christ Throne in the soul, when deserted by God, as much as this Romish perkin Warbeck: whose Impostures are less tolerable, than the open Treason of a Cromwell, or the Tyranny of the Turk, because men may easier endure to be rob, than to be cheated; and deprived of their purses, or Estates against their will, than of their Honour and understanding, with consent.  
And as it hath been largely proved, that Popery consists in evident disobedience and Rebellion against the Right Heir and Sovereign of the heart. And Papists (in a greater concern) to jump exactly with the old Sexton, whose Clock went truer than the Sun: so positively also further to clear and evince the Truth, to be on the Protestant side in this main point and Issue (which is the hinge of the Controversy between us:) I shall also instance, how we Protestant's Loyally adhere to our Right guide and Judge; and how the heart in all our principles, relies on God, and none else; and on Christ, who is the sole foundation of the Church, 1 Cor. 3, 3, 11. and the Rock whereon it is built, against which the gates of Hell can never prevail. Math. 16.18. We build our Faith upon the Holy Scriptures, which are God's word, for hearts to rest on, whose Divine Authority themselves dare not deny, without being the most convicted Heretics, that ever disturbed Gods Church, in any age, however they Blaspheme and traduce them before the Vulgar. We come to know the Scriptures to be God's word, (being not present ourselves at passages,) by the Testimony and tradition of others; such a Testimony, as is also Divine (or nearest to Divine) to be relied on by the heart: Not upon the Testimony of the Church of Rome by any means, who hath so much cracked her credit by legending, forgeing, expurgating, etc. for it were a great fault, as well as folly, in us, (who profess our Devotion to God and the Truth) to confide in the Father of lies, or such his followers; but upon our own honest Christian Ancestors, with other Churches, especially the Primitive, when most pure and Holy, and therefore likest to God, and to be believed, by consequence from the heart; and the rather, when seconded with the Testimony of the Holy Spirit, (to Holy Livers,) who is God. We believe our senses (in their own Sphere) in many points, against the whole world, because we believe God in them with our hearts, who made our senses, and speaks through them, Prov. 20.12. We believe beyond sense, and can see things absent, as if they were present to us, when we have God's word to assure the same to our Faith, and consequently to our hearts; and can discern Christ present in the blessed Sacrament, and the Bread to be present nevertheless in different respects; and be assured of both in our hearts, through the evidence and strength of God, in whom our Faith and senses act, and move. But in a Religion without the heart, (as is the Roman,) It is hard, if not impossible, to conceive or imagine, how any Sacrament of Bread, can be at all, amongst them, without Transubstantiation in the Elements; who will not, and cannot, admit of any other change by the heart and Faith, (which are not much in use in that Church, in this, or any other part of worship) which shows the root and occasion of that monstrous error in that carnal Catholic Church, which cannot distinguish between the objects of sense and Faith, and is observed to Apostatise herein, from their own Ancient Mass, which doth. We believe plain and manifest Truths of Scripture, without need of guides, against the Glosses, or Sophistry, or Authority, of the whole world to the contrary; for we believe God himself in them, with our hearts, who requires and deserves, to be so believed; because God himself leads us by the hand, as it were, yea with both hands, in plain Texts of Holy writ, on the one side, and his manifest Instincts of good and evil, on the other in such manifest duties. And when God himself doth speak, all the world must hold the tongue; while the Sun is above the Horizon, Stars and Candles, (which answer to guides and supplies) abscond, and give way. Hawks and all other Birds, quit the Air, where the Eagle Towers; what Stupidity were it in a man of years and knowledge of the City, to ask the way from Charing-Cross to Temple-bar out of Reverence to his guide, and distrust of himself? in things obscure and controversial, (wherein neither we, nor others, can clearly, and assuredly, discern God's mind, and will, for the heart to acquiesce in,) here we make use of Candles and guides; and especially our lawful Superiors, who are Gods deputies, to direct us, and all others, that resemble God, in their gifts, or years, or places, or Major vote. For the next to God, is as God, unto us, (when God himself cannot be heard,) and our hearts can rest on them, but not with equal assurance, as on plain and manifest duties (as their importance also is not equal,) for there is a greater respect of the two, due to the Principal, than to his deputy. In like manner, in all Indifferent matters, which are the proper Province of the Magistrate, (for where Scriptures end, there humane Laws begin, where God withdraws, there his Deputies step in,) we submit to the determinations and public orders of our lawful Governors, as to God's voice and Authority, out of the obedience of our hearts to Christ, (present in our Superiors to our Faith,) and regard to the Church's peace, which is his image and darling. And they that refuse to submit and conform, do it in adherence to their conscience, as they pretend; now conscience without a Rule is an Atheist, as is the heart without the Lord, and of no use, like a sun-dial in the dark: It is not conscience, but the Quakers dark-light within; and the Rule is Christ's Will: or to come nearest to his Will, which is the utmost satisfaction of the heart; now whether we keep nearest to Christ, in adhering stiffly to private fancy, or submitting modestly to public Authority, and Major vote, is the Question? which St. Paul puts of question, 1 Cor. 14.33. For Christ is, where peace, and humility, and order is, and not where pride and strife, and division are, and are ever like to be, while each prefer themselves, not only, before their equals, (which is pride,) but their Superiors likewise which is disobedience, and contempt of Christ, in his Magistrates added to it, which all true Christian hearts will avoid more than death, as being not from God, as Papists truly object.  
And so we Protestants, hold no Principle or Opinion, but what agrees with the mind of God and Christ: (which was the Rule and measure, that was to be agreed upon by both, to arrive at Truth) and endeavour always, to approve our hearts to Christ, who alone, is their Judge and Sovereign, and no mortal man whatsoever; believing and considering, that, as there can be no sin or virtue, where there is no Law; so a Law were to no effect or purpose, without a Judge to reward and punish the observers or transgressors of that Law; and Lawgiver there is but one, who can save and destroy, James 4.12. The blessed Lord Jesus, Judge of quick and dead at the last day; whose deputies on Earth in the Interim, are consciences in Private souls; and Magistrates, and Governors in public bodies, who are as the souls of such bodies; whether Temporal, in Externall; or Ecclesiastical, in more Internal matters and concerns, who are all (both Private and public conscience) Subject and accountable unto him, who alone, is Judge and Sovereign. And therefore we can do nothing against Christ, upon any man's Authority whatsoever; and being found faithful to him; the sole and Supreme Judge and Sovereign of our souls, we trust to be found Gods Catholics, though we are but Heretics to the Pope, who is not our Judge; rejoicing in man's aspersion; while we have God's Absolution to wipe it off; for not he, who commendeth himself, is approved, but whom the Lord commendeth, 2 Cor. 10.8.   

SECTION II. Of the true Mother Church in particular, to all Christians in respect of their Inside, and RomesVsurpation.  
HAving showed, that no Christian Churches, or persons, are subject to the Pope, while himself is not subject to Christ, the right Superior and Sovereign over all; nor bound to offend against Christ, to please his pretended Vicar; all being bound to withdraw their Communion from him, who shakes off the undoubted Sovereign over all: I will further show, that though the Church of Rome were sound and un-corrupt in its Doctrines and Loyalty, (which it is very far from,) yet it neither is, nor was, ever any mother Church, to our British Church, nor can have any right or title to its subjection or obedience.  
It never had any Original motherhood, or superiority over us of right, (nor in fact at any time, but by the Concession of our Princes, imposed upon by its arts, which they may justly recall, and take away at their pleasure, as hath been done.)  
So it appears, its themselves that necessitate us to desert their Communion, out of Christian Loyalty to our Saviour, by them first deserted and deposed in a treasonable manner; and his glorious Majesty changed into the similitude of a Calf, or a Mortal Creature, that perisheth, which is the first spring and root of the rest of their desperate and monstrous Errors, which bear the manifest spots and tokens of Antichristianism, in the strength and infallibility of their Delusions. Though we can, and aught to bewail, and compassionate their condition and slavery; yet to return to their bosom, as to a Mother Church, we understand not how it is our duty, or sober obedience, were it sound or healthy; yet we doubt not, but she hath angled several sincere, and ignorant, and unwary Sons of this Church with that bait: We confess, we have been pined and staryed under her, for hundreds of years, as under a hard and cruel Stepmother, while harboured by the Fathers of our Country, (imposed upon by her enchantments,) whose issue by her, as by a second venture, upon her divorce, became appurtenant to the Father, and are incorporated with the first stock and Family; but sure we are, she never teemed of our British Churches, who never were the Daughters of her womb, nor sucked our first milk from her breasts. For whether their inside, or their outside, or extraction be considered, they appear to have no descent from Rome: Neither can they instance, or insist upon any other point or manner of Pedigree and derivation of one Church from another. For, as it is with every private man, if his inside, and Soul, and Spirit, be examined, whence it came; it came from above, from the Father of our Spirits, Heb. 12.9. and to return in peace to him that gave it, is its utmost aim and bliss, Eccles. 12.7. If the outside, or his body; it came from the Earth, whence it was first taken, and whither it must return? If his intermediate descent, he springs and proceeds from Fathers, and progenitors of the Flesh, and owns their superiority and Discipline, and honours their names and memories: So it is with all Churches and Christian Societies. By our inside, we are not from below, or from beyond the Sea, but from Heaven; Jerusalem above being our mother, and Jesus our King, the King and Lord of Souls: By our outside, we are under our own Kings, and Governors on Earth, as our Nursing Fathers and Mothers, according to the Holy Prophecy. As to our descent, Old Christian Britannia is our Mother, to whom the Ancient Church of Rome is Junior in the Faith, and much more any of her Perking Daughters or Clergy, which shall be further proved in every particular.  
And first, as to the inside of all Christian Churches and of the Church of Rome itself, (if she will be a Church of Christ, and of thousands in her, that have not bowed the heart to any, but to Christ, known to God,) There is no Mother-Church to be accounted of, but one only; the Spouse of Christ expressed by name in Scripture, Heb. 12.22. Not the City of Rome, who rather is under ill report in them, but the City of the living God: The Heavenly Jerusalem, which Gal. 3.26. is by the Apostle, Styled the Mother of us all, and which is free, and answering unto Sarah; whereas Jerusalem on Earth, answers Hagar in her servitude: and yet Jerusalem below, is more a Mother of all Christian Churches, than Rome itself, or any other here below; for Rome herself had her extraction thence: her St. Peter, and his Chair, and the Gospel, and Christ himself, she, and all, must derive originally from Zion: And if the Mother be not free, much less her Daughters; for no Soul, or Church, can be said to be free, in her exile and servitude, whiles she serves any other, but her own natural Prince, who is Christ alone the High Priest and Bishop of our Souls, who is at the right hand of God, in that Heavenly City and Assembly of the Faithful. For Christ is the sole Monarch and Legislator in this Spiritual Kingdom, and none are free Subjects here, but those who obey him alone, and no other Controller. His will alone, is the Law and measure of good and evil, and duty, and transgression. He enacts, and repeals, and dispenses, and absolves; he alone can search, and reward, and punish Souls. The everlasting concerns of Eternity, and the secrets of men's hearts, transcend all humane authority, and cognizance, and reach. No secular Powers are to tread within this Temple, but are to stand without in the Court, though Christians; and in the further Court of the Gentiles, if Heathen, or Antichristian: Christ's Deputies and delegates, in this Heavenly work and Province, are all Bishops and Curates, who by their life and Doctrine, set forth his true, and lively word, and rightly and duly Administer his Holy Sacraments, who yet have no power, or property, or Authority, but from him: Neither is the word they preach, 2 Thes. 2.13. nor the Sacraments they administer; 1 Cor. 4.1. nor the Absolution they pronounce, Joh. 20.23. nor the flock they feed, 1 Pet. 5.2. their own, but all is Christ's own, Mat. 28.18. 1 Cor. 3.23. And they are but Earthen Vessels and mere Instruments and Ministers under Christ, and Stewards of his Mysteries and Oracles, 2 Cor. 4.7. The lustre of his own Power and presence, obscures the Authority of these his Officers, as the Sun doth Mercury, by nearness; who yet doing their duty aright, and from the heart, in his sight, whether in preaching, or threatening, or absolving, do all with his full Authority; and what they bind upon Earth, is bound in Heaven; and whom they absolve upon Earth, are absolved in Heaven; and who Honours and despises them, doth Honour and despise Christ himself to his high reward or peril, 1 Thess. 4.8. For the power and splendour of a right Minister of Christ, lies in being one, and the same, and incorporated together with his principal; which is effected, by the sincerity of his heart, performing every part of his duty, as in his sight, and for his approbation only; whereby his preaching shall become powerful and victorious, and his Counsels Oracles, and his threats thunders, and his comforts, present health and Salvation, as if Christ himself spoke in him; for than his sheep hear his voice, Joh; 10.3. There is not that sympathy and intelligence, and corresponding responses between unisons of two Instruments, when only one is touched, as there is between Christ in the heart of sincere hearers, discerning Christ in the hearts of sincere Preachers: O the Glorious interviews and Heavenly contentions and killings of Grace, and gratitude, that occur between two Christ's, in Master and Disciple, in several respects and habitudes; Speaking, and hearing, the words of Christ between them: meek Majesty in the one, lowlily imploring, prostrate ecstasy in the other, lovelily adoring and yielding: For the Apostles had a regard to Christ, as the judge of their preaching in the Consciences of their hearers, as well as in their own: Christ in both, observing and overseeing, the one and the other in their duties. Therefore the Bereaens are commended by the Holy Ghost, as Noble and Generous, in that they did not receive with implicit Faith, what St. Paul preached unto them, but weighed and examined his Doctrine, with their Consciences and Scripture (as it were with eye and rule) searching the Scriptures daily whether those things were so, Act. 17.11. For the Conscience of another, is not our rule, but our own; neither shall we be judged hereafter, according to the cure and sincerity of our Teachers, but according to what was to be our own care and duty: Therefore the Spirits of Prophets, though inspired, were to be tried and judged by Rule, or Christ in the Scripture, by other Prophets and Christians, that had not the same numerical inspiration, 1 Cor. 14.29, 32. And the Prophet of Juda was slain by God by a Lion, 1 King. 13. for believing God's word in another Prophet, against God's word to himself: St. Paul considered, that Christ had a throne in every Soul, and accordingly addressed his preaching to stand or fall by it, as that, which could easily discern and judge between craft and truth, 2 Cor. 4.2. We have renounced the hidden things of dishonesty, not walking in craftyness, nor handling the word of God deceitfully, but by manifestation of the truth, commending ourselves to every man's Conscience in the sight of God, for every man's Conscience, aught to judge for it self, of the Truths it hears, and of the guides it trusts and chooses; else truth and error, to be saved or damned by the one, or the other, were indifferent, were one and the same unto us. Therefore how many Souls there are, so many Kingdoms there are, and so many Christ's in them, to govern them here, because he is their judge hereafter: And nothing without us, (how right, or good soever, hath validity or being, or naturalisation, in us; till it be received, and approved, and re-enacted in every Soul; for Atheism doth not annihilate God in himself, but in the Soul of the Atheist: As Faith, doth not give being to Christ, and Christian Truths, but only in Believers hearts. And the Soul can enact nothing rightly, without the advice and Council of its Superior; God and Christ in the heart, which is its rule, and in whom it lives, and moves, and acts: And nothing can it act with right and validity, nor satisfaction itself, or safety from the sword of the Magistrate, without, or besides this rule: For Rulers were ordained to be a terror to evil works, and not to good; to correct the whoredoms and Idolatries of the Soul, breaking out into vicious bastard Acts, conceive by Idols and lusts, admitted into those affections, which were due to none but Christ, her husband and guide: And no Child is so lovely in the eye of a fond Parent, as are the thoughts, words, and actions of Christians conceived between the Soul and Christ, guiding herself by his word, and Ministry, and that not only in the sight of God and Governors, and good men, but to the Consciences of the worst sinners, and much more to their own. It's a natural instinct in the Souls of all men, good or evil, (which laughs at all humane Laws to the contrary) to admit of nothing into their Creed or practice, without consulting with the Rule that guides the heart, whether it be Christ, or Worldly Interest. Neither would men at first, have believed the Miracles of of Christ, or his Apostles, or received the Scripture, without consultation first had by every one with God speaking to him in his senses, or in his Conscience: But the Church of Rome expects that Christians, (though subjects of Christ's Heavenly Kingdom) should receive her Laws and dictates implicity, and without scanning or recourse had to Christ, in the Conscience, or private judgement, which they utterly disallow and discountenance, in diametrical opposition to Apostolical practice and common sense, and instincts, and the nature of the Soul, and the Sovereignty of Christ, the King of Souls, which therefore is a manifest Antichristian invasion upon the Liberties of Jerusalem, which is above, our true Mother, and the temple of the Lord, Eph. 2.21, 22. wherein we every where find Pope's intruding. If the inside of our British Churches, that is, our Souls, own Daughterly subjection to them at Rome: It is either, as they are Sovereigns of this Heavenly Jerusalem, or as they are Ministers and Pastors: If they arrogate the first, than the charge of Antichrist against them, is acknowledged and confessed, with some ingenuity appearing in the Blasphemy: If their pretended power over our spirits be only Ministerial, (and St. Paul and St. Peter never did, nor could claim more over the inside of any Church, 1 Pet. 5.3.) why are not our Pope's painful preachers to the Consciences of men? If not ours, yet of their own Italians? Let that Rule and Canon of St. Peter (whom they so much own for their Founder,) Judge between them and us, which Church, the Romish, or the British, is the most faithful and motherly in the education of her Children in the nurture and admonition of the Lord, 1 Pet. 5.1, 3, 4. The Elders which are among you, I exhort, who am also an Elder, (or Fellow-Presbyter) and witness of the sufferings of Christ— Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly, not for filthy Lucre, but of a ready mind: Neither as being Lords over God's heritage, but being examples to the flock; and when the chief Shepherd shall appear, ye shall receive a Crown of Glory: Now the Popes are so far from feeding Christ's flock, by their Doctrine or example, that no Pope was ever seen in a Pulpit, these many hundred years; and sometimes are no Divines, but Canonists most an end, or Statesmen, or Nuncio's, better versed in the Mysteries of the World, than of the Soul: And as to the other part of being Holy examples to Christ's flock, (which is as necessary to edifying, as preaching;) they do not so much, as pretend to it, but instead of moral attraction, by the Heavenliness of their doctrines, or lives (wherewith souls can alone be won, which close with nothing but God, or what most resembles him, in light and holiness) they use ignorance, and blind obedience, and force, and Faggot, and Inquisition, which are secular and temporal weapons, and methods, to work upon Beasts, and Malefactors, and the body only; and not Spiritual, or Ecclesiastical, or Heavenly and proportionable to men's souls, which are Inhabitants of Heaven: But if the guides of their Church, have neither the Truth, nor pretence and colour of Holiness, the whole mystery of iniquity, would go to wrack; therefore Holiness shall be arrogated as peculiar to them, not in respect of heart and life before God and men, (which would prove a hard lesson, and an unstable title) but in the Right and Prerogative of the Apostolic chair, what ever be their lives, or examples, virtuous, or vicious, exemplary, or scandalous, and Atheistical; which is but a wooden title, and would be as unstable as the former, without the strong supports, and butresses of blind Faith, and the slavish and bestial ignorance of their Disciples to acknowledge and bear it up. But though our Popes do fully quit and resign their Ministerial Superiority over the Inside of Churches, (which was all that could in this respect belong unto them, were they extraordinary and inspired Apostles from this, or their own Inferior Churches Subject to them) and therefore we need not be troubled in conscience, for detaining this Right and privilege from them, which they never lawfully had here, or if they had, they do, and have for many ages, voluntarily, and hearty, and in the face of the world, quitted, and relinquished it for age's immemorial, both at home and a broad. Yet as to the rights and Prerogatives of the Sovereign, or chief Shepherd of this Heavenly Jerusalem, as St. Peter calls him, (which never belonged to them, nor to St. Peter himself, their pretended founder) none are more for them, than they be, nor more daring and greedily encroaching, and usurping daily upon them, (a Symptom of the old Disease, we are like to meet in every one of their practices and opinions.) What Christ enacts to be sins of everlasting stain and pravity, to depose lawful Kings, to Massacre and murder Nations, shall be no sins in Roman Catholics, when their Sovereign the Pope, shall insinuate to the contrary: Orthodox Christians in Christ's esteem, keeping to his word and will, shall be but Heretics and Dogs with the Pope, for the same reason. Christ ordained Bread and Wine, for the Sacraments, the Pope is for Wine only to the people. He'll forbid (like Murder or Treason) Communion with Protestants, (whose Sacraments are much purer than his own) and dispense and connive at stews, which Christ abhors. Allegiance to Kings, and Faith and Civility to men, are duties with Christ, but sins with the Pope at his pleasure. The Orthodox, and penitent, whom Christ absolves, the Pope will bind: he'll dispense with Hypocrisy, and Licence incest, and absolve Impenitence, and employ debauchery and vice, in men and women, to promote the Interest of Holy Church; (though means and ends are Homogeneous in their natures, and as it were, of a piece) And men shall be flattered in sin, for gain, and cozened into damnation, for filthy Lucre, which God, and Angels, and all good men abhor, and Scripture detests, and no honest, or wise man, would be seen in, none, but a Cain, or Satan, or a Pimp, or a Pope. And thousands more of the like Abominations, and controlling of Christ's will and Law, too much in request and daily practice; enough, without repentance, to invite, and hasten a Turkish Rod upon them, and to make the Earth weary in bearing, and Heaven in forbearing, such scandalous impieties, under the name of Christ, and mask of Religion.   

SECTION III. Of the true Mother Church to every Christian, in respect of the outside, and RomesVsurpations.  
ANd as Churches by their Inside, are under the King of Heaven alone, so by their outsides they are under their respective Earthly Kings: and not the Pope in either, what ever his encroachments are, or have been against the one, or the other Sovereign, against either of whose Authorities and Prerogatives, a strong man cannot, a good man, that bears any Character of Christ (as Popes pretend highly to do,) will not offer to plead prescription. Though no Secular power, have eyes sharp enough to search or discern the secret Communion of men's hearts and spirits, either rightly with God, that made them, or vilely with an Idol, which they have made unto themselves; nor hands rich and Liberal, to outbid the deceitful promises of the flesh, or buy them out from a fancy, or zeal, that's false; nor arm, or strength, or sufficient terror, to wrench them from a Martyriall truth, and therefore are insignificant in all their inquests, or attempts upon men's thoughts, which are as it were in another world, far out of their reach and view, and subject to no King, but Christ; who by beatificial Visions, and Eternal torments, and (which is more forcing) the immense Humility, and kindness of his death, and power of his Resurrection, checks and reduces all the Idols of men's hearts, with all their train, and deceits, and contumacy, and keeps his Assizes in every corner of those Intellectual Regions, through the Ministry of his Holy word, which, Heb. 4.12. Is quick and powerful, and sharper than any two edged sword, piercing even to the dividing asunder of Soul and Spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any Creature that is not manifest in his sight, but all things are naked and open unto the eyes of him, with whom we have to do. His Ministers, like men in Virginals, raising an Heavenly Harmony, upon the dead strings of men's hearrs, when the finger of the living God is pleased to touch, or quicken either: or like Pipes in an Organ, Dead and Dumb, as of themselves, yet sounding out aloud the high praises of their God in his Church, when they are filled with his Breath, and Holy word, and spirit,  
However, when these inward conceptions of men's spirits bud and break out in Births, James 1.15. and land in another World, in the Territories of Earthly Sovereigns, who, like God, are both Omniscient and Omnipotent in their own Dominions and precincts; Here the case is far otherwise, Here Earthly Magistrates have their free Liberty and Authority, to arrest and take, as in the outside and purliews of the soul, whether they be Christian or Heathen, as well the one, as the other in their several capacities and Characters, Heathen Kings being God's Deacons, Rom, 13.4. or his Ministers in the State, to preserve the peace of God and man, by frowning upon all vice and sin, and wicked lewdness, Act. 18.14. which is spiritual Idolatry and War against God in the heart, provoking his vengaence and judgement against a land; and to Protect and praise them in every good work and virtue, which is the amicable and loyal deportment, and worship of righteous souls towards God, whereby he is won to be favourable in his blessings and protections, not only to them and their seed, but to the whole land, (though less deserving,) for their sakes, Gen. 18.32. And Christian Kings, being the Fathers and Bishops of the Church, and Christ's undoubted Viccars, on Earth in all the outward affairs of that Holy Polity, to preserve its beauty and order, and the holiness of its Communion, against blemishes and scandals, according to the Rules of Christ; Christian Kings I say cannot be denied to be the Fathers of the Church, according to Gods own mind in Esa. 49.23. Prophecies, like to Faith, being the evidence of things not seen, given their right styles and Titles, to persons and degrees, as yet not in being, as if they were. And, as they are Fathers, so they are Bishops and Overseers of Christ's Flock the Church, in things without, as other Holy Bishops are in things within, as it was declared by our Constantine, the first Christian Emperor, in the first and great general of Counsel of Nice, of 318. Primitive, and the best tried Bishops, the Church ever had, Nemine contradicente, not one dissenting, or disliking the expression, either then, or since, but our Romish Popes of late after the Church began to slumber and degenerate. And Viccars on Earth they all are severally in their own Kingdoms by the Pope's own confession, for so Eleutherius early declares, in his Epistle to our Lucius, the first Christian King in the world, (about the year 170. if it were the Act of Eleutherius, or about the year 110. if the Act of Evaristus according to 
a. Usher de Britan. Eccles. Primordiis p. 34.  Ninius, or sooner according to 
b. Usher de Britan. Eccles. Primordiis p. 34.  Paulus Jovius) which though it be not Authentic in all its parts, and purposes, yet because some of our Kings might send to some of the Popes of Rome (then Famous in the world for their uprightness) to be Brotherly advised about some points of their Government, (unless our difference from them about Easter, as well as the East, might interrupt such correspondence or Communion,) and the Epistle passes for true, and Authentic amongst many of our Romanists; therefore the Testimony and citation in it, touching Kings being God's Vicars in their Territories, is firm however, and binding against them to the full. And St. Paul doth no less, in the Principles, he lays down in my Text; by which every master is Christ's Vicar to his own Servant; and by consequent proportion every King is Christ's Vicar to his own Subjects: for the Apostle would have tied obedience upon Subjects toward Christians Kings if they had been in his time in being, in the same from and tenor, as upon Christian Servants here, towards their Christian Masters, as is observed by a right learned Person: towards whom they are to do all from the heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as unto Christ himself, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as, implies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so: as the master is is over the Servant, in his Civil capacity, his Civil Lord and Master, so is he over him, in his Christian capacity, a Christian Servant as Christ is over Christians and Subjects: Masters (and Kings by consequence) being Christ's Image or similiude, or Lieutenants, or Viccars, as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies. The same Apostle exhorting every soul to be subject to the higher Powers, Rom. 13.1. amongst whom are comprehended Ecclesiastical persons, as well as lay, saith St. Chrysostom, If those Powers become Christian, as they are now with us, they become the Vicars of Christ by consequence, to all their Christian Subjects of the Clergy, as well as Laity, and were his Holiness a liege Subject of this Kingdom, our King would be inevitably Christ's Vicar on Earth unto him, as he is undoubtedly to all English, or British Roman Catholics, who yet suffer themselves to be seduced by him, (who is no Vicar of Christ, to them, as such) to withdraw their Christian obedience from him, who truly is; and Unchristianly and disloyally to disown his Supremacy over them, who is as truly Christ's Vicar over them in this world, as he is their Christian King, or they his Christian Subject.  
Which is also agreeable to right reason, as well as Scripture, for there is a great difference between the Inside and the Outside of any Church, or particular Christian, which are in two several Kingdoms under two distinct Governments; the one Heavenly and Eternal, as is the soul, the other Earthly, or Temporal, as is the body, of which two, they are severally made. For such actions of the Soul, as are concrete to the body, and of use and moment in this present world only, and not contrariant to Divine Institution, and are circumstantiated with time, and place, whereby they become visible facts, preceptible by men's senses, and open to the view and cognizance of humane Authority, though they be concerning matters Christian, or deportments, and behaviours, and wears, to be used within the Church, and in time of service, the same are not properly Spiritual (as they are vulgarly called, especially with them at Rome, whose whole Religion is about the outside) or Heavenly, or Eternal, and Invisible, and belonging to Salvation, which is equivalent; but they carry a Temporal or Secular, or Carnal nature in them, and belong therefore to Temporal Jurisdiction, to each Crown they are under, and by no pretence to Rome; (but where Rome hath a temporal Authority to order them in her own Subjects;) but with us, they belong to our British Thrones, and Tribunals, and to Ecclesiastical Courts, (where they concern Christian) and Temporal, where they concern Civil Society, and to the King's Subjects, as witnesses, and Juries upon the place, and not to any Foreign Chair or Rota, or Pack of strangers, to make profit of the difference, and laugh at the follies, and credulity of the appellants. The Supremacy of the King in all Causes, and over all Persons, as well Ecclesiastical as Temporal, being that which hath been learnedly evinced by our Writers, and is solemnly recognised every day, in God's presence, in Prayers and Oaths, according to the settlement of our Laws, by the Wisdom of the Nation.  
But though this inside of the Church be properly Secular and Temporal, because visible, yet the Secular Causes, which belong to the determinations of Christian Secular Authorities, are well and orderly distinguishable into Ecclesiastical and Christian, or Temporal, and Civil, as the whole Commonwealth, may be considered, either as a Society of men, or a Society of Christian men, or Church. In the first respect, as men, all are Subject to their own Kings, and Laws, in matters of life, limb, and property, whether they be Christian, or Holy, or Heathen and Antichristian, as they were before Christ came into into the World, and must be to the World's end. For Magistracy is God's Ordinance (whom all men therefore are to be subject to from the heart, which always attends what God appoints) though managed, by a Claudius, who was weak and infamously credulous; or Nero, who for his cruelty was believed by many to be Antichrist; for to such, the Apostles St. Peter and St. Paul command obedience and subjection, not only for fear of wrath and power, but for Conscience sake, and the fear of God, Rom. 13.5. 1 Pet. 2.14, 16. For they that resist, shall receive to themselves damnation, Rom. 13.2.  
Yet on this undoubted unforfeitable right of Earthly Kings and Governors, according to their several Constitutions by the Laws of their Kingdoms, the Pope, like a fift Monarch, hath ever, and still doth, affect and design new encroachments (as before upon the King of Heaven) and spiritual pretences of Superiority: Not only by exempting his Subjects and Clergy from secular subjection, (assuming to be the mother of the Child, that's not her own,) but also through his Emissaries and influence, in the time of his Reign and Power, in bringing the Lives of Subjects to the Stake, and their States into Forfeiture, from their Posterity, for Opinions; and the Heads and Crowns of Kings themselves, to the like danger, for the like insufficient cause; Absolving Subjects of their Allegiance, which Christ binds on every Soul, and leading them into perjury and Rebellion, which God forbids and damns; being not only Traitors against Heaven and Earth therein, but, which is infinitely worse, Traitor-makers; (as Satan is worse than a sinner,) and, as many Traitor-makers, by their Doctrine (and what lies in them,) as there are Subjects, or Polls in any Kingdom, they would absolve and seduce. Which made the Nation join unanimously against their methods, not only by Acts of Treason, since the Reformation, but of praemunire long before. A very Apostolical and comely deportment in a chief Professor of Christian Holiness and virtue! that he, and his Missionaries, should deserve to be thrust, and shouldered out, like Pests, by a wise, and a Religious people, (and their Friends,) and the door made fast against them, with the strongest Barricadoes, that could be thought of, Hanging, and Drawing, and Quartering! Yea many of his own Confessors and Martyrs, our Native roman-catholics to this day, who sincerely adhere to all his other Doctrines, (though Flayed Alive with penalties, and inconveniences for it) yet disclaim and desert his infallible guidance in this particular, and would be ready to venture Lives and Fortunes, for their Laws and Country, against any Invasion of the Land, though countenanced or authorised by the Pope; for though such Loyalty be looked upon at Rome with an evil eye, as hath lately appeared in the Irish Excommunications for the like principle and profession of Allegiance, yet they are resolved to be true to their King, let who will call them Heretics for being honest Subjects: And this their Resolution must be grounded, either upon Policy, or vain glory, (to avoid the danger, as well as the Infamy, of Rebellious principles,) or upon Conscience to God, which only is true honour: I am apt, (if I do no wrong,) to believe the last, and to acknowledge, and own all such by Consequence, as true English Protestants, as any in our own Church, for preferring Conscience before the Pope, which, as I have proved, is the chief point in difference between Papists and Protestants. And the rather, if they deal alike, with the rest of their opinions, which set us at distance from one another, by the same rule, which if it be good and right, must hold, in the rest, as well as this; dismissing all other Tenets, that are excepted against, and have no support from God, or Conscience, or the Scripture, but the bare Authority of the Pontifical Chair. For being so dangerously and perfidiously deceived, while trusting to its judgement and of right interpreting, in a case so evident, and plain, and Important, as Neck, and Estate, and Salvation, can amount to: If they will suffer themselves again, to be overruled to differ from their Brethren, upon no reason of Conscience, but this bare Authority alone, whereof they have had trial of its fidelity, and the old sophism of believing as that Church believes: This cannot be counted worthy and filial piety, and well weighed Religion in them, but a negligent unadvisedness, equivalent to plain fault and folly, (especially there being present suffering, and future hazard in the Case,) according to the known Proverb: The Friend, that deceives me once, it is his fault; twice, it is my own. All differences in our Religion, being thus easily composed between us, (if they stand constant to their good principle throughout its consequences, as reason binds them to, (and there will be no reason else, to believe or trust their Loyalty) what a day of bliss would it be to them, and us, to go hand in hand together, like Christian, as well as English, brethren, to their Churches and ours? what peace to themselves, in their concerns, both within, and without? what tears of joy, would it cause in their Protestant Tenants and dependants, who would willingly resign their lives, to see that blessed day, what acclamation and bonfire throughout the Nation, for the restoration of its strength and Union? what Echoes and hallelujahs amongst the Angels of Heaven, that delight in men's Salvation, and return from Error. But should they offer to make themselves, and us, and the Nation, happy, with such a Festival: How must they expect to be well lashed for this, by their Old Friends, for Heretics, and Schismatics, and Apostates, from the Holy See; besides the ignobleness of changing, and being unconstant; to which I shall not now reply: But those of them, that through God's Grace assisting them, nowithstanding such discouragements and obstacles, that will be leaders and examples to their brethren, in such paths of Peace and Life, and count it Glory and magnanimity to adhere to truth, through shame and calumny, and but an Heathenish vain glory, to be constant to Ancient Error, and will accept to be Gods Catholics, although they may be branded for being Heretics to the Pope therein; may the blessings of Heaven be multiplied upon every one of them, and their Posterity for ever, according to the numbers and Myriads of hearts, in Heaven, and Earth, they shall, with their own, refresh thereby.  
In the second respect, as the Church is a Society of Christian men, standing in need of Government, and Peace, and Order, and outward decency and Regulation in its public Worship, and Communion, against scandals from within, 1 Cor. 5.11. or tongues and censures from without, 1 Cor. 14.23. Authority and power must of necessity be allowed in such external matters, to those that are Superiors and Governors in such a body, without whom, it were as impossible for it, to be kept in any order, as for an Army to subsist without any Officers, or Commanders. And here, if any any where▪ the Pope is to put in his plea and claim for Supremacy, which cannot be well denied him at Rome, and his Suburbicarian Territories, where he hath the Power both of Prince and Bishop; but he never originally had over 
(a) Praefat. Monastic. Anglican. part. 1.  Milan, and his next neighbours the seven Provinces of Italy, heretofore under their own peculiar Jurisdiction, without appeal to Rome, or conformity with it, in several of its Catholic Ceremonies, and ways of Devotion, particularly the Roman Fasting upon Saturday: much less over our British Isles, which never were within the Diocese, or Bayliwick of Rome, by any right; besides its new exclusion by the Supremacy of our Kings, becoming Christian; the rising of the one, being the setting of the Glory of the other, like the Baptist giving place to Christ. For though before Kings be Christians, the Bishops and Officers of the Church, were Supreme in their several limits: It being equally incongruous, and inconvenient, for the Church, in Church Affairs, to be under Heathen Government, as under none at all: Yet Bishops themselves, though of Christ's own appointment and Institution, gave place and precedence to Kings and Emperors, becoming Christians; who are Lords of our outward-man, and Gods of the outside, in all communities; allowing them to be now, Christian heads, of their Christian, as they were, Civil heads before, of their Civil Dominions and Territories: And contenting themselves to be eyes to these Christian heads, and not the head itself, their Counselors under them, and not their Lords above them, under any colour or pretence. The Bishops of the Church, being to resemble the Stars, in the Firmament of the Church, as they are styled by our Saviour, Revel. 1.10. who are to Rule by night as chief, when there is no Sun to shine: but as soon as the Sun appears (who resembles Christ, and Kings, his proper Deputies and Vicars,) then though never so fixed, they withdraw their splendour, and disappear, as to Lustre, but not as to influence, and assistance, being ready, in case of any Antichristian Eclipse, to peep and shine at midday; as the dotage of Parents manumits the Sons; and in case not only the Sun be overcast, but the Stars also with it, by some Carnal Sympathy, and compliance, or thick storm and cloud, be intercepted from us, why may not private Souls below, take each God's word and will, in the Bible, or Conscience, in the Creed, or Babtismal vow, as a Lamp to their feet, and a guide to their path, when there is no other light? Ps. 119.105. Why not beg the guidance of the Holy Spirit, that leads to all truth, which is not denied to fervent prayer? 1 Joh. 2.20, 27. Luc. 11.13. The Cessation of Fathers and guides on Earth, doth not dissolve the Allegiance, or hopes of Orphan Christians from their Heavenly Father; but very commonly makes the dependence nearer, and closer, and the assistance wonderful, as in the Case of the late glorious King, deprived of his Chaplains, of numbers of Religious Christians, such as St. Bernard, Gerson, and others, under the darkest times of Popery, and many British Families in England, deprived of their Teachers, in the Pagan Invasion of the Saxons. The right Christian Soul, neither is, nor can be deprived of Christ, her best self; whether her guides on Earth remove, or stay, Rom. 8.38, 39 where she hath Superiors left, she obeys them in Christ, which is the best obedience on Earth; where none are left, Christ alone, hath her whole heart, and immediate service, which is the obedience, that's paid in Heaven: as Noah is said to walk with God, the times being so corrupt, he had none else to walk with here. Gen. 8.9.  
But when God doth bless a Nation, with guides and deputies under him, the chiefest heed and duty of the Soul (wherein her wisdom or folly before God and man, and herself appears) is in her choosing, and cleaving to her true guide, and superior, and not the wrong; for by mistake herein, the rights and honour of the true Superior, and representative of Christ, shall be Sacrilegiously withheld, and profanely conferred on the false, which is her case and fate in every sin, that engrosses her affections, where the honour that's due to God alone, is paid to an Idol, for want of heed and difference to be made, between what is her real, and that which is only her seeming good, and lure to deceive her.  
And the Error, that may be committed in the Recognition of wrong Superiors over us, under Christ, in External matters of Religion, (For in Internals, or externals there is none to be over us, but himself,) is twofold; either (1) In specie, in kind, or (2.) gradu, in degree. The first, is a mistake in the whole; as if a Subject of France, should take the King of Spain for his Sovereign; in such a case, his obedience to the wrong, is Treason against the right Superior, and is not his obedience, but his sin: the mistake in degree, is between Superior and Subordinate; where respect and obedience is due to both, but the respect that's due to the Master, is given to the Servant, and the Steward honoured above the Lord, and the Officer, above the Prince, that Authorises him, which is the usual honour of those, that make blind obedience and advantage, more than conscience, the measure of their duties. The last, is more absurd and faulty, for the first, is liker madness and distraction, one purblined in his Intellects may be guilty of the one, but none can be guilty of the other, but him, who is wholly blind, and mad. For God and nature directs men, and Christians, and Irrational Creatures themselves, to make a difference between Friends and strangers, and though to be civil to all, yet not to rely, and trust on those we know not, as much, as on those we know. The word Host for an Enemy, at first did signify a stranger, so easy is the transition that is between them: and in Church dependence, which is our present case, God hath given great Instances to the world in general, and to all Nations in particular, that it is not his will, we should be led by strangers, more than by guides of our own flesh and blood: for this cause, Christ took upon him humane nature, when sent by God, John 17.3. to direct the world; For verily he took not on him the nature of Angels for this purpose, Heb. 2.16. which though greatly Holy, is yet Foreign to ours; and, as it were of another Country, and their best messages seldom received, by the best Christians, without fear, and horror, and suspicion Luk. 2.9. Math. 28.45. But he took upon him the seed of Abraham, being sent unto his own, John. 1.11. And in all things it behoved him to be made like unto his Brethren to be the better fitted for Sympathy towards us on his part, and the belief thereof on ours. Heb. 2.17, 18. In like manner, in sending his Apostles for the conversion of Nations, the first fruits in every Nation, that were converted to Christ, were appointed for Bishops and Teachers, as soon as might be, to convert their Brethren, and the Supemacy over the Gentile Churches, not entailed upon a Jewish line and succession forever, as our first Teachers; but upon the Natives themselves, in every City and Country, when fitted for it, to Govern and direct their people; and every Province to have its own Metropolitan, chief within itself, and unsubordinate to Foreigners. And it is likewise observed, that the needs of every Country in point of food, and Raiment, and Physic, is best supplied from within itself; and whether it be for the health, or interest of this Nation, to delight to wear foreign Liveries above its own, I shall not now dispute; and, but that the Witchcraft and fascination, that is in error, doth Seal up the Intellect, it deludes; less dispute there would be with all sober minds, but that we have Governors of our own Nation (praised be God) fitted as likely for ability and compassion, to be faithful guides to their Inferior Brethren, as the greatest Angels of the Church of Rome; to whom (were it always certain, they would prove good Angels) we are not so near and dear, as to our own Pastors, who are bone of our bone, and flesh of our flesh. And that our own wise Kings and Parliaments, have, and can, make as wholesome Laws for this Church and State, as the Conclave ever can or did, how far, and how dear soever fetched and bought.  
To allege, as the Romanists do, that Christ had his fixed Officers, his Apostles, and Bishops in his Church, before there were any Christian Kings, which cannot be denied; that St. Peter was the chief of these Apostles, which also may be granted, for peace-sake, as to his precedence, but not any Jurisdiction; that the present Popes are the successors of St. Peter in all his Authority and Holiness, whether they follow him, as he followed Christ, or not; and therefore are Superiors to all Christian Kings and Princes, in their own Territories, as well as at Rome, in all affairs relating to Religion, is such a broken Title, such a far-fetched Etymology, and derivation of Authority, as only fully proves the Antichristian humour of exalting themselves, above every thing that is called God, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Majesty, as the word may imply (which is the Jaundize, that overspreads the face and vitals of that Church all over) but cannot satisfy the conscience of any sober English Christian, to relinquish, and renounce, his manifest allegiance, and Subjection to his own Prince, and Church, to whom it is due, to bestow the same to his own wrong, and Spiritual danger, as well as Temporal, upon a foreign Power, to whom it is not due, and to rob his King, to maintain a cheat. For neither are our British Churches more Subject to the Chair of Rome, than is the Crown of France, to the Crown of Spain, which it had long a mind to, but never any right; neither, if degrees and dignities be compared, are Crowns to be Subject to the Mitre, but the Mitre to the Crown. For Kings, if Heathen, are without the Church, and therefore not Subject to the Pope, were he a lawful Vicar of Christ, for what have I to do, to judge them that are without— them that are without, God judgeth, 1 Cor. 5.12, 13. neither do they forfeit their Sovereignty, by being Christian Kings, by any colour or pretence of St. Peter's supremacy, St. Peter himself being judge, who writes to his fellow Elders, to feed the flock of God, which was among them, 1 Pet. 5.1, 2. and to be subject for the Lords sake to the King, as supreme; for so is the will of God. 1 Pet. 5.1, 2. There is no where, less love and honour from the heart, to that blessed Apostle St. Peter, (no not perhaps in Hell) than amongst them at Rome; an outside love or Philauty, for Secular ends and designs, they may have for him, beyond any, (such as the Ephesian Silversmiths had for Diana, by which they had their wealth. Act. 19.24, 25. or Turks for Christ's Sepulchre, which turns to account unto them,) which is not their love to St. Peter, but to themselves, and bellies; for if they had the least love and honour from the heart, in Christ, to his name and dignity, they would rather choose to starve, or beg, than face their frauds, and cheats upon all degrees of men, with his name and Authority, or make him a complice, or an Author, to all their impious Usurpations, and Rebellions, against the Kings both of Heaven and Earth, against his mind and principles, as before. For St. Peter himself, from whom Popes derive all the power over Kings, they can pretend to, yea Christ himself, from whom St. Peter had his, and the whole Christian Church in his divine person, while he was on Earth, did submit to Magistrates and Precedents, acknowledging their Power to be from Heaven John 19.11. and his Kingdom not to be of this world, Joh. 18.36. as his pretended Vicars cannot also be, by consequence; for a Deputy cannot have more Power than his Sovereign. St. Paul commands every soul to be Subject, or subordinate to the higher Powers, Rom. 13.1. (which St. Chrysostom upon the place, as before, extends to Apostles and ecclesiastics, as well as Lay, and with good reason, for no Crime can be Treason, where is no Subjection,) and gives the title of excellency to Festus, an Heathen Precedent, Act. 26. as St. Luke to Theophilus a Christian, Luk. 1.3: an evident argument, that neither would have denied the title of Majesty to a King, and much more to a Christian King; for as Servants gained no outward liberty, by becoming Christians, but continued Servants after, as well as before their conversion. 1 Cor. 7, 20, 21. So neither do Kings lose their Prerogatives, or Supremacy, by being Christians, but are to be received into the Christian Society, or Church, in the same degree, and quality, they had in the Civil, or State; Superior to all, Inferior to none: And the Texts therefore, that command obedience and submission to Heathen Magistrates, do command the same much more to Christian: And manifestly condemn the Pope as Antichristian, in denying it. And as in the World, or the Kingdom of God, they were God's Deacons, or Liturgists, as they are styled, Rom. 13.4, 6. or his Ministers for the encouragement and discouragement of Virtue and Vice v. 4. So in the Church, or the Kingdom of Christ, they are Christ's Ministers, to serve him with their Authorities, in maintenance of Holiness and Order, which is virtue in its highest degree; and extirpation of Scandals, which is Vice and Confusion, under greatest aggravation. Which trust and supremacy, they bore in the Church of God, in all Ages, under all dispensations, in Old Israel, or the Jewish Church, and New Israel, or the Christian, Gal. 6.16. For so Aaron gave place to Moses, and Nathan though inspired, counts himself, but the servant of his King nevertheless, bowing himself with his face to the ground, when he came into his presence, as his deportment is recorded, (not for naught) by the Spirit of God, 1 King. 1.23, 27. And such was the power and influence of the Kings of Israel, in matters Ecclesiastical, that the whole state and face of the present Church, and the fate and destiny of the land itself, is usually comprised by Scripture, in one word, in the Character of the King's heart, that reigned, whether it was right with God, or not: When it says, that such and such Kings, did that which is good, or that which was evil, in the sight of the Lord, and what was like to follow from such example; for no face or figure of Heaven, can be more benign, or fortunate: No Comet so portending, and ill boding to a Nation, as a wakeful, or a supine Prince, in Mercy, or Judgement, appointed over it, that eyes all himself in his Charge, or trusts too far to others: The Prince is the first and Master wheel, even in the Church, that gives motion, and Order, to all the rest; all will be at a stand, or out of order, when this, is: He is the Architect in the building, and ordering, both of Tabernacle and Temple, according to his Pattern from God; he sets all to their proper work, and erects, and dedicates, both the one and the other; and places Aaron and Levi in their several Stations, each one afterwards to look to their own work and duties of Instructing, Sacrificing, atoning, interceding, that God may dwell in the Camp or State, as the Life, and Soul, and Strength there of. And their care of God's Church, was not a free will Offering, or a generous work of Super-erogation in the Kings of Israel, which was their praise and honour to mind and attend, and not their guilt to neglect and leave to others; but it was the principal indispensable point of their trust and charge. For Old Israel might be said, to be more a Church, than a Kingdom, being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lot and Inheritance, the Clergy, or spiritual Kingdom of God. The rest of the Heathen World, being revolted from him, and kept in slavery under the Prince of the power of the Air, Ephes. 2.2. And therefore the Governor of such a Nation, was more the head of a Church, than the King of a Country, being truly both the one and the other; the one supremacy being common to every Heathen Prince, but the other proper and peculiar to Rulers in Israel. For God himself by particular condescension was King of Israel, 1 King. 8.7. And men came to be Kings, by his permission and allowance, as his Vicars and Lieutenants, to maintain his Worship and Honour, wherein the people's happiness, as well as their Prerogative did consist. In the World, he was the best and completest Prince, that had most of the Councillor, or Captain in him, to suppress all disorder and violence at home, by Laws, and all invasions and dangers from abroad, by Arms and Courage: But in Israel, he was the best King, that had most of the Priest and Bishop in him, to win God of his side: They conquered their enemies in the field then best, when they served God best at home: Their Victories and Successes depended not so much upon their Bow and Chariot, or the Conduct of their Generals, or the Courage and Number of their men, as upon having the Lord of Hosts on their side, to go along with their Armies, which Blasphemous Lives never had the Happiness to procure; that Rule of our Saviour, that directs how to prosper in the World, being true, as well before, as since his coming: But seek ye first the Kingdom of God, and his Righteousness, and all things shall be added unto you, Mat. 6.33. For it was their sins, that gave valour and prevalence to their enemies, and despondency to themselves; Then was there War in the gate, when they sought after new Gods, Jud. 5.8. The children of Ephraim carrying Bows, turned their backs in the day of Battle, because they kept not the Covenant of God, Psal. 79.9. And it was their Piety and Repentance made them miraculously Victorious, when overmatched: Yea, the Heathen Historian observes and confesses the like touching the Roman Empire, that its progress and success was founded in sincere zeal for their Gods, as its decays and overthrow to arise from profane remissness and easy Luxury. Upon good reasons therefore, as well of Conscience and Equity, to approve themselves Faithful and Loyal to God's Honour and Interest, to whom Kings are immediate Subjects, as they expected the like Fidedelity and Loyalty from their people appointed to be their Subjects; as of public welfare and prosperity to their Nation, (obliging Arguments with ri●ht Princely dispositions,) We find the best Kings of Israel (and even Heathen Kings, when sober,) chief to employ their Royal Authority and Power about matters Ecclesiastical, to suppress Idolatry, to reform Abuses, to settle wholesome Laws and Fences, about Doctrine, Worship and Discipline, in God's Church. To put down high places, Groves, Idolatrous Altars, Sodomites-houses, and all strange Religion, as did Josia, 2 Kings. 23.4, 5, 6, 7. And other Kings to break in pieces the Brazen Serpen●, though made by Moses, when abused to Idolatry, as did Hezechia, 2 King. 18.4. To send able Teachers throughout the Land as did Jehoshaphat, 2 Chron. 2.8. to Dedicate, and Repair, and Purify the Temple, as did Solomon, 1 King. 8.29.6. and Joash, 2 Chron. 24.4. and Hezechia, 2 Chron. 5. To institute the Feast for the Dedication of the Temple, as did the Macchabees, 1 Macch. 4.56.59. which our Saviour honoured with his presence, Joh. 10.22. To restore the celebrating of the Passoever to its Ancient Rite, 2 King. 22.21. To appoint a Fa●r to save his Nation, as did the King of Niniveh with success, Jon. 3.7, 10. To decree Blaspheming Hector's to be cut in pieces, as did the King of Babylon, when converted, Dan. 3.29. To appoint Judges in Causes Ecclesiastical, as well as Temporal, 2 Chron. 19.8. Amaria the Chief Priest in all matters of the Lord, and Zebadia the Ruler of the house of Juda for all the King's matters, v. 11. To assemble Synods and Counsels about Sacred Affairs, for settling the Ark, as did David, 1 Chron, 13.2. For dedicating the Temple, as did Solomon, 1 Reg. 8. and reforming the Nation, and bringing them back unto the Lord God of their Fathers, as did Jehoshaphat, 2 Chron. 19.4. To maintain their Command and Sovereignty in such matters, not only over all the people in general, 1 King. 23.21. but over the High Priests themselves in particular, by assigning their work and duty, 2 King. 22.8, 12. Where Jehoshaphat lays command upon Hilkiah the Highpriest; thrusting them out of their High-Priesthood for their Disloyalty, as Solomon did Abiathar, 1 King. 2.27. And sparing them their Lives in courtesy to their Coat, v. 26. And this their pious care and zeal for God and Religion, (which in the Pope's account were little less than intermeddling in other men's rights,) is recorded in God's account, as their Eternal praise, and honour, and good service to their Country. And like Josiah, was there no King before him, that turned to the Lord with all his heart, and with all his Soul, and with all his might,— Neither arose there any like him, 2 King. 23.25. And Jehoshaphat sought to the Lord God of his Father, and walked in his Commandments, and not after the do of Israel. Therefore the Lord established the Kingdom in his hands, and all Juda brought to Jehoshaphat Presents, and he had Riches and honour, in abundance, 2 Chron. 17.5. And the contrary neglect about the Worship of God, in their wicked Kings, and making their people to sin by their defection, or ill example, was the ruin of their Land, 2 Chron. 36.17. And a Brand of Infamy upon their names in particular, forever, as the followers of Jereboam the Son of Nebat which made Israel to sin, and therefore liker to Satan therein, than to Gracious Kings and Fathers.  
And what was thus their bounden duty and honour, in the Kings of Israel, to employ their Authority and Government for God and his Church, upon the like ground and proportion, is the duty and interest of all Christian Kings: for a Kingdom that becomes Christian, becomes a Church thereby, or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 3.5. the Heritage and Clergy of God: a Christian Kingdom is a new Israel of God, Gal. 6.16. and Christian Kings by consequence are heirs of the same Prerogative and Supremacy, that did belong in Israel to the Kings of Israel, where the High-Priests were subordinate in externals to the Kings, and not the Kings to the Priests. It is a contradiction to be a King, and to be Subject: wherein Popes are made Supreme, Kings are made Subjects; there cannot be two Supremes in the same Church or Kingdom; and it were a great snare and Spiritual misery to be subjects under two contrary Sovereigns, and to be bound in conscience to obey contrary injunctions and commands, whereby inevitably their obedience to the one, becomes their sin and transgression against the other Sovereign; which is the condition of Roman Catholics, who own the Pope for supreme, to the wrong of those Christians Sovereigns over them, whose right it is; whereby their conscientious Catholic obedience, becomes unconscionable disobedience to their right Superior. It concerns and behoves them therefore, and every other Christian subject (in whom the word of Christ ought to dwell richly in all wisdom, Col. 3.16.) to be fully satisfied, who is to rule them. He that mistakes his Sovereign will mistake his Loyalty. The Old and New Testament, knows but two Sovereigns, God or the King, Christ or Caesar, 2. Chron. 19.11. Math. 22.21. so the Jewish, so the Ancient Christian Church; so the Church of England held upon the Reformation, when the whole Nation, both Parliament, and Convocation unanimously agreed, that the Pope had no more to do in England, than any other Bishop. The Sovereignty of the Lord the Pope, starting up when the Church began to degenerate, strongly savours of a fifth Monarchy, or an Antichristian erection. Christ only is the Immediate Sovereign of the Inside of men in his Church, Kings the Immediate Sovereigns of the outside in their Dominions: the Pope or Prelate is Sovereign in neither, Pet. 5.3. Rom. 13.1. therefore there is no obedience due, from the heart and conscience, to spiritual Governors, but wherein they agree in their Doctrines with Christ's mind, and clash not in their outward order and Discipline, with the rights of Christian Kings: for delegates are to be obeyed in, and for, and not against their Principals, and the soul is subject to none, but to a supreme, either the Lord Christ, who is absolutely such; or our Lord the King, who is such in externals by Christ's concession, Prov. 8.15. subject also it is to Governors, but for his sake, and by his command, that is to say, it's subject not to them, but to him.  
But it will be still objected, what have Kings to do with Religion? that wholly belongs to Spiritual persons, and the Clergy, and to the Pope, the Patriarch, in such matters, and by consequence, Supreme; and it must still be answered and acknowledged; That the substantial part of Christian Religion lies out of the Horizon and Territory of Kings, in another world, as it were, where yet none is Sovereign but Christ alone; Popes and Bishops and Inferior Priests being all officers and Ministers under him in this Kingdom, all of equal degree and power; without difference in their Authorities or Keys, saving that in equity and merit, they are foremost and chiefest, who are most painful and faithful in this trust. King's well observe their bounds therein, they do not (as they ought not) intermeddle in such matters between the soul and God, as are of divine Institution, or immortal importance; they meddle not with the Priestly office; and great would be the peace of Churches, and of the world, if the Pope did as little meddle with the Kingly: they take not upon them to preach and publish the Laws and mind of Christ in his name and Authority, nor to denounce wrath and War against offenders high or low, nor of themselves to Excommunicate the unworthy from the Holy Society of Christ's Church, and all hopes of mercy till they repent and change, nor to arbitrate, as for Christ, who are fit and worthy of Grace or pardon; neither do they travel between Heaven and Earth, upon messages between Christ and souls, as the Angels upon the ladder, being now God's mouth to the people, in wholesome Counsels and Instructions; anon the people's mouths to God, in humble confessions or thanskgiving; as neither did the Kings of Israel ever offer to enter the holy place, or order the Show Bread, or Sacrifice, or incense, (which might have been done with the same skill, though not with the same Authority, by Common persons, as by Priests) and hath been attempted by one or two, but to their woe: No, under both Law and Gospel, these offices did solely belong to peculiar Ministers and Levites set a part by God's Institution on purpose, who were and are the Clergy of his Clergy and Heritage, and the Priests to those in special, that were and are his peculiar people and Priesthood, Exod. 19.6. Revel. 1.6. The Church itself being Laic and common compared to these, as was the World to the Church. For no less is implied in the reason of those expressions, where both the Christian and Jewish Church, are said to be a Kingdom of Priests, as in Exodus, or Kings, and Priests to God, as in the Revelation: they being in special manner Kings, and Priests, and Clergy, from whom the name and title is derived to others, for some likeness and comparison, for what the Copy is, that is the Original much more. And if Christ's mission was not from Secular, but Divine Authority, so neither is the Institution of the Evangelical Priesthood from man, but from God, being sent from Christ, as he was sent from God, Joh. 20.21. Bishops and Presbyters being equally from Christ's own Ordination and appointment, though not of equal order and degree between themselves, but in several respects the one Superior (and which may seem strange) inferior likewise to the other. For the better understanding whereof, the distinction between Spiritual and Temporal, is to be remembered, and considered in its Primitive and Apostolical acception, and not the modern Roman sense, who confound Heaven and Earth in their notions, as they do in their values and affections; the one referring to the present visible world, the object of sense; the other to the Church, or Invisible world to come, wherein Christians live here by Faith; the Church being more excellent than this world, as eternity is more than time; and yet this world more excellent than the Church, (which is dead unto it,) in the estimation of sense, as is the living more excellent than the dead, Eccles. 9.5. whereby is discoverable the several Superiorities between Episcopacy and Presbytery, in the same person in whom both are co-incident, as they are in every Bishop, and those Elders in Timothy, who for Ruling well, and labouring also in the word and Doctrine, were counted worthy of double honour, 1 Tim. 5.17. where, in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we have a clavis to decide this difference; for the habitude and Character of a Bishop, is that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ruler or Prince, as the Britain's term their Arcsh-Bishop of Carleon to Monk Agustine; but that of a Priest or Presbyter, is the form and quality of a Subject, or Servant, or Labourer, which two notions greatly differ, like God and Creature; But then their several allotments, or respective worlds, are to be considered, wherein the one and the other are said to labour, or bear Rule. And clear, first it is, that the Presbyters labour, as a Servant under Christ, in his word and Sacraments, is within the Vineyard of the Church, and therefore belonging to Eternity, as the Church itself doth; and that the Rule of the Bishop in the second place, is Temporal by consequence, and about order in this present world; and the better preservation of the Temporal outside of the Church; for to affirm it to be a Spiritual Rule over the Church in its inside, (which is Eternal, and Christ's own Peculiar Jurisdiction,) were very inconvenient and unsound. And this Temporal Superiority over the Temporal part of an Ecclesiastical Community, as to all Causes and persons, that be within it, (for any Society whether Sacred or Civil, can no more subsist, or far well, without a Governor or a Chief, than a body without a head) continues in Bishops, by Christ's establishment, till the rising of the Sun; that is, till the Civil Magistrate of that Province become Christian; whose defect they before supplied, as Guardians; and than it doth set, or cease, but Heliacally, as the Stars set in the morning, in deference to a greater lustre, that is better able to do their work, continuing still in the same firmament and Sanhedrin, under his Rays, and Bound nevertheless by their office and duty, to be ready to shine again without him, (as before) in case of darkness, or Eclipse, as was said before. And it well appears how the Christian Temporal Magistrates, and the Church have understood one another, in reference to their several bounds and limits, by those parcels of Ecclesiastical Authority the one hath resumed, as his right, and the other willingly quitted and yielded thereunto as just, upon his arrival to Supremacy in Church, as well as state. For we never find him offering to touch any part of the Priestly office or the Power of the Keys, nor to preach, or Baptise, or absolve, or consecrate, which acts and Authorities belong to another Spiritual Kingdom, far enough out of his Temporal Dominion and Jurisdiction. But several parts of Episcopal Rule and Government, have been rightly assumed and yielded to him in General Counsels, and in our Church of England in particular, wherein he is declared supreme in all Causes and over all persons Ecclesiastical, which was the Original Right of Metropolitans, but since held by them, as was fit, not as Sovereigns any more but as subordinate to their Christian Magistrates. And by this Hypothesis, is resolvable, whether Bishops ordain Priests, as they are Priests, or as they are Rulers, which would make for the strength and re-allyance of the Protestant Interest: For Bishops cannot Ordain of themselves, without Priests to assist, much less can Priests Ordain without a Bishop to preside, where he may be had; and Christian Kings offer not to resume (as their temporal right) any part of the Ordination or Consecration of either sort, but only nominate our Bishops in the right of Patrons or Founders, or as representers of the whole Community, by whom they were in the Primitive Church elected, as likewise in the British. Therefore the Priest, who is but a Labourer, is Inferior and subordinate in this World to the Bishop, who is a Ruler, by Divine Order and designation, not to be violated by any, without the guilt and scandal of being Rebels against Superiors. And the Bishop in his Chair as a Ruler, is Inferior to himself in his Pulpit, as Christ's Labourer and Preacher, in reference to the other World. For it is a higher excellency to be the least in Eternity, than the greatest in time, to subdue sin than to subdue the World, Psal. 84.11. Which yet, is so, as to Faith, and reason, and the Consciences of all sober men, with their own; yet not as to sense, or the Law and course of this present life, and general Practice; whereby through humane infirmity very few, (yet not wanting in our times,) have been observed to be as ambitious of the labour of Converting Souls, as of the honour and command of a Rich Bishopric; though the worst (and Welsey himself) at their dying hour have yielded to this Truth: Whereby no Inferior Minister, that is diligent in his work and calling, can have reason to envy the higher condition and temporal honours of Superiors in this World, having such great reward and honour in reserve from God, for his own work. And we see the Soul itself, though never so excellent or extensive, to be content in this life, with less room and port, than the body; and an Idiot may have a greater presence than a Rabbi, though the one have its name from restraint and narrowness, the other from Amplitude of person and endowments; and David's great spirit which encountered Bears, and Lions, and Goliah's, had but a narrow Case: And St. Paul who overcame the world by his Ministry, is said by some; To be weak in presence, and in his speech Contemptible, 2 Cor. 10.10.  
And were not Christ, the only Master and Rewarder, and Judge, and King; and his Priesthood but in the Character and Condition of Labourers and Stewards under him, and not the Lords and proprietors of his blessed word and Mysteries; who were able or sufficient, to requite their spirituals? Is the tenth of an Estate, or thousands of Rams, or ten thousands of Rivers of Oil, or the whole World (were one sole owner of it) a sufficient price or present, for the Gospel, or for Christ, or for pardon of sins, and peace of Conscience, and the Souls Salvation? What Kings or Emperors were too good to bow, and prostrate themselves before Popes, (if they preached) or any right Minister of the Gospel, were their comfortable messages their own, and not their Heavenly Masters? Yet though they are but Instruments and servants under Christ, are they not to be left without honour, and esteem, and maintenance from men, and that not mean or scant, for their work sake; though they be to expect their full reward and portion from none, but God. For the reason and Civility of Nations, (though they reserve the Glory and honour to the chief Authors of their deliverances and victories,) yet leaves not the Messengers of good Tidings without their due respect and presents. God alone is our supreme King, and Father, preserver, and our Earthly Superiors, and Benefactors, and Delieverers, are but Instruments under him: And though the respect that is due and congruous to the principal, be not payable to the Instrument; yet by all Laws, and Instincts of Gratitude, and Conscience, and Customs of Nations, Instruments under God of Benefits, Kings, Fathers, Conquerors, Benefactors, receive that proper and meet acknowledgement and return, that is their due; yet Instruments are by no means to step into the Throne, or usurp or arrogate the Royalties of their Principals, but must rest content with that Tribute of respect and honour, that is due to their subordinate Ranks and Stations, though they are the Conveyers under God of Spiritual, which infinitely exceed all temporal benefits and mercies.  
And great and remarkable is the difference between the Pains of the Clergy, and the payments and rewards of the Laity, in the Ancient and Primitive times, when Christ was more in the heart, and the World less, towards what it is, and hath been, in the degenerate times of Christianity, when the World began to have more of men's hearts, than Christ. St. Peter, though the Prince of the Apostles, and Founder of our great and Wealthy Popes, was not worth a Groat upon the score of his Function; for so is his answer to one begging his Alms, Silver and Gold have I none, but such as I have give I thee, Act. 3.6. And yet all Rich Christians then, that had either Land, or Houses, sold and parted with all, and laid them at his feet, c. 4.34, 35, 37. so great was the clearness of the one, and the gratitude of the other, and the care and preferrence of the Community and of the poor in both. And St. Paul laboured night and day to get his living, while he preached the Gospel of God unto others, 1 Thess. 2.9. Yet bears them record, That they were ready to pluck out their eyes, if possible, to give them to him, Gal. 4.15. A good Argument, that they that would not spare their Eyes, much less would spare their Purses for his sake; as others more remote cannot erect Temples, (though miracles of the World for magnificence) sufficiently answerable to the merits of his memory. And the Apostolical abstinence was closely followed by the succeeding Heroes of the Primitive Church: As Origen and others, who preferred Hearts before Purses, and fared hard, and went barefoot, while they had Nobles for their Converts, which is not to be attributed to Sullenness, or Melancholy, or Vainglory, but either to the strict observation of our Saviour's Rule, Freely have you received, freely give, more binding in those times of Miraculous assistance: Or to an aim of trampling this present World under their their feet, and encouraging their Christian followers in their poverty and persecutions, as the Emperor Severus used to walk barehead in snow and rain, to hasten the tardy March of his Armies: Or to the Eternal Rules and decencies of giving and receiving, which require the one part to forget their merits, the other never to forget their benefits; more lively exerted in them, who by extraordinary Grace were better fitted to represent the several parts of God, to the life; whereof the Giver is ever one, as the Receiver is of the Creature, and the Receiver, (when he requites and repays) puts on again the Giver, and the Giver becomes as a Creature to be in a capacity to receive, (which is a remarkable shadow and footstep in nature of the Incarnation) and both parts of God could not be acted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but by such unbounded zeal, and thankfulness in both, in imitation of God's bounty, who giveth liberally, and is so far from upbraiding, that he hazards the denial of his existence and being with the inconsiderate, for his silence and withdrawing. But extraordinary times being not precedents for ordinary, that the Clergy now should labour Gratis, or the Laity hold all in Common, as than they did, as the manner of living in a Siege, not a Rule for the manner of living, when God sends Peace and plenty: This noble strife and generous contention between Liberality and Refusal in Primitive Hearers and Teachers, was stated afterwards, and composed by Divine and Apostolical intimations; not only, That of the Labourer being worthy of his hire, but that more express establishment, Even so hath the Lord ordained, that they which preach the Gospel should have by the Gospel, 1 Cor. 9.14. Where the Evangelical maintenance is equalled, if not indentified, with the Levitical, which is known not to have been scant; and prosperity and a Curse annexed from God besides, upon all that were just, or unjust, in paying, or withholding their Tithes and Offerings, Mal. 3.8.9, 10. And further yet; We wish you did reign, that we also might reign with you, 1 Cor. 4.8. Where it is employed, that it is but just and fit, that the Ministers of the Gospel should partake and share in its highest prosperity and advancement, who are sure to smart with the first, in its adversity and contempt: For every Religion expresses what honour it hath for the Deity it worships, by the respect and honour it enjoins to be paid to its Ministers and Attendants: And amongst all degrees of Christians, from the lowest to the highest, neither Christ, nor his Ministers, can be said to be either loved, or honoured, where both are not loved and honoured equally, if not above themselves. And no man can despise the Ministers of his Religion, without despising his Religion, nor despise his Religion, without despising himself, for where is a man's self more than in his God, or Idol. If Christ and his Religion be to be honoured, it is to be invited, to sit equal with us in our Feasts, if not above, wherein no Church is more proportionable, than this of England, which hath its Ministry so adequate and comporting with the several degrees and conditions of its Laity; like Arteries with the veins along the body from the toe to the head.  
But now far otherwise is it amongst Christians, Teachers and Disciples, when the world hath possessed their hearts; And Christ dwells but at their tongues only? many there are besides Quakers, it is to be feared, that would be well contented to be without any Gospel at all, on condition to be Tith-free; and judge no sort of men better to be spared or retrenched in this Commonwealth than Christ's Ministers. And if they had Power enough in their hands, would judge an 100 l. per annum to be revenue enough, or two much, for any Bishop to support himself, and Family, and to keep Hospitality, and relieve the poor, and strangers, and to defend the Church against its Enemies, and not 10000 l. per annum too much for themselves, to spend upon their lusts and Vanity. And in some Nations, the Lay sort Reign and Rule, and the Clergy hold the stirrup, or serve under revocable pay, like other workmen, and trained thereby to be, as observant of the state, as of God; neither hath the degenerate Clergy been behind in overreaching, to the degenerate Laity, in grudging and subducting; especially in the Roman Church, who conceived she never had enough, until she had all, not only their Lands, but their Liberties, and all became her Tenants or Vassals, or tributaries from the Blow to the Throne. Now, how would these two contrary lusts tear and destroy one another, if God had not raised Kings to preserve the peace between them? How would Religion and good literature all fall to the ground, and Atheism and Barbarism, or equivalent Ignorance and superstition, come again in their place, if Kings were not Nursing Fathers to secure their Rights, and Defenders of the Faith, to maintain their Privileges and quietness? to correct on the one hand the Idolatrous Avarice of some hard hearts who would starve the Lord Christ, to cherish their Lord Mammon; And to check the Hypocrisy and worldliness of others, on the other hand, who Christopher-like carry Christ upon their backs, to beg men's hearts; who make use of Purgatory, and the world to come, to gull men out of this present; who call all men to be their Paymasters for the unvaluable unrequitable mysteries of the Gospel, (which they at best but counterfeit) and make them Vassals for ever afterward, upon the score of that Tribute and acknowledgement; who claim a Supremacy over Princes, not upon the score of the Pulpit, and the Eternal obligations thereof, which they quit, but upon the score of their Chairs, which was borrowed from the Throne, and intended it should return to its subordination thereunto. Though Spiritual Graces, (wherewith they are ill stocked) are above all Temporal reward, as much as Salvation is above an Earthly Crown; yet it doth not follow, that the Instruments and conveyors of Grace, are Superiors here in in this world, to all that receive it by their Ministry. The message and Author is, but not the messenger; Kings hear God's word, as Subjects to Christ's whole word it is, but not as Subjects to those, that Preach it, but their Masters rather. It is an ill and Un-evangelical Inference, and too much savouring of Antichrist, from Spiritual Doctrines to raise Secular Superiority, and to make worldly Rule and Ambition, the chief end of the everlasting Gospel, Ego & Rex meus, was a perfidious Traitorous crime in Wolsey, to transfer his Master's honour and Sovereignty upon himself, which is their great Disease at Rome, and constant Boldness upon Christ. A Pursiveant, though sent from a King, to Arrest a Peer, is not Superior in quality thereby to the Peer, although his Authority and errand be; we may as well conclude all Sentinels to be Generals of the Field, or every Chaplain declaring Christ will in a Sermon before the King, to be Primate of the Church, and every Christian, who Conquers the world by his Faith, to be Emperor of this world, as Popes to be Supremes in Christian Kingdoms and Churches over men's souls and bodies, because they are the Servants and Officers of Christ, who is. When St. Ambrose boldly durst suspend his Sovereign, and Theodosius meekly yielded to the censure of his Subject; there was no Superiority either lost or got, by this in either; both doing their parts of Servants herein, the Bishop of fidelity about his Master's mysteries, the Emperor of Submission to his Saviour's Steward. All orders and degrees in the Church, are every one in the Postures of Servants to Christ, and Servants to another for Christ his sake, 1 Cor. 3.22. and he alone the only Master and Sovereign, Math. 23.8. In this world, it's true, it's otherwise, where some are Servants, others are Masters; some Rulers, and others Ruled: all to be regarded, as unto Christ in their several Superiorities, by Christians, who are to serve and obey them all from the heart upon Christ's account in addition to their Civil obligation, which is correlative to their Civil Superiority; for as we are Christians, we serve none but Christ: and those that Rule and Govern, if Christians, do it as his Servants; and Pious Kings have justly esteemed it to be a greater Dignity to be Servants of Christ, than Sovereigns of this world. Whosoever therefore misguides, or mis-governs his Inferior, or wrongs, or deceives his Neighbour, or disobeys, or dishonours his Superior, Christian: violates his Faith and duty, first to his Heavenly Sovereign in his heart, before he wrongs any other on Earth, by his outward Act. And it is our concern and honour, as to detect and shun all such as are Traitors and Faithless to our Saviour, so dearly to embrace and love them from our hearts that are true. But though Kings meddle not with the substantials of Religion, or the rights of Christ, yet with the outside or Circumstantials, that fall within their charge and cognizance, they well may, and must: whatsoever in Church matters is of Temporal, not of Eternal moment, neither determined by Christ, nor necessary to Salvation, but conducing only to Order, and Peace, and Decency, and good example before men, belongs to Christian Kings, to regulate by discretion, with the advice of their Clergy, Numb. 27.21. Mal. 2.7. for their Transitory Nature makes them more allied to this present world (where Kings are Sovereigns,) than their bare Connexion to Holy duties, doth make them appurtenances to the other immortal world, where Christ only Reigns and Rules. For Instance, whether it be more decent to perform Divine service in a Gown, or Surplice, or in a Cloak, or Querpo? whether with the people having all their Hats on, as do the Jews, or the Minister, as the French, or all bare, both Minister and People, as usually amongst us? whether kneeling, or sitting, be the best and seemliest postures at several Offices before men? (for it is clear, before God that the heart is all in all,) whether a Basin at the Minister's Elbow be more comely than a Font; or whether the Font stand best in the Chancel with the other Table for the other Sacrament, or at the Church door, in token of our entrance by it? Whether the Cross may be used in Baptism, or the Ring in Marriage? Whether the King have not power to found and endow Churches, and to alter Sees, and to translate the Metropolitan from one place to another, as he thinks fit for any new convenience, or redress. These things are nominally spiritual, but really secular, and belong to Christian Temporal Jurisdiction, which no way intrenches herein upon Divine Institution or Sovereignty, which hath left out such matters and causes free for Christian Kings to regulate, even in the Church and Temple, as did the Kings of Israel. The Church being part of their state and Province, where Kings and Subjects are Christian; and the one to order every thing to the Lord Christ, whose Deputies and Vicars now they are; and the other to obey them in all such their Orders, from the heart as to the Lord: Neither is there any peril of Soul or Salvation, by such transitory matters, as wears and postures of the Body, (where they are not ordained for to honour, or acknowledge Idols, and false Gods;) there may be great danger in contention, 1 Cor. 11.16. and disobedience to those Divine and Eternal Laws, which command obedience and Conformity to humane: Neither are the Circumstances of Religion made equal hereby to the substantial parts thereof, being observed to such several Ends, and intents, sufficiently distinct and different, as are the Authorities that appoint, both the one and the other, God himself in those, and Kings as his Deputies and delegates in these, (though many men's too much placing their Heaven, and zeal, and humour and scruples upon Ceremonies and shadows, make them substances as to themselves.) For the difference between Time and Eternity, or the Body and the Soul, or sense and faith, or word and sword, or Heaven and Earth, or peace of Conscience, and the peace of the Kingdom, is not more fixed, and manifest, and unconfounded, than is that, between the inside and outside of the Church; the one lying within the Perambulation and Jurisdiction of Divine Sovereignty, the other of humane; neither of the Popes, over us in England; nor the latter, but only there, where he is a Temporal; nor the former, even at Rome itself, where so he is.  
And O! the Unchristian Arts and Methods, that have been used by Popery all along, both above and underboard, according as it was high or low, to wrest this Ecclesiastical Supremacy and Prerogative, from Christian Kings, which is their manifest and undoubted right, and chiefest Glory in their Temporal Crowns, and a peculiar Talon for their management, in order to an Eternal. Sometimes openly and above-board, by an impudent pretence of Plenitude of Power (when they had none at all) they have eagerly endeavoured to hook unto themselves, our King's Royal Privileges, about Investures and nomination of Bishops, and the Crowns off from their heads, which is too well known: For any ones Temporal right, that had any reference or Relation towards the Church, was straightway the undoubted Appurtenance of St. Peter's Chair; under that pretence, they caused King Henry the Second, in the Controversy about the exemption of the Clergy, which was an absolute invasion of his Royal Government and Authority,) to be whipped and stripped by his Subjects, like a Malefactor in Bridewell, for the good of his Soul, and in breach of his Royal Trust and Dignity, to allow Appeals to Rome, to heal his wounded Conscience. Their poisoning Attempts, and Invasions, and Powderplots against Queen Elizabeth, and King James, are fresh in Memory. When open Arts can do no good, they'll work their Ends in Masquerade and smaller undertake: Here possessing Quakers, and raising Sects, to resist and Blaspheme our Religion and Government: There endeavouring to get more considerable Instruments into power, to promote their Romish Interest in Protestant Shapes, with greater succcess and lesser noise, because less discerned; to corrupt our hopeful Clergy, and destroy honest men underhand; and imbroile the Nation, by widening the differences between Protestants, which were ready to close; and multiplying Non-conformists, whether they would or not. For it is obvious and easy to observe, that all, or most of our Presbyterian Dissenters of the younger sort throughout the Nation, did see their Error, and desert their Party, upon the Restauration of our Church: And that the Elder sort were no less convinced from the experience of late confusions, but that it was harder for the one than for the other, in point of Reputation, to change, and walk contrary on a sudden to their former Actings. And the secret enemies of our Protestant peace and union, laid hold of this advantage (as Non-conformists allege) and cast in politic Prouisoes and obstructions, to make their Repentance harder still, if not impossible, to the trouble of our Government, and the joy of Rome. Some ambodextrous Pens (like Mountebanks upon a Stage,) shall publicly wound and confute, and presently heal and defend the Church of Rome, as faithfully as any of her own Inquisitors, and as safely as any of our own Authors, by this double stile; falling fiercely upon their first Deserters, and such as begin to espy and loathe any of its grosser Errors, (enough in time, if not so carefully prevented and discouraged, to cause a general defection throughout the host,) because they are not perfect Protestants in a moment, able to see and relinquish all her Corruptions at first waking: And therefore the sincere Irish Clergy shall be rigorously chid, for beginning an Orthodox Allegiance, in disobedience to their Church, and violation of their Oaths: And the Jansenists, for defending Catholic Doctrines, with the like sincerity to Christ, and disrelish to the Pope. And the Distinguishers of the Church of Rome from its more corrupt Court, as Pestiferous and rash beginners, or some Ho-body Hoys, and no right Sons of the one Church or of the other; against all Principles of Christian Charity, which forbids to quench the smoking Flax, or break the bruised Reed, as also against common humanity, and ordinary prudence, exactly gratifying the Italian sagacity by such useful Hostilities. And contriving on the other hand, to cut down all fences and securities of this Church, and repeal its penal Laws, out of generous Charity, and for more free commerce with Ingenuous Roman Catholics: Whereby their numerous and Industrious Emissaries may overrun the Land, and disturb and seduce our people, with greater safety. Where a Protestant may be discerned at the Elbow of the Jesuit, and a Jesuit at the Elbow of the Protestant in every page, both contriving to assist one another against a Sunshine, or a Rainy day, by betraying this Church; for clear it is, that the Italian out-wits the Jew in his part, and the lurch befalls the English side. For though the Protestant Vulgar think their cause well defended, yet the more discerning Conclave finds its designs more Effectually promoted by such Arts. How do such deserve to be admired and noted for their Wit, that can serve two contrary Masters with success? and bid fair to be uppermost, let what party that will prevail? and be rewarded by both, as the open Champions of the one, and the secret Factors of the other? Neither do they yet less deserve to be scorned and detested by all wise and true hearted Englishmen and Protestants, for such scandalous wiles, and abominable doubling and betraying their Mother Church with a kiss. Others of duller studies, and Epicurean Inclinations, judge no method better, than that of Balaam at Baal Peor, Numb. 24.15. 2 Pet. 2.15. Whose stratagem according to the Chaldee Paraphrast was thus laid with Balak. That the people of Israel could not be cursed or weakened, but by dividing them from their God: That this was to be best effected by bringing the fairest Daughters of Moab into the field (instead of an Army) to allure them to their Embraces, which soon took effect: For the People began to commit Whoredom with the Daughters of Moab— And the Anger of the Lord was kindled against Israel: Till the zeal of Phineas put a stay unto it, Numb. 25.1, 2, 8.11. To the like kind of Prophets, and Romish suggestions, and connivance, we own the present deluge of Debauchery amongst our Gentry and Superiors, whereby men are fitted by Spiritual wounds and servitudes, for Romish Plasters; and our Church, and its guides disgraced, and a greater deluge of judgement and destruction is hanging over us, unless God grant us Grace timely to repent, out of love and commiseration to ourselves and Country, as well as duty to God, whom we have so unthankfully provoked.  
And least Kings themselves, who can have no ends, but God and the public, should bring too great an happiness upon a Nation, by taking the charge thereof themselves: They suggest the management of the Reins of Government to be difficult and toilsome for Princes to tyre their Arms or Brains with, and that others may be better trusted with such fatigues; and Princes to take their pleasure; and if trusted, than trusted for good and all by all means, for to trust and suspect were disingenuous and contradictory, whereby the Prince shall be divested and deposed from most of his Authority, and a Juncto of petty Tyrants raised and multiplied to act under the shelter of the Government against its Interest and honour; like unskilful Mountebanks, that take liberty to kill under the colour of a Licence: Whereas, in truth, nothing is more easy and plain, especially in some Nations, than the Rulers work and office: For what more easy, than to know good from evil? which a Child will soon arrive to, (in difficult and knotty points, they have Counsels, and Tribunals to assist, as Moses had his, Exod. 18.) And what more Divine, than to be an encourager of the one, and a Terror to the other? Or can be more their Interest, and strength, and blessing, and Acclamation and praise from God and men? Provided that they take a Text, or two, for their direction, as my present Text, to do all from the heart, as to the Lord: For none are able to Act Christ to the full, both in the temper of his first and second coming, as Princes may, by Meekness in the first place, towards such as are tractable; by Resolution and severity in the next, towards such as prove Incorrigible: And that other Text, Rom. 12.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that ruleth, let him do it with diligence, not consuming his time and thoughts upon mean and and common Recreations, much less on scandalous and sinful pleasures, but to make his Government his entertainment and pastime. For what can be more the sport and health of a Prince, than the prosperity of his people? And what Music more delighting in a Generous Ear, than the Te Deums of Orphans, and Widows, and the Oppressed, for their rescue and Protection? Any Squire, or lusty Clown, can equal a Prince in skill and content at Hunting of a Fox or Deer; But to detect, and hunt Wolves in Sheep's clothing out of the Church, or the wild Boar out of Christ's Vinyard, and Foxes from Public Tribunals and Sees, and noisome Vermin, that prey upon their innocent Neighbours, out of every corner of the Land; This is Game for a Prince, wherein no Subject can be his Rival, or share or partake in his Delight and Glory. And what a glorious happiness doth it ever prove to a Nation, when Kings inspect their own Affairs, and trust not too far to others; and are led by the heart more than by the ear; by God more than by Man; by Conscience, (and Christ its rule, which can never deceive them,) than by Man who is a liar, which can, and often doth deceive, and betray them into manifold unworthiness and inconvenience. The Proverb saith, the eye of the Master feeds the Horse; But it is far more true, that the eye of the King will beatify a Nation, According to that of Solomon, The King sitting in his Throne of Judgement scattereth away all Iniquity with his eye, Prov, 20.8. The Sun itself cannot be more useful to the world by its Beams and Influence, nor less be spared, than a diligent and wakeful Prince to his People; for he is more than a Sun, being as God and Christ amongst them, not in Title only, but in Efficacy and Benefit, when by Precept and Example he acts all in conjunction with him, and subservience to him; and Christ is ever where he is, and He is ever where Christ is: What an eyesore would this prove? but to none other but to Flatterers, Hypocrites, Pimps, Oppressors, Atheists, Epicures; but to Satan and his Pope, who envy every Kingdom, the Divine and Fatherly care and inspection of its respective Kings, and is ever encroaching for a share in every Crown, by the pretence of his Chair; though he hath no more right or authority to meddle here, than the Lord Mayor of DUBLIN to Govern the City of LONDON, or our British Church to rule and control the See of ROME, and not so much, because junior in the Faith to Us, as well as Apostatical from its right Guide and Rule, as hath been showed. And the Elder and the Healthy hath some pretence to Govern the Younger, but the Younger and Sickly no manner of colour to Govern his Sound and Elder Brother; which brings me to the Third and Last Point, to prove, That the Church of Rome hath no Superiority or Mother-hood over our British Church, in respect of its Extraction, or first Plantation of the Gospel.   

SECTION IU. Rome no mother Church to Britain in respect of Extraction, or Plantation of the Christian Faith, but much Junior to it.  
WHich it never had from Rome, nor by its means, but without it, altogether; and for a good space of time, before it had any Chair to boast of. Our British Islands, by remarkable Providence, being exempt and distinct from all the world, (as to subjection, though not to Communion) 
(a) Ms. Bernesii Doctoris Pontificii apud Spelman Concil. p. 28.  not only in respect of its separate situation, and the Supremacy of its Crown; but the Antiquity and Independency of its Sees. But rather than to be dumb, and confess, and yield the cause, the Romish Advocates will stand up, and pretend, some out of Simeon Metaphrastes, that St. Peter himself made a long abode in Britain, and converted many, and ordained Bishops, Priests, and Deacons amongst us, and at the founding of Westminster, his apparition, and Ghost appeared to direct the Builders, which Legend is not worth an answer, not only for its suspected Author, but for its ill conduct against its own Interest, and forgetting its cause, making Britain no more Inferior, but equal and  to Rome, and Sisters from the same Spiritual Father St. Peter. But others with more colour, will object, did not Augustine the Monk sent from Rome, about the year 600 convert this land, and especially the English to the Christian Faith? Had they not quiet possession of their plantation for about a thousand years, till they were wrongfully justled out by King Henry the Eighth in a Rebellious manner? Is not the Chair of Canterbury, which derives its descent from Rome and Austin, Superior by public allowance to all the Chairs of Britain besides? to ascend higher, to stop the mouths of the Ancient Britain's, that plead more Antiquity in this Island, than the English or Saxon can or do, whose first landing here was not till about the year 449; Did not the Pope Eleutherius (through Faganus and Dwywanus he sent hither with others) christian their King Lucius about the year 170, and convert and Baptise the rest of the Nation, and settle Bishops and Arch-Bishops amongst them, where Flamens and Arch Flamens were before, as appears by their own Histories? And is not this a sufficient Title, (that is 1500 years standing) to prove the Church of Rome the fountain, and Mother Church to Britain, and if a Mother where is the honour and Obedience, that is due unto her?  
But if it shall more fairly and truly appear. (1) That the Church of Britain was planted by the Immediate followers of our Saviour, either Apostles or Apostolical men, shortly after his Resurrection, and before St. Peter's Arrival at Rome (whether that tradition be true or false:) and the same seed, (though sometimes in some parts of the Nation mixed with tars, in other parts more purified from them,) continued among us without failer, (especially in the Northern and Western Parts of this Island) from that day to this: (2) If the whole passage by consequence between Eleutherius and King Lucius, cannot be allowed for true, which Savours of the latter Arts of Rome to compass Sveraignty, contrary to the express words and tenor of Eleutherius his Epistle and answer to the King, and the subsequent Practice of the Bishops of Rome for some hundreds of years after him while they continued good: (3) If Augustine the Monk's arrival here, was a manifest Intrusion upon another's Province, without Invitation or consent of the Christians of the place, to Invade and subjugate and destroy the British Church, by the help and means of Pagan Enemies then making War upon them, as Jackcals and Praetors follow Camps for Prey, whereby he and all his Clergy, stood deposed and degraded of their Orders, and all his party, of Christian communion, by the concurrent suffrages and Canons of all the General Counsels, of the whole Catholic Church, that went before him. (4) If the Controversy between the Church of Britain and Rome in those Early times, was the same that is now maintained against it, by the Protestant Church of England at this day, touching its Superstitions and Arrogated Supemacy; with this difference, that there was no room nor place then, for those Sophisms now used, where was your Church before Luther, or Henry the Eighth, but both still agreeing in their manner and temper of Proceeding, now, as then, and then as it is now, on the one side great learning, and Truth, and piety, on the other as great Ignorance, and Arrogance, with lying wonders and Massacres. (5) If the Gospel was Providentially planted amongst the English or Saxons, by British Ministry, and not by Romish, and the Church of Rome by its bewitching Power and Grandeur, in degenerare times over all this part of the world, did but invade and disturb both the English and British Church, and ravish their Sees, and disorder their Consecrations and successions, and Vnchurch itself thereby, and attempt to enslave our Crown, as well as Mitre: (6) if Henry the Eights relief of both Crown, and Church, was just and providential, and also British; and not the unsettling of a Right Possessor, but the lawful ejection of an old Intruder; And the peace and Interest and Glory of this Nation, is fairly pointed out by Providence to consist in pursuing this design, (7) If the Primacy of the See of Canterbury be from the Grace and pleasure of our Kings and Laws, who can alter it, as they think fit; and not from any Ecclesiastical Right of the Pope, according to the Laws and Canons of the Universal Church, but rather in contrariety unto them. And Christian Subjects ought to submit to the supreme Magistrates Right and pleasure in ordering such external matters about the Church, as clash not with Salvation: If these seven points shall appear as clear from proof and evidence, as they are in the model and supposition: will it not inevitably follow, that no English, much less British Christian subject, of what persuasion soever, can with any conscience, or thankfulness to God, renounce his Mother of Britain, to own a Foreign Church for his Mother; or desert his Colours to list himself under the Conduct and Supremacy of Rome, to Act against his own Church and Country, without being apparently convict before God and the world, as well as his conscience, of being a Renegade to his Church, and false unnatural to his Country, and (as our wise Laws upon good grounds declare and define) a Perfidious Traitor against his Sovereign.  
First then, it may be affirmed, what cannot, and is not denied by our Adversaries themselves, that the Christian Faith was first introduced to our Britain, by Joseph of Arimathea, who buried our Saviour in his own new Tomb, Math. 27.60. who landed here with other followers of our Saviour shortly after his Resurrection, and Diu ante-long before Eleutherius his time, saith 
(a) Baron. T. 2. An. 183. p. 240. & Polyd. Virgil lib 2. p. 37.  Barronius fixing it to the 35 year of Christ, where, after he had preached the Gospel in this Country, he ended here his days; and quotes an English M.S. in the Vatican Library for one of his Authors, and  and Cressy and Pitseus, and the rest of the Roman Catholic writers upon this Subject, allow this story; so that habemus confitentes reos, we have such a testimony for the proof of our first point, as in worldly Tribunals, is counted fatal and conclusive, the confession of the Adverse party: And it is to be wondered of such men, that they should be so ill advised, as to yield such a Truth so easily to such a prejudice to their Cause; but what then should become of the credit of so many holy Monk's Relations and Revelations, touching the Monastery of Glastenbury, and not only the devout visits of Faganus and Dwywanus, and Austin, and Paulinus sent hither from the Pope, to preach the Gospel, (which proves Christian Religion, as well as that Old Church to have been here, in their belief and persuasion, long before their Arrival hither,) but the many Divine Revelations from Angels, and the Virgin Mary, and Christ himself, about the building and dedicating that Ancient Church? It's safer therefore with our Romish Authors, and a less inconvenience of the two, to confess this fact, and yield the cause, than question the credit of so many Miracles, and Supernatural Revelations, enough to spoil and overthrow their Church, (whose errors are chief supported and confirmed by such devices,) and extol the wisdom of Protestants, that rely on no Divine Visions, but those recorded in Scripture. But others are swayed much more, by other Evidences; so many Charters of Kings, as well British, as Saxon, and Norman (several extant to this day) given to this Monastery upon the account and acknowldgement of its undoubted Antiquity, and priority, to all other Churches in this Land, or in this part of the world. The Charter of King 
(e) Usher de Primordiis. p 122.  Henry the Second in the year 1185. where it is affirmed of it, Fons & Origo totius Religionis Angliae pro certo habetur. And recites the Charters of former Kings, touching the place; of William the 1. and 2. and Henry his Grandfather, and those Ancienter of Edgar, and Edmond, and Edward, and Alfred, and Bringwalch, Kentwin, Baldred, Ina (Inclyti Arthuri) the famous Arthur, Cudred, and many other Christian Kings, all diligently perused, and read before him: and the Charter of Edward the third in the third year of his Reign— to the like effect, both perused by the Renowned Usher. The first Church in the Kingdom of Britain, saith King Ina, counted the Principal in this Kingdom, ab Antiquo, from Ancient time, saith Edgar; built by the Disciples of Christ, where in all agree. And 
(g) Monasticon Anglican.  the Tombs of so many Abbots, and Saints, and Bishops, and Kings, counting it Honour to be there Interred, and King 
(h) Usher p. 117.  Arthur in particular, whose Tomb and inscription after the burning of the Abbey, was there found about the year 1200. say the best Historians of 
(f) Idem. p. 124.  those times. But the bringing of this Tradition to public test and examination in several 
(i) Usher p. 23. 175.  General Synods of Europe gives it much great reputation, where the Ambassadors of England, in the Controversy about the Dignity and Precedency of England with France, (who derive their first conversion from Dionysius the Areopagite converted by St. Paul at Athens, Act. 17.34) and with Spain or Castille, (who ascend higher for their founder to James, the Brother of John, killed by Herod. Act. 12.) yet claimed Priority to England before either of them, from Joseph of Arimathea's landing and preaching here, statim post 
i Usher p. 23. 175.  Passionem Christi, immediately after the Passion of our Saviour: and the weakness of the exceptions of the Advocates of the adverse part, may be seen in the great Usher, with answers to them, where requisite; which Controversy was first set on foot in the Council of Pisa, in the year 1409. next in the Council of Constance in 1417. between the Ambassadors of France and England: in the Council of Sena, 1424. before Pope Martin the fift, between us, and French, and Spaniards together; 1434. between the Ambassadors of England and Castille again: which passages have so prevailed with Cressy, that he hath no scruple left but one; and that, not against the Fact, and body of the story, but against the time, and earliness thereof; 
k Cressy Eccles. Histor.  he can not hastily believe, that Joseph arrived here so soon; wherein yet he is to be commended by that party, for his watchfulness for the Honour and Prerogative of the Church of Rome, in apparent danger of being overthrown by this Church, if the date and time, as well as the substance of the story be once granted and evinced; For if Joseph arrived here in the 35 year of Christ, as Baronius guesses, or the 36. as others, (for where some differr it to 63. 
m Spelman Concil. p. 12.  Sir H. Spelman conceives the figures displaced 63 for 36) and our Saviour suffered in the 34 of his age, it follows, that Joseph repaired hither immediately after the Resurrection, in the 21, or 22. that is to say, the last, or last year saving one of Tiberius his Reign; Christ being Crucified in his 20 th'. 
n Helvic. Chron.  whom Caligula succeeded, Regning three years, and ten Months: And (●) Claudius after him, thirteen years and eight months. And 
n Helvic. Chron.  Nero after Claudius, another thirteen years, and eight months. And St. Peter's arrival at Rome, is not so much as pretended by them of Rome to be before the second year of Claudius, (which yet Protestant's can never grant, finding him in those years to be in Palestine, and Papists can never prove) but that he came to Rome about the 12 or 13 year of Nero, they have tradition more favourable for them, and more reconcilable to his other abodes, and Martyrdom: It is consequent here upon, that the Christian Faith was in Britain, before St. Peter ever came to Rome, for as many years, as are between the latter end of Tiberius, and the second of Claudius, in their own account: that is, for about seven years; and in the account of all others, for as much time, as Intervenes between the end of Tiberius, and the 12 or 13 year of Nero; that is, that the Church of Britain is manifestly Senior, and Ancienter in the Faith, than the Church of Rome, by thirty years complete; And yet, for this under-graduate title, and pretended pre-eminence of the Chair of St. Peter, above this of our British Church, all this strife, and zeal, is used by deluded roman-catholics, to their own hazard and peril, in their Estates, and consciences, and to public disturbance, and unnatural combinations against the Privileges and Glory of their own Country, from year to year, and Age to Age, without end or rest. Cressy foresaw this foul inconvenience, and had no mind to permit Joseph to Land in Britain, before St. Peter arrived at Rome, to have an Influence over this, as well as the other Western Churches: but neither had he, nor any else of his party, any argument, or exception in bar, and stop, of such timely arrival of Joseph, and the Gospel with him into this Isle, or that he continued 30 years at Jerusalem, or else where, to give way to St. Peter to arrive first at Rome, before he entered upon these parts; but on the contrary, there are strong presumptions, that he made no stay; first, when the chief Priests and Elders and Soldiers were forming their Information for the Governor, [His Disciples came by night and stole him away, Math. 28.12.] It was high time for this Disciple so nearly concerned, to be gone among the first: his persecution in all probability preceded that of St. Stephen, to which the adjoining Countries, did owe their first Gospel; And the Phenician Ships that much frequented these 
(p) Bochart. Phaleg.  parts for its tin, were not probably wanting to the design of Providence upon him, for our happiness; which may perhaps be a reason for his Southerly Landing. Secondly, his Senatoria● Age, being an honourable Counsellor, Mark. 15.43. was not consistent with many years delay: Thirdly, to wave conjectures, and probabilities, and to produce such evidence, as may justly be esteemed full and home, and certain, and satisfactory in this Question about time; the Testimonies of our British Gildas, so well seconded by others, puts this matter far out of doubt and question: Gildas, whom Bellarmine in his Catalogue, allows to be a Classic Father of the Church untainted with any error: 
q Usher p. 415.  Author veracissimus, saith Usher, A writer that is for truth above all: who spares not to rip up all the crimes and miscarriages of the Ancient Britain's, as well their Princes, and Clergy, as the People, wherewith they daily plunged themselves, and their Country, under the divine displeasure; who therefore in equity is to be believed mentioning but one passage that makes for their honour, and that likewise, the more to upbraid their unworthiness: 
r Gildas Epist.  Tempore, ut scimus, summo Tiberii Caesaris, we know, saith he, that in the latter end of Tiberius Caesar's Reign, when this Island lay frozen by her distance from the visible Sun, Christ the true Sun, not from a Temporal, but an Eternal firmament, was first pleased to communicate his rays, that is, his precepts, to our Inhabitants, held fast by some with more, or less fervency, to the hot days of Diocletian: which passage was uttered by him above eleven hundred years ago, and averred in the face, as it were, of the whole Nation, (chastised and galled with his Fatherly rebukes) not upon slight tradition, but upon full and certain knowledge of the points; when as yet there was no doubt or difference, no party pro. or con. to be served or disserved with the assertion; and when there was, as another said, upon a different Fact, nullum mendacio pretium, nothing to be gained by the lie; which overruled 
s Histor. Angl. lib. 2. p. p. 38.  Polydore Virgil and 
t Speech to K Phil. and Marie, An. 1555.  Cardinal Poole after him, (both of the Roman party as is well known) to affirm in full Parliament, in his Speech to King Philip and Mary, that this was the first of all Provinces, that received and embraced the Christian Faith: Wherein, we have the concurrent suffrages of more Classic and early Writers, and Fathers of the Church, who affirm these Isles to have been converted, and immediately founded upon the Apostles, who after Christ (the chief Cornerstone,) are the next in the Foundation of his Church. I shall select but two or three amongst many, designing brevity. 
u Euseb. de Demonstr. Evang. l. 3.  Eusebius expressly affirms, that some of their number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have crossed the Seas to the Island called Britain: 
y Theodoret de ●nrand. graec. Aff. l. 9  Theodoret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our Fishermen and Publicans— did not only bring about the Roman World— but the Britain's and Cimbrians— to receive the Laws of the Crucified. And 
z Niceph. lib. 1. c. 1.  Nicephorus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Egypt and Lybia fell to one (Apostles) share and lot, the Ocean and the Britannic Isles to another: that is, to Simon Zelotes according to him, and the Greek Monology, and our own Traditions; who sustered Martyrdom in Britain, and not in Persia, as they affirm at Rome. But whether it were him, or St. John the Evangelist, (to whom our Paschal Traditions are referred) as 
a Histor Rer●m Scotic.  Buchanan conceives, or 
b Usher c. 1.  St. Paul himself, as Sophronius and others, or 
c Ibid.  Aristobulus mentioned, Rom. 16.10. St. Barnabas his Brother, (and Father to Concordia St. Peter's Wife, who is said to suffer Martyrdom under Nero at Rome, not long before her Husband) whom Dorotheus, and the Greek Menology, and others, affirm to have been ordained Bishop of Britain by St. Paul; I shall not take upon me to determine, but rest satisfied in this, that our British Churches appear to be uncontrollably of Apostolical descent, and long before Eleutherius: God himself by his subsequent special Primacies and Preeminences bestowed on Britain, of having the first Christian King, and the first Christian Emperor before any other City, or Nation, easily disposing us to believe his other Antecedent Grace and savour to our Land, which we have proved, of being the first Christian Plantation in the Western World.   

SECTION V The Faith never failed in Britain from the Resurrection to this present.  
WHich no Persecution, or Invasion, no Art, or power of Satan, or Gates of Hell, have been able to eradicate, or totally to blast and extinguish in any Age; but we and our Progenitors, through God's great help, have kept and maintained it from that day to this; and hope, and trust, that we and our posterity will stand to it, till Christ's coming in the Clouds. For the first Age, the Authors mentioned, and the extraordinary vigour of this Heavenly seed at its first planting, and miraculous powers to attend and back it, every where alike, may suffice to satisfy any: For the second Age, and Century after the Apostles, a greater defect of Writers is generally observed in the whole Church; whether it were the design of Providence, to create a distance, or fix a Gulf and separation, between Divine, or Canonical, and Ecclesiastical, or humane Authors, (as several Regions are parted from neighbouring Kingdoms, by impervious Mountains, and wild, and inhospitable deserts;) or whether it were, that the Ink then in use was Blood, and their best evidences and Records, flames and Martyrdom: Nevertheless the acknowledged increase of Religion over all the Land in King Lucius his time, will attest the zeal and fidelity of this Age to their Principles, when it shall appear from the Epistle of Eleutherius, that Christian Religion is pre-supposed therein, to be settled in this Land before, and the King pre-instructed in it. And the 
c Usher p. 141.  great Usher Marshals about 20 or 30 Authors, both Foreign and Domestic, to confute and stop the mouths of some ignorant suggestions, as if Religion had failed, or expired in this Land, between the time of its first planting, and Dioclesian's persecution. For the third Age, Origen and Tertullian early Fathers, mention Religion to flourish here; the one writing about the year 201. Brittannorum in accessa Romanis loca, Christo vero subdita: That Christ was received as Lord here, where the Romans had much ado to enter; the other, that they were united to Christ in Britain, though divided from the rest by situation. And Dioclesian's persecution in the beginning of the fourth Age, about the Year 303. largely proves the existence of the Christian Faith in this Land, which it so fiercely endeavoured totally to suppress, but to little effect: Yea to the more corroborating of Christianity here by the exemplary constancy of Martyrs, St. Alban, and Amphibalus, and Julius, and Aaron, etc. establishing it the more by their sufferings, and 
d Bed. lib. c. 7.  Converting their Executioners with their invincible meekness and patience: And occasioning its larger extent, and the full Conversion of the Scots, (dwelling then in the Northwest of Scotland beyond Dunbritton Frith) by the British Culdees 
e Buchanan Rerum Scoticarum Regit ●. p. 122. Spotswood Hist. lib. 1. , retiring to those parts, as Archbishop Spotswood and Buchanan acknowledge the Providential benefit, from whose Cells the Ancient Scots denominated their Churches: Who in after Ages were extruded saith the same Author 
e Buchanan Rerum Scoticarum Regit ●. p. 122. Spotswood Hist. lib. 1.  by a new sort of Popish Monks; Tanto Doctrinâ & pictate illis inferiores, so much coming short of the other for Learning and Piety, as they exceeded them in Riches and Ceremonies, wherewith they affect men's Senses and infatuate their minds. In the Year 313. when peace was restored by Constantine, they begin, saith Gildas 
f Gildas Epist.  to Rebuild their Churches, demolished to the ground; and her exiled Children, dissipated into Corners, gather themselves together into the bosom of the Church, to Celebrate their Festivals, and Triumphs over their Enemies, to give God the Glory, and to attend his Sacraments with pure heart and mind. In the following year, the Church being in good order, we find the three Archbishops of Britain taking their places, and subscribing in the great Council of Arles in France, Eborius (Ivor) Archbishop of York, Restitutus (Edrud) Archbishop of London, and Adelfius (Brawdol) Archbishop of Caerleon upon Vsk (a Roman Colony, where a Legion, (in the British Leon) kept their Garrison) corruptly set down in the Council with several other places 
h Council Arelat. Edit. Reg Paris.  Civitate Colonia Londinensium, where an uniform Celebration of Easter was agreed upon; and thereupon Constantine 
i Constantini Epist. apud Spelm. Conc. p. 4.  with good reason assures all the Orthodox Bishops, that were not present at the Council of Nice, (which was held eleven Years before that of Arles) that the Church of Britain with others did agree with the rest of the World in the Orthodox observation of Easter. In 347. in a Council of about 400 Western Bishops, we find the Bishops of Britain to join in the Condemnation of the Arrian Heresy, and the clearing of 
k Apol. 2.  Athanasius, as himself doth testify. About the Year 390. 
l Usher 787,  St. Chrysostom likewise, magnifies the Divine power of Christ, from the Holy Faith, and Life, the Churches, and Altars in Britain, as it were in another World. In the latter end of this Age, 
m Gildas Epist.  Maximus in this Island, making for the Roman Empire, exhausted the Nation of all its Fight men, and Arms, and Treasure, wherewith he Coped with two Emperors, Gratian and Valentinian, driving the one out of Rome, the other out of his Life, and leaving the Nation weak and open to the Incursion of its Enemies round about; but made far more weak by God's desertion upon the follies, and ill life of Vortigern, inviting the Saxons into his pay against the Scots and Picts, and preferring the Beauty of Hengist's Daughter, before his Faith, and Country; and his Christian Subjects, after his example, intermarrying with the Saxon Infidels, which was one 
o Ubbo Emmius Rerum Frisic. Hist. lib. 3.  of the reasons brought over St. German and Lupus, to dissuade them from such wickedness; but all in vain, till God gave them and their Country over, to be barbarously and mercilessly destroyed by their perfidious mercenaries, Confederating with their enemies against them, who were before too strong for them in their weakness; yet God in his mercy raised them pious and Courageous Princes, Aurelius Ambrose, and Uter Pendragon, and the Renowned Arthur, who by the strength of a Christian 
p Ubbo Emmius Rerum Frisic. Hist. lib. 3.  League entered into, with Picts and Scots, made great slaughter upon the Infidels, and subdued and chased them out of the Land: And (what further proves not only the continuation, but the true temper, and life of the Christian Faith amongst them) our Britain's were zealous and successful, to preach and plant the Gospel amongst their Enemies and Invaders: As the most Reverend and Holy Bishop Ninian, as Beda styles him, lib. 3. c. 4. about the year 412. Converted by his Preaching the Southern Picts, dwelling then between the Frith of Edinburgh and the Hills, having his See amongst his own Countrymen, at Whitern or Candida Casa, translated afterwards to Glasgow (that Territory 
r Usher p. 663.  from Dunbritton Firth down to Cumberland, remaining then in the possession of the Ancient Britain's; and the names of Rivers, and Towns, and Mountains, are as British, as in the heart of Wales.) In the Year 432. the great St. Patrick, a Britain born, (whether about St. David's in 
s Humph. Lhuid. Frag. Britt. p. 63.  Wales, as some say, or at Kirpatrick 
t Usher p. 819  near Dunbritton, as others will have it, it matters not much, the people and Language in the one place, and in the other, being then of the same Britain's) whence he was stolen with about an hundred more, by Irish Pirates, and sold for a Slave, whereby he had time to learn their Language, and was enabled by God to Captivate the whole Nation to Christ, both Princes and people, and the Isle of 
s Hist. Ch. Scot lib. 1. Spotswood ascribes the Conversion of the Isle of Man to the British Culdees, Usher 642.  Man together, in a miraculous manner, which was his Christian retaliation to his enemies: Whose reward is great with God, and the greater by this, that he hath the less of praise from men: his very Adorers (since his plantation was long obscured by a Romish Fog that still lasts upon it,) never ceasing to defame and traduce his Divine work, with Superstitious descriptions and unworthy Legends, though intended perhaps for Honour. In 451. 
† Usher p. 978.  Gildas Albanius born at Arcluit, (in Beda's time called Alcluid) that is a Town upon the River Cluid, now Dunbritton, Inhabited then by the Britain's, preached to, and converted the North parts of Scotland beyond the Hills, whether Ninias before had not reached. And after him, in 565. St. Columba, of Irish Birth, and British Doctrine and Institution, assisted by 
u Idem 540.  Constantine Duke of Cornwall, repenting of his Adulteries and Murders, upon the reproofs of Gildas Badonicus, and taking orders, perfected the Conversion of the Picts; Serfus one of the Culdees, and consequently of British, either Birth, or Principle, promoting the same work as far as the Orcadeses. About the Year 560. St. Kentigerne 
y p. 686.  Nephew to King Arthur, and Founder of St. Asaph, returned to his Bishopric of Glasco, and preached first the Gospel to the English, though enemies, permitted upon 
(f) Histor Brit. lib. 8. C. 9 & M. Westm. 489.  submission and fealty, under Octa and Ebusa Sons of Hengist, newly conquered by Aurelius Ambrose, to live in that British Territory; between the Friths and the Wall, where they suffered the Britain's before (being worsted by them) to reside upon like submission. About 596, what by divisions among themselves, what by great invasions by Gormond from Ireland, as well as by the Saxons in their bowels, what by a great and Epidemical Plague and Jaundize, and the entrance of Monk Austin the greatest Plague of all, two of their Candlesticks were removed, Thadiock Archbishop of the See of York, and Theon of London, being forced from their Sees and charge, with the Clergy, and Gentry from their Estates and Homes, to retire for their safety into the parts of Wales, and Cornwall, (and Ireland very probably) none staying behind, but the Peasantry, at the Terms, and for the conveniencies and interest of the conqueror; York faring best of the two Sees, for the Cambrian 
(m) Usher. p. 1005.  Kingdom, or Cumberland, (called Valentia) with Scotland, or old Albany, which formerly had been parcels of the See of York, stood yet entire and safe, under the Protection of their own Kings and Princes, who were able to defend their Religion and Territories, both from Pagan, and Romish Encroachments, about this time infesting them: But in the See of London and the body of Lhoegr (as the Britain's still call England) the Inhabitants that remained behind, Tributaries to the Saxon Conqueror, were to retain their Faith between the heart and God, after their Clergy were expelled (by the procurement of Rome, as is to be suspected) unless some lurked behind in- cognitò (as is usual) for their comfort and assistance; or the Pagan Conquerors as we shall see anon, gave them toleration of Religion, either by Grace, or Articles; as did Irmericus in Kent, and Penda in Mercia, and Kerdic in West Saxony, etc. whereof Bede takes little notice, though he could not, and doth not wholly conceal the passages. But then, as the loss of one sense, adds strength to the other, and the shutting of one eye, enlarges the others Candle, Ireland grew rich and famous, upon this dispersion and accession of learned men into its Territories for refuge, whereby it became about this time the University (as it were) of these Western parts of Europe, for the Christian Orthodox Religion, and termed, Insula Sanctorum, the Island of Saints, whither recourse was made for Spiritual knowledge, from all parts and Kingdoms; and Wales, and its Sees, and Abbeys, was no less stocked with choice of Able-men, and particularly the famous Monastery of Bangor-is-y coed, where we find about this time, above two thousand learned Monks living together in a holy Fraternity, all Subject to the Metropolitical See of St. David; whither the Chair was removed from Caerleon, by the Authority of King Arthur and a Synod about the year 521: These in 602, gave Augustine the Monk a meeting about Worcester, where the pretended Supremacy of the Church of Rome, with its superstitious Innovations, were Synodically disclaimed, and rejected, Augustine's design being to seize our British Churches, as it were by occupancy, and to subject them to Rome under colour of Conversion. For that their Sees were made too hot to hold Thadiock and Theon, at the arrival of Augustine, or not long before, is some Argument, that the Pagan fury, was made to burn the fiercer with Roman-Catholick bellows; and that the believing Britain's, (who needed not their Conversion) must veil their Ancient Metropolitan Chair of St. David, or Caerleon likewise, to an upstart See of Rome's erection, as Austin expected, this manifestly proves and discovers, it was their Temporal Dominion, and superiority, (which by them is called the Catholic Faith) that was the chief aim of Rome by all Inhuman, and Unchristian Arts, to propagate here in Britain. And if we were constrained to submit in part and for a time, to their yoke and superstition, (when the Crown in our Kings for a time was miss-led by their influence) and were freed from the same yoke in H. 8. when the Crown was better rectified by Providence, we stand, as we were, holding fast our Liberty, with a better conscience than they could usurp it from us; being now under no Tie or obligation to Rome, either for our Faith, or errors; not for our first Faith which we never had from them, nor for some latter superstitions, which we restored back unto them: continuing a right Church from first to last, because when we were at the worst, we were as Orthodox as themselves, who corrupted us; and recovering our clearness again from their forced mud and mixture, we continue (as well English as Britain's, now mutually Incorporated) to profess the same Faith, which was planted here above sixteen hundred and odd years ago, not only before Lut●er was born, but before Rome itself had its Christian being.   

SECTION VI Britain had not the Faith from Pope Eleutherius.  
THe first point being thus cleared, It becomes as clear, we had not our Faith from Pope Eleutherius by King Lucius, and (were the Epistle, and the Persons contemporary) it makes more against them than for them, whereof the sum is this. You desired of us to send you the Roman Laws, which you would use in the Kingdom of Britain, we can never disallow God's Laws, but may Caesar's. You have lately by Divine mercy, received the Law and Faith of Christ, you have with you in the Kingdom both the New and Old Testament, whence by the advice of your Peers, and the Council of your Kingdom, you may select holy and blameless Laws, which may be enacted, and supported not by any Foreign, but your own Authority, who are God's Vicar in your Kingdom, and represent his power to your People. But not a word about Lucius his Baptism, or the Nation's conversion, (which it rather plainly presupposes:) Nor was it unbeseeming in a first Christian King, (much less the forfeiture of the Liberties of his British Church and Kingdom forever,) to ask the advice of Neighbouring Churches, or such excellent Christians (as the Popes of Rome in those times were,) about the settlement and Government of the Church in his Dominion: and the answer and the event do show, there was no such danger: for the Pope's answer is Protestant and Orthodox, that the King is Christ's Vicar in his Kingdom, and the head of the Church, which he may well Govern with his own Authority without depending upon Foreign: provided he took along the Law of God, and the opinion of his sages, for his Rule and help; the advice to be theirs, the Acts of Governing to be his own; which with the present Church of Rome, is unsound and Heretical Doctrine; for, it's the Land that moves with some, and not themselves, when they are sailing from it. And it appears by event, the Popes did never intermeddle in the Government of this Church or State: yea, that they were such strangers to us all along, to the time of Pope Gregory, who sent Austin hither▪ that by his questions and clinches about the English he met at Rome in the Market, Angli, Angeli: Deira, Dei ira; King Elle, hallelujah; it appears: whether we were Pagans, or Christians here in Britain, he did not very well know; but some Papists are grown willing of late, to relinquish this part of their pretence; and to allow this Epistle to be counterfeit (because so contrary to their present Doctrines, and seditious principles, more than for the considerable reason's Sir H. Spelman lays down against it, which Mr. Prynne takes upon him to disallow, and answer to severally:) but the other part of the story, though thus cracked in credit, that Lucius was Baptised together with all the Land, by Eleutherius his Emissaries, must stand nevertheless; which yet is wholly improbable, and contrary to all sense and reason; for the British Church in Augustine's time, was found so uniformly unlike in all its rites and customs to the Roman, (if the Roman observations in the time of Augustine and Eleutherius were the same) that one may easily believe, that the fair Northern Nations are so many Colonies of Blackamoor's, as believe Britain to be regenerated by the Baptism of Rome, to which Mother it held so little resemblance in any of its Ecclesiastical features. For one of the main points in difference, between the Britain's and Austin, we find in Bede. lib. 2. c. 2. was, about their Ceremonies of Baptism; then, that known and lasting difference and contention about Easter; and their abstinence on Wednesdays, and friday, (not on Saturday as was, and is observed at Rome against the sense and Custom of the Catholic Church:) there being as little Conformity, between this Church and that, in the heads and guides, as well as the whole body, of the People in the former rites: Our Deacons, varying from them in point of tonsure, our Priests and Bishops in that of Marriage, our Arch-Bishops in the Characteristical Badge and livery of the Pall, which these Churches never fetched or wore in token of compliance or dependence on that Church, as shall be further proved in every particular out of their own, or better Authors: so that they may be justly ashamed, as much of the Second part of this lie and pretence, touching the Baptism of our King and Kingdom, as they are of the first, touching the Epistle; where by the way it may be observed with abhorrence and detestation, what unworthy Arts and Methods this holy Roman-Catholick Church, makes no conscience to use, to compass its Unchristian Ambition, and Supremacy over Kingdoms and Nations, where it can find the least colour or occasion: what lies, they scruple not to Father upon all manner of men, the living and the dead, even on their best Popes, and the Apostles, and the Virgin Mary, and Christ and God himself, so their Carnals ends and Grandeur may be advanced thereby; and what forgeries and falsehoods, have they not foisted into all manner of books, and Records, and Histories, to promote their Dominion, hook or by crook, particularly into our British, in the time of Ignorance, and their Kingdom of darkness, extending once to all parts and Persons: Geoffrey of Monmouth, affirming that that he did not compile, but only Translate into Latin his History out of a British Manuscript, which Gualther Archdeacon of Oxford brought over hither, from little Britain; whereas that Gualther attests likewise in the close of that very book, that he Translated 
a A mysi Cualter Archiagon Rydychen a droes y Llyfr hwn or Lladin yn gymra●g. I, Walter Archdeacon of Oxford Translated this out of Latin into Welsh, Histor. Briton. Galfr'd. Monm. M. S. Cambro Brit.  the same out of Latin into the British tongue, by which device the Enemies of the Glory of our British Church and Nation, have to the wrong of the first, and to help on their vain Supremacy by any Art or shift, shuffled in this passage touching Lucius, into ours, as the other touching Constantine, into other Histories, that both were Baptised by Popes, Eleutherius and Silvester by all means, because the one the first Christian King, the other the first Christian Emperor, and both brag's equally true: as likewise that Dubritius Archbishop of Caerleon, in King Arthur's time, was Apostolicae sedis legatus, not unlike another of their fictions of the Pope's sending the Pall to St. Patrick to make him Archbishop of Ireland under Rome, though a Pall in Ireland was never heard off, till the time 
b Cambrens. Topograph Hiber. C. 17.  of Malachias Anno. 1152: and to the diminution of the Second, clogged the Achievements of the great and Religious King Arthur with their unworthy Legends and Fables, as with a design, that the one with the other, might in time be of equal credit; which hath induced some blind to lead the blind to believe, there was no such King: In so much that Buchanan, well knowing, and seeing the contrary in the Records of his own Nation, could not forbear to make a digression on purpose, to vindicate his name and story, (which in other 
c Ubbo Emmius Rer. frisic. Hist. lib. 3.  Nations concerned in that History, is acknowleded, as well as in the Scottish, and our own) in a just indignation against the underminers of the fame of so great a Hero. 
d Buchanan Rer. Scotic. lib. 5. Reg. 45. p. 151.   
But some light and occasion perhaps they had for their Monkish Invention, in that very probably, Lucius was Baptised by one from Rome, viz. 
e Usher. cap. 3. p. 31. seq.  Timotheus, one of St. Paul's Disciples, one of his own blood and extraction, being the Son of Claudia Ruffina 
f Martial Fpigr. lib. 11. Ep. 53. lib. 4. Ep. 13.  a British Lady, admired by 
f Martial Fpigr. lib. 11. Ep. 53. lib. 4. Ep. 13.  Roman Writers for her Accomplishments, not short of any then in Rome or Athens, 
e Usher. cap. 3. p. 31. seq.  the Wife of Pudens (and Mother of Linus) in whose house at Rome, Baronius saith 
g Anno Christi 44.  the Tradition goes, St. Peter had his abode in, Converted afterwards into a Temple; but which is more certain and generally agreed on by their Writers and ours, (and the exceptions of one 
e Usher. cap. 3. p. 31. seq.  Dissenter sufficiently answered by the most Learned Usher) they both were the same persons, who are mentioned 
e Usher. cap. 3. p. 31. seq.  in St. Paul's 2 Epistle to another, Timothy 4.21. Pudens and Linus, and Claudia greet thee; and all the Brethren: Who after acquaintance with St. Paul in all Probability, was more instrumental to convey and promote more and more the Gospel into her Country, than before pieces of Roman Wit, as she was wont; as is rightly inferred by the Polite and Reverend Author of Antiquitates Ecclesiasticae, who yet is more industrious than need, in the derivation, and Roman forming of both her names, Claudia from Claudius Caesar, and Ruffina from Pudens Rufus a Roman Knight her Husband, when her own 
h Hist. Britt. l. 2. c. 2.  British name might easily, and without such streining be form after the Latin Mode (common with it to other Tongues, to make some alterations in Foreign names, which they are to pronounce in their own,) who being Young, and newly Married with Pudens (Marshal's Patron,) styled Sanctus, by the Poet in his Epithalamium, for his Modesty and Virtue, might well be the Mother of a Son, that might be fit (for time, as well as mutual affection,) to Baptise our British King, coming over to be a Christian, and probably by his means and influence; for K. Lucius (or Lhês) lived not at that distance of time, but that this might be well Effected, in Anno 156. saith Geoffry 
h Hist. Britt. l. 2. c. 2.  of Monmouth, and sooner say Ninius and P. Jovius as before. Withal there was but his Father King Coillus, and Marius (or Meirig) his Grandfather, between Lucius and Aruiragus, mentioned in Roman Writers, who was Contemporary with Joseph of Arimathaea, and 
g Gwladys Ruffydh, or Gryffith, whence Ruffinus, Ruffina, Griffin The old Britain's retained their Maiden surnames though Married, and do still amongst the communality, and pronounce u as y, and melt away g.  bountiful to him at Glastonbury, say our Histories; and Lucius might be called Arviragus, or Apviragus; for his name in British form was Lhês Coel ap Meirig. 
i Usher p 18▪   
And were it true, that Lucius of a King became a Preacher before his end, and Converted to the Faith Bavaria 
k Usher p▪ 31.  and Switzerland, as several Authors report out of the Annals of those places, as our English 
k Ubbo Emmius Re●. Frisicarum  Willibrord, and Suidbert, and Wilfrid did Holland and Frizland, and Boniface or Winfrid, did the Thurmgis, Suevi & Franci, 
l Munster Cosm. l. 3. p. 323.  doth it follow they must owe an Eternal Subjection to the Church of Britain upon that score? Or did the Ancient Britain's ever pretend to a Supremacy or Jurisdiction over Ireland, upon the pretence of its Conversion by their St. Patrick, as is the way at Rome to insist? Or were it lawful for them, and in their own power, to pav us, or another, that should upon such a score expect it, such their subjection and obedience, against their due Loyalty and Allegiance to their own Sovereign, whose right it is; but though we pretend to no rule over them, nor expect any more, but their love and kindness, which is mutually due, we may justly take it ill, and unkind at their hands, that they choose rather to be guided in their Faith by Foreign Deceivers to their Misery, than continue their Communion with their Ancient Christian Friends, and Brethren Branach, to their great felicity in Soul and Body, and the happy peace of both Nations. Where Christian Religion is wholly employed and adapted to compass Worldly ends and Temporal Superiority, its dignity is embased, and its nature really changed into another kind or species, and ought not by consequence, to be called Religion. For the end is better than the means, and the Master than the Servant, and the Building than the Scaffold: And this present World, (Satan's Kingdom) is more excellent than such a Church, which is wholly designed and dedicated to serve and gain it; with all, the end gives name and being and definition unto the means, as a sum of Money, employed to relieve the poor, is Charity; to pay Debts, Justice; to Bribe an Evidence, Perjury; to hire an Assassinate, Murder: or a Building made to dwell in, is a House; to Grind Corn, a Mill; to keep off Enemies, a Fort; to serve God in, a Church; to buy and sell in, a Shop: and by consequence that Religion, (that hath Earthly Rule and advantage, for its chief end, and professes Earth thereby to be better than Heaven, and Gospel good for nothing more, than to fill Coffers) cannot be called Christian, or true Catholic Religion, (for the chief aim of such, is the World to come) but rather an Antichristian trade or craft, which sets Conscience, and Truth, and Sacraments, all at sale, to make sure of this. And so much may suffice touching the second point, to show that Rome is no Mother Church to Britain, neither by Conception or Education, for she was neither conceived in her womb, nor nourished on her breast; but was a Virgin of full Age, when her pretended Mother was but in her Swaddling Clouts and Cradle.   

SECTION VII. The Description of the Old British Church, in its Doctrine, Discipline, and Government, and Traditions, when Augustine the Monk made his Impression here.  
IN the third place, to come to Augustine the Monks Impression upon our British Church; we are to examine, whether being free born, she forfeited that liberty by any foul Heresy or Schism? Or the Church of Rome at that time merited Superiority over her, by being a more Excellent and purer Church? Or by any Act of redemption, or unrequitable Courtesy, (which swallows liberty) hath won, or obliged it in justice and equity, to be subject to her? Or wherein her Title to this Supremacy lay, in its first advance, and setting out, before any pretence, or colour from prescription or possession. The Face therefore and Physiognomy of both Churches, at that time, is to be viewed and examined in its lines and features, which of the two for Doctrine and Discipline, and Traditions, was most Catholic, and Apostolic, and Primitive, and Merited (supposing their years and standing equal) to Rule and give Law to the other. Where it is to be premised, and taken for granted out of Bede, that the Scottish, and Pictish, and Irish Churches, were then one and the same exactly, in Principles and Customs, with their Mother the British Church; and what is delivered of the one, belongs to the other; yea the Daughters were more hot and zealous in the Cause of their Mother against Rome's Invasion, than the Mother itself: For the British Bishops agree to give Augustine a fair meeting, to dispute their Rights and Pretensions; 
a Bed. lib. 2. c. 4.  but Daganus and Columbanus, though Courted and respected, would neither eat nor drink with those of Augustine's party, nor lie in the same house. To give therefore a brief Character of both Churches, as to their Principles, its worth observing what Bede delivers of both, 
b Usher. 129.  though no great favourer of the Britain's, as the Learned have observed. And first of the Britain's; next of Augustine and his Religion. The British is represented to be a Church, Scriptural, for for its Doctrine; Episcopal, for its Government; Primitive and Oriental, for its Customs and Traditions. And Augustine himself, to have nothing to object against it for his quarrel, but these three pretences. 1. [ᶜ] That she observed not Easter after the way of Rome, 2. Nor Baptism with Roman Ceremonies. 3. And refused to preach the Gospel to the Saxons: And the great sore of all at the bottom, because they would not own Augustine himself to be an Archbishop, denying by consequence the Pope's Supremacy who sent him. Bede out of his moderation, conjectures the cause of their Error about Easter, to be this, [ᵈ] ut pote quibus longe ultra orbem positis, &c, being situated out of the rest of the World, the decrees of Councils, about the observation of Easter, had not reached them, only what works of Piety and Purity, were to be learned out of the Writings of the Prophets and Evangelists, and the Apostles, they made it their chief care and diligence to observe and practise. And we are not to this day in Britain, out of love with this Error, as were none of the Ancient Fathers, or Councils who took Scripture for their only Rule; and Gildas after their manner, hath scarce one Paragraph in his Epistle, unstored therewith; and one of his chief lamentations in Diocletian's Persecution is, for their Bible's being burnt in the public Markets, which kind of sight our Apostate Modern roman-catholics would have been content to behold in larger manner, with dry eyes. And that they were not in any Error, or ignorance of the Decrees of Synods, about this point, appears from Constantine the great his Epistle, and Certificate in their behalf before mentioned, and the presence of the British Bishops in the great Council of Arles determining this particular Controversy about Easter. 
e Council Arelat. can. 1.   
The next Doctrine of our Ancient Britain's included in the former, was the example of our blessed Saviour's meekness and humility, as the rule of imitation and Communion, Mat. 11.29. so the famous Abbot Dunawd, 
f Bed. lib. 2. c. 2.  or Dionothus resolved his Countrymen, upon their question, whether they should give Augustine another meeting, or hearken to him; for in a former he had staggered them (as Bede believed) not so much with Argument, as with a Miracle, by restoring a Blind man (one of his own Company) to his sight, before them all; but the British Doctors for all this would not 
f Bed. lib. 2. c. 2.  Priscis abdicare moribus, relinquish their Ancient Customs, as then (above a thousand years passed) they styled them, without further advising with their Brethren; 
g Ibid. Here the Britain's term their own Faith and Customs Hên ffydh, counting Popery then at its first entrance here, but an Innovation which is a note for our Britain's to consider, who vulgarly call Popery Hên ffydh, or the Old Faith.  whereupon Dunawd being consulted with at Bangor, advised them to be guided by Christ's example, more than deceitful miracles; give him the meeting, saith he, and regard his messages, if he be a man of God: But how may that be known, say they, do not you read what our Saviour saith, take my yoke upon you, and learn of me, for I am meek and lowly in heart. If he be meek and lowly, it is very likely, he bears that yoke himself, and would have you to bear the same; but if he be rigorous and proud, it's manifest, he is not of God, and you need not care for his message. But how shall this also be known, let him come first to the place, and if, when you arrive, (who exceed in number and other respects) he arise to meet and honour you, as his Christian Brethren, it's some sign, he belongs to Christ; you are to hear him with all respect and deference, but if not, but with State and distance, he think to reduce and over-aw you, and your People, you are to defend the Liberties of your Church, and disappoint him of his carnal expectation: which last took place in a high degree on both sides, eum notantes superbiae, cunctis que dicebat, contradicere laborabant,— neque illum pro Archiepiscopo habituros respondebant, they owned him for no Archbishop, but taxed him for his pride, who might have had their honour by humility, and contradicted and baffled him in all he had to say, for they were 7. Bishops, & plures viri Doctissimi, many very learned men, as Bede there observes, where upon he Prophesied their destruction, which shortly fell out, in Barbarous manner, more by Instigation, than prescience; to the ruin of that King's Kingdom, who did execute his Prophecy, and providential planting of the Gospel among the Saxon, or English, by British Ministry, without the help of the Romish, as will further appear.  
To these two Catholics principles and Doctrines, touching the word of God written, and Incarnate, best leading them to Holiness, and the life of the other world: they added a third, that brought them peace in this; obedience to Superiors, or their Gods on Earth, and their Temporal and Spiritual Governors in their several districts, and submission to the Synods and Councils of the Church, about doubts and Controversies happening in Religion; upon this score the above said Dunawd, saith the British History 
g Histor. Briton. lib. 11. c. 12▪  Miro modo liberalibus artibus Eruditus, Augustino petenti ab Episcopis Britonibus subjectionem, diversis monstravit Argumentationibus ipsos ei nulla● subjectionem debere, cum & suum Archipraesulem haberent, being wonderfully learned, cleared by divers Arguments, the British Bishops owed him no subjection, as he, and his Pope expected, and particularly by this, because they had an Archbishop of their own, and were not to disobey their lawful Superior to please an Usurper: for it is the chiefest part of obedience to know one's right Superior, and to own none besides; wherein lies the first perversion of every English Subject, that follows Rome, and its Foreign Father, against the inward natural Allegiance of his conscience, towards Christ and the Truth, and his outward duty to his Governors and Fathers at home, violating the fift commandment, with a Pharisaical corban, saying to their peculiar Fathers, it's given to Rome, whatsoever you might be profited by us, following uncertain traditions before Gods express Law, and teaching for Doctrines the commandments of men, as our Saviour himself hath timely detected, and forwarn'd against this Holy fraud, Math. 15.5. for by the same reason, that every good wife, is to know her own Husband from another; and every good Subject, his own King from a Foreigner, or Usurper; and every Soldier his own Commander and Colours; by the same duty and conscience, every English Christian is to follow his own Church in Christ, before another; for obedience misplaced, is but Godly transgression, or Traitorous Loyalty, to the disturbance of the public, besides its own shame and prejudice.  
And by submission to Governors and Synods, they were healed of the Pelagian Heresy, which most annoyed this Church, (next to Romish Inroads that trod down the whole field, and sowed their tares and superstitions from year to year among our best corn) this made also our Church to under go several variations about the observation of Easter, as times required. As for the Arian Heresy and venom, (which began to Breath a little in these parts upon 
h Usher p 197.  Gratians toleration of divers opinions in Religion) it found not the air to agree with it, neither did Pelagius, (or Morgan) though born in Britain, and as it is said 
i idem p. 207.  the same day St. Augustine was born in afric, suck 
k idem p. 215. 224. & Pelagii Epist. ad Demetr.  or Propagate, his Heresy here, but fell into it at Rome, by finding Christians to come short of Heathens, and abusing Grace to Libertinism and Wantonness; for otherwise, he was in great esteem and veneration for his learning and Sanctity, with the chief 
l Usher 221.214.  Fathers of the East and West, St. Augustine, and St. Chrysostom; and in the East 
m Usher p. 215.  ended his days, having never returned to his own Country, but his Heresy came to be spread here nevertheless, (in those parts especially that were reduced by the Saxon Conqueror) by the means of 
n Bed. lib 1. c 17.  Agricola a French man, the Son of Severianus a Pelagian Bishop, and in the rooting of it out amongst the Britain's left behind in Lhoegr, Germanus and Lupus Frenchmen likewise, did good service, as by Neutrality they were better fitted, (as for instance, their first and main success in disputation, was about 
o M. Westm. p. 446.  St. Alban, where Gildas and such as he, durst not approach for the Enemy) as his complaint is taken notice of by 
p Camden in St. Alban.  Camden there) being their chiefest Champions sent hither from the Gallican, at the request of the British Church, signifying her distemper and troubles & qua●primum fidei Catholicae debere succurri, that the Catholic Faith should be assisted as soon as might be, such was the loving Communion then between this, and that Church, and still might be, especially with the soundest and learned'st part thereof, (under frown for Orthodoxy) if he, who now letteth, were once taken fully out of the way, 2 Thess. 2. But it recovered itself again, after Germanus his time, till St. David (newly ordained Bishop by the Patriarch of Jerusalem) in a public Synod (whereto he was invited) held in Wales against it, gave it 
q Usher p. 474.  its final overthrow, and was made Archbishop of St. David in the same Synod thereupon. For the Easter Controversy, which was the only material point, Augustine had to object, (for the other about Baptism was mere Ceremony, and since lost in oblivion) it consisted of two parts, Doctrinal, and Astronomical Doctrinal, as in the early Controversy between the Churches of East and West; wherein it is most probable the Britain's followed the East, before the Synod of 
q Concil. Arelat. Can. 1.  Arles and Nice determined otherwise; and Astronomical, between, Augustine and the Britain's at this time, being much the same difference between stylo veteri & stylo novo in our days, which the Ignorance of Augustine made to be a Catholic tradition derived from St. Peter, and the chief ground and pretence of quarrel to disturb our Churches.  
St. Paul dehorts Christians from observing days, and Months, and times, and years, Gal. 4, 10, very agreeably to the Christian Hypothesis, whereby this present world, or the old Creation, hath its end and period in the death of Christ, Sacramentally to our Faith; and 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. T. 5. Edit. Savil. Hom. 53. p. 357.  time (its Concomitant twin) hath the like end and period with it by consequence; Wherefore if ye be dead with Christ, from the rudiments of the world, why, as though living in the world, are ye Subject to Ordinances, for properly a Christian, as a Christian lives not in this world, but in Eternity, or to use the Apostles expression, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Conversation and Scene of living, is not on Earth but in Heaven with Christ at the right hand of God Phil. 3, 20. Col. 3.1. Which Doctrine highly Suits with the nature and genius of the immortal Soul; all whose Acts of vice or virtue, (though as born in the body, within the virge of time and place, they are Temporal and transitory) yet as they are the freeborn offsprings of the Soul, they carry the features and signatures of Eternity upon them, being Eternal as their Parent, in the memory of their guilt or merit. Not, as if the old Creation, (wherein we still live in the flesh, 2 Cor. 10.3.) were wholly consumed and transubstantiated in the sight of our rational faculties; which a moral Philosopher would justly deride as madness in those that should maintain it; but that the whole sublunary and moral nature of all its parts, is to be elevated and consecrated to Heavenly uses, in this state of Grace, and nearer access to God, wherein the Church, as a new Creature, by faith now stands; Rom. 5.21. 2 Cor. 5.17. Therefore old things are passed away, behold all things are become new. We Christians eat, and drink, and obey, and rule, and mourn, and rejoice, and observe days, and times, and feasts, as well as the Jews, or Heathens did; but in another World, by faith, between the heart and the Lord, in whom times, persons, and degrees, and differences of persons meet in one, as the whole Hemisphere in the candle of the eye, or Diameters in their Centre: In the World, men are Greeks, or Barbarians, bond or free, Male or Female; but in the Church, Christ is all, and in all: For as in a degenerate Church, or false Christian, the present World or his Interest, and profit, is all in all; and Holy Church, and Religion, and God, and Christ, and Faith, and Sacraments, are all Hypocritically and profanely named, and used in order and subserviency thereunto, and no further; so in the true Christian Religion, Christ is all in all; and all things besides of this World, are dead things to a Christian, that cannot help him forward towards Christ, and the other life; as the other World and Religion, is an insipid story, to a false Christian, where they are useless to serve his ends in this.  
Any Christian may, and aught, to observe and regard time, as well as other things of life or death, but to Christ, who died and risen again, that he might be the Lord both of the dead and living, Rom. 14.6, 8. much more may he observe time, when commanded by Christian Governors, to whom he is subject in the Lord; more yet a time of Apostolical Institution, to whom he, and his Christian Governors are subject to obey; such is that singular Lordsday mentioned in St. John, Rev. 1.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day of our Lord's Resurrection, or Easter; which Christ himself by his own example hath recommended to his Church for perpetual observation; as the lasting practice proves the first direction: For on that day Christ risen from the dead, (founding his new Creation in one day, as God did the old in a week) and instructed Mary Magdalen touching the Communion and participation of Christians in his Resurrection, and Adoption by it; which constitutes the Christian Church and the substance of its Catechism. Say to my Brethren, I ascend to my Father, and your Father, and to my God and your God, Joh. 20.17. On the Octaves of the same day, carefully noted v. 19 he appeared to his Disciples met together; and Instituted the Governors of his Church with a Consecration Sermon, ad clerum, touching their Authority and duty: As my Father hath sent me, even so send I you, and breathing on them, said, receive ye the Holy Ghost, whosoever sins ye remit, they are remitted unto them, and whosoever sins ye retain, they are retained, v. 21, 22. And after eight days again, or a Disdiapason, or the third day from the Resurrection, he met his Disciples again, and preached a Sermon ad populum, containing the chief fundamental principle of Christianity, and the blessedness of those, that have not seen, and yet shall believe, mildly reproving the foreseen Curiosity and Infidelity of Christians in the person of St. Thomas v. 29. Expressing hereby his leading will and example, for the observing of Sunday forever, as a Holy day for Worship and Instruction, upon the score of the Resurrection; or, as 51 Octaves of Easter day, as the subsequent Apostolical practice of the Church hath proved this first Institution, Act. 20.7. 1 Cor. 16.2. The Jewish Sabbath being dissolved with the old Creation by Faith, and the Christian Sabbath erected in its stead, (the new Creation requring its Sabbath, as well as old, because a Creation:) And the Church, or Spiritual Israel bound by the decalogue to the observation of it, in remembrance of its deliverance from Spiritual Egypt and bondage; as the Jews, or Carnal Israel to the other in remembrance of such deliverance in the letter: Besides the Law of Constantine and other godly Kings of New Israel for observing of the same. And not against, but according to our Saviour's Intimation, Mat. 9.15. That the Disciples should fast, when the Bridegroom was taken away, Wednesday and Friday, (preceding his passion,) and from thence all the Wednesdays and Fridays throughout the year, saving the time of Pentecost, (when the Bridegroom returned to his Spouse in the Comforter) have been observed by the Ancient Catholic Church, as a Fast in reference to his Cross, as Easter (and thence all the Sundays in the year) as a Feast in reference to his Resurrection; both the one, and the other, being regarded to the Lord: The Church particularly training itself to the conformity of Christ's death to to this World in the one; as of his life, in the Heavenly joys of the other; Christ in his Cross, and Christ in his Resurrection, being the whole lesson, and both side of the leaf, to the Christian Church, 1 Cor. 2.2. Philip. 3.10.  
The Charter of Easter, and its weekly repetitions, or Sundays, which some prefer in honour before Easter itself, (the Copy before the Original,) being so clear in Scripture in its first Institution; of so great importance is Charity, and condescension to the frailties of our Christian Brethren, that the great Lordsday, (or Easter) as well as the Sabbath, was by Christ's mind, to give place unto it, in some places, and for some time. Accordingly we find the Eastern Churches, adjoining to Jerusalem, to observe Easter out of its time, the same day, as the Jews did their Passover, what day of the Week soever it fell on, whether Sunday or not; and also to observe Saturday as a Holiday, as well as Sunday throughout the year, in compliance with the Jews. But the Western would by no means yield or approve thereof, but thundered against it, with the same zeal, as St. Paul the Apostle of the Gentiles did▪ against the introduceing of Circumcision amongst the Gentiles, Gal. 25.5.2. Phil. 3.2. which yet was tolerated in the Christian Jewish Church, Act, 21.20, 21, 25. And therefore St. Peter, the Apostle of the Jews, Gal. 2.7. is more compliant with the weak Jews in their Ceremonies, (whom he feared to offend) than St. Paul, (who did as much fear to scandalise his weak Gentiles,) and reproved St. Peter to his face upon that score, Gal. 2.11. and yet both the one and the other in their zeal and moderation, were acted by a diversified charity, but the same inspired directions, Gal. 2.8. And the true Reason in all probability of the Roman Fast on Saturday, so contrary to the Apostolical Tradition of the rest of the Christian Church, (what other plaster soever many may invent for this notorious Nonconformisty,) was the zeal of St. Paul's successors, after his example and steps, Gal. 2.5. strictly to assert the Christian liberty of the believing Gentiles in the West from the yoke of the Law, and all seeming Judaical observation of the weekly Saturday with equal respect to the weekly Lordsday: As they would by no means before, veil their Annual Easter to the Annual Passover upon the like score; wherein St. Peter, and all Christians of the Circumcision would not have been so precise and strict, (as it is well known they were not) to keep such exact distance from the Synagogue; nor needed they at Rome to have been, after the limited time of toleration to the weaker Jews was expired, as it was no less than Schism and disobedience in them, to continue in this their needless singularity (though originally generous) after the Catholic Church in General Councils had declared its dislike against it. Now if the first Popes of Rome, as Victor, with others, had believed themselves to be the Successors of St. Peter, they would not have raised such a bitter quarrel against the Eastern Church about the time of observing Easter, for this had been to have made St. Peter fight against himself: So that Rome's persisting in her Saturday Fast, is an Eternal evidence and record against herself, that neither her Popes were Successors to St. Peter, nor she truly Catholic and Apostolical in her Traditions, and that leaving her St. Paul's Bible at last for St. Peter's Keys, which belonged not to her alone, she is fallen to the ground between two Chairs and Titles. Now it is well known, that to the time of the Council of Nice, for about 300 years after Christ, the Eastern Churches and such of the Western (who were for observing Easter upon a Sunday, and not one the precise day of the Jewish Passover) continued their difference to that height, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Epiphanius 
r Lib 3. Haeres Audian.  they did not communicate with one another: The Western (or the Roman) taking the Resurrection for their rule; and the Eastern supported by the Authority of St. John the Evangelist a long Liver, and St. Peter, as afore, and the Bishops of the Circumcision, whom they followed; whose determination (by Apostolical Constitution,) the whole World was to follow, to prevent Schism and Division in the Church, as the same Father Notes: They having more to say by this for their 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Title to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the chief Judges of Controversy in the Church, than the Bishops of Rome could ever pretend to, because James the just, the first Bishop of Jerusalem whom they succeeded, styled the Brother of our Lord, 
s Idem lib. 3. Haeres. Antidicomarian.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was the first who received the Episcopal Chair, and whom the Lord entrusted with his throne upon Earth in the foremost place. And it is an Argument of greater Superiority to succeed the Master (as they did,) than to succeed St. Peter, his Minister, which is the utmost that Rome doth, or can pretend, though with more ambition, than antiquity, or reason of its side: Now of what side the Churches of Britain were in this early Controversy, whether of the East, or of the West, before the Councils of Arles and Nice determined it, is gatherable from the answer of Colman the Bishop of Lindisfarn to Wilfrid at the dispute before the King of Northumberland at Streanshall, or Whitby: so that their conformity to the East, as will appear, proves the British Church by consequence, to have more adhered to St. Peter and his party, than did Rome; for in that solemn Synod held upon this particular point in the year 664. they say, Pascha hoc quod agere solo a majoribus meis accepi, qui me huc Episcopum miserunt; quod omnes patres nostri viri deo dilecti, eodem modo modo celebrasse noscuntur: quod ne cui contemnendum & reprobandum esse videatur, ipsum est, quod beatus Johannes Evangelista, Discipulus specialiter Domino dilectus, cum omnibus, quibus praeerat Ecclesiis, celebrasse legitur, Bed. l. 3. c. 25. This kind of keeping of Easter which I observe, I received from my Ancestors, which sent me hither a Bishop, which all our Fathers, beloved of God, are known to have observed after the same manner. And lest any should imagine this way to be depised or disallowed, it's the very same, which the blessed Evangelist, St. John (the Disciple specially beloved by our Lord) is recorded to have observed himself, with all the Churches that were under him. And Wilfrid on the other side, referred his way of observing it after the manner of the Roman Church, to a tradition derived down from St. Peter, being both in the dark about the point now in difference; which was not Doctrinal, but Astronomical: but clearly discovering the extraction, and Communion of the British Church and her Daughters (in the belief and persuasion of Ancestors) to be from, and with the East, and not from Rome. For so Polycrates Bishop of Ephesus in his Synodical Epistle, writ against Pope Victor, as it is mentioned by St. Hierome in his Catalogue, In Asia lie St. Philip and his three Daughters, at Hierapolis, St. John, who leaned on our Lord's bosom, at Ephesus; and with them Polycarp, Thrascas, Sagaris, Papyrius, Melito, who all kept Easter according to Evangelicall tradition, and the Canon of the Church, on the fourteenth day, without inclining to either side. And I Polycrates, according to the Doctrine of my Immediate predecessors Bishops, being 7 in number, whereof I am the Eight, have always observed Easter when the people of the Jews keep their feast of unleavened Bread. But after the Councils of Arles and Nice, interposed and decided this Controversy between the East and West, it is as clear, the British Church kept Easter no more upon the day of the Passover, but on the 
t Bed. l. 3. c. 25.  Sunday following, according to the mind and decision of the Council, wherein they differed from the Quartadecimani, who are branded for Heretics for keeping it on the Passover day, and not on Sunday, and that fasting; and so much is also confessed in Wilfrid's reply to Colman, Johannes adlegis Mosaicae— Nihil de primâ sabbati curabat, quod vos non facitis, qui non nisi primâ sabbati celebratis, that they differed from St. John and the East, in having so punctual a regard to the Lordsday, or the first day of the week, which Moses and the Synagogue, and those Eastern Christians that went their way, never heeded, where, by the way, we may observe, that as the Bishops of the Circumcision were of Ancient Right and Custom, Superiors to Rome and all our Gentile Churches, so Christian Emperors in General Counsels were Superiors to both; over ruling both the one and the other, to peace and unity, against their several traditions; and in defect of General Councils, who now never meet, and the Bishops of the Circumcision, who are exstinct, the British Church becomes Supreme within itself, under its own Governors, being no more under Rome, than Rome under it, and no other left that pretends to such Superiority. But if the Church of Britain left its Eastern traditions to observe the decrees of Councils, (which Rome alike observed) where then was the difference between Augustine and the Btittains'? there was none in Doctrine, but only in Almanac Calculation. For as 
u Usher p. 925.  the learned Primate proves, both Churches followed the same Paschall Cycle, from about the year 382. to the time of Dionysius Exiguus, who taught the Church of Rome a better, about the year 500 convinceing them to be two days out in their account; and 
x Baronius An. 325. N. 30.  Baronius confesses that after the Council of Nice, the Bishops of Rome received their directions from year to year, for the week (Easter was to be kept) from the Church of Alexandria, where they had better Mathematicians. When the Roman Church followed the Cycle of 84 years which the Britain's also were guided by, they would not keep their Easter on the 15 ●h. day of the Moon, though it fell upon the Lordsday, lest good-friday should thereby be observed of necessity before the 14th day against the Law of Moses, but differed it to the following Sunday being the 22th; but if the following Sunday was on the 16th. day after the full Moon or 14th. the former Inconvenience was prevented. So the Latins before they were rectified from Alexandria, observed their Easter on such Sundays as fell out between the 16th. and 22th. never went so far as 23, nor began at 14 or 15. 
y Usher p. 321.  Sulpitius Severus of France, about the year 410, to amend the error and overplus of about two days, which he observed, invents another new way of observing Easter between the 14 th'. and 20th. which the Britain's are taxed in Bede for observing likewise, whereby when Easter is kept the 14th. the Evening of the 13th, preceding, is taken into it, against the limits of the Law, which confines the beginning of the Passover ever to the Evening of the 14th, and not before or latter. So the Roman Church having for about 100 years laid aside her wont Cycle, and rule of 84, and from 16 to 22, to follow the exacter tables of Dionysius, and the Church of Britain for about the same space of time, following the Gallican method of Sulpitius from 14 to 20 being more intent upon the sincerity of their duty, than exactness in hours, and scruples, and seconds, this gave occasion to Augustine the Monk and his followers to espy a mistake to raise a quarrel upon, to disturb 
z Bed. l. 2. c. 2.  our Churches: for they confidently affirmed that their Alexandrine Calandar, was a tradition derived from St. Peter, who kept the keys of Heaven; upon which 
a Bed. l. 3. c. 25.  Oswi, King of Northumberland, was deterred from his British institution, to follow the Roman Church, for fear of being shut out. Colman being discredited, quitted his Bishopric, and went back into Seotland, and the spotless Church of Britain had a fowl imputation fastened upon it, of being no less than Heretical, for want of better skill or heed in Almanacs and Accounts: and trusting too much her Neighbours of France to tell the Clock, whilst she was busy. With the like Ignorance, though not with the same mischief and scandal, a gifted Preacher preferring the Illumination of the spirit, before all human learning whatsoever, being asked by a grave Divine, to expound the meaning of Arcturus, Orion, and the Pleyades, Job 28.31, comparing them with Leviathan thereabouts, that was as hard a word in his fancy, answers presently they were Sea-Monsters, and earnest he was the learned Minister should veil and submit to his Ignorant inspirations. Consent and Harmony among Churches, were to be wished in every rite, and truth however to be followed, in points, that are least considerable: but of the two, it is easy to believe, God is better pleased with Sincerity, than Punctillioes, and that a clean heart stylo veteri is far more acceptable with its searcher, than an old heart puffed with pride and malice stylo novo: the Virgins saith St. Chrysostom, were shut out for want of Oil, Math. 25.11. another for not having his wedding garment, Math. 12.12, 13. but we read of none that were arraigned or punished, for mistaking the Month of the Passover.  
The Church of Rome therefore (its Adversary,) largely proves our British to be Orthodox in Doctrine, in that she had no more but this Easter difference to lay to her charge, or to justify herself above her. And as her Doctrine throughout was sound and Scriptural, so was her Government Ancient and Primitive by Bishops who were chosen by their 
b Usher p. 81. Godw. Catalogue in Bernard Saint David.  Clergy and People, as their Arch-Bishops 
c Convocato clero & populo, Pyramo Archiepiscopatûs (Eborac.) sedem concessit. M. Westm. de Arthuro. An. 522. & Spelman Conc▪ p. 60. & Hist. Brit. l. 8. c. 12. l. 9 c. 8.  by their Kings and Synods and Parliaments, to Rule at home, and to appear a broad in General Councils, Nice, Sardyca, Ariminum, as there be Instances. That there were here 28 Bishops, and three Arch-Bishops erected over the rest by King Lucius, and the 
d Usher p. 125.  Revenues of the Druids tranferred from Idolatry to endow the Church, and so kept still sacred for the use of Religion in general, as Geoffrey of Monmouth and 
e in Eleutherio.  Platina intimate, and is proved as to London, by the early Simony of Wini Bishop of Winchester, buying the same of King Wolfer, is not the less improbable, because some learned men are offended with the newness of the word Arch-slamins used by the Interpreter, who writ in an ignorant Monkish age, when the thing meant thereby (and that there was subordination, and one set over the rest) is expressly affirmed by Caesar in his Account of their Discipline and Order: yet others are inclined with Baleus, and and Powel, and Sir H. Spelman to believe that the Church of Britain took her pattern from the East, and from Scripture rather than Idolatry, in the founding of her Bishoprics. And that 
f Usher p. 90  the 7 Bishops of Wales under the Archbishop of St. David, (who are recorded to meet Monk Augustine) were founded and erected after the 
g Idem p. 800. & Spelm. Conc. p. 107.  number and example of the 7 Churches of Asia and their Angels Revel. cap 1.2, 3. (as those Churches likewise after the like remarkable number in the Angelical Hirarchy Zach. 4.10. Rev. 1.4, 5.) which opinion Archbishop Usher recites without any censure or dislike. Accordingly 
h Usher p. 73.  we meet with 7 Bishops in the North under the Archbishop of York in like manner: And twice 7 under the Archbishop of London, being twice as large as the two other Provinces; or 7 only perhaps, but each of those of larger extent, than now they are, as was 
i Heylin help to History p. 115.  Lincoln before Eli, Peterburgh, and Oxford, were taken from it; or Lichfeild, Sidnacester, Dorchester, Legecester and Worcester, when all made but 
k Monast. Angl. part 1.137. & Spel. Council p. 27.  one Bishopric, and whereas Rome had 10 suburbicarian Provinces under it, 
l Praesat Monast. Angl.  Milan (which was more Oriental in her Customs) had but 7. But one discord note we may find in the British Doctrine, touching persons Ecclesiastical, which yet well agrees with St. Paul, disallowing any to be fit guides, that did not follow his example in living, as he followed Christ, Phil. 3.17. though not so well with Roman practice or profession, where Bishops may be holy, maugre all their scandals and impieties; and Infallible in their monstrous errors, because they sit in the Chair of St. Peter: whereas in the sense of 
m Epist.  Gildas, and consequently of our British Church, all holy Ministers are the successors of Peter in his Chair, and they that are otherwise are Judas his successors, being not Ministers of Christ, but of the Devil, and their bellies; who are more intent for peferments in the Church, than for the Kingdom of Heaven, or adorning such dignities with life and Doctrine; who can hold their peace at the abominable sins of men, whereby God is offended, and roar to purpose at the least injury done to themselves, as if done to Christ; such are Gods Enemies, and not his Priests, the Ringleaders of the wicked, and not Popes of the Church; traitors not sucessors of the Apostles; Rebels, not Ministers of Christ.  
And for our British Customs, they were and are Primitive and Catholic, and Oriental, and not Roman. We observe with solemn fast the holy week in Lent, called Grawys, from 
n Leges Howeli Dha apud Spelman, quasi garw-wysg.  different and rough attire (as is conceived) then used, especially therein Dydh Mercher y Bràd and Dydh Gwener y Croglith, that is, as we term those two days, Wednesday wherein he was betrayed, and Friday with the lessen of the Cross, and from thence all the 
n Usher 882. Baronius An. 34. n. 47.  Wednesdays and Fridays of the year, saving Pentecost, as Bede confesses of us; and the strict practice rhereof with the devouter sort, is fresh in memory, this and other British Customs, having escaped better under Popery, than under the pretended Reformation of the late War: whereas its well known the Church of Rome stands condemned, and censured in her Clergy and laity, the one to be deprived, the other to be excommunicate, by the 6th. 
o Conc. in Trull. c. 55. c. Plin. lib. 10. Epist. 97.  General Council for fasting upon the Saturdays, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contrary to the Ancient tradition of the Church and the Apostolical Canon of like severity. It's no wonder therefore if the Church of Rome denies the Authority of this Council, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
p Scholiast. in loc.  For it went like a Sword through their heart to find themselves charged and impeached of going contrary to the Apostolical Canon: And though the Church of Britain in the West, and of Africa in the South, and of Milan at her doors, agreed with the Eastern, and Apostolic, followed by this Council, yet this Universal consent must not prevail, the single Church of Rome Schismatically dissenting from the whole Church in her traditions, must be Catholic nevertheless, and her Customs to be observed equally with the Scriptures.  
The Asiatic custom of singing a Carol to Christ about Cock-crowing mentioned in Pliny, 
p L. 10. Ep. 97.  in his Epistle to Trajan the Emperor, in the first Age of the Church, is retained amongst us to this day, in our Plygains or Pulgains as we term them.  
Though we look upon the material Cross, as a great rarity (which at Rome they Idolise, and are beholding to our St. Helena for any nail or part thereof, they have to show) and honour that bearing, as the Church's Coat of Arms, yet our true sense and Religious use thereof, appears in our Remembrances and obligations by it, to brotherly love and charity, having no other word to express welcome which ought to be from the heart, but Croeso, which is derived from the Cross, mae chwi groeso, you are welcome in the Cross.  
Though they believe no Purgatory, yet at the death of their Friends it is usual with them to wish the party Deceased a good Resurrection, Duw a Ro iddo Ailgyfodiad da, God grant him a good Resurrection, an Ancient 
q Epiphanius in Aerio.  practice in the Eastern Church, much abused by them at Rome to their secular profit, as usual.  
None have firmer beliefs of the Immortality of the Soul, and of the other World, than the Ancient Britain's, nor greater detestation and Discipline against lying, even in Children, which the Roman Church indulges in her Records, and Liturgies, and chiefest Saints.  

r Cyn gywired a'r Anchor. British Proverb, as honest and true as an Anchorite. Eremitas & Anachoretas abstinentioe majoris magisqve spirituales alibi non videas, Grald. Cambr. Descript. Cambr. c. 18.  They had likewise, besides Eremites and Anchorites of the stictest sort, their Nuneries for Christ's, Virgins, and Abbeys for Monks, not such as our Western Modern Orders of St. Benedict, St. Francis, or St. Domnick, but far Ancienter, and after the Rule in the East, and 
s Usher p 110.  Egypt, so much extolled in in the Ancient Fathers, and especially in St. Chrysostom's Homilies all along, not begging their Bread, or being a burden to others, but earning their Livelihood, with the work of their hands, and spending the rest of their time in Study, and mutual Edification, renowned in History for their great Sanctity and Learning; yet it was not counted unlawful for any of their Clergy to Marry, for St. Patrick was the Son of 
† Idem p. 818.  Calphurnius a Deacon, who was the Son of 
† Idem p. 818.  Potitus a Presbyter: And 
u Spelm. Council Arelat.  Restitutus the British Archbishop at the Council of Arles was a Married man, and so was St. Hilary his friend, as well as St. Philip and St. Peter.  
In their Tonsures, which is also an 
x Bed. l. 3. c. 25  exception by Augustin's party against them, if they had any, they followed the manner of the East, which shaved the forehead (not the Crown, as did our Romanists,) who were as much dissatisfied with Theodorus of Tarsus St. Paul's City, who being designed Archbishop of Canterbury to revive and promote the Roman Interest in Britain (quite lost well nigh,) was 
y Bed. lib. 4. c. 1.  fain to stay four Months at Rome before his setting out into his dignity, that his Hair might grow fit to be shaved after the Roman mode, being well contented to part with an old lock for a new Throne, which proves the Greeks to be as far different from the Romans, as our Britain's in this Rite.  
Episcopalem vero Confirmationem— prae alia gente ●otus populus magnopere petit, 
x Cambrens Descriptio Cambr. c. 18.  no Nation had Episcopal Confirmation more in esteem, and so desired by all, as the Britain's saith Cambrensis; whose Archbishops did Consecrate their Suffragans, and were Consecrated by them in their own Province: And never sought to Rome for their Pall, as did several other Nations, as Pope Gregory did 
a Cambrens. Itmerar Cambr. lib 2. c. 1.  acquaint his Augustine, in answer to his 7●. Question, directing to take no Superiority over Arles, because ab Antiquis praedecessorum meorum temporibus pallium accepit, that Archbishop did use to receive his Pall from Rome, and therefore was not to be deprived of the Authority, which once he had obtained, 
a Cambrens. Itmerar Cambr. lib 2. c. 1.  Britanmarum vero Omnes Episcopes tuae fraternitate committimus. But he'll give leave to his Augustine to bring all the Bishops of Britain under him, who by consequence, (and in the Pope's opinion, and diligent search,) never had any Pall from Rome, which by the Principles of the 
b Bed. l. 2. c. 28. 7 ●. Interrog.  New Roman Church, is Essentially requisite to constitute an Archbishop, because it brings a round sum of Money to their Coffers, and dependence and Canonical obedience to their See, and the disowning the Supremacy of Temporal Sovereigns by Consequence: But whether the Archbishops of Britain, so esteemed for several Primitive Ages, by Emperors, and the great Councils of the Ancient Church, who summoned and owned them, under that dignity and Charter, must lose their Ancient right and privilege at the pleasure of a younger Church, because it never complied with its new and sordid devices, 
b Innocentius 3 tius de Officio Miss c. 51.  for gain and Lucre, is justly a question, of which more hereafter, but their diminution in fact, upon the reason that is employed to occasion it, sets it out of question, that by the confession of the Popes themselves, Britain never owned, or acknowledged any Superiority, that Rome pretended over it: But though our Bishops never went to Rome for their Pall, or Consecration, yet they used not to stand upon such terms of distance, from the Asiatic Churches, nor the Church of Jerusalem (though for some Ages, by reason of the destruction of that City, truckling under Daughter Cities, that were of greater note and fame,) but really and originally the Mother of all Churches, and particularly respected by the Church of Britain, upon that score. For thither they used from hence to flock and resort, as is observed by St. Hierome, 
c Tom. 1 Epl. 17. Usher p. 202.  thither 
d Idem ● 177.  St. Helena repaired with her Retinue, building and enriching Churches: Thither Pelagius went, and was cleared in their Councils, explaining his own sense in 
e Idem. 248.  Greek before them, against his Errors: Whether it was his care and Interest to speak more warily, or whether, as one defends Calvin, against a Jesuit, charging him with Atheism, that he read Calvin in Bellarmine's Works, and not in his own▪ but it is rather to be suspected, that Pelagius was more truly guilty of his dangerous Heresy, than that the Synods of his own Country should so explode him without cause, or St. Augustine his honourer write so well, in vain, against him: But not to digress, but to speak more directly, (for Pelagius had he been Orthodox, was but a 
f Idem p. 210.  Layman) thither our chiefest British Doctors are recorded to repair, St. David, Paternus, Elius or Teilaw, and to be Consecrated Bishops by that Patriarch in order to to their return, which the British Church was so far from disrellishing; that the first of them in full Synod, was translated to be Archbishop of Menevia (called afterwards by his Name,) upon the score of that Consecration, together with his parts, as before was mentioned out of 
e Usher p. 210. Idem p. 474. Girald. vita S. David.  Giraldus Cambrensis, whose aim was, as himself declares, to be another Gildas in delivering nothing but the Truth. 
f Idem Pre●at. Cambriae Descript.   
Many other Rites and Customs there were in use among the Britain's, as Bede observes, that were contrary to the unity of His Catholic Church 
g Bed. lib. 2. c. 2.  plurima alia faciebant unitati Ecclesiasticae contraria, which took up a long dispute at the Synod of Streanshall; from which the Britain's would by no means recede, but preferred their own Traditions, as well as they might, before all that were followed by the Roman Church at that time, which Bede, calls the whole World; whereby it appears, that though our British Antiquities, are many of them lost and perished, through Wars and desolations, and the special malignity of the Church of Rome, to suppress the memory and honour of so emulous a Church, (as this of Britain was in its eyes) and Abbot Dunawd's Books of the privileges of the See of St. David▪ and of the Ancient Rites and Customs of the British Church, mentioned in Pitseus, were destroyed with many other at Bangor, with its Monks and Monastery and 
h H. Lluid Fragm. p. 58.  Library, (and I pray God to preserve our English Libraries from the like rude zeal,) yet the account of its Customs and Antiquities, is sufficiently preserved, and contained in the first best Councils o● the Primitive Church, and the Learned Orthodox Fathers of the East, with whom it so entirely and exactly agreed and concurred in all sound Traditions, as appears by the taste, and instances I have already given, from which Rome very much departed, and stands notoriously censured by the Catholic Church as Schismatical for the same; which abundantly proves the British Church never was any Daughter of Rome, nor could be; not only because of Ancienter years, and standing, than her supposed Mother, but because as wholly dislike to her in every line, and feature, and humour, and Ceremony, as are the Spaniards to the French, though both Christians in their kind.  
I shall add, but two or three of their Homilitical Customs and Principles, (and pass on to the Characters of their Antagonists from Rome) such I mean, as had more influence upon their Converse with one another; whether the respect of the Church to the Prince, or the Prince and people to the Church, or the people to one another.  
As to their respect and Loyalty to their Prince: There are no footsteps in the Primitive Church, nor the Ancient British for deposing Kings for Heresies, or Scandal. Spiritual Discipline is not to alter, or unsettle Civil rights. It's an Antichristian fift Monarchy Principle that offers at it: If Rome be a Mother Church in any thing, it is in this. Whoever used it here, had it from her forge. men's several rights, as they are men, and as they are Christians, are as different, as peace of Conscience, and the peace of the Kingdom, as the law of the land, and the law of God, as the Body, and the Soul, as Outlary and Excommunication; which the Church of Rome confounds together: But the British Clergy knew how to pay their several rights to God and Caesar, to be faithful Servants to Christ, and Loyal Subjects to their King; they boldly reproved and censured the enormous vices of their Princes out of love to God, and them, and Country, as appears by 
a Godwin Catalogue & Hector Boethius Hist. lib. 8.  Voadin Archbishop of London, reproving King Vortigern for marrying Hengist's Daughter, a Pagan, when he had a lawful Queen, slain for it, by the procurement of her Father, not by Vortigern, though a very ill man, and more happy in such a Martyrdom, than in a perfidious connivance, in a whole skin, and a ragged Conscience; and also by Gildas his sharp reproofs remaining to this day, against several of their chiefest Princes, for which not an hair of his head was touched by any of them, as can be heard or read, as likewise by 
b Bed. lib. 3. c. 5.  Aidanus his special severity against great offenders. They severally reproved, but never rebelled against their Princes, nor encouraged any to it, and they were the more loved and embraced for it by several of them returning, as did Constantine the Son of Cador, 
c Usher 540.  Prince of Cornwall, who upon Gildas his rebuke, became a zealous Preacher of the Gospel from a bloody Debauch; and Mouric and Morcant Princes of Southwales, became great Patrons and Benefactors to the Church, for its fidelity to their Souls against their vicious humours; both securing and gaining Heaven to themselves thereby, the one by their Integrity, the other by their Repentance. But as to their blameless, and more worthy Princes, the British Bishops were never distant from them, neither in their 
d H. Spelmen Council p. 64.  danger, nor joys, nor deaths: Eldad 
e Histor Brit. lib. 8.  Bishop of Gloucester followed King Ambrose in all his Wars and Victories: 
f Usher p. 1128.  Dubritius Archbishop of St. David, encouraged King Arthur's Army against the Infidels in his Badonic Victory. The whole Clergy of the land always assembled to inter 
g Hist. Britt. l. 8. c▪ 12, 16, 24.  their Princes at Stonehenge. Cowardice in any of their Soldiers in the Cause of their Prince and Country 
h Concil. Arelat. praesentibus Episcopis Brittanniae. can. 3.  was Excommunication with them. The root of British Valour, was Conscience and Loyalty, according to that Canon of the 
i Conc. Arausic c. 17.  Council of Orange: Fortitudinem gentilium mundana cupiditas, fortitudinem ●utem Christianorum dei charitas facit, Heathens are valiant for some lust's sake, Christians for Conscience. And it appears by good confession, they never were reduced for want of Valour or Loyalty to their Prince, 
k Cambrensis Descript. Cambr. c. 8 Henric 2. à●secretis Pitseus p. 276.  Emmanuel Emperor of Constantinople requesting of King Henry the Second an account of his Kingdom and Rarities, was returned this for one; In quadam Insulae parte sunt Gentes, quae Wallenses dicuntur, tantae audaciae & ferocitatis, ut nudi cum armatis congredi non vereantur, adeo ut sanguinem fundere pro patriâ promptissimé, vitamque velint pro laude pacisci: In a certain place of this Island there is a Nation, called the Welsh, of such bold and daring Spirits, that they'll make nothing to cope with Armed men, though naked; and to spend their blood for their Country, their lives for Honour, is what they most desire and wish for. Newbrigensis delivers the same Character in effect, though not with the same Candour; Barbaros, Audaces, alieni sanguinis 
z Newbrigensis l. 2. c. 5.  avidos, & proprii prodigos. And if they had not been not only overpowred, but outwitted by Edward the first, by a merciful Providence, they had sought it out to the last man with disadvantage, rather than survive their Prince. Rege incolumi mens omnibus una: amisso rup●re fidem, And since they came under the English Crown, they have acted, and greatly suffered in several Civil Wars, but never against the Right Sovereign, A fair Inducement to our Royal Princes of Wales, not to rest content with the bare title, but to be better acquainted with their people for their encouragement, as we find Prince Arthur of late to have kept his Court amongst them; for the best blood will clot, if never cherished by the heart.  
Nor were the Princes, and Gentry, and People inferior in their respects and honour to their Church, (which with Tertullian is a great sign and Character of the true and Orthodox.) By the Law of Howel Dha, 
l Leges Howel Dha apud Spelman c. 29  Of the three, that were of the Quorum to make a Court, the Clergy man ever was one, and the alone custos rotulorum. The Ancient Princes never feasted, nor consulted, nor went to 
m Histor. Brit. lib. 8. c. 7.8.12. l. 29. c. 4.14, ●5.  War, without their Bishops, as before; Ethelfred's cruelty towards the Monks of Bangor went soon to all their hearts, which cost him above 10000 of his men upon the place, and the loss of his Kingdom shortly after: their common respects to the meanest of their Clergy appears out of Cambrensis 
n C●mbrens descript. Cambr. c. 18.  viro cuilibet Relligioso, monacho vel clerico, vel cuicunque Religionis habitum praeferenti, statim projectis armis, cernuo capite, benedictionem petunt, any Churchman they met, whether Monk or Minister, that wore the habit of Religion, they threw aside their arms, and with humble bow and Reverence asked his blessing: the greatest Gentry for Birth and quality, (of right British education and Principles) are observed to our days, not to take the right hand of any Minister; minding him by their respect (which they count no disparagement) to mind himself and his coat the better. The Church of Rome procures the like Reverence from the greatest of her Grandees, but by Romish Arts, and Indirect solicitations, as 40 day's pardon of venial sins, for kissing the Garment of him that celebrates, with other secular contrivances and Inducements; But the British Church, hath respect from her own, and others of high degree and Dignity, without such bribes, and politic encouragements; The Churches of Scotland, and Ireland, her Daughters, sided with her against Popery about a 1000 years ago, with utmost zeal and vigour, when she was desolate and overpowered. The greatest Pillars of our Church in latter years, the renowned Arch-Bishops Usher, and Parker, and Bramhall with others, bestowed learned pains in her particular honour and defence, when she had but small power to requite their Love, not to mention the like esteem in the breasts and mouths of many, (if not all) our Reverend and learned Mitres, both dead and living.  
Nor were, nor are, their People, (that retain their right British principles) less wanting in mutual Charity, and respects to one another, and especially in compassion towards the weaker and poorer sort: for in such kind of charity and succour, none perhaps, came nearer to the Primitive Christians, (who had all in 
o Act. 4.35.  Common amongst them) than our Right Ancient Britain's, of whom saith Cambrensis, 
p. Cambrens. descript. Camb. cap. 18.  Nemo in hac gente mendicus, omnium enim, etc. though they were poor, yet none was in want amongst them, if any had it to give, de 
q ibidem & Ʋsher p. 364.  quo libet pane apposito primum fractionis angulum pauperibus daunt, of every loaf set upon the their table, the first cut was laid aside for the poor; their frequent meetings, prohibited by the severe Laws of Henry the fourth, therein called Cymmorthaes', were clubs of the Richer sort amongst themselves, to relieve their poor friends and neighbours, as the word imports, being comportations, or Collections to set up the poor, not wholly out of use to this day; Largitatem 
p. Cambrens. descript. Camb. cap. 18.  & dapsilitatem cunctis virtutibus anteponunt; Lberality, and Hospitality (for others to farewell by them) they fancied above all other virtues whatsoever. I suppose he alludes to the great esteem, and contempt, that Syberwid and Ansyberwid was, and is in, still amongst them, that have kept their Language, and Ancient Customs most free from Foreign mixtures; for with such, no man can fall under a worse or better character them of Syberw or Ansyberw; no greater commendation have they for any man, or woman, than gwr or gwraig Syberw, no greater note of Infamy and unworthiness, than Ansyberw, (which they pronounce as Suber and Ansuber though writ with y) which words, whatever is their Etymology, in their common acception, carry a comprehensive signification of several good and evil qualities, as ingredients. And (1) it is manifest Syberw in the first surface denotes liberality, as Ansyberw niggardness; but then further, it points at the cause and reason of both, for (2) such a man is to be allowed Syberw, that doth by all men, as he would be done by; and the contrary is Ansyberw, so is he, that takes greater measure to himself, than he will afford to others, so are all that can endure to far richly while their Neighbours starve by them; and Syberw is he, that is watchful and resolute against all avaricious inequality, and overreaching, or unconcernedness for others, that be in want and misery; so that Syberw is just and merciful, as well as Liberal; and Ansyberw unjust, and merciless: (3) It implies some inequality, when a man strives to be kinder ro another, than to himself, and pinches himself in back and belly, to be kind and liberal to many: as I have known vety good Women, who went habited scare above beggars, and of proportionable abstinence in their diet, who if they had worn all their large alms upon their backs from year to year, (which they valued above all gaiety and good fare) might have appeared and fared as splendid as any of their rank, and know by this time they made a better choice: and herein is the essence and formality of Syberwid; and such an engrafted traditional honour and esteem there is for such, amongst the Britain's, that their names are mentioned with great and cordial dearness, as if this were to be a Saint; for faith and all virtues are presumed to be in that man or woman, where this temper is found; and though it may seem unreasonable, (or at least a work of Supererogation) to love another above himself, yet they judge nothing to be a greater duty, and content, and blessing: (as indeed what is more Divine and Honourable, and the source all noble actions and rewards, exposeing life for Country? etc.) and in their common bargains and measures, they abhor and dread, precise and exact equality, without some addition, or voluntary overplus of kindness to another, they deal with, above the strict contract; and they had rather abate of the price agteed, than be disabled to give the said addition, as their free gift; over and above their bargain; which they proverbially call rhád-duw, or God's Grace, and Blessing. And the giver is as Willing, or rather more, to give his Rhad-duw into the bargain, than the other to receive it. (4) It takes in conscience, and the heart above all: they'll hardly receive it, if it comes not from the heart, and from no ends, but as a free gift: and he that is Ansyberw is therefore hateful with them, because esteemed to have no conscience, and he that is Syberw from the heart, is called glan ei galon or clear spirited, which is the loveliest Character, they judge, any man can deserve or receive; and probably Syberw comes from Sobrius, and Sobrius from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Etymology of it, whereby it signifies the preservation of the mind, and heart; which is done, they conceive, by nothing more than Syberwid; as the mind and soul is destroyed and corrupted, by nothing more than Ansyberwid; which is the same with Philau●, or self love, (as appears by the premises) so hateful with St. Paul, and our Britain's, and with all good men: so that by this their imbred tradition received amongst all undegenerate Britain's, both high and low, they judge honesty and mercy, and love to others above themselves, (as in the case of humility) to be their self-preservation, and chiefest Interest, and surest method to prosper. And no wonder they preferred this hearty Syberwid before all other virtues, it being nothing else, but that love, which is the fulfilling of the Law; or that charity from a pure heart, which is the end of the commandment, and the total of all Religion; for what excellency, or degeneracy is there in human or Christian nature, that is not contained in Syberw, and avoided in Ansyberw? What is honour in Nobles, honestum with Romans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with Greeks, humility and charity with Christians, is all comprehended, in Syberw. And this British Principle and Custom, is so undoubtedly Apostolical and Primitive, that nothing more is the root and cause of the Arrogance and troublesomeness of Popery, or of that hollowness and Hypocrisy, that hath too much prevailed in Modern Protestancy, and Puritanism itself, than the manifest want thereof: Some of our degenerate Gentry ought to compare their ignoble and sinful constant healthing and swilling, (while they can hardly spare a glass of Water to Christ in their poor Neighbour) with this sober and salvifical principle of their progenitors, who (it is to be believed) never met to 
r Gyrald Cambrens' descript. Camb. c. 9  drink, but in relation to Cymmortha; and these are so much Britain's (they say) in their servile imitations of foreign vicious Customs, that the health of an Ansyberw or niggardly, selfish person, was never known to go round amongst them, but only of the Syberw and generous. This character of our British Church in her Doctrines and Rites, is exactly the same with that, which 
s Epiphanius lib 3. in sine.  Epiphanius gives of the Primitive Catholic, which the Church of England this day professes to follow, and to retrieve, which is the same Church with the Ancient British Church; the Britain's, and the English, being the same People, not only in Faith and worship, but in Laws and blood; and greater alliance in Doctrine, and Consanginity to be found between them, than between Alexander and Clement, modern Italians, and Linus and Anacletus their predecessors, Ancient Romans; as may further appear.  
The British Church therefore appearing from undoubted evidence, and their adversaries exceptions, to be so sound and Ancient in the substance of her Orthodox Faith, to impute schism to it for her distance, or departure from the Roman, her Junior, or to ask where was your Church before Luther, is a cavil not only ignorantly groundless, but inpudently ridiculous, if they pretend to be in their Senses, that urge it. They may with as much colour of reason, object a separation in us from Prester-John, or the Church of the Abyssines, well known perhaps to our Forefathers, when they met at Jerusalem, whither both resorted; with whom, as with all other Churches of Christendom, and, as many as are allowed in that Church, for sincere and true members of Christ by the searcher of their hearts and ours, we trust by mutual offices of Prayer and Charity, we hold Communion in the General; And a particular rent or schism cannot be conceived, without some particular Union or Subjection preceding, (and it sufficiently appears ●ow little there was of old between Rome and Britain) for how can an Arm be out of joint from that part, with whom it was never In. They themselves who accuse first, are Schismatics unavoidably, especially our deluded English, and British, and Irish roman-catholics, born under the same Allegiance, believing in the same Christ, that refuse to join in communion and worship with their own Mother Church, much more Ancient and pure than that of Rome; which were it less corrupt, than it is, they unworthily prefer before her, against proverb and practice, for home is homely, be it never so homely, and you shall not meet a child of that folly, that will prefer a pompous Countess before his poor Mother. But so truly Catholic, and Apostolic, and free from all foul and loathsome Idolatries and Superstitions, are the Sacraments of our own Church, that if they once tasted with us the milk of their own chaste Mother, they would never covet Foreign breasts (that have an ill name) any more, nor be so earnest with us to prefer manifest poison before it. And the cause of their delusion (that should nevertheless be so zealous to persevere in such unnatural ignoble obstinacy and disobedience, so destructive to themselves) must needs be more than humane, 2 Thess. 2.11. But our Communions and separations are not in our own power; but we are to take and leave, as God directs, and God directs to hold the unity of the spirit in the bond of peace, Eph. 4.3. The unity of the Spirit, and not the unity of the Flesh; that is, to select such for our Christian Brethren, to associate with them in dear fellowship, who express by their Conversation, that they are dead to this present World, and self ends, by their Faith and conformity to the cross of Christ, and live in Heaven by their holy conformity to his Ascension, which is a state of the Spirit, and Grace, and the right Catholic Church: But to avoid and separate, as much as may be in this World, from such as are Earthly, carnal, sensual, selfish, scandalous, and especially if such, by their Doctrine, policy, profession, design, and principle; for such are enemies to the cross of Christ, and a state of confederacy with the flesh; wholly asymbolical and contrary to the nature of such a Church, a Christian is to hold Communion with; so St. Paul explains and expressly decides this case, Phil. 3.17, 18, 19 showing that such, whose God is their belly, whose Glory is their shame, who mind Earthly things; are not to be followed, but shunned, be their brags never so Christian and Catholic; and why are they to be shunned? because they are enemies to the Cross of Christ, which they abuse and profane to compass Worldly ends and grandeur; and Christ's subjects ought not to correspond with his enemies, not only upon the score of Loyalty, but Interest and safety, for the end of both will be destruction, v. 19 And the reason why he, and such as walked, as he did, were to be followed and embraced, is, because he followed Christ in his Cross, as is employed by the contrary Antithesis, v. 17, 18. because he also followed him in his Resurrection and Heavenly life, as it is expressed in these words, v. 20. For our Conversation is in Heaven, from whence we look for the Saviour. This is the Catholic Church, where all that will join with it, shall be sure to find Salvation by it. And in like manner he directs the Romans 16, 17, 18. Now I beseech you Brethren, mark them which cause divisions and offences, contrary to the Doctrine which ye have learned, and avoid them, for they that are such, serve not our Lord Jesus Christ, but their own belly, and by good words, and fair speeches, deceive the heart of the simple. A prophetical Description of the Roman Church, Apostatising into Roman Catholic, and preferring Titles before Truth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or good words, presignifiing their meek, and holy, and public pretensions, and title of servant of servants, Fathers, Confessors, Apostolic See, etc. and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fair speeches, (or rather blessings,) their easy Absolutions, and innumerable Indulgences, Ceremonious cross of all things, and persons. The like rule is given to Timothy and to all Bishops, and every Christian in him: If thou observe any make a Trade and Merchandise of the Gospel, Supposing gain to be godliness, from such withdraw thyself, 1 Tim. 6.5. Which marks and characters of true, or false Christians, though they are less heeded and regarded by the guides of the Church of Rome, and their credulous Disciples, than by their more observing neighbouring Churches, who know that Simon Magus (the Father of the old Gnostics) pointed at by the Apostle, v. 20. was more certainly at Rome, and left his successors behind him, than Simon Peter: The wonder is the less, because gifts, and lusts, more blind the eyes of the receivers, and Actors, than the standers by. Neither do these Apostolical warn alone, but the woeful experiences, that back them, deter us, from their communion above any other. We held communion heretofore with the Eastern Church, and that of Jerusalem, without spiritual hurt, or damage to ourselves; and our communion with the Ancient Gallican Church in the West, added strength and comfort to us: The Churches of Scotland and Ireland, though by Civil Governments they were under different Kings, and them not often friends, yet by the Christian faith they were one piece with our British Church, defending our cause against Rome and Augustine with equal concern. But when we began to acquaint ourselves with Rome, (when it was better than now it is) we gained nought but wounds, and defilements, and misfortunes by it. There Pelagius (with Celestius) had his fall and ruin, when with like good intentions, (as some other learned men in after Ages) he went about to alter Divinity into a moral Philosophy, to fit the needs of Christians there, who lived short of men, and were but hardened the more in their sins, by the Evangelical Doctrines of free grace; an evident symptom of their ripeness for Divine vengeance, as appeared by the dismal sacking of Rome shortly after, Anno 410, 
† Inter Augustinianas' Epist. 142. & Hieronymianas'.  which he elegantly describes in his Epistle to Demetriades. There Wilfrid imbibed the principles of avarice and ambition, wherewith he corrupted his British Institution, and brought troubles upon himself, as well as others; and more disturbed, than promoted the plantation of the Gospel amongst the Saxons, carried on then by British industry. There St. Patrick and Palladius, Sons of the British Church, and of contrary Doctrines and Customs to Rome, as appeared in their plantations, yet had the name and imputation of being Missionaries of Rome, for the Conversion of Ireland and Scotland, say their Legends; for Politicians love ever to have holy, and good men, for their tools, and instruments, and pretences; for so St. Peter and St. Paul, theirs name are as often used and applied in the Courts of Rome, to countenance their carnal policies and designs, as John Do and Richard Roe in ours, to vouch suits; and though they make the cross of Christ their Antipodes, and re-exalt the World with its pomp, into its old zenith and meridian, yet no where is the material cross, adored and worshipped with that excess of Reverence, as by these enemies of the Spiritual. What gained our Saxon and Norman Kings by their generous respects towards them, (bearing then the name of a Church in chief,) but the exhausting of their Subjects, and the clipping of their own Prerogatives and Supremacies, and to be made their Engineers and Executioners to suppress and destroy the Anc●●●● Church of Britain, its Metropolitan Sees of York and London, by the means of the first, and St. David of the last? Neither will it suffice to plead, the whole English British Church was once under the yoke and Jurisdiction of Rome for a long space of a time, and that it was Schism therefore and rebellious disobedience in them to shake off their Government: For this yoke and imposition was early protested against by the Britain's, as unchristian and unjust; and kept off with their utmost power as long as they could, and the Nation made often entries, in so many Statutes of provisors, and premunires against it; and the endeavours of Wickleff and Lollards, (who could expect no other than ill names for it:) and they were fully evicted out of it at last in Henry 8. of British descent, by wonderful providence: Was it a Schism against the Cromwellian party, who pretended to as much holiness as Rome itself, and more, for our Soveveraign to return to his own Throne, from whence he and his Father were so wrongfully kept out, and so long? If they know not Gods usual method, to give his own people over into the hands of their enemies for their sins, and to redeem them from them upon their repentance by miraculous deliverance, they err, not knowing the Scriptures, Mat. 22.29. nor the power and Discipline of God, nor the patience and privileges of his servants. Their own Church of Rome, lay in captivity under the Exarches, or the Constantinopolitan Emperor's Viceroys, residing at Ravenna, from the year 568. to 743. and some of their Popes for their refractoriness, have been coursely used by them in the Streets of Constantinople; yet they held it no Schism to recover their Ancient liberty, though by very ill means, by dividing the Empire, and hazarding Christendom, and strengthening the Turk, as the poor Greeks to this day complain. And may not we without Schism enjoy our Ancient rights and freedom, recovered by lawful means, and in God's time, without wrong to any, and with, and not against the rights, and wills of our Sovereigns, as they by the contrary, in all respects; yet it was more excusable in them to gratify the Turk, and subvert Christendom, to preserve their own Chair, then join with Pagans, to invade the Chairs of other Churches, as a thief that steals for his necessity, is more to be pardoned, than an Adulterer that wrongs his neighbour for his lust: but the Romish Popes shown themselves devoid of all conscience, and honour, and fear of God, in that they combined to deprive us of our liberty, then about 596. when themselves lay groaning for the loss of their own: being worse than robbers under the Gallows, or the thief that reviled our Saviour, being himself under the same condemnation; which, together with the violation of the Canons, is the reason the Britain's in Bede esteemed these roman-catholics and their Disciples, no better than Pagans, usque hodie moris est Britonum, fidem Anglorum pro nihilo habere, nec in aliquo communicare quam cum Paganis, lib. 2. c. 20. Yea they were more reconcilable to the Pagan Saxons, that robbed them of their Country, as appears by their leagues, and friendships, and intermarriages (reproved as afore by Lupus and Germanus,) than with Inhuman Christians that used Pagan assistance to rob them of their Faith, and tread down their Church: (for they valued Truth above their Territory.) And they would not admit any of the Romish, into their British communion, 
s Usher Rell. of the Ancient Irish. c. 10.  under 40 day's penance, as the Romanists (to serve their designs) denied the validity of the British Ordinations, as they do still, that of our English; so that the Church of England now, as the old British Church heretofore, stand upon the same points of difference from Rome, those of Mission, and Superstition, and Supremacy, upon which three most of the rest depend, which leads, to give a more particular character and description of Augustine and his Roman Faith, as it then stood in opposition, that the state of the Controversy, and the merit of both Churches and Causes may the more fully appear.   

SECTION VIII. The face of the Roman Church about the same time, and of Augustin's Qualification and method for his pretended propagation of the Gospel amongst the English; and that the Nation are under no Obligation to Rome for his work here, but bound by their Christianity to abhor and detest it.  
TO this end I shall only briefly recount some passages out of Bede. 1. Touching his qualification for the pretended Conversion of the Saxons. 2. His method of propagating his Roman Faith amongst them. That several of the English Nation, as well Learned as Unlearned, and Romanists as well as Protestants, may review and consider, how this Augustine can be ever owned for an Apostle of the English, without wrong and disparagement to God's Church, and the Truth, and themselves.  
1. Touching his Qualification in respect of Learning and principles: And his elocution and means of conveyance of the other, to his Disciples. It appears he was no great Clerk, (wherein yet he may far better be born with, because of the rude Age he lived in) not only by his insisting upon the Alexandrine Calender, as afore, (not above an hundred years standing before his time,) as a Tradition of St. Peter, so necessary to the right being of a Church, that by Divine Revelation, he prognosticated the destruction of the British Doctors by hostile Arms for their dissent therein, and the other two points, about Baptism and preaching to the Saxons; but also from his Questions and Scruples sent to his Pope Gregory, (much about the same size for parts, though above for dignity:) Whose common character is, that he was the worst that went before him, and the best Pope of all, that came after him. His 
a Bede lib. 1. c. 28.  eight interrogation and scruple is, si praegnans mulier debet baptizari: If a woman being with child, might lawfully be baptised? That she was believing, is presupposed; and in case she had been delivered, that she had been so many days (as her child proved Male or Female,) Levitically unclean, and consequently uncapable of Baptism (by his Romish Divinity, which at this time, like the Alcharon, was a mixture of Judaisme and Christianity) was, with him, out of question: but what was to be done, before her delivery, and pollution in child bearing, was his great doubt, to be sent as far as Rome, for an answer; which argued him to be wary, and of a very tender Ignorance in the Christian Faith, he was now to plant and cherish, as the chief Husbandman, and the great Archbishop of these Churches, instead of its British Governors, that were now to be laid aside, and deposed out of their own Sees and Chairs, for being so unlike to him. Neither will I hear repeat the resolution of the Pope, which is at large in Bede, to this point: much less his elaborate carnal theories, and endless impure speculations, wherewith his Holiness entertains his Grace (in Probation) upon that other question, whether an Husband having known his wife, may enter into the Church, before he be washed with Water? verifying an Aphorism, and observation of St. Paul between them, that where the conjunction of God and the heart is not heeded and maintained, men become Fools and senseless, Rom. 1, 22-28. 1 Tim. 1.5, 6, 7. for the Soul that hath its face towards God in uncessant Prayer, or any honest employment in his sight, hath its back ever upon such impurities: as when its face is towards them, its back is ever towards God; And they are better kept wholly out of the fancy, than ordered, and stated, never so well in it: wherein the Casuists, or Scavangers of the Church of Rome to this day, exceed all other writers in the Critical ordering of this Mahometan filth. Neither was it out of disrespect to such Fathers, that Bede thought fit to set down such passages, as sober Heathens, Livy, or Tacitus, would not have defiled their Histories, or their Honour in recording; but from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mind ignorant of what was becoming or unbecoming, by a Romish taint and fleshliness of the soul, which kept in its purity, Superiority, and distance from things below, is our right person, and Honour and our Sobriety, and our measure to discern good from evil, Decorum from absurdity, as Cicero sets forth in his Offices: which the Roman Principle aimed at, the Christian attains; the Romish, chief neglects and swerves from. But that other direction of Pope Gregory to our Augustine 
b Bed. lib 1. c. 29.  fana Idolorum non demoliantur, sed aquâ benedictâ, etc. that IdolTemples were not to be demolished, but to be purified, and consecrated to Christian use, with holy Water, savours of an Ignorance and frailty in both, which is less pardonable, because more than humane or Christian; not excusable in any Age, or Condition. Por it allows Idols and Elements, a greater power to defile or Sanctify, than the light of nature, or Faith can admit of; decent dedication of Churches to God's service, may agree with reason and Religion, but such Superstitious Sanctifications discover too great a crack in both; For neither is an Idol any thing where there is knowledge, 1 Cor. 8.4, 7. nor can any thing defile, but what comes from the heart, that is, the impure assents of the Soul Math. 15.11. But where the Soul is made nothing of, an Idol becomes considerable and dreadful. And its External impurity requires much external Element to wash it off, with those, whose Religion consists wholly in the outside, wherein the Pharisee and the Papist Jump, and our Saviour having refuted the one, refuted the other by the same Text and argument; But supposing sin could cleave to walls, can Water wash it off from walls or souls? If it can, it must be in the virtue of Divine blessing and Institution, or without it; That Water alone is ineffectual to wash a Moor, much less a Spirit, or spiritual stain, Heathens had Divinity enough to assure them. That with it, it can, and doth in baptism, was never doubted among Christians. Now to raise this dead Element to work other effects supernatural and miraculous, without Divine Commission or Authority, is to equal and Rival God. For to transfer and apply the holy Water of his Institution and blessing, to other Creatures, than whom he redeemed with his precious blood (for whom they were by himself peculiarly designed) is such an abominable profanation, and taking God's name, and his ordinances in vain, such a charm, and witchcraft, and mingling light and darkness, holy and profane together, as none could be the first Author and Inventor of, but Satan, the Father of Antichrist, whose known practice of old was to revile and libel Religion by mock-Sacraments, and Sacrifices, and Ephods, to bring it into contempt, as it were by Travesty and Burlesque, and Ape God Almighty, as drones build cells like to honey combs. Whose methods they of Rome have all along filially observed and imitated above any other Heresy, new or old, saveing the impure Gnostics; who very probably are the same with our Romanists; As by their descent from the same place, and Father Simon Magus, their exact agreement in character with the false Apostles in St. Paul's time, who exalted themselves above him, (non ovum ovo similius,) their affecting the best Christian titles, amidst Antichristian hellish Practices and Customs, might be fairly evinced; for where are Gods ordinances more daily profaned by mock imitation; holy Baptism applied to Bells and stone Walls; preaching to the fouls of the Air, as before; and to shame them to amendment, more than to dishonour a contrary Religion; though they have not yet arrived to that abominable profaneness, as actually to feed other domestic Creatures with the Eucharist, they so much worship, yet they have already done it, by their Principles and Customs; it's frequent with them in the Egg, though not in the Serpent; And these are they, who must now be owned, as the Apostles of our Religion, and Patriarches of the English Faith; to whose successors for ever, all obedience and worship, and submission must be paid in all gratitude, for their sake; and not a few (deserted by God for not loving the Truth, 2 Thess. 2.10.) already begin to bow the knee to: Satan, and corrupt Nature, in weak, and simple, and childish judgements, and debauched persons (the weakest and simplest of all, for nothing eats out the heart more than vice) helping on the Apostasy, according to the British Proverb, Gwaith hawdh iw methu, It is an easy work to fail; or Socrates his answer to fair Lais, the famous Courtesan, bragging as she met him, that she had more that followed her, than he had; who replied, that her Disciples went down the Hill to her S● but his, came up Hill to him.  
But Augustine, though he was Bare and Poor for Inward Principles and Endowments, yet he was not so ill furnished for Outward Appearance, (a true type of his Roman Church to this day, gay without to the eye, but naked, and bare walls within to reason) as appears from the Inventory of his furniture, and Utensils 
c Bed. lib. 1. c. 29.  vasa sacra, vestimenta altarium, Ornamenta quoque Eeclesiarum, & Sacerd●talia, & Clericalia indumenta, Sanctorum Apostolorum & martyrum reliquias, nec non & codices plurimos, in the last place, and almost forgot, and without the Epithet sacros, to assure us, they were Bibles. Outward and decent Ornaments and Ceremonies, in the worship and service of God, cannot be justly taxed or censured, unless the whole stress and substance of Religion be placed therein, and not in the heart: which is much the humour of that Church, and was so much the Principle and composition of our Augustine, that though the Churches of Christ in Britain, were never so confessedly Ancient and Catholic, as to all the Articles of their Faith, or unblameable in their Discipline, or eminent in their Clergy, yet because they differed from Rome about Easter, in the manner as before, or in not using spittle, or the like nasty Ceremony in Baptism perhaps, as they do; or had not their locks ordered after the like baldpate manner; (for the pretence of not Preaching to the Saxons, was but a mere artifice and colour) nothing would serve the turn, or allay his zeal, and wrath, but their total subversion and dissolution, by the help of Pagan Arms, and Gods name brought in to abett, and countenance this Barbar● design and malice, by Hypocritical Prophecies an● counterfeit Revelations; If one using the name of the King of Spain, should make an Embassy from that Crown to this, now at peace with one another, that if the English conform not forthwith, to the Spanish mode, not only in their habit, but the cut of their Hair, and the form of their mustachios; they must expect nothing less, than the utter destruction of their Church and state, from God and man; though such a message might justly be looked upon, as the frenzy of a madman, would they be free from censure, if they neglected their own security however, if it was well known by experience, that the like threats had been by dark means executed, before their own doors, within remembrance of their own History?  
But the Learning, and Doctrine, of this Pretended Apostle, was not more Weak and Rotten in the heart, than the right means of propagating it with the mouth, was proportionably defective and wanting: and had it been sound and Christian, if (Faith comes by hearing) how could he preach to English ears, when neither understood the other? no more than Duck-Chickens their Hen-dam, recalling them from their connatural Element. Neither is there any Sermon or Homily of his, on record, that might worthily entitle him to our conversion, as is urged by the 
d Antiquitates Ecclesiast p. 35.  learned and judicious in both particulars. The gift of tongues and power of miracles, here failed him, where it was most requisite and necessary; though elsewhere, (where they were frivolous and needless, he abounded with them) in so much that his careful Pope, writes an Epistle to him on purpose, not to be 
e Bed. lib 1. c. 31.  transported above measure, with the many miracles he wrought, which yet might be of the same nature with his own Divine Revelation, 
f M. Westm. An. 605.  and Gods answer in a dream, to his Prayer for Trajan, to rescue him out of Hell, which God had granted, with this proviso, that he should trouble him no more with his Prayers of that nature for Heathens; and who were like to be his Interpreters, whilst the Neighbouring Ministers of France were backward 
g Spelman Council p. 77.  in this work (as Pope Gregory himself complains?) judging them unworthy of Christian Communion, in the posture they stood to the Britain's, that had hired them for Auxiliaries, (as is conjectured 
g Antique Eccles. p. 35.  by another,) the terms of repentance and restitution, being like to be as much insisted, by the one, as rejected by the other; therefore some French Merchants skilled in the English, through their commerce, and Ignorant of the Canons, or some mean Minister, that might be won to Act for Gaine and Interest against the Rules of the Church, and the Principles of his more conscientious Brethren, must be the Interpreters, and immediate Ghostly Fathers in the English conversion according to this state, till in its proper place, it shall be proved, that the Britain's themselves (who best could forgive their own injuries) and the Disciples of their Institution, were by a reconciling Providence, God's Instruments in this conversion, and not our Augustine: though it must needs have gone somewhat against the grain, with their Chiefs, to hold the Brittain's lands from them by the Sword, and Heaven by their courtesy; which the Intelligence and Avarice of Rome soon found out, and is the true reason (and not the Jingling Legend of the fair English Slaves sold at Rome in the market;) that some of the Haughty Saxon ●eptarchs, (when it was a shame to stand out, while most of their subjects were converted, and no less an Inconvenience to be introduced by the Britain's, whom they forced from their Inheritances;) were first set on, to send their desires to Rome, to have it done by the Pope, as appears by 
h Spelman Concil. p. 77.  Pope Gregory's Epistle to the King and Queen of France, which he readily complied with, aspiring to be Universal Bishop about this time by the help of 
i M. Westm A. 609. & 605. & Wheeloc in Bed. lib. 2. c. 8.  Tyrant Phocas, and therefore sent Augustine in all haste hither; both bethinking of the Worldly purchase of Supremacy and dominion, that was to be gained (right or wrong) thereby, according to the eternal principles and bend of that degenerate Church; carnal ends, requiring carnal means, as suitable to promote them, which is the second point to be cleared in this state.  
2. By what means our Augustine propagated his (equivocal) Gospel, (so far as it was propagated amongst the English, It was not by the light of God's word, and the power and demonstration of the spirit, approving itself to every one's Conscience, which out of its eternal Allegiance to God, admits of no Truth without it produce a Divine Ticket along with it, which carnal Evangelists and selfish Apostles find too difficult exactly to coin and counfeit: Neither was it with the enticeing words of human wisdom and eloquence, whereof there was now little cause of fear from our Augustine, the one being a Human, the other the right Christian method of preaching the Gospel, which St. 
k 1 Cor. 2.4. compared with 2 Cor. 4.2.  Paul preferred; But his method had several effects to prove it was rather Satanical and Antichristian, being carried on with carnal Arts, and Craft, and Pride, and Lying wonders, and Blasphemies, and Sacrilege, and Robbery, and Massacre, and Murder, which cannot be from God; and they that take this Augustine to be the Father of their Faith, had need beware whom they take for Grandfather. The names of his fellow workmen, that were more eminent than the rest, (but Inferior in parts in all probability to him their leader,) were Mellitus, Justus, Paulinus, and whereas ignorance usually is as harmless, as it is dull and phlegmatic, theirs was high and pernicious, active and politic and Harpy-like; inferior to none in the dextrous suiting of their temptations to the several inclinations of the party, who was to be brought about to serve their turns. His insolent swelling pride (as Mr. 
l Perambulation of Kent p. 79  Lambard taxes it) appeared towards the British Bishops, who intended him a respectful meeting, beyond what he could merit for his honesty, (going about to erect a new Bishopric in a Diocese, that did not belong unto him, as an Altar against Altar, and upon another Altar, against all Laws and Canons) Being sure of one Archbishorick by the Conversion of Ethelbert King of Kent, carrying a great stroke in it, (who was as good as preconverted by others 
m Polyd. Virg. lib. 4. p. 63.  ministry before he sent for Augustine, though Bede conceal that matter;) The next mark was another Archbishopric for Paulinus, that of the York, where Elthelfred and Edwin, the one elder, the other younger, are to be won to serve their Church, by different Lures: Old Ethelfred is tolled out by his ambition, and zealous enmity against Christianity, to seize and destroy the borders of the Britain's in the first place, and himself in the next: Young Edwin is brought over to the Christian Faith by carnal attraction, and a 
n Bed. lib. 2. c. 9  marriage with King Ethelberts Daughter, and the addition of pre-acquaintance in dreams, between him and Paulinus, to dispose him to Christianity, not unlike those between 
o Ibid.  Paul and Ananias, Act. 9 but in their Truth; for Edwin could be no stranger to the Christian Faith, being brought up from the Cradle to ripe years, as 
p Histor Britt. Galfr.  the British History relates, (Bede not disagreeing, l. 2. c. 12.) with Prince Cadwalhan of the same Age, whom Bede calls Carduella, or Cedwalla, furious enemies afterwards to one another, (thanks to Augustine) to the loss of many thousand lives, sometimes the one, and sometimes the other prevailing, and killing, and burning all before them; Edwin in the end going by the worst, and Paulinus 
q lib. 2. c. 20.  forced to quit his new Archbishopric, and return with young Edwin's Queen to Canterbury, 
q lib. 2. c. 20.  Carduella non pepercit religioni eorum exortae jam, etc. Cadwalhan not sparing to root up his new plantation Northward, for the reason before cited out of Bede. And yet this old part of their Ministry in matchmaking, and bestowing men's Kingdoms from them upon others, to the disturbance of Nations, and sometimes of themselves, the Church of Rome is not out of love with, to this day: And had it not been for a subtle 
r Bed. l. 2. c. 2.  Miracle of Laurentius, the whole plantation of these Italian adventurers had gone presently to wrack. For London soon expelled these Foreign propagators, with Mellitus their new Bishop, who never durst return any more. Bede smothers the true reason of this usage, and says in one place, that Seberts' Children (than the Princes of London) did it, because Mellitus denied them, being unbaptised, the pure white 
s Idem. c. 5.  bread of the Eucharist, which their eye longed for, to taste, as if they had been inur'd but to brown-bread before: In 
† Idem c. 6.  another place, Londonienses excludunt Mellitum Idololatris pontificibus servire gaudentes: The Londoners sent him away, preferring Heathenish Idolatry before the Roman Religion: As if the Saxon Pagans of London, had not the like noble disposition for the Truth, as the Kentish; but those had more Grace than these. But takes no notice of the Majority of the people of London, being Ancient Britain's, reduced by treaty, and Christians therefore by consequence; which was a reason, they had a British Archbishop and Clergy residing amongst them (from the beginning of Christianity, and after the Saxon Invasion for an Age or two, till they were 
† M. Westmin. 586.  expelled to make room for Monk Augustine.) Who did not welcome Augustine himself, though coming with his Pall from the Pope, to be an Archbishop amongst them, which is the reason Malmsbury intimates of his settling at Canterbury 
u G. Malmesb. de Gestis Pontif lib. 1.  where he was better welcome, and very probably was the fear and jealousy, that moved him to make Laurentius his successor at Canterbury, in his life time, against the Canons, to secure the succession; lest the Primacy after his death should devolve, where it was before, and who but London could raise this fear, because of old Right? Much less therefore would they welcome Mellitus as a bare Bishop over them, or contribute to their own degradation, as well as the Sacrilege and Schism: Bede therefore is right as to the fact, though not the cause, that the Londoners sent him on going, which is confirmed by Malmesburie's 
x Idem Epis●. Lond. lib. 2.  Penu● ria Potestatis, that Ealbald had not power enough to keep him there, which cannot be understood of the opposition of the Sebarets, who were his Cousins 
y Ibid.  and at his Devotion, but more probably of the body of the City, as Christians, better principled. But then Eadbald, who succeeded Ethelbert, apostatising from his Father's Faith, had like to have blasted the remaining part of his Nursery left at Canterbury, had not Laurentius, I say, stepped in with a miracle, being sorely 
z Bed. l. 2. c. 6.  scourged all over black and blue by St. Peter, as he lay in Church, the whole night before, for having some thoughts himself to follow Mellitus, and Justus Bishop of Rochester, his Companions, who in despair of doing any good here, were resolved to go for France: The sight and story whereof made a new alteration, and a present compassion in the well meaning King, and Justus and Mellitus to return to England shortly after, but all to little purpose; Edilred King of Mercia, not many years after, viz. Anno 676. coming upon them Maligno 
a Idem lib. 4. c. 12.  exercitu, with a Malignant Army (for Mercia had now, and before, received the Christian Faith from British Teachers,) laid all Kent waist, saith Bede, and demolished 
b Idem. Ibid.  all their Churches and Monasteries to the ground, with the like irreverence to their Italian Religion, as Carduella or Cadwalhan had in the North, and the City of Rochester was destroyed in the same common ruin and calamity, 
b Idem. Ibid.  Putta its Bishop retiring and ending his days with Sexwulf (Bishop of Mercia,) His Church being destroyed and plundered of all it had. Feigned Miracles, like hot waters with the intemperate, may a little recover the spirits, but they shorten life: Dam Kelwidh tro' coelir, Odd eir ymhelh gwelh iw'r gwîr, saith the British Proverb; A Lie may do, while it is believed, but at long running, Truth is better. But this whipping story was not well feigned and designed, to be believed for true, by wiser posterity, however it might for the present delude an ignorant Heathen: For we seldom or never read, that separated souls, (but only Christ, or God's Angels) appeared to men, to direct them at a stand, saving in one case, where it is hard to determine, what appeared to Saul, whether the Ghost of Samuel, or the Devil in his shape; withal this action more fitted a Town Beadle than a glorified Apostle; or if St. Peter must be so severe and Butcherlike, it might rather be, not for his departing, but his staying behind the rest of his Companions, to disturb good Christians, and corrupt poor Infidels with a false and bloody Religion; or if there were any reality in it, beyond Melancholy, or Art, it might rather be the wrath of a tormenting spirit for deserting his cause, or if done upon himself with his own hands, we have precedents of Crafty cripples 
b Cooke's Inst. part. 1. p. 127.  indicted for the like stratagem to move compassion, before some of our sage Judges. But Mellitus his rushing 
c Bed. lib. 2.7.  into the midst of flames, to quench a great fire in Canterbury with his Prayers, looked more like a true wonder (especially in one of his race and Principles,) who if not belied, are better skilled in burning Cities, than saving; and blowing up States and Kingdoms, as is too well known. What Religion can that be, or what obligations can it tie of obedience and gratitude upon Intelligent minds and consciences, that's supported and Propagated by Divine lies and Impostures, so hateful to God, and conscience, and honour? every lie, as Cicero could observe, carrying 
d Cicer. off. l. 3.  Perjury and Atheism in it, in its defiance and slight of God and conscience, which it sees and knows to contradict it: and the lie, that quotes God for its Author, being the most abominable and worst of lies: No less were the converting Miracles of Augustine himself, the chief Thaumaturgus, which imposed upon the belief of venerable Bede, and much more upon the less descerning multitude, not only in restoring sight to the 
e Bed. lib. 2. c. 2.  blind Saxon, he brought, Punteus-like, with him, (for to have tried it upon an honest Britain, if there had been any at the disputation, might have proved as difficult, if not as impossible, as his more necessary gift of tongues) and that not about any point of Salvation, or the extraordinary Glory of God, but (after miracles had long ceased in the Church, designed only for the unbelieving) about a trifle, about some scruples or minutes of the Calendar (in a Gamster-like wager) and imitation of Elias; the main juggle and drift being to discredit and subvert an Ancient Church in their well built Faith, and Customs, with Legerdemain. But more especially and most abominably in his Enthusiastical Prophecy of 
f idem.  War and ruin to the British Doctors and their People by the Arms of their Enemies, for not joining their assistance with him, to Preach the Gospel to the English, Quibus vir Domini Augustinus fertur minitans praedixisse, etc. to whom Augustine the man of God, is reported to Prophecy by way of threat, that if they refused Peace from Brethren, they should receive War from Enemies, and suffer a revenge of death by the hands of the English, to whom they refused to Preach the word life. Wherein he entitles God himself to all the lies, and mischiefs, and spoils, and murders, and massacres, that were contrived to attend this prediction; which he grounded upon three false Assertions; First, that the Britain's envied the Gospel to the English. (2) That he good man, came hither, from Rome, for no other end but to Preach it to them. (3.) That because they refused to join in that Ministry with him, for the Salvation of their Souls, therefore God had revealed unto him, a Mene tekel, or a sudden destruction, to come upon them by their Enemies.  
(1.) And the first is the strongest exception, or Quo Warranto to overthrow the Christianity of the Churches of Britain, (to the just forfeiture of their Sees, to the greater zeal and diligence of Rome,) that we hitherto met; that, against the chief precept and example of their Saviour, to love their Enemies, (the badge of true Christians) they should have that living sense of the loss of this present world, (to which they were dead by their Faith and Baptism) as out of Satanical discontent, to let go their hold of the other likewise, and suffer themselves to be beaten out of their charity and duty, as well as their Country, and to revenge to Eternity a wrong of time: But that experience daily imforms, that doing of a wrong more dissolves all charity in the soul, than suffering it; and that men usually hate where they hurt, though they be forgiven, and secured by a Christian temper against the suspicion of revenge and repercussion; for he that wrongs another fights and assaults the Almighty, (in whose hands, and Laws, all men's persons, and beings, and consequently all men's rights are preserved and kept, Act▪ 17.) and every conscience, (upon its reflection and sense of such a War) is either presently smitten into Infinite repentance and restitution; or becomes hardened diabolically in its Rebellion, and cannot rest, till it finish its hatred and destruction of the Innocent, without cause, as it first began; but it is not so in suffering wrong, especially with Patience and forgiveness; wherein we become liker to Christ; and every loss in this, is gain in the other world, and a manifest token, according to St. Paul, Thess. 1.5, 6, etc. of just fear, and hope, of damnation, or Salvation, respectively to the one or to the other; and the British Apothegme, Duw a ro Imi fymhenid yn y bid yma, God grant me all my pain and Penance in this world, will well agree with the Apostolical Triumph, we glory in Tribulations wherein we are more than Conquerors, and beholding (through him that loved us) to them that hate us, Rom. 5. 3.-8.37. So that it is more in reason to be suspected and feared, the Saxons were more averse to hear the Gospel from them, as Hector Boethius well observed 
h Invisae Gentis magis quam Disciplinae, (de quâ multa atque praeclara frequentius Audiverant,) odio permoti lib. 9.171. § 10.  than the Britain's, to Preach it to them; who brought it to their doors, (as Bede covertly and loathly intimates) and maintained their Cross and Church at Canterbury, in the Metropolis and Capitol of their Enemies, where they were disabled to keep their Colours; and when, through pride of Victory, some of the Saxons Heptarchs' scorned Salvation from the hands of their Masters, whom they had made their Vassals, but continued to stop their Ears, and chose rather to be poisoned from abroad, than healed by them at home, and invited foreign Quacks to abuse their Souls, as well as to combat and destroy their British Church and Clergy, it was time for charity itself to wax faint and weary, Act. 13.46. and to resolve to put up its Pearls, as conscience grows mute, after long disregard. But to hear our Augustine, or any of the Romish Principle, to tax them for it, Vltra Sauromatas fugere hinc libet, etc. the detestable Hypocrisy is enough to make one burst with indignation, that they should accuse, whose frequent practice, upon the least pretended violation of their usurped authorities, was to suspend Cities, interdict whole Kingdoms, for a good part of an Age, whose entire Religion and policy is to deprive Christian Souls of the Gospel, and Bible, and Religion, and Knowledge, and to stick a feather of an Ave Mary, or Pater Noster, to colour the stealing of the substance. But it is alleged, it is not Augustin's charge alone, but the crime of the Britain's urged by Bede out of their own Gildas, 
i Bed lib. c. 22.  Brittonas' hoc facinus addere superioribus, ut nunquam fidem Saxonibus praedicarent: For an answer; this is strongly to be suspected to be a Monkish forgery, or an addition to the Text of Gildas, because, where better could such a calumny, with more probable success be inserted, than to a Book which ripped up all their Crimes and frailties? Which perhaps is the reason, that, that Ancient Book alone was suffered to survive; because the Clause is absolutely and notoriously false in fact: And Gildas would never have been guilty to belie strangers, much less his own Nation: Or, it is justly to be feared, Bede took Gildas by the wrong handle, 
k Gens non ex concione aestimanda H. Lhuyd Fragm. p. 76.  like such, as would accuse and traduce a searching Preacher, for a false accuser, or defamer of most of his Parish; making no distinction between Charge and indictment, or righteousness in the sight of God, (before whom none are just) and righteousness before men (where many are and aught to be unblameable) which is the disingenuity of Milton likewise towards them, like those, that would measure the morality of the English Nation towards their neighbours, from their humble and public confession before God, that they have no truth in them. Gildas his reproofs are in the General; and of none in Particular, but their Princes, out of his Christian zeal, and courage, and Paternal bowels, to set them and their Country at Rights with God. And though, through the faults of the English, or their own, (through prejudices and Hostilities in the one, and passion, or frailty, or Cainish neglect of extending the Grace they had received to others round about) in the other, some might be too far guilty of Gildas his charge of Christian unnaturalness, which is to be feared, hath made far more Reprobates in the World, than ever God's Decrees did; yet the whole British Church could not be justly charged therewith, though some should have peevishly denied it, to such as were willing to receive it, whereof there is no instance; for it was never any public Resolution or agreement between them, nor the particular perverse judgement of any that were chief in Authority for Learning and wisdom amongst them, which bears some equivalence to public Allowance; as it was not of Gildas his own liking, who mentions this possible default in some, with very severe and bitter reproof (which Bede had not the Nostril to distinguish perhaps from Approbation,) nor of those of the British Clergy, that concurred with Gildas in the like detestation of such a sin, by whose prayers and examples, he confesses, he was much supported in evil times, and declares he would not have his reproofs to be understood to reach them in the least. For we shall find the contrary to what Bede affirms, to be true all along, of whom a great lover, and an able and Impartial Judge, of Truth, for several such particulars, gives this character. 
l Usher c. 8. p. 192. & p. 1112.  Ex Anglo Saxonum gente fuisse considerandum, qui, & Brittanicarum Antiquitatum inscii, & a Rebus Brittonum ornandis animo fuerunt alienissimo: For (to reserve the proof of the Gospel being planted amongst the English by the Ministry of the Britain's, to its proper place,) The practice of St. Patrick and his followers, preaching to the Irish his enemies, who enslaved him; likewise that of 
m Bed. lib. 3.4.  Nynias to the Picts, (who were Thorns in the sides of the Britain's, while under the Romans) and 
n Usher p. 686.  St. Kentigern to the English under Octa and Ebyssa, as before, largely proves the contrary. Neither was 
o De reb gestis Alfredi p. 13.  Asserius Menevensis, backward (when desired) to contribute his assistance to King Alfred, to the erecting of the University of Oxford, as a Nursery for the better propagating of the Christian Faith, but left Illa tam sancta loca, in quibus nutritus & doctus fuit, that holy place, wherein he was bred up, and taught under his Archbishop of St. David's, as he there styles him, to repair to be a Professor in that Univesity: Where yet, the story saith, there was an old Academy continued, by the Britain's time of out mind, from the days of Gildas, and Melkin, and Ninnius, first Teachers there, about 200 or 300 years before. But Kent itself, had been as great an instance, as any, that our Augustin's charge was groundless, to his own knowledge, if Bede had added some more particulars touching the Church, 
p Bed. l. 2.27.  Augustine found at Canterbury upon his first arrival, built in the time of the Romans, therefore not under 200 years (but might be well 400 or 500 years before,) to which 
p Bed. l. 2.27.  Bertha, Ethelberts Queen, of French descent, and a Christian, with her Chaplain Luidhardus, did use to resort for Worship; which Augustine repaired, and changed its name from St. Martin's, unto Chist-Church, making it his Cathedral Seat, and the Metropolis of England; and wherein King Ethelbert was Baptised. If he had likewise inserted, who first built, repaired, and assembled in it, all along, at, and before the arrival of Queen Bertha or Augustine; what was the state of the Country, and the Civil Rights and Privileges of the Kentish Inhabitants, which they retained after the change of their Governors, who came not over them by storm, but by gift and Articles, and what was also the state and Government Ecclesiastical of those parts, before Augustin's arrival, for it appears by our Historians, that the Archbishop of London, (under whom was Kent) was not beaten and driven to quit his See, and flee into Wales, till the year 597. according to Usher 
q Usher Index Chron. A. 597.  (being the next year with him after Monk Augustin's entrance) or 586. according to 
r Math. Westm. A. 586.  Math. Westminster, being 10 years before Augustin's setting out according to Bede and him in 596.) whereby it is clear, the British Archbishops of London (as also of York) notwithstanding all Pagan storms and Invasions, kept their Sees nevertheless; from the entrance of the Saxons till Rome's entrance after them, for about 150 
s Idem A. 596.  years, which implies they had a Lay-charge still left to govern. And though Bede disingenuously conceals, Who they were, least Monk Augustine should appear guilty of too much Schism, and violence, and Sacrilege; yet it is easy to conjecture who they were, as well, because the Kentish British Christians were not forced to quit their Country, (which was amicably surrendered,) as also because of their Intermarriadges with the Saxons, which brought many of them to the Faith of their own accord; which in King Arthur's time they were all necessitated to embrace, or profess, or quit the Land; and when that necessity and force was over, and all was in the power of the Saxon Pagan Kings again, King Jurminricus (Father to King 
t Hector Boethius Hist. lib. 9 p. 166. § 20. & Bed. lib. 2. ●. 5.  Ethelbert, Monk Augustine's convert) Christi doctrinam haud vetuit inter Anglos propalare, saith 
t Hector Boethius Hist. lib. 9 p. 166. § 20. & Bed. lib. 2. ●. 5.  Hector Boethius out of Turgottus, and who was then to propagate it amongst them, but the Britain's? whereby Bedes faith appears, and false charge against the Britain's Who were the men that assembled, and kept up this Church, till Augustine came: And that Rome, through Augustine, did more michief in one year, toward the subverting the Christian Churches and Sees of Britain, than the Saxon Pagan cruelty had done in 150 years before. And that the Saxon Communality were tractable and willing to receive the Faith from the Britain's, and it was only their Kings and chiefs, that through their pride, were averse thereunto, (and not all of them) but some gave leave however and toleration to their people and Subjects, to become Christians through the Ministry of the Britain's. It is I say to be considered, that Kent was reduced not by conquest, but by grant and courtesy, in consideration 
u M. Westm. A. 486.  to Hengist, for his Daughter Rowenna, to be King Vortigerns second unlawful wife; whereby the people continued in their habitations and rights, and the Christian Faith in the Country with them; though the King yielded his Royalties to strangers, as himself to stranger lusts. And their tenors of Gavel-kind in that County, is a further pregnant proof, which some derive from give all Kin, or give all Kind; others with more reason and colour from a British Etymology from Gevelh, twin; because of the equal division of Lands between the Children of that Tenure, or from Gavel which signifies a hold or Tenure, forming the word Gavel-kind therefrom, by a mixed composition of English and British, answerable to that of the people, who are half English, half Britain's, or Gavel-kenedl, the Tenure by Families and Kindred's, as others more probably; or (which may seem the most probable of all, because furthest from any strain, and agreeing, as well with the nature of this Tenure, as the first occasion for the phrase) Gavelcynt, the Tenure heretofore, in Syntaxis and right British structure Gavel-gynt, by turning c into g (which kind of Shibboleth, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and change of Initial letters, the English, that live together and speak the British, are seldom known to Master,) whereby the people newly reduced under Foreign Government and Customs, did notify, and plead their former Rights and Tenors, (when any wrong or Cam, was offered them, as they use this 
x Rich. Hooker Sermon of Pride, p. 517.  British word amongst them to this day.) Which kind of Tenure is known to have been the same, which was in common usage amongst the Britain's 
y Cambrensis Itinerarium p. 564.  of old, in Wales, whereby they weakened their houses by this equality, to make good their natural affection and justice. And though after the death of young Vortimer, the Hopes of Britain, poisoned by his Mother-in-Law Rowenna, (who had beaten the Saxons in several Battles out of the Land, into the Isle of Thanet, and their Ships) they returned again, and finding access to Vortigern, through his Heathen Mistress that bewitched him, they obtained a meeting for a Treaty, and watching their time, and 
z Usher 415.  Stabbing about 300 or 400 British Nobles with long Knives, they forced the King for his Ransom and Liberty, 
a M. West. 462. & Usher 1114.  to quit Essex, Sussex, and Midldesex, as he had done Kent before, through easiness; it is not probable they did, or could use the whole City of London, with those neighbouring Countries, as they did the soft King, and his unwary Nobles; but that they had their Terms, as well as Kent; and preferred the profession and Tenure of their Christian Faith before any other right or liberty; which is the cause their Archbishops were able to continue their several Sees till Augustine's arrival, as before; whose chief aim was for their dignities, and, as one said, the Bees must first be destroyed, to come at their Honey; which is also the reason of the continuance of the British Church in Canterbury, (which Bede slubbers over) resorted to by the British Christians of Kent, co-habiting with the Saxon Pagans, to whom this is an Argument, that they envied not the Gospel, because they envied not their Daughters in 
b Histor. Brit. lib 6. c. 13  Marriage, and their own flesh and blood unto them, (as they did 
c Idem lib. 4. c. 17.  to the Picts) and to several of them while unconverted,  
b Histor. Brit. lib 6. c. 13  nesciretur quis Christianus, quis Paganus ob mixturam Matrimoniorum, & multudinem Saxonum, it was hard to distinguish Christians from Pagans, which was one of the greatest sins, and chiefest provocation (in all probability) of the Ancient Britain's, because (as is usual) found to be the Instrumental, as well as the meritorious cause of their ruin and destruction, as in the Instance of Rowenna; into which they fell, partly by the ill example of their Prince, and partly perhaps by regard to outward shapes and lineaments, which no less prevail in the weak and infirm World, that chooses sense before Faith, and the Precedents of frail Superiors, before the Eternal Laws of Christ and conscience, for its Rule and guide. But as Queen Bertha on the one hand showed herself rightly instructed in the Principles of Christianity and communion of Saints, while she chose rather to Assemble herself with fellow Christians in affliction, than to perform her worship with less envy perhaps, in the private Closet of her Palace: So nothing appears more than the contrary, in the Actions of our Augustine, sufficiently  in their present, and much more pernicious, in the designed perpetuity, of their Irregularity: for to join in designs with Pagans against Christians, and to erect a private Church before the Public Cathedral, the Daughter before the Mother, yea to set the Church of Canterbury before all our Ancient Metropolitans Sees then in being, and several Arch-Bishops residing in them: (if our Roman Christians had been as kind, as their Pagan Eenemies were towards them, And it could not be a wreck, while there was so much Christianity to be found alive in the Island, neither was Augustine Lord of the Escheat.) To erect I say, an Inferior Church in opposition and Precedence to all its Superiors, was a manifest scandalous schism in our Agustine to attempt and begin, in all roman-catholics, to approve and promote, for after Ages: Though not so in Protestants to submit to, (by their Principles) after the chief Magistrate and our Laws (to whom such rights belong to here, (and not to the Pope) had interposed an Establishment, and Translated their Obedience from one Metropolis to another, whether before in being, or a new erected by them. But our roman-catholics are fanatics or schismatics avoidable in this point; as well, when they disown a Protestant, or own and acknowledge any Archbishop of their own Church and persuasion in that See. They are Fanatically disobedient by their own Principles in the first case, for to reject and disown a Protestant Archbishop settled by Law, as their Governor, out of duty to the Pope, whom they presume and believe to disallow him; this is like in all proportion to the Protestant's rejecting the Pope, out of duty and Allegiance to Christ, the chief Sovereign of all; which Papists esteem Fanatical in Protestants: Though Protestants believe, that Christ is to be obeyed, as much before the Pope, as the Pope according to them, above the Archbishop or our Laws, and also, that the Pope in several Doctrines clashes against Christ, as manifestly as any Protestant Archbishop of Canterbury, can ever clash against the Pope; But to take Christ's will and private conscience, to judge of the Pope, is absolutely Fanatical in Protestants, say the Papists, therefore for dissenting Papists, out of their Private conscience according to the Pope's will, to judge and reject any Protestant Archbishop of Canterbury, their lawful Superior, is absolutely Fanatical by their own Principles and say, and opening a gap for Inferiors to judge their Governors. And that they are as apparent Schismatics, in the sense of the whole Christian Church, in obeying or approving any Roman-Catholick Archbishop of Canterbury, usurping Jurisdiction in the Diocese of others against their wills and Rights, shall in due place, more fully appear; whereby it is manifest that our Romanists (who are first at accusing) cannot stir or move out of the Schismatics themselves, until they become British Protestant's. Neither was our Augustine and his followers guilty of Schism only, but of Hostility and invasion made upon the Rights of Christian Brethren, which is more than Schism, as much as War and clashing, is more than bare and harmless distance between Friends, which should be one and the same, and a War of a scandalous Insolence, and a more scandalous confederacy; not to be countenanced by any Prince, in the first respect, because commenced without provocation, and tending to levelly all Superiority in the World, making a Subject Superior to his Sovereign, the Younger to preceded the Elder, the little Daughter of Canterbury, to command their Greater and Ancienter Mothers of York and London: but the scandal of the confederacy exceeded the Insolence; and the Spiritual confusion, the Temporal, that was attendant to it; such was his combination with Pagans against Christians, to promote his worldly Pride, making himself worse than a Pagan thereby to any sober judgement; as if the Rector of Otranto, or a Greek Priest sojourning there, should combine to betray the Town, to the great Turk, on terms that not only that Church should be made equal to the See of Rome, as was Ravenna, but Metropolis to it, and himself Superior to the Pope, when it, and all Italy were reduced by Turkish Arms, who could soon silence all Christian Privileges and prescriptions for the contrary title; It's in vain to make application: for the Idolatrous Pride and madness of them at Rome, scorns to be reduced and shackled by the Laws of Nations, or common band of Christendom, or the great Law of doing to others, as they would be done by; what promotes their Church, and its Grandeur, is Right Christianity, be the means never so Turkish, or Heathenish, or unconscionable: and what abates it in the least, is Heresy, or Turcism, be they never so Christian or Regular: All Laws, and Canons, and Bibles themselves, are to be interpreted and regulated by their own becks and Interests: according to the like character Busbeqius gives of the great Turk, (a Partner Antichrist) nil aequum putat, quod nolit; nil iniquum, quod velit: nothing with him is just or unjust, but his own will and pride. The Britain's could easier brook rapacious Heathens to Rob them of their Country, than holy Christians (holp by Heathens) thus to Rob them of their Sees and Churches. But their wonder and regret is answered in their own Proverb, that reports a Gentleman (who became a Highwayman) when a near kinsman Robbed by him, minded him of his Birth and consanguinity, for better usage, to have returned this answer to that Plea, Na choelia dy gi' die him, pan gyndheiriocca, trust not thy own Dog, when he runs mad.  
(2) The Btittains' were not backward therefore, but forward enough, to Preach and promote the Gospels among their Enemies, though not all so forward, as the zeal of Gildas did wish, by reason of their many discouragements and Impediments from Hostilities, especially from Augustine and his party, who 2ly. came not over hither to Preach the Gospel as he pretends, but to fish in troubled waters, and to raise his fortune out of the misfortunes and calamities of the Britain's, like those that come to steal goods, when men's houses are on fire: for as he could do but little good by his coming, for want of learning and the Language; so there was no need at all of his coming, for Queen Bertha had prepared her Husband for Baptism, as Pope Gregory intimates in his Epistle to her, 
d Spelman. Concil. p. 85. & Polydore Virgil lib 4. p. 63.  comparing her to Queen Helena Mother of Constantine the Great, for her zeal and endeavours in this affair, (Where (by the way) it is observable, by the confession and tradition of Popes themselves, who was the chief Instrument under God, in preparing and converting the first Christian Emperor's, Constantius Chlorus her Husband, and Constantine the Great, her Son, and the rest of the Emperors by consequence, after their example to the Christian Faith: If Rome had the like to say, of any of her Daughters, as Britain of her Helena, to have given the like overthrow to the Heathen World, the like encouragement and exaltation to the Christian, who could stand before her brags?) And what Queen 
e Bed. l. 1. c. 26.  Bertha had so prepared, Luidhardus her Chaplain, who attended her, was well able to consummate, and to Baptise the King, whom he had no doubt instructed in the Faith before, which he was far more qualified to do, than Augustine was, or could be, having not the Tongue, nor that gift of Miracle. What came this Monk so many Miles hither for? was it for the souls health of the Saxons, and to Preach the Gospel to them in conjunction with the Britain's, as he here pretends? he should have used some likely means towards the attaining of this end, better ingratiated himself with the Britain's, than to pick quarrels about trifles, and tonsures, and inconsiderable Ceremonies, against the General 
e Bed. lib. 1. c. 28.  Instructions of his Pope; honoured them with his communion, as did Bertha and Luidhardus; hindered confederacies with Pagans against them, as did 
f Antiyvitat. p. 34.  Palladius in Scotland: or, as Leland Roundly and solidly reproves this Italian Hypocrisy, and zeal of him and his Pope, in the judgement of the learned and eloquent 
f Antiyvitat. p. 34.  Archbishop Parker, (supposed to be the Author of Antiquitates Ecclesiasticae) debuerat Gregorius admonuisse Saxonas, gentem perfidem, ut si sincerè Christianismum admittere vellent, Britanniae Imperium, (quod contra Sacramentum militiae per tyrannidem occupaverant) justis Dominis, as possessoribus restituerent, Pope Gregory by his Augustine, aught to have admonished the Saxons, who were a perfidious Nation; that if they intended to embrace the Christian Faith in sincerity, and to any purpose, they should restore the Sceptre of Britain to the right Lords and owners, who had hired them for their service and defence, from whom on the contrary, they wrested it by force and perjury, against the Faith and honour of Soldiers. But Cressy objects quiet Possession for 4 or 5 descents from Hengist; as if Emrys, or Aurelius Ambrose; and Uther Pendragon, and Arthur, as well as Young Vortimer, had made no re-enties. But this seemed as unsuccessful Divinity with Augustine, as to desire the leave and liking of the Britain's to be Archbishop of Canterbury over their heads: or to be ordained and consecrated by the British Bishops, in order thereunto, which he so far shunned, that he went over Seas to France, as far as Arles to 
g Bede lib. 1. c. 28.  Etherius Archbishop there, to receive his consecration for Archbishop of England, and that saith Bede, by the special directions of Pope Gregory, which compared with the former passage of the same Pope, concerning Britain never having had a Pall from Rome, and consequently never being Subject to, or depending upon that See, and their subsequent indefatigable Industry (after Augustine's Plantation and succession was extinct) of thrusting new Arch-Bishops from time to time, and undervaluing all our British consecrations, manifestly proves the bottom of Rome's design upon England: that it was not Edification but Empire, that was ever there aim; though with the ruin of this Ancient Church, if it could not other ways be compassed; so Augustine had the face in a Synodical meeting of the British Bishops near Worcester, as before, to require the Britain's to join with him (assuming now to be an Archbishop here against leave, and Law, and Canons) to Preach the Gospel to the Saxons (which was his pretext and Artifice to hook in their allowance and approbation of his unjust and Schismatical usurpation;) which subtle Proposal was difficult to be granted, or denied, but either with the Inconvenience of betraying their Church, and Country, and Christian communion, (by the Canons of the Church) if they yielded to join with him; or having the odium of withholding the Gospel from the Saxon Pagans, if they refused: which is the true rise and State of this Infernal calumny raised again the Britain's, of their denying to Preach the Gospel to the Saxons, which induced the worthy and Reverend Author afore mentioned, 
h Bed. l. 2. c. 2  to conclude this meeting to have been contrived for a snare, to get words of Indignation from them, to provoke the Pagan Saxons to form a War against them, to ruin the remainder of the British Clergy in Wales, and to cover the combination with Prophecy, to Father the murder upon God to make it justice.  
(3) And accordingly Ethelbert, as Bede acknowledges, 
h Bed. l. 2. c. 2  provoked Ethelfred King of Northumberland the chief Patron of Paganism, and Enemy of the Christian Faith, against them, (upon the score of the high words that passed between them, and Augustine at that meeting) and it is as easy to guests: who informed and incensed his new convert, King Ethelbert, from his denunciation of War against them upon the place, though in the form of Prophecy and Divine Revelation, Si pacem cum fratribus accipere nollent, bellum ab hostibus forent accepturi, no small evidence with considering men, 
i Antiquitates Ecclesiast. p. 47. non conscius sed causa Belli p. 48.  of this Apostles having a chief hand in the Barbarous ensuing murders, and long and bloody Wars, and devastations that followed, which he could so certainly foretell: for these and other Saxon Kings, coming with united forces, against Brochwael Scythrawg Prince of Powys, not so well provided for them, and soon putting him to the rout at Legecestria, saith Bede, that is Westchester, (Wales being then larger than now it is, and by the Britain's called Caerleon, from a Roman Legion that quartered in that City,) sell in the next place upon the Monks that were with him in his Army, and slew of them 1250. no more but fifty of them escaping Their assisting with their Prayers, being made a pretence for this hostile usage by the Kings, so saith Bede: But the Norman Ancient M. S of Trivet in Spelman 
i Spelman. Cnncil. p. 112.  saith, that they were found in the City, 
k Wheeloc not. in c 2. l. 2. Bede.  and every one of them put to the Sword in cold blood, because they were Britain's, the Latin copies of Bede add this to be done, after the death of our Augustine, but there is no such clause in any of the Saxon Manuscripts, 
l Monachi pacem petentes crudeliter occisi. H. Lhuid fragm. Brit. p. 58.  and Bishop Jewel finds Augustine's hand to several Charters signed some years after this Massacre, committed in 
m M. Westm. An. 603·  603. whereas our Augustine  to our best Chronologers died not 
n Spelman. Concil. p. 93.  till 613, so that He might well be present at the place of their slaughter 
o Jewel defence part. 5. c 1. p. 438.  (If it was not according to some in 613. the same year that he died which was a bloody Legacy) encouraging their Executioners: Whereby we have a taste of the Roman forgeries, while they were masters of our Records and Manuscripts: Nothing that seemed to make for their Church, have they neglected to insert, without either Art, or Colour; nor to expunge and alter all that made against them, (as this 
p Spelman. Conc. p. 110. 111. & Wheloc. Annot. in Bede l. 2. c. 8.  passage of Augustine, against all circumstances, and the opinions of the most Candid Antiquaries; doing their works of darkness in the light, or according to the British saying, ymgudhio are gefn y gist, hiding themselves upon the back of chest.  
Not contented with so small a slaughter of Innocents', they march on triumphantly to destroy the rest, with their famous Monastery of Bangor, not above 10 Miles off, where they were overtaken by by the Princes of North and South-wales, and Cornwall, 
c Hist. Britt. lib. 11. c. 13.  who killed ten thousand sixty and six upon upon the place, Edelfred himself wounded and beaten by Cadvan Prince of North-wales (chosen for their Monarch) as far as Humber: Not to mention the cruel Wars, that followed between Cadwalhan, or (according to Bede,) Cedwalla the Son of Cadvan, and Edwin King of Northumberland, upon whose overthrow, England was shortly after cleared of all the Remainder of our Augustin's plantation in the North, and in Kent also, as was said; Providence making room by the blood of Martyrs, for the plantation of the Gospel amongst the English, in our Britain, upon a British score, and not a Roman: It being more for the English Honour, and Union, and Innocence, to have received the Faith from God's Apostles, through British hands, than from Rome and Augustine; who during the short reign of him and his Italian successors, were able by their principles and endowments, to sow nothing here, but Ignorance, and Superstition, and Schism, and Rapine, and Sacrilege, and Murders, and Massacres, all fathered upon God by Miracles and Revelations, as is the usual method with Hypocrites. For no Idol set up in any heart instead of Christ, as is the World with the chief Governors, and the Pope by the governed in the Church of Rome, by their Doctrines and practice; and every lust or sordid private end in any man's heart whatsoever, in Christ's throne, by negligence and sensuality; which is Spiritual servitude and Idolatry; but this new Lord of the heart will have new Laws, new Religion, and and Customs, and this new fundamental rule and precept, that there must be no other Gods before it. But out of zeal to it, every thing (though of God,) (that shall stand in its way to cross and hinder,) must down, and veil; whether it be the voice of Conscience, or the lives of the Innocent, or the Rights of men, and Churches, and Nations, and Kings, or the honour and glory of Almighty God himself: For as Christ in the heart mortifies all sin and vice therein, so any Idol in the heart mortifies and extirpates all honesty, and good Conscience, and Christ himself in, and out of it. This being the great distemper and dangerous captivity of the Souls of men, which God in all habitudes, and Incarnations is so careful to prevent and preserve, as a Hen her young ones from the Invasions of the Air, by careful Parents and sober Governors, by Conscience within, by the faithful advice of Friends without, as a second Conscience, by the examples and different ends of men good and evil, by Scripture, by his Son, by his holy Spirit, by Pulpits, by Tribunals, and Executions, by Judgements, and Plagues, Famine, Sword, Fire, and Captivity, and Hell fire at last forever to consume it, when his care and patience is too much abused, and his sovereignty despised and disowned, and all other means have failed.  
Their natural descent and extraction, (which is not in men's power,) were it in the modern English from the old Saxons, (and not from the Britain's in more than 100L. to one, than from the other, as is far more probable,) is no disgrace, or imputation upon posterity; all others having sometimes been equal to them herein, in their Heathenish Original, at least from Adam, who by departure from God, began all Idolatry and Heathenism, (which is the Scripture phrase for Atheism) throughout the World: but to derive the Original of their Faith, (which is more in their choice and election) from Hypocrites, and Liars, and Murderers, such whose present Communion ought to be abhorred, and detested by all good Christians, and by consequence any ancient and past Society or derivation from them, (the Eternal Soul being unconfined from space and time in its Election and Refusals,) No English, Learned or Unlearned, can, or aught to involve themselves in such a guilt and participation of Crimes and Errors, upon the colour of the first Conversion of their Ancestors by this ignorant and ungodly Monk from Rome, because the colour and pretence itself is removed out of the way by good Providence, and God's regard to innocent blood; for it shall be made further to appear, that this pretended Plantation of our, Augustine, whatever it was, was totally rooted out and extinguished here; and himself to be no better than a Schismatic, or a Pagan, for his Intrusion, in the account of the Canons of the universal Church, as well as of our Injured Britain's: and the Saxons, or English to have had the Gospel rightly preached amongst them in every County by an Orthodox British Ministry, of different Principles from the Degenerate Church of Rome, which is our fourth point to be cleared in order.   

SECTION IX. That the Gospel was planted among the English throughout their Counties by British Ministry: And that Augustin's Roman plantation here came to nothing, and no Bishop lest in all this land of Rome's Ordination, but one, and he a Simonaick; and that the body of the Nation are Old Britain's, and our Princes especially, and therefore by honour and nature bound to maintain the Rights of our British Church against Foreign encroachments.  
THat the Gospel by good Providence was planted amongst the Saxons or English, throughout the Counties they had reduced, by British Preachers and Doctors, and not by Roman; (for in the rest of Britain the old Original Apostolical Faith continued:) which shall be largely proved by particular Instances of fact, after two previous suppositions sent before to prevent and remove the Rubbish of vulgar errors and mistakes.  
1. And first it is to be remembered and repeated, that the Gospel from its first planting by the Apostles was never extinguished or eradicated from among the Britain's, (as it soon fared with our Augustin's adventures upon the English,) but that they persevere to praise God to this day, in the same Religion and Language with their forefathers, these 1600 years and upwards, as they trust to continue till Christ's second coming: Being the same Religion that was alike preserved amongst the Cornish, and several Westsaxons Counties, and in the 
a Usher p. 1005.  Cambrian or Cumbrian Kingdom of the Britain's in the North, reaching from 
a 
Edinburgh, 
Britt. Dîn-eden id est, Castrum Alatum,  Aden 
Britt. Ala, Din Castrum, dinas Civitas:  Unskieth, 
Insula Angusta, ynis Britt. Insula, Caeth Arcta.  Lieth 
i. e. Lhaith, Madida  Pen-Vael, 
caput valli.  Argathelia, 
i. e. Ar-gwyahel, contra Hibernum.  Glasco, 
olim Glasghu, Usher p. 684. p. 684. i. e. viridis dilecta, aut forsan Glasgoed, viridis Sylva.  Aher, 
Ostium fluvii.  Dyglas Dylas 
fl. sive Douglas, Dû nigrum, Glâs viride, unde forsan nomen Familiae Illustris.  Ar-cluid, Urbs 
super cluid sive Glottam, nunc Dunbritton, etc.    Edinburgh and both the Friths, down to the Rivers Derwen, or 
b 
Tervyn 
Britt. Terminus.  Derwen. 
Britt. Quercus.    Tervyn, or the 
c 
Ravonglas, 
fluvius Caerulens Morlas in Syntaxi.  Mor-glas, 
mare Caerruleum Avonlas. in Syntaxi.   Vide Gram. Cambro-brittanicas.  Ravonglas, or further in Cumberland; and over all Scotland and Ireland, and the Isle of man: where it is clear against all Arts and Inventions, and Legends and dreams, that the first planting of the faith amongst them people, was by British, and not by any Romish Mission, or Ministry; from the difference Augustine met, and found here between these Churches and the Roman, upon his arrival, not only in several Customs, and observations, (which savoured of the East more than Rome) but in (the most material characteristical distinction) that can be imagined or conceived between Churches that pretend to hold the same Faith, that of Subjection and Ordination, which the British Churches never acknowledged, nor received from Rome, but from themselves, or from Jerusalem, whence Rome itself must derive, as from the common mother of Christendom, or it is no Church of Christ, Isa. 2.3.  
2. That the Communality of the Britain's in Lhoegr and Alban, (or England and Scotland) Citizens, Shopkeepers, Farmers, Peasants, and their Wives, and Daughters, and Servants, and little Children, which were a considerable part of that (as they are of every Nation,) were not totally put to the Sword by the Conquering Party, nor expelled their Borders, nor consumed by Plague, as some vulgarly dream and believe. The Trunk and body of the British Nation continuing still the same, under the successive yokes of Romans and Saxons, and Danes, and Normans; whose War was ever against the Lords and Nobility, for the dominion and Tribute of the Populacy: These submitting successively to the most prevalent party, and in their turns producing great Spirits for their Country, while the others circularly degenerated and strangely vanished, and digesting and assimilating in time, their Conquerors, and men of War into their own substance and temper, unless abundantly and constantly recruited from their first Homes. There was a particular precept and exception for the Anathema, or excision of all the old Inhabitants of the Land of Canaan, to secure Gods Israel against Heathenish mixtures and impurities; yet how many Perizzites, and Jebusites, and Canaanites escaped notwithstanding from being cut off? But no such command from Heaven was ever given against the Britain's; nor did the Interest of the Conqueror require the desolation of the Land: Neither were the Pagan Saxons so zealous before, for the removal of the British Clergy out of Lhoegr into Wales, as after the arrival of Monk Augustine upon them.  
When the Picts from the North, & Scoti à Circio, saith Gildas, that is, the Irish from the West, began to Invade, and overpower the naked Britain's, being a little before drained by Maximus, (making for the Empire,) of all their Arms, and Treasure, and Fight men, who never returned home, but were for some space a terror 
d Pont. Verunnius l. 5. p. 110.  to the whole Roman Empire, it was not out of Antipathy to these Nations, that they made such Inroads; (being themselves Colonies, that time had greatly incorporated, into the same blood and Language with the Britain's, as appears by the names of places to this day over Ireland, and especially the North-east of Scotland, the Station of the Picts, being very much British, as in Wales,) But out of Revenge against the Roman power here, who forced the Britain's to serve under them, to fight and gall them, being neighbours, and flesh and blood; which made some great Spirits amongst the Britain's, to fly over to the Picts, as did Cremus by name, or Graham their Chief leader, and Father, they say, of the Noble Montrossian Family, whom the Scottish 
e Cremus, Grim Britt. Robur. Buchanan & Spotswood Hist.  Histories confess to be a Britain: And when the Saxon Auxiliaries, (instead of marching against the enemy) turned their Arms against their Masters, upon 
f Usher p. 410. & Gildas Epistl.  pretence of want of pay, and the opportunity of their weakness, killing all before them, from one end of the Land to the other, (as Gildas very querulously exaggerats) all that stood in their way to be killed: Nevertheless the Britain's soon after recovered in Numerous and Regular Armies under Heroic Princes, to call their bloody Mercenaries to a strict account for this, by the care and means chief of [g] Guitelinus Archbishop of London, of Irish extraction, as is conjecturable from his name, to whom the Britain's did owe Aurelius Ambrose, and Uther Pendragon, and consequently Arthur his Son, preserved from the hands of the Usurper Vortigern, who had procured Constans the Elder Brother, (being under his tuition) to be made away; and hanged the Murderers for a colour of his Innocence; for as soon as they had Warlike Leaders, they soon became Soldiers, to vindicate their wrong; animated with Guiteline's exhortation of the vicissitude between the Sword and the Spade: So that the destruction and slaughter could not be so universal, especially upon the common sort, as it is rendered: For it appears further by our English Histories, that their Counties and Cities in North, and South, and East, and West, were generally gained by grant, and Composition, and Treaty, and fair usage of those that yielded, as well as by Sieges, and Battles, and ruin to such, as stood out; which cannot well consist with that weak conceit of total extirpation, So 
h Guitelin, diminutive. Gwydhel sing. Hybernus. Gwydhelod plur. Gwydhelun diminit, u pronounced as y; But in the British M. S: His name is Cyhelin, which hath no affinity with Gwydhel. i● G. Malmesb. de Gestis Anglorum. c. 3.  Octa and Ebusa the Son and Brother of Hengist reduced the North; profligatis qui resistendum putaverant, reliquos in fidem acceptos placidae quietis gratiâ mulcebant: Breaking such as made resistance, the rest upon surrender, they allured with good usage to rest quiet. And Kent is well known not to have been conquered, but bestowed as a present for Rowenna 
i M. Westmin. A 489. & 462. Usher p. 1114.  as before. Queen's bring their portions with them, but Misses are dear bought. And 
i M. Westmin. A 489. & 462. Usher p. 1114.  London, a great and populous Emporium at that time (as appears from Marcellinus, and Bede, and our Pope Gregory,) with neighbouring Counties for the King's liberty: And (which was the stoutest, though not the largest Kingdom, and Conquered and swallowed the rest of the Heptarchyes, and gave the first name to England) the seven Counties of the West Saxons were first yielded over to Kerdick by 
k Idem p. 520. & Stows Annals p. 65.  Mordred, Arthur's Nephew, and Viceroy in his absence, to assist his Title to the Crown against Arthur, who was not so near by strict and Legitimate descent, as by his Election, (for his Valour and merit,) wherein then the Prince's Rights in Britain were chief founded; and therefore 
l Usher p. 514. & liber Triadum.  this Mordred, or Medrod, with Vortigerne, (who delivered this Land to the Saxons,) and Androgeus (or Avarvy, or Mandrubatius, who betrayed it to Caesar,) are recorded, as the three disgraces of Britain, yet all the people were not consumed, when they were thus surrendered and betrayed: How else could they serve them in their Armies and Legions? And upon King Arthur's return, after several wearisome and Bloody Contests, Kerdick was Re-invested, and 
m Usher p. 468.  confirmed by Arthur in several of those Southern Counties, upon his swearing 
m Usher p. 468.  Allegiance to him for them, and 
m Usher p. 468.  toleration of Christian Religion in them, as Usher proves out of Rudborn, Polychronicon and others; so Bath, Cicester, and Gloucester, 
n Idem 569.  were surrendered after long and formal Sieges, and many sharp fights preceding: And where 
o Usher 515 516. M. West. 537.  M. Westm. speaks of the East-Angels invading Norfolk, Suffolk, Cambridge, etc. Counties, and destroying all the Christians that were in them, the clause, Omni crudelitatis genere Christianos affecerunt, Is observed by Usher to be wanting in the Manuscript: and the slaughter which Gormund made, in conjunction with the Saxons, upon the Britain's in the time of King Careticus, (which was their greatest overthrow and destruction) is word by word, Gildas 
p Idem 568.  does description of Hengist's first Irruption and slaughter. So that in every Heptarchy, though all were reduced and conquered, yet all the British Inhabitants were not destroyed or expelled, but only such as were in Arms, and had Estates. And as for destruction by Plague, the English and Irish, as well as the Britain's equally felt the smart thereof, as Bede 
q Bed. lib 4. c. 14. 3, c. 27.  is witness: And the Streets of London, after great a Plague, have been seen as full next year, as before. Withal, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or total destruction of the British communality in England, was against the mutual Practice of the combatants, who gave Quarter to such, on both sides; and against the Interest and benefit of the Conqueror. It was Ethelfreds' method, styled Ferus, the bloodiest of the Saxon Kings, to make all Countries he conquered, aut Tributarias aut Inhabitabiles, 
r Idem l. 1. c. 34.  saith Bede, either Tributary or waist: to hurt them further, had been to hurt himself, and deprive himself of his Rent and Contribution: when Hengist and his Saxons were driven to quit the land by young Vortimer, who was the first made Hengist ever turn his back in Battle, said M. Westminster, the English and Scottish History agree with the British, that their wives and children were left behind, and 
s M. Westm. An. 456. Hector Boethius l 8.  spared from the Sword; and Quarter given, well doth prove, Quarter to have been before received. And when Aurelius Ambrose totally defeated and reduced Hengist his numerous Army, his Son 
† M Westm. 489. Usher 446. 450.  Octa forced to surrender York and himself; and Ebyssa Dunbritton, and Hengist cut off 
u Histor. Brit. l. 8. c. 7.  for example, or killed by Ambrose in pursuit, 
x Hector Boethius l. 8. p. 150.  saith the Scottish History; and the most Warlike, banished into their own Country, yet the rest of their Commons were permitted to live together with the Britain's, in the lower parts of Scotland, upon terms of Allegiance, 
y Histor. Brit. l. 8. c. 8. & Hector Boethius ut supra.  and their embracing Christianity, as was observed before. So that the destruction of all the Britain's out of England, is like that story of the 
z Usher p. 718.  Picts, who are reported to be destroyed all in one day; both mere fables, though they lost their Kingdom in the Battle, yet the communality still remained, being the Major part of the Scottish Kingdom, and their after Kings using still the stile of Kings of Picts, as well as Scots, as the Learned Archbishop 
z Usher p. 718.  Usher largely proves.  
The British Christians therefore remaining behind in Britain, under the Power of the Enemy, were not the less a Church of Christ, than was the Primitive Church, by being under Persecution, for the first 300 years; or, than now are the Greeks under Infidel, or the Roman Church itself, under Gothish Conquerors; Lazarus belongs to Heaven, as well, yea more than Dives: afflictions being assistant mortifications, helping us to die to this world in our affections and Values, wherein consists the Heart and Inside of the Church: and those Spiritual Leaders, that stayed behind with their charge, (for about 150 years, before Augustine arrived to expel them) became the more Supreme over them under Christ, upon the Remove all of their Christian Temporal Magistrates. It's true, not to appear, and not to be, are alike in some sense, as to man, not, as to God. And the invisibility of the Britain's in Lhoegr, was more for want of History and evidence, (either concealed or destroyed by the envy and malice of Adversaries) than for want of Existence and being, yea mention shall be made of them in their obscurity and invisibility, when it serves the turn of the adverse Part. Bede mentions 
a Bede lib 5. c. 19  multos Brittonas Occidentalibus Saxonibus subditos, reduced by Aldhelmus to follow the Roman Easter, which proves there were numbers of them remaining in the Country, some reduced, and some still unreduced. And it is probable, more British Christians were in this West-Saxon Kingdom, than any other part, because of the Vicinity of Glastonbury, and 
b H. Seplman. Concil. p. 442.  Caer Went, or Winchester, and its Ancient Monastery and large possessions, and the example of Amphibalus, (the Britain's receiving great encouragement from the Neighbourhood of their Martyrs to perseure in their Faith.) The Chronicle of Glastonbury mentions the residence of British Bishops in their Sees in those parts, (as Bede their People:) for when King Ina, about the year 700, Translated the See of 
c Usher p 65.  Congersbury to Wells adjoining, in the time of Daniel the last Bishop of the Britain's there, it affirms the same so to have continued a succession of British Bishops for 600 years and above, till that time, which is about 500 years together before the arrival of Monk Augustine, and about an 100 years after: which proves either strict observations of Mordred and Arthur's Articles with Kerdick; or great consanguinity and kindness amongst them; that the zeal and Interest of Augustine, could not prevail with the Pagan Saxons, to hunt this Bishop out of Congersbury, as well as Thadioc and Theon out of York and London, Congersbury or Wells being a member of the British Archbishopric of London, and barring thereby the title of Occupancy, (which was Augustine's beatifical aim) and giving edge to the Canons of General Counsels against him for this forcible entrance: neither is it at all improbable, that the Britain's should affect here to mingle Rights and Protections by Intermarriages with the Saxons, after they became Christian (who were so culpably forward to be unequally yoked before) and be inclined to relinquish all notes of distinction apace, the old style of Easter, and their British names and dialect, and change Lhoid into Grey, and Winn into White, etc. which signify the same, and though some sturdily retained their British names of Dunne, and Dee, and Gough, and Moyle, and Trever, yet others changed perhaps Trewen, Trevechan Trene widh, etc. into Whittington, Littleton, Newton, etc. of the same signification, for their convenience, as upon like imitation now in Wales, powel, Prichard, Progers, Jones, etc. are become standing Surnames of Families, which before with the old Britain's were but the Christian names of the Fathers, ap Howel, ap. Risiart, Roger, Joan, etc. yea perhaps to disown all alliance with the Britain's in Wales, standing out in War; partly for security to themselves, as the heard forsake a Deer that is pursued, or Courtiers a fallen favourite, partly out of modable conformity to the prevailing party, as in a great part of Devonshire, or Duffneint, and Cornwall, which are old British Territories, where it is freshly known, the same Ancient people remain, but their Language much worn out, and giving place to another; like as in little Bittain the whole entire Country are old Britain's; whether some old Legions of Maximus settled there under 
c Several Dukes of Britain were afterward so called.  Con●n Merriadoc, 
d Hist. Brit. Galsr.  as saith the British Histories, or new exiles forced thither, as elsewhere by the Saxons, 
e Usher 421. 422.  (as the Learned Primate guesses, because he meets no mention in Authors of them abiding there, till the Invasion of Gallia by the French, which is near Cotemporary to that of Lhoegr by the Saxons, though it is hard to imagine, how they should win their Country from others, who failed to defend their own) But though they be undoubted Britain's in their origin, yet now there is little or no difference between them, and the mere French in appearance, especially on that side of the Country, towards France, or High Britain, where the British Language is wholly forgot and extinguished, (as amongst the Britain's of Lhoegr): So in Gallia or France itself, though the old Inhabitants the Gauls, or Galli, seem quite consumed, every Mother's Son; since the modern French, or Franci out of Germany invaded their Land, changed and suppressed their Language, Names, and Laws; yet nothing is more evident by Historical character, than that the Nation is still the same, though the name and dress be altered; and what by the nature of the Air, and what by Intermarriages with one another, and what by Divine mercy relieving right owners at last, on the one hand, and vengeance on the other, cutting off the lives and lines of men of blood and violence, the French are still the same Old Gauls, of whom 
f M. Florus lib 2, c. 4.  Florus his character about 2000 years ago, is found true to this day, primus impetus major quam virorum, sequens minor quam faeminarum, above men at first assault, below women at rally. Neither have our modern French the zeal and humour of the old Franci after liberty, from whence they had that name. In like manner, in several Counties of Wales, especially amongst several of the Gentry, all is altered since the time of Henry the seventh, (who broke the middle wall of Partition, and united in himself both Nations into one,) and the Council settled in the marches, not only in taking new and single Surnames after the English manner, instead of their Ancient and British stile, compounded of progenitors (as the modern Christian names of Europe's Grandees are with friends and Patrons) which used to puzzle the English Judges of that Court in their Circuits, and occasion a mistake of one man for 3 or 4, but in the total disuse of the British tongue, and using the English instead, in several of their Families, whether to follow the English, as many of the English do the French, or to avoid the burden and Inconvenience, of being singular and distinct in so small a number, against so great a body; as is now the English Nation; or because of their Intermarriages with the English, in civility to their consorts, which example of theirs, were stronger than any Law, to abolish and destroy the British tongue forever, but that it is mainly preserved upon the score of Religion in Pulpits, between the Clergy and communality, who have a great and dear esteem of the Gospel Preached, and are they, that chief support the tongue, and retain the Customs, and Traditions, and Principles, and proverbs of their Ancestors, (and some novel Popish rites besides, which have crept in amongst them, as their praying at cross ways before their Corpse, which are tolerated by their guides, lest they should be unsettled and scandalised in their more Ancient and Catholic observations by abrupt disuse, till by knowledge they come to leave them off, of their own accord.) Neither are the Gentry of Wales the less Britain's, (as neither the old Britain's in Lhoegr) for conforming daily to the English manner; nor the French, less Gauls for the loss of their Gallic tongue, as the British Language is in like danger to be wholly worn out also, as was said, unless the Chiefs of the Nation, our Princes or Senate, out of Generous filial honour to Antiquity and Truth, think it fit and expedient, and for the glory of the Nation, (which is ambitious of recovering, as by some secret instinct, the old Name of Great Britain,) to give some support and life to the Language of Great Britain likewise, not yet incurable or exstinct. A Language so Ancient and venerable in the first professing the true Religion immediately, and all along, from the Resurrection: and in the first opposing of false Religion, and Popish abuses above a 1000 years ago: the mother-tongue of Lucius and Constantine the Great, the first Princes of the Christian Church; so useful to the Antiquities, not only of our Btittish Isles, but the greatest part of Europe, that Foreigners have Printed our Dictionaries, as the Origen of Gallic Antiquities under other names, out of learned ambition; Oriental in its Grammar, copious, as the Greek, for compositions; as elegant, the more old, as is the English, the more new it is; For the Rule and structure of its Poesies, and the Awen, or inspiration of its Poets, hardly to be paralleled in any Nation whatsoever, that Augustus could not be more divertised with Horace, etc. than our Princes and Gentry were in ample manner with there Prydydhion: Or at least that some worthy Wellwisher to the British Nation, would oblige thousands of grateful hearts, and God himself, by so good a work, in commiserating the Spiritual condition of men and Maidservants, resorting, hither from Wales for service, who for several years (while they are to learn the English tongue, and to be able to keep pace with the volubility of Pulpits, which learners of other Languages find to be too quick for the ear in the most stayed delivery) are for that time in the condition of the Deaf Born: without they had a Church built, and assigned, as other Nations have, for a morning Family service and Instruction, which others (that well understand the English) would however resort with gladness to, out of imbred delight and satisfaction, to speak to their God in their own tongue, and both might easily be effected with little or no charge to the friend of the Britain's, but the procuring by his interest, or Authority, public rule and countenance for the same.  
And on the other hand, we find the English not wanting or tardy, (even in times of former Hostilities) to unite and incorporate the Britain's with themselves, by all manner of Civility consistent with their ends of dominion: For in the North, beyond Humber, where the Saxons did most settle and overflow, 
g Hist. Brit. l. 6. c. 13.  persuading King Vortigerne, it was for his better defence and safeguard against his Northern enemies, the Lords and Gentry that did resist, as having most to lose, fared the worst by it, but the rest, or the British Communality, had fair and alluring conditions given them, as before; and intermarried altogether. 
g Hist. Britt. l. 6. c. 13.  But in the South, or West Saxon Kingdom; (where they were the Major part for Poll, no doubt,) they lived in a far milder Air, and kinder usage, as appears by that West Saxon 
h Spelm. Con. 129. Leges R. Edward Confess. apud Lambard. p. 148.  Constitution in Sir H. Spelman, attributed to King Ina, about the Intermarriadges between the English and the Britain's (who used the like policy towards the Danes; 
i Not. in Faedus Aluredi & Guthruni apud Lambardum.  though their enemies.) Vniversi Angli, qui tunc temporis extiterunt, uxores suas ceperunt de Britonum genere, & Britoneses uxores suas de illustri sanguine & genere Anglorum, hoc est, de genere Saxonum, hoc enim factum fuit per commune concilium, & assensum omnium Episcoporum, & Principum, procerum, comitum, & omnium sapientum, seniorum, & populorum, totius Regni, & per praeceptum Regis Inae praedicti Ita fuerunt tunc temporis per universum Regnum Brittanniae, duo in carne una— gens una & populus unus miseratione divinâ: All the English universally in those days married their Wives out of British Families, and the Britain's in like manner, their Wives out of the Noble Blood of the English, or Saxons. For this was done by the Common Council, and the assent of all the Bishops, and Princes, Peers, Earls, and all the Wisemen, and Elders, and people, of the whole Kingdom, and by the Commandment of King Ina aforesaid; so then over all the Kingdom of Britain they were two in one flesh, one Nation and one people— by God's mercy. But the authenticness and truth of this Constitution is doubted by that Learned Knight, not that it could be supposed, that either the Britain's, or Mr. Lambard were the Inventors of it; but that it supposes King Ina to have married King Cadwaladr's Daughter, and Heir of Britain, whom Malmesbury mentions to have had but one Wife; and with her, and by her persuasions to have ended his days at Rome, in the Arms of the Apostles, as than they were imposed upon; yet confesses that Humphrey Lhuyd (that great Antiquary and Herald,) averrs Ina to be Cadwaladr's Son, others his Granchild; and the British names of the Kings immediately succeeding Ina, Cedwalla, Centwin, Escivin, Cenwalch is some argument of affinity in use between them, but this Western Constitution seems rather to refer to the time of 
k G. Malmsb, de Gestis Angl. lib. 2. c. 1.  Egbert, who was Regis Inae de Fratre Inigildo abnepos, King Ina's great Nephew by his Brother Ingild, who first reduced by his Arms, the rest of the Saxon Heptarchyes under himself, as one Monarch over all: for then, saith the Constitution, (which proves it to have been made, when, as one Kingdom, it was to have but one name,) deinde universi vocaverunt Regnum Anglorum, quod antea vocatum fuit Regnum Brittaniae, then all agreed, it should be thenceforth called England, which before was called Britain, as being his own right now, not so much by Conquest, (wherein his numerous intermingled Britain's were not the least serviceable to him,) as by descent and title from the British Kings, the former Rightful Proprietors. So naturally all right Titles, usurped and invaded for a time) long to return to their Right owners, as a stone to its Centre, when the force that held it in the Air, is nigh expired. And so this decree for Intermarriadges was in further acknowledgement and corroboration of the right title, to extinguish enmity and distance, and to unite the people in one British blood: Or, if there was never any such decree, or Law, than the least that can be imagined is, that it was some prophecy, (far exceeding Merlin's for event and perspicuity,) that got into their Rolls and Registers: For what is there more plain and manifest, than that the three parts of Great Britain, the Alban-brittains', or the Scots; and Loegrian or Locrine-brittains', or the English; and the Cambro-brittains', or the Welsh, (who alone ever survived visibly distinct) are all soldered and united into one and the same Nation, by Marriadges, and Blood, and name, and Government. And that therefore in all probability, (considering the Attributes of God, his Justice, and mercy, and that prophetical Aphorism of our Saviour, All they that take the Sword, shall perish with the Sword, Mat. 26.52. Rev. 13.10. and the British Tradition, Twylh y cyllilh hirion a dhial are y Saeson, Treachery and long Knives apace, will bring down vengeance on the Saxon race, and the shortness of the Lives and Lines of Conquerors, and bloody men, Psal. 55.24. and how ready God is to have done correcting, and to burn the Rod, when the Child amends:) If all men's Cards and Pedigree throughout this Isle were known, or confessed, that there would be found over all the Nation, more than an hundred to one, that were of British extraction, to any that were pure Norman, or Dane, or Saxon, or Roman, or descended either from their Martial Leaders, or or Females of their Camp: And further, touching the Britain's of Wales apart, which no doubt were the chief Gentry and Nobility, and the military part of the Loegrian Britain's, driven out of their Seats and Lands by the Saxons, (as the 
† Buchanan Rege 86. p. 211. H Luyd Fragm. Britt. p. 30  Saxon Officers and Nobles were driven into the Lowlands of Scotland by the Normans, for they did not seek their refuge in Wales, and the Highlands call them Saxons to this day, and none retain more the Old Saxon dialect, or perhaps the humour of their Ancestors, in being Soldiers of Fortune abroad, and Politic: as in the Vigour and hasty earnestness of the Scotch Communality, and several Ancient Customs, the British, or, as men say, the Welsh blood and humour, is as much discernible) such hath been, the apparent mercy and providence of God in their distinct preservation to this day; that the whole Nation is greatly become Great Britain again by their means, and this Seed and Remnant sown over the whole field of Lhoegr amongst their Ancient Brethren again; as appears more perceptibly, and by Records, in their Alliance with most and the chiefest Noble 
l Enderby Cambria Triumphans.  Families and Houses of England, and may be daily seen and found in most Companies, you can fall into, of the Communality; where, Captains occur not more frequent than Britain's, either by Birth, or Derivation, or Alliance: But is most remarkably and importantly evident and visible in the Throne itself. The Royal Family of the Stewards, having had their singular preservation in Wales betimes, in 
m Cambden in Scotia p. 726. Buchanan Rege 86. p. 212.  Fleance the only Son of Banquo, escaping from the snares of Macbeth against his life, and marrying Nesta the Daughter of Prince Griffith ap Lhewelin, whereby they recovered to be Great Stewards or Abthanes of Scotland: And their highest Exaltation, of being Kings of Great Britain by the like affinity, and descent from King Henry the seventh, in whom (or his Queen) was contained the British Title from King Cadwaldr, (as well as the Norman and English) descending either through 
f George Owen Harry, Pedigree of King James Printed at London, 1604 Et Langhornius Hist. infine.  Gwladys Dhû, the only Daughter of Prince Lhewelin ap Jorweth, married to the Mortimers, from whom his Queen descended; or through Owen Tudyr from the last Prince Lhewelin, Nephew to Gwladys Dhû, from whom himself descended; who though styled a Welsh 
g Hall 3. Rich. 3. f. 54.  Milksop by King Richard Crook-back in his speech, when they were ready to join Battle for the Crown, yet it well appears what kind of Prince he was, for wisdom and magnificence, in my Lord Verulam's Monument of his Life, and his own of his Death at Westminster. So that Invasions and Conquests may be compared to Land-floods for their prevalence and premanency, which for a while know no banks; and discolour, and alter the whole Channel from appearing to be the same current; but after a short time, this confusion is soon over, and the River becomes the same as it was before, and within its old banks and rules: For we plainly perceive the English are so much the same at this day, saving some few chief Families, as if there had never been any Norman Inundation; and by like parity, the English themselves are the bulk of the Old Britain's, wearing out the Saxon violence, in the form of Britain's, as the Norman in the form of English; and all is great Britain again, as well in Truth as in Name, not without Divine suggestion upon the minds of King and people to be so desirous to retrieve it. As Grand Cairo is the same City, though thousands go in and out in Caravans every day; or our bodies are the same in substance, though not in the parts, which have undergone several fluxes and successions: The Pressure of one Nation by another, having more of chastisement in it, than destruction, and resembling an Ague more than Death, for that when it hath made a great depredation of the Spirits, (which answer to the Nobility, where the Disease most commonly is contracted and seated by Luxury and inflammations,) and brought the flesh of the body very low, (which answers to the Commonalty, which bears its share in the smart and disorder,) than it departs and leaves us of its own accord, without other force or Physic, and we recover our old health, and Spirits, and Flesh, and colour, in our old accustomed Air, and Aliment, and are as we were at first, having never been otherwise for substance, but the same. As in our own experience in our late Civil Wars, which made two contrary Nations of one, the Chiefs came to Scaffolds, to Goldsmith-Hall, or Tyburn, for good or ill desert; the body of the Nation continuing the same, and the old Soldiers of the King, making the best part of Cromwell's Army, as hath been observed, and the Round-head and Cavalier now no more distinct: And upon the same account our Modern Italians, may be allowed to be the same Nation with the Ancient Romans; but with far greater Alloy and mixture of Strangers, than the Britain's: Their Invasions and Fevers from Goths, and Vandals, and Huns, and Saracens, being more turbulent and destructive, than ours from a few Normans, and Danes, and Saxons, which the Nation was better able to digest: The main stream of the Flood passing over them, and but its Eddy over us.  
Which considerations afford an Argument, and an Observation; an Argument against their Cavil, that would renew Alphonsus Garsias his exception to the English Ambassadors plea in the Council of Basil, touching the Antiquity and precedency of our British Church, Non sunt tempora compucanda à gente, prima, (with him Britonibus Britonantibus) quae totaliter est expulsa, etc. The time of Brittain's Conversion, saith he, is not to be reckoned from the first Inhabitants, and very Britain's, who were totally destroyed and expelled; but from the time of the Saxons Invading England, from whom the English descend; for by the precedent suppositions it appears, the Ancient Britain's were not wholly destroyed, as he, and others through ignorance, have imagined: And beside, the English may with as much right inherit the privileges of the Ancient Britain's, as the modern Italians succeed in the Rights and Superiorities of the Ancient Roman Chair. For if Victorious Goths can inherit by force the Roman, Supremacies, why not Victorious Saxons, and Normans as well inherit the exemptions of Britain; for the English are more old Britain's, than the modern Italians, are Old Romans: And let them produce their Roman Charter when they please, they'll find our Brittanick freedom and Seniority upon the back thereof: For the Pope himself, (God's Rival,) will allow Catholic Conquerors to win and wear those Kingdoms, with all their rights, 
p Usher p. 143.  which he bestows from their right owners, for their heresy (setting himself therein above God's Commandment, thou shalt not steal,) and much more lawfully doth God himself, the absolute Sovereign of the World, give away the rights of Nations, that are to be chastised for their sins, to his Instruments and labourers, that he employs in that work; and the Wild Saxons were as capable to earn, and succeed in such British Rights and Privileges, as the Catholic Goths and Vandals to succeed St. Peter: The Conquerors and Conquered being the same persons in fiction, (but as much against the will of the one, as with the desire and lust of the other, like Ionas in the belly of the Whale:) But the English and Britain's are further one and the same people, by Adoption of Laws, more than by the power of the Sword; and by Contracts, and Treaties, and Surrenders, and Trust, as Wives are the same persons with their Husbands. The English therefore are bound to maintain the Rights and Immunities of the British Church in point of Honour and Trust, as well as for their own Concern and Interest. When the 
a Liv. Decad. 1. l. 7:  Campans could not prevail with the Romans, to take their part against the Samnites, who were too strong for them, they surrendered their City and Country to the Romans, and pleaded by their Ambassador, Quandoquidem nostra tueri adversus vim, etc. vestra certè defendetis: If you cannot be prevailed upon, to defend Our Interests against our Enemies, we leave it upon you, to defend your Own; Tum jam fides agi visa, deditos non prodi, Then they conceived themselves bound by Faith, to defend their charge, and Prostrate allies; which was a greater tye upon their noble spirits, than the preservation of their Empire: and there is no spirit so mean, nor a Hen upon any dunghill to be found, without the like sense, and concern, and courage, to power, towards her young ones in like dependence. And as a greater part of the Loegrian-brittains' came under the power of the Saxons, by gift and alliance, and by craft 
r Dolo non fero W. Malemsb. lib 3. de gestis pontific. Londin. Dr. Heylin Help to History p. 37.  more than by the Sword, so when the Britain's of Wales agreed with Edward the first, to accept a Prince of his nomination, that were born in Wales, 
s Dr Powel History of Wales  and understood no English, (which proved to be his own eldest Son, born about that time in Carnarvan Castle, and ever afterwards the eldest Sons of every successive King of England) this his Heading the body of that Nation, with his own Son on the one hand, whom they believed to be their own flesh and blood on the other, was a manifest Incorporation of Wales by the Intention of both, in the person of the Prince; several 
† Statul. Ann. 12 Edw. 1.27. H. 8. c. 26.  Acts of Parliament giving confirmation afterwards thereunto. But which is the fullest completion of Union, Both Nations are one, not only by Law, but by Blood, not in the Prince of Wales alone, but in the King himself, (which is all in all;) He being bone of their bone, and flesh of their flesh. For our English Kings and Princes are now more Britain's, than any of our Cambro-brittains', being Royal-alban-loegrian-cambro-brittains', all in one and the same person, and therefore more bound by Nature and Honour, as well as Sovereignty, to be zealous to assert the Ancient Liberties of the British Church, against Rome's Enchroachments and usurpations, than any other Britain's whatsoever: Now no persons can be imagined to be made one and the same, by stronger tye, than by such triple Union by blood, and by their wills and consent, and by necessity, whether they will or no: And though generous natures are apt to be free and liberal, yet what wiseman ever parted with his Birthright, or what person of spirit or honour, ever relinquished or betrayed his trust, and charge over the Rights of others, out of liberality.  
I shall conclude these Previous Observations against vulgar mistakes, and comprise my subsequent Proofs, in a passage of an Anonymons Author, published in the late times, reported to be Mr. Selden, and very right in this. Their courage at last revived, and by divers Victories, by the space of 200 years, God stopped the hasty conquest of the Saxons: the result whereof by Truces, Leagues, Commerce, conversation, and Marriages between both Nations, declared plainly, that it was too late for the Saxons to get all, their bounds being predetermined by God, and thus declared to the world. In all which God, (taming the Britton's pride by the Saxon's power, and discovering the Saxons darkness by the Britton's light) made himself Lord over both people, in the conclusion.  
These Suppositions premised, I come to Positive proofs for the Conversion of the English, that it was by British Ministry, and not by Roman: For some of our Incomparably Learned Writers give it almost for granted (though they sufficiently fortify against the inconvenience) that our English Christians stand not so secure from the danger of this Romish pretention, as the British do. For the British Bishops says the great and good Dr. Hammond 
u Dr. Hammond of Schism p. 113.  still holding out against this pretention, and that with all reason on their side, if the title of conversion, which the Romanist pleads for our subjection, may be of any validity with him, it must needs follow that the Whole Island, cannot upon this score of Augustine's conversion, be now deemed schismatical; it being certain that the whole Island, and particularly the Dominion of Wales, was not thus converted by Augustine, nor formerly by any sent from Rome, or that observed the Roman Order, (as appears by the observation of Easter, contrary ro the usage received at Rome,) but either by Joseph of Arimathea, or Simon Zelotes, as our Annals tell us, most probably. And this in the first place must needs be yielded by those that expect to receive any advantage by this argument. But, which is more, if the Whole Island, as well as the Dominion of Wales, and the English, as well as British Sees, may be equally proved to have had their conversion from Other hands, and not from Rome; it may seem worth while to show this, because it will fully stop the mouth of Rome, as to this brag, and quite remove all imputation and colour of Schism out of doors.  
And the positive proofs for this, may be ranked under two heads, (1,) For a pure Conversion, (2.) a Mixt. By the first I mean, a Conversion of the English Nation, by men men of British Extraction and Descent, as well as Doctrine and Dissent to the Supremacy of Rome, and its other errors; that is, by Britain's only, without the assistance of any other Nation in this work. By the second I mean a Conversion wrought by men of British Principles, Ordination, Mission, and equally opposite to the Roman way and order, but of Different Extraction, partly British, and partly of other Nations, yea, and of their own.  
Touching the pure British conversion of the English, by the Ancient Britain's alone, 
x Antiquitates Eccles. Permultos Reges Anglo Saxonas conversos ante Augustinum nisi nostris & externis fidem detrabamus p. 8.  before the arrival of Monk Augustine, little occurs in Bede, but what he is forced now and then, to drop and hal● confess, to prop his other Arguments and Interest, to which he was more addicted: nor left remaing in British Histories, as can yet be found, It being justly believed, that they were carefully suppressed, or adulterated by the Romish Power, while it here prevailed, (as Instance was made before in Geoffrey of Monmouth's History and Gualther who were both imposed upon,) or else consumed 
y H. Lhuid fragm Brit. p 58.  with their Libraries in Pagan Conflagrations of the Roman-Catholick Contrivance. But in the Scottish Histories, which better escaped, and can be less suspected of partiality, nothing is more plainly delivered and repeated, than that all the English Nation, (or a very great part in all probability) were brought over to the Christian Faith, before the arrival of Augustine or Mellitus. Hector Boethius saith in one place, there was a very great part of the English as yet unconverted before their landing, 
z H. Boethius lib 8. p. 171.  Augustinus & Mellitus missi, ut Anglorum gentem, ad eam usque diem majori ex parte pietatem aversatam, Christi dogmate ritè Instituerent; But than gives the reason of this obstruction and defect, 
a Ibid p. 150.  Aspernabantur ut plurimum saxons Brittonum sacerdotum, tum Gualiam incolentium, doctrinam, tametsi veram proficerentur: invisae, magis Gentis quam discplinae, de quà multa atque praeclara frequentiùs audverant, odio permoti. The Saxons for the most part slighted the Doctrine of the British Clergy, that Inhabited Wales, although it was true and Orthodox, being moved thereunto, more out of hatred to that Nation, than to the Institution, of which they had frequently received many excellent characters and reports; they were ashamed it seems to be converted by them, whom they had Conquered, right or wrong: for their Converters were not yet driven to Wales, as this Historian supposes, but lived in Lhoegr amongst them, as before, and were in great part their flesh and blood: but God in great mercy to both, removed this obstruction by the Victorious Arms of some of our subsequent British Kings, turning this their carnal Height and Pride into necessity and Interest, to embrace the Faith; For when they were reduced by King Aurelius Ambrose (whom Gildas, calls vir modestus) (whose Tomb Polydore Virgil conceives Stonehenge to be) the terms given them by the Conqueror, were, 
b Ibid p. 171.  Migrant Ambrosii edicto, Cuncti Saxonum generis ad bellum idonei, etc. All of English or Saxon Race, that were fit for War, were ordered to departed the Land, and the rest made Tributary, and suffered to remain behind in Albion or Lhoegr, on condition of their embracing the Gospel, so all that stayed behind became Christians in Truth, or at least in Show. And when their Recruited Forces were afterwards Conquered by King Arthur, 
c Hect. Boethius l. 9 p. 161.  saxons viribus fracti— cum spem nullam haberent, etc. The Saxons, when they were so quite defeated, that they had no hopes of ralling any Forces together, to make head any more, came barefoot and barehead before King Arthur, to beg his mercy and pardon; supplicibus Regis clementia pepercit, ea lege, ut sacro ad moti lavacro Christiani fierent, aut-si id minus placeret, fortunis ac armis exuti, Insula excederent, The King Graciously pardoned them, only with this proviso, that they would become Christians and be Baptised; or if this pleased them not, that they should quit the Realm, leaving all their Arms and Bag and Baggage behind them; Whereupon all being to profess, some did it in sincerity and Truth, but many only dissembled their Religion to reserve themselves for better times. Which last clause perhaps may have more of uncharitable conjecture (though 
d Buchanan l. 5. Reg. 45. p. 148.  Buchanan concur therein with Boethius) than of Historical Truth, for charity and kindness here, (where all was forfeited) out weighed the force. And nothing more agrees with the heart, than Christian Religion managed by Right and Able masters of Assemblies, such as our British Clergy approved themselves to be, towards others, not long before, who had been equally their Enemies; towards the Irish in St. Patrick, and the Scots, and Picts, and Caledonians, in Ninius, Kentigerne, Constantine, etc. as before; But after the three Christian Nations here, of Britain's, Scots and Picts, ruined one another in 
e Hector Boethius lib 9 p. 165.  Civil Wars, between Arthur and Mordred, who laid title to the Crown, 
f Ibid. p. 160  The English came to prevail again, and drove the Military Britain's (in like manner as themselves were served) into Wales, and other places, yet the rest were permitted to stay behind under Tribute and Subjection (and their Clergy amongst others till Augustine's coming, for about 100 years,) and here that obstruction of Force (which is so contrary to Religion) being removed, the Saxons were again coped with, with the mere power of the naked Gospel, and the Sword of the Spirit only, in the weak hands of their captives, and were more reduced than ever, as it fared before with the other parts of the Heathen-Roman-World, whom the Gospel overcame, with its arms tied behind it. Their work of Conversion in the Capital Kingdom of Kent, arrived to a public toleration by 
g Ibid p. 166.  the Prince himself, (as was instanced before,) Father to Augustine's Ethelbert, which argued, himself was not far of from the Kingdom of Heaven, if Pride, or an equitable restitution of his Kingdom on Earth (upon his own conversion) to the right owners, had not stood in the way; so difficult is it, according to the Gospel, for the Rich and Great to enter there. And also the great Kingdom of Mercia (with King Penda himself, as some conceived, and Bede acknowledges 
h Bed. l. 3 c. 21. Math. Westm. Anno 640.  thus much, that he well liked those Christians that walked answerable to their Religion) received Christ's yoke, from those that were now under its own; and so did the Other Heptarchs' saving Ethelfred King of the North, the sole Furious Patron of Heathenism, and Resolved Enemy of Christianity 
† Hector Boethius l. 9 p. 169.  Homo in Britanicum genus odio Infensissimo, An implacable enemy of the Britain's upon that score, who made War upon his own English for turning Christians, 
k Ibidem p. 172.  Mercios Saxonas, quod Christi Religionem fuerant amplexi, dispendio ingenti afflixerat, Did greatly michief the Mercian Saxons for no other cause, but their yielding to be Christians; so he served; or threatened the other Kings: Minatus ad hibito juramento Australibus, threatening the Southern English (that is, with this Historian) the rest of the Heptarchies in the South, set against his own in the North: (For Redwald King of the East-Angles next unto him, was feign to confederate with other Christian Heptarchyes for his preservation against him, which supposes the like Conversion, by his like danger and necessity of Alliance.) 
l H. Boethius l. 9 p. 171.  That because they deserted the Religion of their Fathers, and violated the Worship of their Gods, perinde atque Brittannis atque Scotis se hostem futurum, that he would be their enemy no less, than to the Britain's and the Scots. And lost his life at last in his Holy War against the East-Angles, (having lost an eye before in Scotland, and a great Army at Bangor, where he was also wounded,) breathing out his impious Soul like Julian, (only better for his constancy,) but not inferior for his Heathenish Cruelty, Deorum Religionis Protector, & Christiani Nominis Hostis, ut vixi, morior, 
m Ibid. p. 172.  I die, as I lived, the Protector of the Religion of the Gods, and the enemy of Christ, and all his Christians; who therefore was a very fit and useful Instrument for Monk Augustine to comply with, for the destruction of the true Christian Religion here in Britain, that opposed the Roman, and to plant his Popery instead, and accordingly made use off: If therefore the English were not all converted in their Hearts, under Arthur and Aurelius, because of the force: It may well be presumed, from the contrary reason, that the Heart itself did not hold out, against the Divine power of the same Ministry acting in its external weakness and exinanition: God by his great Providence having used all means, both harsh, and easy, to soften and chafe the hard and stubborn hearts of the English to receive his Gospel, and shaped and cast the British Nation, for their use, and the use of all Germany through them, into the mould (as it were) of Christ's first and second coming, to work and make impression upon them, if it were possible, either of the two ways: With this difference, that here Humility came after Power to to win by Entreaty, what it could not compass by command and force; as there Power will come after Humility, to bruise with  destruction, what it could not prevail upon by Grace and love. And when all would not do, delivered them over to Popery, as it were to Satan, or Antichrist, to be chained in spiritual slavery and darkness, with many other Nations, for about a thousand years. And then visited them again in mercy with the comfortable light and Glorious Liberty of the Reformation, handed also to them by their Kings, when they came to be of British race; to try their love to truth once more, before his last stroke, and Eternal destruction of the Impenitent and Incorrigible.  
But nothing of the former passages, (though the truth thereof hath left sufficient marks and effects behind it in Saxon Laws and Homilies extant, quite dissonant to Popery, in several principles, as shall hereafter be mentioned,) how remarkable soever, occurrs in Bede's Popish History; not a word of 
n Munster Cosm. p. 552.  Offa the Son of Ethelfred preaching the Gospel to the Germans beyond the Rhine Anno 603. and building Offenburg and Schuttern, as Munster Notes, nor 
o Ibid. p. 580.  St. Columbanus, our Irish Monk, of whom the same Munster saith, Certò Constat, We have certain knowledge of his propagating the Gospel far and wide through Germany; the passages being within the time, and business of his History, and for the Honour of this Land; only tending too much to discover, that the Gospel was preached by the Britain's to the Saxons in the houses of their Fiercest Kings, which Right to that Nation was against Bede's Theme, and humour to acknowledge: But Ethelfred and Oswald being both Princes of his Country and Climate, he is Civil to them, and endeavours to do Right to both respectively, in Magnifying the Virtues of King Oswald, (which are undeniable) to Superstition: And Palliating and lessening the wickedness of Ethelfred, (which was as notorious) to Indignity; seldom doing the least Right to the Britain's, the enemies of his Nation, and of his Catholic Faith, as he openly styles them, lib. 5. c. ult. Saving sometimes out of unavoidable necessity, and for other ends and Interests; as where he is to commend the way and Religion of the Scots and Irish, for whom he had greater kindness, The British Faith, whence the other derived, and stiffly kept to, is inevitably extolled by consequence: Or, when he mentioned the good work of Augustine in repairing Canterbury Church, whither Queen Bertha resorted, he had like to have betrayed and discovered to a sagacious smell, how all then stood: How much the Christian British Religion was received and flourished in Kent, before the coming of Augustine: So the West Saxon Kingdom shall be all in darkness 
p Bede lib. 3. c. 7.  Paganissimi, when Birinus comes to convert it, but when Aldhelmus is to do exploits, in bringing them over to the Roman Easter, it shall be very 
q Idem lib. 5. c. 19  full again of British Christians, whom he is to reduce; and such is his Conversion of all Mercia by Diuma, and but two or three more; and the like of the other Heptarchies; yet no Ecclesiastical Writer is now more Classic and Authentic, than Bede, nor any passage of Church Antiquity to be well credited without his attestation, so beneficial was, his Partiality to the Roman-church, to his Reputation and Authority in the World. Therefore the other mixed Conversion of the English (and full completion or confirmation of the former, by British Ministy and Doctrine, but not all British persons) shall be cleared out of Bede, their own Author, against our Romanists; and irrefragably evinced by cross examination of his History; whereby it will appear, that the English, under God, own their Conversion to the Britain's, and others; and not to Rome: And that Augustine came hither to no better end, than to destroy the true Religion, like a messenger of Antichrist, or at least, miserably to corrupt it with adulterate mixtures and Superstitions.  
And the positive proofs out of Bede, of the Gospel being preached and planted among the English upon mixed account, and especially Northward, where the English did most abound, and the Britain's were least intermixed amongst them, are not so much Proofs, and undeniable Instances, as Divine Miracles, and overruling Providences, and the manifest Finger of God, calling not only for Assent, but Astonishment and Admiration: That not only Augustin's plantation at York and Kent, should be totally extirpated, (as it were by Divine Retaliation,) by the same means and method, himself contrived, and set on foot, to destroy our British Church: But the Sons of Edelfred, swho was Augustine's Executioner to Massacre the British Clergy,) are made by God's controlling power the chief Patrons and Propagators of the British Faith over most part of England; and Oswald the best of them, who for his own virtues, was no doubt, rewarded with rest and Glory, permitted by God's severity and hatred of his Father's Murders at Bangor, to be slain, and mangled, and quartered by his enemies in view well nigh and sight of that very place: And the Britain's, by excess of wrong and cruelties from their enemies, put then in a fair posture, not only to defend their Church, and vindicate their Martyrs, but well nigh, as Bede intimates to exterminate, 
† Bede l. 2. c. 20.  or subdue all their Saxon enemies within the Land. For Ethelfred having his greatest force routed at Bangor by the union of the Britain's, was the easier conquered and killed by his Brother-in-law Edwin, with the help of the petty King of the East-Angles, with whom he lived in Exile, through Ethelfreds' jealousy, lest he should intercept the succession of his Sons; and by that victory, what he feared, was fulfilled and brought to pass: For upon Edwins prevailing, Oswald and Oswi, etc. his Sons being young, were forced with several of their Nobles, to quit Northumberland, and flee into Scotland, giving place to Edwin, who received his Christianity (wherewith he before was well acquainted among the Britain's) from Paulinus, (one of Monk Angustine's Fellow labourers) whom he makes Archbishop of York, and greatly countenances the propagation of the Roman Faith, among the Northern English; but Cedwalla or Cadwalhan recovering, (for 
r M. Westminster 663.  Edwin had beaten him out of all Wales, with great slaughters upon the people) be●● Edwin again out of his Life and Kingdom, and forced Paulinus and all his new Converts to shift for themselves, exercising great Cruelties far and near, as Bede complains; both Princes dancing by turns after Augustine's Pipe. And upon the ruin of Edwin, (who kept but Ethelfred's Sons for about 17 years,) Eanfrid an Elder Brother of Oswald, and Osric his Cousin, were restored by Cadwalhan, 
s Hector Boethius l. 9 p. 174.  at the Intercession of the King of Scots, to the Kingdoms of Deira and Bernicia, and afterwards both destroyed 
t Bede l. 3. c. 1. M. Westm. 634.  by the same Cadwalhan, for apostatising from the Christian Faith, 
u H. Boethius lib. 9 p. 174. § 50.  after he had sent Bishops often to them to warn, and advise, and reclaim them, but all in vain; and 
x Ibid. § 70.  Oswald was admitted King after them, because in the Battle he was as zealous, as Cadwallan himself, against the Apostate Kings, whereby it appears that the Restauration or plantation of the Christian Religion amongst the Northern English, is chief owing to Cadwalhan's zeal and and Interest, who plied the English Commonalty with British Preachers, no doubt, as he did the Apostate Kings with British Bishops: whereof Bede takes not the least notice, though the passages are punctually recited in the Scottish Histories, when it was not their main design, as it was with Bede: Which the more discovers his unwillingness to do right to the Britain's, according to the Truth; yea, by him Oswald is restored to his Kingdom, not by the Courtesy of Cadwalhan, but by his 
y Bed. l. 3. c. 1.  death and overthrow; against both our English and British Histories, 
z Hist. Brit. lib. 12. c. 13.  who relate Cadwalhan to have lived many years after Oswald, and that King Penda of Mercia made War upon Oswi, Oswalds' Brother and Successor, 
a M. Westm. 665.  Jubente Cadwallino, by Cadwalhan's Order, and that he died Anno 679. of 
b Idem 676.  mere Age. But Oswald and his Companions, during his Exile in Scotland, were 
c Bede l. 3. c. 2.  Baptised and brought up in the Christian Religion, according to the British Institution, as it differed from the Roman; and being settled in his Throne by Cadwalhan, sent to 
c Bede l. 3. c. 2.  Scotland for Doctors to Convert the remainder of his Subjects; to that end 
d Idem c. 3.  Aidanus, and Finnan, and Diuma are sent, who were Monks of a British Isle belonging to the Picts, who bestowed the same upon St. Columbanus: or Collymcille, who built a Monastery there (as he had done before at Armagh,) where the Abbot 
e Usher p 170.  was Superior to all the Clergy of those parts, and to the Bishop himself, and 
f Bede l. 3. c. 3 & 5.  the Rites and Customs of the Britain's, were most strictly observed and kept to the last, the Monks and Founder being all trained up in the Principles and Religion of our St. Patrick, from whom by Faith all descend, as perhaps Aidan, and Finnan, and Dymma, are by blood of British extraction, as their 
f Aidhan, the name of a King of Powys, Ancestor to Blethin ap Cynwin. Bwlch-Aidhan in Com. Montgom. Aedani Ecclesia in Monâ Ins. Gyrald Cambr c. 7. Annot. Descrip. Cambr.  Names may import, (for the Britain's flocked much to Ireland upon the Saxon persecution, whereupon that Island grew very famous for Learning and Religion in those days, as was said before,) being the rest bred and born, some in Scotland, some in Ireland, as if by special Providence fitted and designed to represent, and unite the four Nations into one, the English by their Instruction, the Scotch and Irish by their Birth and Education, and the Britain's by their first Original in Faith and descent: And though they had not the good fortune to be Graced and Canonised far and wide for Saints, by the Roman Church, (for which they had not that filial regard, and honour, as for their British Mother) as others have been; of a far lower form to them, for Sanctity, and Knowledge, and Innocence; yet that piece of Character, Bede gives of Aidan, may satisfy, what He and the rest were, and what honour they deserved, and no doubt have enjoyed in Heaven, though they failed thereof at Rome, 
g Bed. lib 3. c. 3. 4. & 17.  Cujus doctrinam id maxime commendabat: omnibus, quod non aliter quam vivebat cum suis, etc. Whose Doctrine, (saith he, and their monastical Education must be, remembered and allowed them) nothing more set out, than that he was known to teach no otherwise than he used to live, for nothing of this present World did he care, either to love or covet. All the gifts and presents he received from the Princes and potentates of this World, he delighted presently to bestow away amongst the first poor he met, it was his manner never to be seen on Horseback, but to perform all his business on foot, through all parts of City and Country, unless upon great necessity; if he met or saw any as he went, either Rich, or Poor, he presently addressed towards them, and invited them to the Faith, if they were Infidels, or if believers, confirmed them in it; and stirred them up to alms and good, works both by word and deed; and all that walked in his company whether Regular or Lay (so different, saith Bede, was his manner, from the lazy kind of living in his time) were to be given to mediation, that is, were to be ever reading the Scriptures, or getting some of the Psalms by heart, this was his daily work and Custom, and of all his Friars, that were with him, whithersoever they went; and if it fell out (which was but seldom) that he was invited to Dinner by the King, he went attended but with one Clerk, or two at the most, and after a little refection, he hastened presently away, to read to his Disciples, or to his private prayers, after whose pattern and example in that time, all devout men and women every where, made it a Custom to fast every Wednesday and Friday, throughout the year, till three a clock afternoon, (except the 50 days between Easter and Whitsuntide:) He never spared for fear, or honour, to reprove the Rich, when ever they did amiss, but corrected them especially with great severity. He never used to give away Money or presents to the Rich and Great in this World, but only a kind entertainment, when ever they came to visit him, but what ever such bestowed upon him, he soon employed it, either for relief of the Poor, or redemption of Captives, admitting them his Scholars and Disciples, whom he so redeemed, and fitting them by his pains and Instructions for the Priestly dignity. Not a word of Vests and Ornaments, or Palls, or Crucifixes, or Holy Water, or Indulgencies, or toys, or lies, or Prophetic Murders; for they were no roman-catholics, but only good British Christians; The Right Pictures of Gildas, who loved best and truest, when they were most troublesome to offenders; being lively Instances, to guests at this distance, at the spirit and efficacy of St. Patrick's Ministry upon the Ancient Irish and Scotch, by the Apostolical stamp of such self-denial, and contempt of this present World, in their hearts and affections out of love to Christ, and that to come. This worthy Bishop Aidan (as his name imports in the British) and Holy King Oswald, were the Chief Authors and Instruments under God, of the Conversion of the English to the Christian Faith over all the Land, not only in Northumberland, where they Reigned, and resided, but over the rest of the English Heptarchies, by their Influence and good example: for Oswald did not only the part of a King, in the first Invitation, and continual encouragement, maintenance, Protection of those men of God, but bore a great share with them, in their Ministry, for as Aidan delivered God's mind in his Doctrine and Preaching, so 
h Bede l. 3. c. 3. & 6. l. 3. c. 5.  Oswald out of great zeal and humility, to the better edification of his Subjects, vouchsafed in his Royal Apparel to be his Clerk or Deacon, interpreting Aidan's mind to the People, wherein he was defective or unready for want of more skill in the tongue; and which gave the greatest life of all to his endeavours, exemplifying all his precepts, by a leading conversation and holiness of life, and largeness of Alms and charity hardly to be paralleled, parting with his meat out of his mouth, with his dinner set before him, to his poor Christian Subjects without: that Aidan once wishing this unwearied Arm, and liberal hand of his, might never fail, but be ever supplied by God, with heart and substance for it, gave occasion to Monkish Historians of the superstitious Letter, (wherein Bede himself was no mean proficient) 
i Bede lib 3. c. 6.  to fain and believe, that his arm never rotten or decayed in the Grave; forgetting, or taking in, (the better to frame the Legend,) those Posts, or Town Gates, whereon King Penda hanged it. For, as by the Grace of God he exceeded all other Kings in Religion and virtue, so in God's just and unsearchable judgements, he no less out went them in the disaster of his end, being conquered in Battle by Penda King of Mercia his Enemy; who quartered, and hanged up his head and arms, for scorn and terror to all about; of which direful end of so good a Christian, no conjecture can be made (out of Bede) of the cause, but from the place of the Father's murders, and the Sons sufferings; for Bede saith, he was killed at a place called by the English 
k Math. Westm. Marels-feild Bede lib 3. c. 12. Hen. Huntingdon Mesa-feild. Locus conterminus Walliae Armonicae 7 millibus a civitate Schrowsbury versus Walliam, Monastic, Anglic. pars 1. p. 38.  Maser-feild, not expressing where it lay, but Heaven-feild (the place he Conquered and killed Cadwalhan, (about 46 years before Cadwalhan died, by rearing the Cross,) he assigns to be about the Picts wall in the North, But most probably the place of his Cross and Death, was one and the same: As Cambden more rightly guesses by several Circumstances, to which I have particular reason to add one, for at Oswestree where Oswald was killed by Penda (thence called Oswaldsstree and in the British, Cro●s Oswalht, or Oswalds-Cross) is to be found Cae-Nef, as it is called to this day, or Heaven-feild in the English, which I have often gone over, adjoining near to the fields where the ruins of Oswald's Chapel remain, by a Well 
l Ibid.  called Ffynnon-Capel-Oswalht, where the late Noble Lord Capel drawing his Forces in a body, was answered touching the place in my hearing that it was called Cae-Capel, or Capel-feild, by that famous and strong Warrior Mark Trevor, Viscount Dungannon, bred and born there and there abouts, whom Cromwell had ever a great honour for, being the only man that wounded and worsted him, in the face of his Brigades, which never had been known, (because concealed by his Armour,) but by Cromwel's own Ingenious Confession and kindness towards him for his Valour, after the Loyal party was reduced, as I have heard his Royal Highness relate the Story in public. Within 8 or 9 Miles of this place, stands Bangor-îs-y coed, whose Religious Monks were so barbarously Murdered by his Father Ethelfred in such numbers as before: By the Ministry of Aidan, the 
m Bede lib. 3. c. 3. & 6. & M. Westmin A. 635. Nullus incredulus tempore Oswaldi in Northumbriâ. Idem A. 634.  whole Province of York, this side Scotland, and its English Inhabitants, was restored to the British Church, that is, the two Provinces of Bernicia and Deira, (as that Metropolitan See was divided into,) were entirely converted, such as needed: 
n Usher p. 1004.  Bernicia containing in it Eastward, the whole County of Northumberland, and part of Durham: On the West, the North-Cumbrian Kingdom, erected by the Britain's between the Rivers Derwen and the Friths, upon the ruins of the Northumbrian: 
n Usher p. 1004.  And Deira the other part comprehending the Counties of York, and Westmoreland, and Lancashire, and the South part of Cumberland below Derwen. Cheshire, about this time, being in great part, within the Principality of Powys, and Brochwael Scythrawg its Prince, residing at West-chester, (as other times at Shrewsbury,) and there assaulted by King Ethelfred, Bede lib. 2. A goodly part of the English Nation! especially if we add thereunto the large Kingdom of Mercia; where all the English, according to Bede, lib. 3. were Converted and brought up in the Faith by Finan, [a] who was Discipulus Nennii Bannachorensis Cestriâ Elapsi, Nennius his Disciple who escaped from Chester, saith Pitzeus, but according to Bede, both he and Diuma, the other Apostle of Mercia, were of the same School with 
o Pitzeus p. 106.  Aidan, as likewise of the same British Principles in opposition to Rome. And their extraction may be conjectured at, from their names: For 
p Bede l. 3. c. 17. & 25.  Finan is the same with Winn, or Gwin, or the diminutive Winnun, or Winnan, which signifies white or Blessed; for the Irish use f for v, (as also do the Britain's,) and win with the one, is 
q Usher p. 954·  fin with the other. And Dymma, (as in Usher,) or (with Bede's addition,) Diuma signifying in the British, God (is) Here. Penda King of Mercia (who is a Pagan with Bede,) is believed in 
r Hect. Boethius l. 9 176.  the Scottish History to be Baptised by Finan: But Peada 
s Bed. l. 3. 21, 22. & 24.  his Son with his Attendants, are acknowledged by Bede to be Converted and Baptised in the North by the said Finan, (Aidans successor,) and Married to King Oswi's Daughter, Oswald's Brother and successor, as his Sister was before to Alchfrid Oswi's Son, which was some Introduction to his Conversion, but not the 
s Bed. l. 3. 21, 22. & 24.  ground, as himself declared. At his return from the North to Mercia, Cedda, Adda, Betti and Diuma were sent along with him to Convert and teach the rest of the people, and Diuma 
s Bed. l. 3. 21, 22. & 24.  Consecrated by Bishop Finan (after Penda the Father was slain by Oswi,) was made Bishop alone over both people, the Mercians and Midle-Angles, ob paucitatem sacerdotum, saith Bede, because their Clergy were scarce; or rather out of some aim and design that the first Ordinations should be entirely British; for else, either Cedda, or Adda, or Betti, being English Priests, might well have served to be one of the other Bishops, and Colleague with Dymma, as 
t Bede l. 3. c. 21.  Trumhere, and others were, after this first Establishment, who were of English race, but of 
u Idem.  British Principles and Ordination. Neither could it seem less than a Miraculous concurrence of Divine assistance to their Ministry, that so many Souls should be instructed and converted by so few Instruments, for Pauco tempore non paucos convertit, saith Bede, of Diuma: For Aidan in the North, is known to have fresh assistance from 
x Idem c. 9  Scotland; much therefore in all probability must be attributed to the Ancient Britain's, (which Bede is not forward to discover,) who in several Counties of this bordering Kingdom, (as its name imports) did, and do to this day, retain in several parts, not their Faith only, but their Language also, as in the Counties of Chester, Salop, Hereford, and Gloucester, and more particularly at Oswaldstre, which was within the English side of Clawdh-Offa, or Offa's Ditch; which was the known latter bounds of Wales and Lhoegr, reaching from Sea to Sea: Who upon the Prince's Conversion, did more discover their Profession, and fell in (no doubt) with Diumma, concurring with them altogether in their Faith and Customs, and contributed no mean assistance in this first Conversion: For the enmity between the Saxons and the Britain's was much abated before Augustin's arrival, after one or two descents. For who greater Friends, than Ethelfred himself, and Cadvan? (to whom Ethelfred's 
y Histor. Britt. Galfr.  Wife and Edwin's Mother, according to the British Story, being put by, by the Introduction of a Concubine made her chiefest application for Intercession with her Husband; who greater than Edwin and Cadwalhan? (not to remind the West Saxon Leagues and Intermarriages) yet mortal Enemies, the one, and the other pair, by Monk Augustine's means, but after they became Christians, and conformable to the Rules and Doctrines of the British Church, former wrongs were more forgot and obliterated, and they strove to assist and defend each other, and to mingle in Society and Communion, 
z Bede. l. 5. c. 24.  Plurimi Brittanni se conferunt in Monasteria Northumbrorum, accepta tonsura, tam nobiles, quam privati. And if they flocked in to their Monasteries in the North in such numbers, of the Noble, as well as the Common sort of Britain's, much more in Mercia, when Cadvan, and Penda so well understood one another 
a powel's History of Wales.  being Brothers 
b M. West 676.  in Law, and allies in their War: neither were the Mercian Kings backward in the demonstration of their Honour, and kindness towards the British Christians, witness that stately Monastery built by Offa King of Mercia at Verulam, to the memory of St. Alban a British Martyr, and the Translation of the See from Canterbury to Lichfeild in his time, witness the total extirpation of Monk Augustine's Roman plantation in Canterbury and Rochester, as before, which Malmsbury attributes to some provoking words given by the King of Canterbury to Edilred King of Mercia, but it is also to be considered, that Edilred was now a Christian, after the British form and zeal, and no doubt the greatest part of his malignant Army, (as Bede styled it) were either Britain's, or of British disposition towards Augustine's faith and plantation: which (had it continued with succession of teachers) was but over a few English, in Kent and there abouts, which was all the Roman Christendom here; whereas the English Conversion upon the British account, extended and comprehended, besides the whole Province of York, and the Shires before mentioned, these following Counties with their Bishoprics, which were known to belong to 
b Usher p. 395.  Mercia, and middle England, which reached all along from Humber to Severn; Gloucester, Hereford, Worcester, Warwick, Leicester, Northampton, Lincoln, Hungtindon, Bedford, Buckingham, Oxford, Stafford, Derby, Salop, Nottingham, Huntingdon, the English part of Cheshire, and the North-half of Hertford, making up (with the Six Northern Counties of Aidan's Conversion) about three or four and twenty; which are fair proofs and suffrages, that the Old Church of England, was British, and not Roman; especially if we put in, the third Heptarchy or Kingdom of the East Saxons, into the Scale, containing the Counties of East-Sex, Middle Sex, and London, and the South part of Hertford, all Converted to the Christian Faith by British Ministry, differing as afore from the Roman Church, as is undeniably manifested, and recorded by Bede himself of the Adverse side. For when the Londoners had driven out Mellitus, (Augustine's Bishop,) whom the Kings of Kent, the chief Patrons of the Roman Nursery, could never after procure to be restored, the Christian Faith was planted among the English in it, and the Country belonging to it, through the Instance and Interest of Oswi, Oswalds' Brother, persuading 
c Bede lib. 3. c. 22. 24. 25.  Sigebert the King thereof, to be Baptised by Finan, whereupon Cedd Brother of Ceadda; was ordained Bishop there, 
d Idem ibid.  by Finan who 
e Bede l. 3. c. 22. 23.  with the Clergy he ordained and employed for the several parts thereof, finished the British Conversion of the third Heptarchy, wherein (being three of the most considerable Saxon Kingdoms,) the Church of Rome had not the least Hand or pretence in their first Conversion; though some of its bold seducers, will not stick to affirm the English in general, had no Christian Faith before Luther's time, but what they received Originally from Rome, and count them no less than Heretics, for adhering to the Religion of their Fathers, which they undoubtedly received through British Teachers from the Apostles; which to deny were either great Impudence, in such as know this to be true, or great Ignorance in such, as know it not: But it is not however much to be wondered at in them: for as Christ's mind and the truth with Christians, so the mind of the Pope, and the Interest of the Church of Rome, with roman-catholics, is the rule and measure of their Conscience, and affection, and their Affirmations, and the Eternal standard of good and evil, verity an falsity with them, incurably, while roman-catholics: And why the men of that persuasion may not depose any thing in Tribunals, against their light and private knowledge of the Truth, for the Interest of their Church; or at the Catholic suggestion of their guides; why not swear, or conspire to any thing, in point of Fact, as well as believe any thing in point of Faith, out of Implicit obedience to Superiors, against the dictates of their conscience, and the Truth, which with them is but a private Spirit, not to be followed against the other without danger; I cannot see any reason to the contrary, but the Roman-Catholick Hypothesis may well bear the consequence and Improvement, provided all be carried on with a Lacedaemonian skill and wariness, with whom stealing was not Crime, but to those alone, that were caught in the Fact.  
Hitherto we have recounted those Counties in England, about 26 or 27 in number, with the great City of London, touching which the Church of Rome hath nothing to object, or upraid the Inhabitants in their Progenitors in the least with any derivation of their first Faith from them; and consequently not the least Imputation of Ingratitude or Disobedience, or Schism to fasten on them, in that respect, any more, than on the Ancient Britain's themselves.  
Next I will instance in those Provinces, wherein they have some pretence and colour out of Bede, to insist on; something to say for themselves, and their title of Superiority, (whether it hold good, or not) both in the Kingdom of the Westsaxons, which was a considerable Territory, and in the three other of East-Angles, South-Saxons, and Kent, more inconsiderable in comparison; that it may appear to all, how that something is mere nothing; as some of their kind and learned favourers have observed, and in part confessed.  
For their title over the West-Saxon-Kingdom, and the Counties that did belong 
f Usher 394.  thereunto, Surrey, Southampton, Berks, Wilts, Dorset, Somerset, Devon, Cornwall, they allege, that the first Christian King thereof, Kinigilsus was converted to the Faith by Roman Ministry, by Birinus by name, sent thither from Pope Honorius, and ordained Bishop at Genua: It is answered, this Conversion came to nothing, and were it true and Regular, and with the leave and liking of the Bishops of this Province; yet it ended with that King, and with Birinus, who left no successor: 
g Bede lib. 3. c. 7. & 27.  The succeeding King Kenwalch, refusing his Father's Faith, was Converted afterwards by the means of Anna King of the East-Angles, (whither he was driven out of his Kingdom by Penda,) who saith Polydore, 
g Bede lib. 3. c. 7. & 27.  satis constat, it's sufficiently manifest, were of the same Province and Kingdom with the East-Saxons, though sometimes governed by two several Kings, and London was the Royal City and Metropolis of both Nations, Kenwalch's Conversion therefore falling out in a British Oswaldian See, cannot be well ascribed to Rome: Besides, Agilbert the first Bishop, he used for his Instruction, is styled by Bede, 
g Bede lib. 3. c. 7. & 27.  Pontifex ex Hibernia, a Bishop out of Ireland, though of French descent, for there he studied several years, and learned that Divinity which he preached to Kenwalch, which was British Doctrine by consequence: Where it is observable by the way, how the greatest Clergy of France, (for Agilbert afterwards was Archbishop of Paris,) came over hither to our Britttish Isles to Study Divinity: And Wini, 
h polyd. Virg. lib. 4 p. 71.  who was afterwards made a Partner with him in his Diocese, was not from Rome, but from 
h polyd. Virg. lib. 4 p. 71.  France, with whom the British Church held fair Communion, as with Ireland, 
i British Bishops and Doctors Famous in France, were, Apud Usher. Melon first Archbishop of Rouen, p. 145. Mansuetus first Bishop of Toul in Lorraign, p 747. St Winocus, p. 1147. St. Winwalocus, p 464. St. Leonorius cum 72 discipulis, p. 1012. Faustus Reiensis, p. 424. Paulus Leonensis, p. 558. Samson, Maglorius, and Maclovius Archbishops of Dole, p. 73, 75. Alcumus, Rabamus, Maurus, etc.  sending to, as well as receiving Teachers from them. Besides the passage about Birinus, is suspicious and Legend-like in several Circumstances, and making much against them: For it doth not mention what Country he was of, which never could be known, as 
k W. Malmesbury lib. 2. de Episc, Occiden. Saxon, p. 137.  Malmesbury notes; besides King 
l Bede lib. 3. c. 7.  Oswald being Recorded to have been at the same time a Suitor for Kinigils Daughter, and Godfather to his Faither-in Law at his Baptism: It looks not as Improbable, that his Conversion was brought about (as of most of the Saxon Kings) by the zeal and Industry of King Oswald; who else was too pious, to have that value for Heathen Allyanee: And therefore our Birinus might well be an Erinach, or a Loegrian-Brittain: How else, if a Foreigner, could he preach and instruct the King, who understood nought, but English? unless King Oswald was a Gospel-Interpreter between them, as well in the South, as he used in the North, and so in effect a Royal Preacher of it to the English, from one end of the Land to the other; and the tale of Birinus his Italian Ordination, looks like the other lusty Affirmation of Bede, (that makes way for his feats in that Church,) who in contradiction to himself, as well as the truth, represents the West Saxons at his arrival amongst them, to be 
l Bede lib. 3. c. 7.  Paganissimos, altogether Heathenish, whereas most of those Counties (and some to this day,) were Ancient British Christians, who had Bishops preserved amongst them from the time of King Lucius, and the Christian Faith, from the Resurrection, and the Landing of Joseph of Arimathaea in their Territory; besides that the first power of the Saxons over those Counties, was through Treaty and Alliance, for mutual assistance between Kerdick and Mordred, as afore, and not by force and Conquest; and their confirmation in it, by King Arthur with particular Articles for the perpetual preservation of the Christian Faith amongst them, besides the union and Intermarriadges of Saxons and Britain's, in this Territory especially, as elsewhere, whereby the Britain's in withholding the Gospel from them, (as they are unjustly traduced,) did but withhold it from their own flesh and blood; so that the English Loegrian Britain's, of these eight West-Saxon Counties, may, (and aught) with a good Conscience account themselves members of the old British Church, if they will; as the other 26 Counties must, whether they will, or not.  
As for the three remaining Heptarchyes, which were not so large and considerable, as the other four, either that of the East-Angles, 
m Usher p. 394.  which contained the Counties of Norfolk, Suffolk Ely and Cambridge, or the other of the South Saxons, which contained 
m Usher p. 394.  Sussex, and part of Surry, with the Isle of Wight: or Kent, which was the first seat of the Aliens, whereof the two first were gained, together with the East-Saxon Heptarchy, dolo non ferro, as Malmsbury 
n lib. 2. de Episc. Lond.  words it, the last by Carnal Lure, that is, in the Dialect of modern Christianity, not much inferior to their Heathenism; one by Pimping, and the other three by Trepanning of King Vortigern, whom they well knew to be an Usurper, as well as dissolute: Neither were the generality of the former Inhabitants thereupon, all put to the Sword immediately, but accepted for Tributaries to their new Masters in all probability, and serviceable perhaps thereby to their Salvation; yet it is to be examined how far the English in these Counties own their first Faith, and subjection to Rome, after the Archbishopric of London, (wherein they stood) was recovered, without any long Intermission, to the British Church.  
If it be alleged that Eorpwald Son of Redwald King of the East-Angles, either Father, or Son, or both, were won over to Christianity by the means of Edwin King of Northumberland, and the Romish Ministry of Kent; It appears out of the same Bede, 
o Bede l. 2. c. 15.  that both Conversions ended with their persons, without any erection or succession of Bishops in that Territory; the one revolting to Heathenism at the persuasion of his Wife; or, which was far worse, serving Christ and Satan at the same Altar; and Eorpwald, shortly after his Baptism, killed by one of his own Country and kindred, and the Kingdom lying in its old Idolatry, till his Brother Sigebert succeeded in the Throne; who was not Converted by the means of Rome, but 
p Ibid.  in France; where he lived in exile in his Brother's time; and when, upon his return, he was desirous to make his people partaker of the same Christian Faith, We find him in Bede assisted 
q Ibid.  by Felix a Frenchman, and 
r Idem l. 3. c. 19  Furseus a Noble man from Ireland, both Nations fairly agreeing in Communion with the British Church: The one being made the Bishop of the East-Angles, but ordained and Consecrated in Burgundy, whence he came, He is said to call one Honorius, than Archbishop of Canterbury, and to acquaint him with his desire to Preach the Gospel; who sent him to these parts, neither with Ordination, nor gift of Tongues, nor any other token of Dependence, the King himself being his Patron, who probably had been the King's old acquaintance, if not his Ghostly Father, and first Converter: And the chiefest assistance towards the good of the people, that he is particularised to give King Sigebert, is about the ordering of his 
s Bede l. 3. c. 18.  School for young Children after the manner he observed in France. And his successor Thomas Diaconus sent by the same Honorius after the Decease of Felix, was the Girviorum, or 
† Usher 1027.  Jarrow in the North, part of Aidan's plantation under King Oswald, in whose time not 
u M. Westm. An. 605·  one Infidel in those parts was left unconverted: In whom, or him, that was next Bishop, the Roman Race and succession must needs have given place to British, Ordination; how else could it be true, that in 
x Bede l. 3. 28.  Wini Bishop of Winton's time, who was contemporary, Bede should affirm, there was no other Bishop besides him, throughout this Isle of Britain that was not of British Ordination? as we often have occasion to urge.  
But the Conversion of the body of the people, is chief and deservedly attributed to 
y Idem. l. 3. c. 19, 20.  Furseus and his Companions, who first founded a Monastery in the Country, called Knobhersburgh for a Nursery to his Ministry, and an example to the people of Mortification and contempt of this present World, which was then their usual method in the first planting of the Gospel; whose main end is to bring this World, with all its pomps and self ends, more out of request with men, and the life to come more in view and value. This St. Furseus for his quality and extraction, 
z Bede lib. 3. c. 19  Erat de Nobilissimo genere Scotorum, He was of the Princely blood of the Scotch or Irish, (who with Bede are one and the same People,) but for his temper and education, he was more noble in mind, than blood, brought up to learning and sanctity from his Infancy, famed far and near for his Preaching, and holy living, his virtues and miracles, and visions. He first comes from Ireland to the Britain's, 
a lib. 3. c ●7.  from them to to the East-Angels, (and to the Leogrian-brittains', left amongst them, ill supplied with Ministers,) for it is observable upon Monk Augustine's arrival, it was the British 
b Clerici vero & sacerdotes mucronibus undique micantibus, ac Flammis— omnes simul in exterminium pelluntur, tunc Archiproesul Theonus Londonnensis, & Thadioc Eboracensis, &c, Math. Westm. ad An. 586.  Clergy, their Priests and Bishops, more than their Laity, that with fire and Sword were hunted and driven into Wales, and not left there unpursued.) And being honourably received by King Sigebert, he fell to his wont work of preaching the Gospel, (for the Irish were no strangers about this time to the English tongue, as neither the English to the Irish, who used high and low, Nobiles & mediocres, to flock from England to 
c Bede l. 3. c. 27.  Ireland, to be instructed in the Scriptures, and strict way of living, 
c Bede l. 3. c. 27.  where it cost them nothing for Instructions, or Books, or Diet:) And brought numbers of Infidels to embrace the Christian Faith, or comforted and confirmed those, that had believed already, by the example of his life, and the power of his Doctrine, leaving his Brother Foilan with other Monks and Ministers to continue what he began, the whole Teritory being afterwards reduced and Conquered by the Kings of Mercia, whose Religion we have known before to be wholly British, as opposed to the Roman.  
Neither are the descendants of South-Saxons in Sussex, or Surrey, or the Isle of Wight, any more obliged to Rome, for their first Gospel, than those of East-Angels, though the Monkish Writers are seldom wanting to set forth, or enlarge with Legends any the least title which Rome hath to pretend. Therefore on their part they allege that Wilfrid driven from his Archbishopric of York, by Egfrid the Son of Oswi King of Northumberland, retired and Preached the Gospel in these parts, and Converted several, and erected a Monastery at Sealsy, 
e Cambden  where afterwards the Bishopric of Chicester was first settled and brought the Isle of Wight to believe, by the Preaching of Hildila and Berwin, his Sister's Sons, whom he sent amongst them. But Bede could not but acknowledge, that 
f Bede lib. 4. c. 13. Math. Westm. 661.  Edilwalch King of the South-Saxons, was long before Baptised in the Province of Mercia (where the Faith was British,) by the persuasions and means of King Wolfer, who was his Godfather at his Baptism, and bestowed upon him up on the score of this Spiritual adoption, and his encouragement in the Faith, the Isle of Wight and Meansborrow; whereupon he sent also 
g Monastic. Anglic. part 1. p. 65. Bede l. 4. c. 13.  Eopa, and Pedda, and Bruchelin, and Oida to Preach the Gospel there to the English, where the Britain's had long 
† Usher p. 464.  before Communicated it, his Queen being also a Christian, Baptised in her own 
h Ibid.  Country before, the Province of the Wiccijs, or Worcester, a British Christian Diocese then, and long before: Neither wanted it, a little Monastery 
i Ibid.  of the Irish, whereof Dicul was the Abbot to support the Plantation; which in every respect, whether of King, or Queen, or Monks, or first Preachers, sent amongst them, was of British settlement and Instistution; and that before the arrival of Wilfrid, (whose coming if it were for Seizure and Dominion,) was disorderly and Schismatical: thrusting his sickle into another's Harvest; if for common assistance, it was an Act of charity and kindness, deserving present Thanks, but not at all creating an eternal Superiority to Rome over this Province; besides that Wilfrid's coming hither, is owing in part to the North of England, whence he came, being himself 
k Idem lib 5. c. 20.  Originally of Aidan's Oswaldian Monastery, and ordained by Agilbertus Archbishop of Paris, of Irish, 
l Idem lib. 3. c. 7 28.  that is, British Institution. And though he warped from his own Church to Rome, upon the score of Easter, and created great troubles to himself, as well as others, through his errors 
m Guil. Malmesbury de gestis Pontif. l 3. de Arch. Eborac. Spelman. p. 157.  and Ambition, and Ignorance, being verily persuaded, that the Golden Number (which the Britain's slighted,) was a traditon of St. Peter; His error and seduction, being built upon a false supposition, was virtually, and in the general, renounced and disowned by him, as the soul fundamentally dissents from all Impostures and Fallacies, whereby his frailty in one particular became no obstacle or hindrance to our South-Saxons, but that the rest of his Ministry was wholly British; and that neither upon his score, (much less on the others,) are they at all obliged to Rome, as the Mother of their Faith: add to this (which sort of Argument, aught to be of weight with credulous Romanists,) the great veneration over all this Territory, to the memory of 
n Bede l. 4. c. 14.  St. Oswald, (the great restorer of the British Church,) and to the day of his death, upon which (by a particular prediction of St. Peter and Paul, appearing on purpose to set up his honour here) they were assured of their deliverance from a great Mortality and Famine, which heavily had raged amongst them. But suppose they had been wholly and entirely converted by Roman Ministry, and no other, their thanks and Prayers had been due for ever to their spiritual deliverer though Foreign, as afore, but their obedience and subjection was due to their own Governors at home nevertheless.  
Neither was the case, and Roman Interest much better in Kent, (into which corner of England, their whole plantation was at last reduced, where it first began;) as it is observed and confessed with a kind of Lamentation, that after the death and overthrow of King Edwin, and the Retreat of Paulinus from his Archbishopric of York, to Rochester, 
o Praefat Monast. Angl part 1.  Ecclesia Itaque Anglicana intra Cantianos' limits iterum redacta est, neque ulla ad huc fuerat Episcoporum successio praeterquam Roffensium & Cantuariorum; The Church of England, saith a Gentleman of great learning and moderation, was again reduced within the bounds of Kent, neither had they any succession of Bishops, but only at Rochester and Canterbury, But it was the Roman Church of England, that was so reduced and worse, after their Bangor Massacre, but the British Church of England, might with ease have been observed, to be replanted in its place, over all the land, and that Principally, by the means of Oswald, under God, and Cadwalhan, that restored him (though the Son of Ethelfred) who was Augustine's chief Instrument, totally to suppress and destroy it, though to his own ruin in the event, verifying therein the British Proverb, a fynno dhrwg iw gymydog iddo ihun i daw. The mischief one intends to his neighbour, returns upon his own head.  
But we shall further prove our Roman Colony, to be very much unsettled, and indeed eradicated within its Kentish limits; For not to mention the total devastation of Kent, its Churches, and Monasteries by the malignant Army of 
p Bede lib 4. c. 12.  Edilred King of Mercia, as before; and Putta Bishop of Rochester relinquishing his ruin'd See, and ending his days in Mercia, as it fared no better with Bishop Willelm, put in to succeed him, to make up the breach; of whom Will. of Malmesbury faith, 
q Will. Malmesb. lib 4. c. 12.  prae inopiâ ab Episcopatu discessit, he was forced to quit his Bishopric for mere want and hunger. And the See of Canterbury, the Mother of the rest, (established here at first Schismatically against all right and Canons,) was partaker of the like Judgements, and calamities; And whether the Church of Rome ever failed from its first beginnings, I shall now inquire? but certain and manifest it is, the Roman Church in England had its Period, and Cessation, and death. For Bede himself expressly acknowledges, 
r Bed. 3. c. 28.  Non erat tunc ullus, excepto Wini, in totâ Britttannià Canonicè ordinatus Episcopus: That when Ceadda was to be Consecrated Archbishop of York about the year 668. there was not one Bishop left in the whole Isle of Britain, that was Canonically ordained, (that is, with him, by Roman Bishops,) but Wini alone, all the rest being of British Ordination, from whom accordingly Ceadda had his Consecration: And it is as clear by the unanimous 
s Idem lib. 3. c. 7. Mat. Westmin. A. 666. G Malmesb. de Episc. Lond. l. 2. p. 134. etc.  Confession of all our Historians, that this Wini became a Simonaick, and therefore no Bishop in Law by their own Principles. A remarkable vindication of the Innocent Blood of our Bangor Martyrs through Gods wonderful Providence, who is wont to give a Victory and a new Resurrection to his Church, after mortal wounds, and to confound its enemies: For Augustine, and his Italian Successors, as they never had Right, so neither had they any long continuance here, notwithstanding all their craft and cruelty: Honorius 
s Idem lib. 3. c. 7.  was the fift, and the last of their race and number from Augustine, who died Anno 653. Then the Chair began to receive, most an end, 
† Mat. Westmin. A. 666.  English Successors, such was Deusdedit a West-Saxon, 
d G Malmesb. de Episc. Lond. l. 2. p. 134. etc.  whose English name was Fridona, whose Ordination was void by the Canons of the Church, as well as his Chair: For he was not Consecrated by any Archbishop in in due manner, Paulinus being dead and gone, but by one single Bishop, 
† Bede l. 3. c. 20.  Ithamar Bishop of Rochester, who had no more power to make an Archbishop, than hath a single Presbyter to Ordain and Consecrate his Superior Bishop. Therefore all his Acts, and his whole sitting for 9 years, were Void and Null. And Will. of Malmesburie's reason, 
e Guil. Malmesbury de Gestis Roffens.  for their not calling the Northern Oswaldian Bishops to their assistance, is very disingenuous, (in one that had read their Principles in Bede, to be so averse against Communion with the Romish See of Canterbury,) Cavebant Romanorum apud Cantiam Reliquiae Ordinationes erroneorumsequi: The Relics of the Roman Church in Kent (saith he) were shy to admit them, that erred about Easter, to have an hand in their Ordinations, whereas the shyness was on the other side, shunning all Communion with them, as Schismatics and Intruders upon the British, Church. So that there was no Archbishop at all in Canterbury, from the time of Honorius 653. (the See continuing actually Vacant for a year and a half to Deusdedit, and also Deusdedit's nine years sitting, being null in Law,) and a while after, to the time of Theodorus, of Tarsus in Cilicia, his coming to the Chair in 668. Of which contrivance of Rome to begin a second Usurpation over the English British Church, as well as their first over the Britain's, more shall be observed in proper place: Therefore the Church of Canterbury was manifestly extinct for those 15 years between Honorius the last Italian, and Theodorus the first and last Grecian Archbishop there. And we have heard before of the extinction of the See of Rochester under Putta, and Willelm; besides the Archbishops that succeeded Theodore seem British by their Country, and Institution: Birthwaldus his next successor Anno 692. was Brothers Son to Ethelfred King of Mercia 
x Antiquitates Eccles. p. 55.  where their Faith was right British, Tatwin after him in 731. was likewise of 
y Usher p. ●055. Ex Will. Malmesbury.  Mercia; And three of his Bishops, that ordained him, Ingwald of London, Aldwin of Lichfield, Daniel of Winton, were not of Roman, but of British Sees: And the last ordained by Birthwald, 
z Antiquit. Eccles. p. 58.  Nothelmus after Tatwin 736. had been Bishop of London where he was born, Cuthbert after Nothelm came from the Chair of Hereford, an Ancient British See, belonging to the Archbishopric of Caerleon in Wales: And not to mention Bregwin a Nobleman of Saxony who succeeded Cuthbert, Lambert, the thirteenth Archbishop, was wholly deprived of his Primacy, by the means of Offa King of Mercia, who withdrew all his Revenues, and Churches in Mercia from him, and got the Pope to assent thereto, misit nuntios donativis conferendis praemunitos, 
b Spelman p. 302, 303.  Noverat enim Rex Offa desideria Romanorum; for he had treated him according to his humour with great gifts. And so Aldulphus Bishop of Lichfield, was made Archbishop during the Reign of Offa. The Pope notwithstanding (through the great darkness that was to be for several Ages in the Church,) restored the See, and maintained his usurpation at Canterbury, to the time of Henry 8. a British King; who putting a full end and period to all Popish powers and pretences, (continued here against the Laws of the Land, and the Canons of the universal Church,) And judging fit to continue the Primacy of Canterbury upon a new and better Authority, his own pleasure, and the strength of the Law; the Superiority of that See became lawful ever afterwards, to be submitted to in Britain, according to Church Canons: Which from the suppression of the old Archbishopric of London, was all along before, a manifestly uncanonical, and Schismatical usurpation, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
c Photii Nomocanon Tit. 1. c. 20.  infamous to boot, in the sense of the Ancient Canons: Usurpation and force, and Conquest, (right, or wrong,) being more comely in the field, than in the Church; and better to be legitimated by descent and time.  
And this Argument of the English, or Saxons receiving their first Faith from Britain, and not from Rome, is further corroborated by that notable observation of the Reverend and Eloquent Archbishop Parker, (sometime Queen Elizabeth's Latin Tutor, as I am informed) upon several Old 
d W. L'isle divers Ancient Monuments. Antiquitates Ecclesiasticae, p. 35. -to 47.  Saxon Laws and Homilies containing several points, and Articles, and Suppositions in them, quite contrary to those Doctrines, that Augustine and his Romish successors, endeavoured to sow, and propagate, as the Faith of Rome in England. 1. Against Transubstantiation. 2. For Communion under both kinds. 3. And the Translations of Scripture into the Vulgar Tongue, and Instances thereof before the time of Wicleff. 4. Laymen to study, and read the Scriptures, and to learn Creed, and Decalogue, and Lords Prayer in the Vulgar Tongue. 5. Against Invocation of Saints, 
e Wheeloc not. in c. 9 lib. 4. Bedae, Antiquae Homiliae Saxonum nunquam sanctos invocant. etc.  Worshipping of Images. 6. Marriadges to be free. 7. King's to be God's Vicars in their Kingdom. 8. The Legislative Power to be in King and people: Quae quidem veteris Ecclesiae Brittannicae dogmata etc. Which verily, saith he, being the Tenets and Doctrines of the Old British Church; and long retained amongst the Ancient Saxons, (notwithstanding the influence and successions of their Roman Guides and Teachers, to the contrary,) how agreeable they are, both to to the word of God, and our Modern Laws and Constitutions, and how diametrically contrary in all respects, to their way at Rome, any one may with ease discern, that will. For as the same learned prelate again, what Author did ever in his works report, that Augustine did ever Preach to the English, that they might come to believe by hearing? that he was not capable to do it, his own Pope gregory's Epistles extant, plainly show; he verily was an Apostle of Roman rites and ceremonies, not of the Christian Faith, or the word of God, to the English Nation: he taught them, how to be Romans, and Papists, more than to be Christians or Believers. And by the points in such hot and bloody contest between him and the Britain's, (where there was little or nothing insisted on, touching soundness of Doctrine, or purity of life, but all touching the domination and power of Rome, and Romish rites, and tonsures) it plainly appears he was but a mere man of straw and 
f Ceremoniosus non relligiosus.  ceremony, more than of God, and Religion. Where to stop the mouths of Ignorant Romanists, that make a brag, as if the English had received their faith from Rome, he likewise shows at large, that Pope Gregory himself, was no better than his Apostle Augustine, for that he was not so good a man for life, and pen, as the Papists would pretend. And 
g Antiquitates Ecclesiasticae p. 36.  
g Ibdem p. 36.  again, valde dolendum Anglorum conversionem in ista tempora incidisse, in quibus collapsa Ecclesiae Doctrine atque disciplina, etc. It was a great misfortune, that the English conversion fell out to be at such a time, wherein the Doctrine and Discipline of the Church was quite fallen to the ground, and wholly degenerated from its primitive purity and sobriety, into vanity of error and superstition, and the matter itself proclaims too loud, let Bede say what he please to the contrary, that Augustine's chief work and business here, was to instill some Roman Ceremonies amongst our Ancestors, and not the Christian Faith; yea Rome itself about that time, and by the particular influence and endeavours of Pope Gregory, was the spring and fountain of all such superstitions, not only among us in England, but in the rest of the World beside, of which he makes a large proof with Instances Irrefragable, of their superstition, and ambition, their Holy Water, and Dreams, and Legends, and Divine lies, and Golden Vessels and a wooden Priesthood, not that decent ceremonies (that take not the heart from God) are in themselves unlawful in God's service, as Christ himself hath showed in the Institution of visible Sacraments,) as also of their pride, and Antichristian design, to enslave Kings, and Churches, and Nations under them; and when all was done, and they mounted themselves as high as they would, or could, the effect and product of all, was no more, but that ambition, outed all good rule and Government; Luxury, good living; Dreams and legends, the Preaching of the word; lamentable superstition, Catholic Religion. And that their first adventure, and attempt to erect their Roman supremacy over souls and Churches, was here in England, and Augustine the Monk their forlorn hope, that their ungodly success and Victory was about its height, about the time of Charlemagne, about 140 years after, lasting about 800 years to the the time of our Henry the eight 
h Antiq. Eccles. p. 37.  Et sane illa prima de Romanis ritibus per Augustinum excitata contentio, quae non nisi called & sanguine Innocentium Britannorum poterat sedari, ad nostra recentiora tempora cum simili pernicie eladeque Christanorum pervenit. And verily that first and early contention and strife for rites and ceremonies, begun here by Augustine, which could not be exstinguished or abated, but with the blood and desolation of the Innocent Britain's, is evidently carried down to our own times, with fresh and daily tidings at our doors, of the like destruction and Massacre of Christians, for the like cause. Thus that Eloquent and Judicious prelate, an 
i Norwich Antiq. Eccl. p. 39  East-Angel by birth, and a chief Father of our Church by place and merit. And it is additionally remarkable, that several of those Saxons Laws and Homilies, bore date before the arrival of Augustine to this Land, (there being 
k M. Westm. Anno 596.  about 147 or 150 years from the Saxon invasion to his coming, as before was said) which is an invincible Argument, that the Britain's (as they had any opportunity) Preached the Gospel in those days to the Saxons, though their bloody and perfidious Enemies, to which those alliances and Intermarriages with them in their infidelity, (for which they stand blamed in story,) might by the ordering of Providence be Instrumental, yet are taxed by Gildas, if the passage be Authentic, for neglect, that they were not more vigorous and diligent in Communicating the Gospel to them, whereby may be conjectured, how great the Christian zeal of Gildas was, and the British Ministers of his stamp and Inclination, as he confesses there were several, who were so thirsty for the Salvation of the souls of their Enemies, who thirsted for nothing more than their Lands and blood.   

SECTION X. That all or most of the Kingdoms and Churches in this part of Europe, and Rome itself, received their first Faith from Britain, yet Britain pretends to no Supremacy over them upon that account, and the Romanists Feloes' de se in that kind of Plea.  
IF the Church of Rome hath no better evidence for her propagation of the Faith, (and Supremacy thereby, over other Churches of the world) than is produced for Britain, it is plain and easy to discern, its title is not founded in any reality or merit, but a disease of the fancy only; and that high-mindedness, whereof she was early forwarn'd by her rejected Apostle, Rom. 12.3. or a malady like that of the Athenian Merchant, who imagined all the Ships that arrived at Harbour to be his own: whose cure from this distemper had been their imaginary beggary and undoing. The French Church at the Savoy, or the Lutheran amongst us, might far better pretend to a Primacy over York and Canterbury, being more Orthodox, and Learned, and better understood by several that resort to them, and acting with the leave of our Province, and its Lawful Governors, and not siding Barbarously with Pagan Enemies against Christian Brethren, to destroy or adulterate the true Faith, as did Monk Augustine: who at least could be but Rector of Christ-Church Canterbury, under his mighty Patron Ethelbert in defiance of his rightful Metropolitan Theonus; which yet he could not supply himself, for want of the tongue, nor by any other, by reason of the Schism and Irregularity. Or, to suppose more than can be asked or expected, that Ethelbert who was King of Kent only, was King also of Mercia, and the East, and the South, and Westsaxons, and complete Lord over the whole Archbishopric of Canterbury, or London, which then reached from Humber, to Severn and Cornwall, and now further, over Wales; and that he in such a right, had lawfully nominated and elected our Augustine for his Archbishop, who thereupon had been regularly Consecrated and Installed by the Clergy of the Province, according to the Canons of the Church, and by the consent and voluntary Session of Theonus his predecessor, without the help of Heathen force, yet Theonus in that case could but resign his Term, but not the rights of his Church forever; and Augustine became thereby but a more lawful British Bishop, of an Intruding Roman Monk. For such a settlement by the Principles of the Church of Rome, and all common sense, did not change the See to be Roman, but constitute Augustine and his successors to be rather British Bishops. It's a whole Kingdom, that naturalizes one Foreigner, and not one Foreigner a whole Kingdom; for so at Rome, let him that is Elected to that Chair, be French, or Germane, or Greek, or Barbarian, or (which were enough to stupefy, and unsanctify any head of a Church) let him be a Witch, or a Sodomite, or an Atheist, the virtue of the Roman Chair nevertheless shall naturalise, and Purify, and petrify this strange man into a right Roman-Catholick Pope and successor of St. Peter, Holy and Infallible, notwithstanding those foreign disabilities. Therefore by their own rule, Augustine and his successors were frail British Bishops at best, and and held all their Privileges and Precedencies in that See, in the right of their British Chair, and not their Roman Mission. And what attempts soever they made the facto, to erect and prefer that See in Roman Right, before all the Ancient and standing sees of Britain, they were all Null, and Void, and of such Schismatical Malignity and impossibility, as were the like Act of any French, or Spanish Pope, that should go about to raise the Chair of Paris or Toledo, from whence he came, above the See of Rome, and Order appeals from this to those, than which in their Principles, nothing could be more Heretical, and sinful, saving perhaps the sin against the Holy Ghost. If it be offered, that the Superiority here acquired by Augustine, was acquired for Rome from whence he came, by the same reason the Supremacy at Rome was acquired for Jerusalem, from whence St. Peter came, and that Church to be revived; and Rome, and all other Churches, alike descending, to be made subject to it, and by consequence to be a Sister, not a Mother to our Britain, and a younger Sister, too, under their common Mother of Zion: But this point hath been solemnly determined by Popes themselves, in the Controversy between Dole and Tours: Which last from the beginning was the acknowledged Metropolis of Little-Brittain; till Samson Archbishop of York, (or St. David 
a Itinerar. Cambr l. 2. c. 1.  saith Cambrensis) was driven thither for his refuge by the Saxons about the 
b Mat. Westminster 561.  year 561. who being chosen Bishop of Dole raised that See, not only to be an Archbishopric, but Superior likewise to Tours, the Original Primate, whether by the Privilege of the Ancient and Imperial See from whence he came, and of the Pall he thence brought with him; or, as Pope Innocent, judge afterwards in the Case, suggests, (which makes this Precedent more to fit) because the Britain's having about that time erected a new King to themselves against France, they took the occasion of Sampson's arrival to erect a new Archbishopric likewise. But this Vetustissima Controversia, as 
d Hoveden Hist. part 2. p. 453.  Hoveden styles it, came at last to be decided before Pope Innocent the third, who, out his moderation, first proposed an expedient, wherein we may be sure Rome was to be no loser: That Dole should continue an Archbishopric, with two suffragans only, and receive a Pall from Rome by the hands of Tours, whose right it was to be Primate; but the Dolensians refusing this offer, the Pope in the second year of his Papacy, Anno 1199. determined for the Ancient Right of the Native, against 600 years' prescription and above, backed with Princely Authority, for the Foreigner. So that if our Holy Bishops of Rome would suffer themselves to be guided, either by that Golden Rule of doing as they would be done by, whereby all reasonable and good men are governed, or stand to their own Principles and Decisions, whereby the worst and most unreasonable are concluded, they would no longer own this so weak and infirm pretence for Supremacy over our British Churches, but suffer the Consciences of their obedient Catholics to be undeluded from this Imposture forever.  
But they ought to be told that the Church of Britain hath propagated the Faith over more Kingdoms and States of Europe by her own, or by Disciples of her own School and Institution, than 
c Usher p. 530.  ever Rome did; yet never pretended, as before was Intimated, to any claim of Ecclesiastical Supremacy over other Churches, (much less Temporal over any Crowns in order to the other,) upon that account, but only maintained her own Sovereignty, within her own Province, under her own Rightful Governors, for the peace and order of her own people; that she is Mother Church to Scotland and Ireland, is apparent and confessed; and no less to England, (or to the English, or Saxons prevailing in Lhoegr,) was sufficiently proved; And it is as manifest, she is Mother Church to Germany, both High and Low, and Grandmother to the Churches of its Propagation, by consequence. What Bede affirms of 
e Bede l. 3. c. 4.  St. Egbert and St. Willibrord 
f Idem l. 5. c. 10, 11, 12.  (both from our British 
g Usher p. 398. & p. 730. Bede l. 5. c. 10  Irish Schools) to have first planted the Gospel over Holland, and Frizeland, and Low Countries, acknowledged by the Historians of those parts, out of their own 
h Ubbo Emmius lib. 4. 124. l. 3. p. 99 Usher 398.  Annals and Records. For England was the Academy and Nursery of the Gospel to Holland, as Vtrecht afterwards by that means, to the rest of Germany. For hither at there need they sent for a supply of Teachers, 
i Idem p. 127.  Quae tum, saith Vbbo Emmius of England, propter excitata illic Literarum studia viris doctis abundabat, & ob nuper rcceptum Christi cultum (ceu fieri solet) caeteris ferè provinciis vicinis in Pietatis zelo erat ferventior, & quod plurimum hanc ad rem pertinebat, eadem fere cum Frisiis adhuc linguâ utebatur, Which then abounded with learned men, because of the several Schools of Learning there set up and encouraged, and were more zealous, and Industrious in propagating Piety, (as is usual,) than the other neighbouring Provinces, because they had then but newly received the Christian Faith themselves, and which was very Material to help on their work, spoke the same Language with the Frizelanders at that time; which we observed before, to be a great bar and exception throughout, against the Legend of the Conversion of the English by Monk Augustine and his Italian followers. And in another 
l Ubbo Emmius l. 3. c. 109.  place, Religio nova studium literarum, etc. The English people, who before were Barbarous and skilful only in Arms, when upon their embracing the Faith, they addicted themselves to the study of Learning, became soon such ardent Proficients, that they did light the Candle to the rest of Europe besides; for from their Schools such swarms of Learned men proceeded, as with great zeal and piety planted Learning and the Cospel among the Nations every where, which had not heard thereof. Accordingly an Apostolical 
m Idem l. 4. p. 127.  number of twelve Teachers are sent to perfect what Egbert had begun, among whom 
n Idem l. 4. p. 147.  Wilibrord was the chief for Learning, and Royal Birth, his Colleagues being Suidbert, Occo, Willibald, Lebwin, two Ewalds, Werenfrid, Marcellin, Wicbert, Adelbert. Willibrord 
o Idem p. 147.  continued 50 years' Archbishop of Frizeland, instructing those parts, and Converting many thousands to the Faith: So did Marcellin 
p Ibid.  for 70 years: Suidbert propagated the Gospel through 
q Idem p. 146.  Westphalia, Lower-Saxony, Brunswic, Bilefield, etc. the rest performing their parts in their several Allotments. And Wiillehad 
r Idem p. 154. ▪ coming from England to their assistance, promoted the same among old, and young especially of the Nobility, for 30 years, from Westfrizeland to the River Weser and Bremen, being made the first Bishop of that 
s Ubbo Emmius p. 165.  place by Charlemain, Willericus Disciple and Successor of Willehad, carried it on to Holsatia and 
† Magd. Cent. 8. c. 10. p. 816.  Dithmarsia. For Frizeland and Holland by the means of the English, were then the 
u Idem p. 161. Magd. Cent. 8. c. 2. p. 28.  Plantarium, or Nursery, andVltrajectum 
x Idem p. 145●  eo tempore Schola Theologica esse caeperat, unde vicinas & Longinquas in Gentes Doctores & Episcopi emittebantur; Vtrecht began then to be a Divinity School, which furnished all those Nations far and near with Teachers and Bishops; for thence we shall find Charlemain 
y Idem p. 161.  to fetch his Bishops for his new and great Sees he constituted over Germany. So that High-Germany will be found, to be at first equally watered with the same British Doctrine, as well as the Lower; but with some difference about the time of setting out. For the Higher hath three several Epocha's and Dates of its first Conversion to the Faith. 1. The first Ancient and more uncertain. 2. The second later, and most certain, but imperfect. 3. The last full, certain, and from Heathenish Idolatry, complete: And in each, their derivation is from Britain. In the first, from our King Lucius leaving his Throne for a Pulpit, and early 
z Munster l. 3. p. 519.  preaching the Gospel at Saltzburge, Augsburge, Bavaria, and Switzerland, and Mansuetus to the Lorraigners before him, being the first 
a Usher p. 30.  Bishop of Toul in that Province, and his Companions Valerius, Maternus, and Eucherius spreading it as far as 
b Usher p. 749.  Treves and Metz, and Beatus 
c Idem p. 745.  on the other side, to Helvetia; of which though some make doubt, yet the evidence for St. Peter's being at Rome the second year of Claudius is not clearer. In the second, from 
† Munster l. 3. p. 323.  St. Alban, St. Columban, and Kilian, and Offa, etc. Of the first, Munster saith, Certò 
d Idem l. 3. p. 604.  Constat S. Columbanum Scoticum Monachum, discipulumque ejus S. Gallum, circiter annum Domini 580. per Sueviam & Alemaniam intrepide ac palain Sigeberto Austrasiae Rege concedente, depraedicasse primum. We are certainly assured, that St. Columban, a Scotch or Irish Monk with St. Gallus his Disciple, to have first preached the Gospel over Suevia and Almain boldly and openly about the year 580. Sigebert King of Austrasia or East-France granting leave. St. Kilian 
e Idem p. 654.  of the same Nation and Institution, is as certainly known to be, primus Francorum Apostolus, the first Preacher of the Gospel to the Franconians and the first Bishop of Herbipolis or Wirceburgh, not to mention Offa 
f Idem p. 552.  the Son of Ethelfred's Labours beyond the Rhine about Offenburgh and Schuttern, as before. But Christianity had not fully prevailed over Heathenism throughout Germany, sed Gentium 
g Ubbo Emmius l. 4. p. 148. Idem l. 4▪ p. 148.  Profanarum ritus Christianis moribus fere miscebantur, but many in several places were half Heathens, half Christians, till in the third place St. Winifrid 
h Idem p. 147▪ Magd. Cent▪  arrived from England amongst them, coming first to St. Willibrord to the School at Vtrecht, 
h Idem p. 147▪ Magd. Cent▪  thence by great and uncessant Labours and hazards for 
i Munster l. 3. p. 323.  36 years together over the greatest part of Germany 
k Munster l. 3. p. 486. Magd. Cent. 8. c: 10. p. 795.  he perfected their Conversion, and Baptised 100000. and healed them of their Heathenish Superstitions, constituting Bishoprics in several places, by the assistance of Martel, and Pippin, over 
l Ubbo Emmius l. 4. p. 148. Munster l. 3. p. 323.  Franconia, Bavaria, Thuringia, himself being made Archbishop 
m Ubbo Emmius l. 4. p. 149. Munster l. 3. p. 485.  of Moguntia, or Mentz, the chiefest See in Germany, from him, and upon his score, (which had under it 13 great Bishoprics lying in the heart of Germany, Constance, Stralzburgh, Spire, Worms, Augsburg, etc.) and thereby Primate, or as he is commonly styled 
n Idem p. 753.  Apostolus Germanorum, the Apostle of the Alemaines': Who Crowned King Pipin 
o Ubbo Emmius l. 4. p. 149, 150.  Father of Charlemain Anno 750. and being murdered at last with about 50 of his followers, as he went to root up the remainder of Heathenism in Frizeland Anno 755. he lies buried at the Abbey of Fulda, Famous for its 
† Magd. Cent. 8. c. 10. p. 822. Munster in fuldâ.  Library of Manuscripts, transcribed from York in great part, etc. which he himself had Founded. But 
p Ubbo Emmius p. 153, 154.  Willehad comes from England afterwards, and reduced by the power of his Ministry those Barbarous people, (among whom he was killed,) and all the Country thereabouts, till Charlemain sent him to Convert the Saxons: For when by force 
q Munster l. 3. p. 719.  and frequent Victories for 30 years, neither he, nor his Father and Grandfather Pipin and Martel, with the like Rod, could do but little good upon the Saxons, to bring them to embrace the Faith, much less to be constant to it, and to the many Oaths and Promises they made, as often as they were subdued, to that purpose not to desert their Christianity: No, though he constituted an Arbitrary Authority to several Lieutenants over them, 
r Munster p. 748 Magd. Cent 8. c. 2. p. 23.  to hang up any man at the next Tree, for the least suspicion of Apostasy and Violation of Faith, without any Trial or Judicial Process; and transplanted ten thousand Families into Flanders and Brabant, from both sides of the Elb: He resolved at last, being governed by his Tutor Alcuinus (or, as others call him Albinus, which is some proof his name was Gwinne, i. e. White; the Britain's about that time mixing with the English in their Monasteries, Bede lib. 5. cap. ult.) In all his 
s Ubbo Emmius l. 4. p. 161. Magd. Cent 8. c. 2.  private and public Affairs, both Ecclsiastical and Academical, fetched from his Chair here at York, where he taught with great Fame, for that purpose,) to handle these stubborn and falsehearted people, after a more mild and generous way, to fix them in the Faith, if possible. To that end he erected and endowed ten 
† Munster l. 3. p. 737.  great Bishoprics from one end of their Country to the other, at Munster, Osnabrough, Halberstad, Werden, Hildesheim, Padelborne, Mynden Magdeburgh, Hamburgh, Bremen, which I have set down, the better to know their Homes and chief Cities in Charlemagne's time, that is about 200 years after their Ancestors Invaded England. And instead 
u Ubbo Emmius. l. 4. p. 160. Munster l. 3. p. 749.  of Temporal Dukes and Grandees to govern with the Sword, he placed Bishops over them with great Possessions and Wealth, to reduce them by Instruction and Hospitality, on whom fear and terror could so little prevail: Which 
x Ubbo Emmius l. 4. p. 161.  Bishops were all English, or of the English-Brittish Institution at Vtrecht. As our Willehad at 
y Ubbo Emmius p. 165:  Bremen, scarce Inferior then to any Bishopric in Germany, for its large and ample Possessions and endowments: And 
z Idem p. 161, 167.  Ludgerus of the same way, by Alcuin's persuasion upon both Emperor and Bishop, at Mimingrod, or Munster: Wiho and Suidbert at Osnabrug, and Werden. By Anscarius, Willehad's Successor at Bremen and Hamborough, united into one, the Gospel made its first entrance 
a Idem p. 166.  into Denmark and Sweden, which, with the Country of the Vandals, were added to his Diocese by the Emperor Ludovicus. And by their means, and their Successors Bishops, and Charlemain and his Successors Emperors, jointly assisting, the Faith was planted amongst the rest of the 
b Munst. l. 3. p. 742, & 818  Nations of Germany, Northward, and Eastward. in Bohemia, Brandeburgh, Meckleburgh, Prussia, Pomerania, and more and more in Denmark, Sweden, Polonia, 
c Idem p. 754.  Lituania 
d Idem l. 4. p. 83.  Hungaria, Sclavonia, Transylvania, etc. till it overtook and reached the Apostolical Plantations of St. Paul in Greece, from whence Russia had its Faith: For it is manifest from History, that to all these Territories the Gospel was immediately conveyed from Germany; and to Germany from Holland and Vtrecht: And to Vtrecht from England and Ireland; and to them all from Old Britain, the first spring, through God's regard to Innocent blood at Bangor.  
Which account is allowed by Romish, as well as Protestant Writers; but with one exception or two against it, which turns all to the Advantage of the 
e Idem p. 902.  
f Idem p. 866. Madg. Cent. 8. c. 2. p. 1●. & ●●.  Roman Claim and Title; That this Germane and Northern Plantation was all carried on by Authority and Substitution derived from Rome, whence the English Doctors had their first Faith and Learning, or at least their Mission and Licence for this work, which is alike recorded, with a remark besides, of the Pope's changing their names at their setting out, Willibrord into Clement, and Winefrid into Boniface in token of dependence, which shall be examined to the bottom, after we have finished the progress and merits of Britain, through the remaining Countries of Europe, especially the great and Ancient See of Rome, which hath been so ambitiously intent upon a false and vain glorious derivation from St. Peter, that they have well nigh forgot, whence they had their first Christianity, which ought therefore to be brought to their remembrance, out of their own best Antiquities, whereby it shall be further evinced, that Britain had not its first Faith from Rome, but Rome rather from Britain.  
Which point will be fatally ruled, and carried irrefragably against them, if one passage be fully cleared: Not, whether St. Peter ever was at Rome? which is maintained agaist them by Learned Protestants with great Probability; but this, whether he came thither the second year of Claudius, or before the 12, or 13. of Nero? wherein we can not where hardly be more amply satisfied, than from Baronius, (or Spondanus who contracts his mind) their accounts and defence thereof, being the chiefest Advocats they have for it. Whether it be considered, what they have to offer. 1. Touching the Cause and occasion of his first coming. Or 2. the duration of his Residence, and what his work and labour was, in Preaching, or Ruling, or Judging of Controversies and Appeals, during his continuance there: Or 3. what was the first occasion of this Error and Legend. As to the first; the cause of his 
m Spondanus Anno 44. n. 27.  coming to Rome, they assign out of St. Hierome to be this, to check Simon Magus, who deluded the World with his Witchcraft, who pretending by his Art to fly, was brought down by St. Peter's Prayers, that he broke his neck, which happened this second year of Claudius, saith Metaphrastes alone, 
m Spondanus Anno 44. n. 27.  and no Ancient Writer besides, as they acknowledge, who is an Author of no great credit with themselves; So than he came to Rome the second year of Claudius, to contend with Simon Magus the 13 year of Nero, by whose encouragement to Magicians, Simon came to Rome, which is the time of this Contest 
m Spondanus Anno 44. n. 27.  agreed upon by all, whereby St. Peter by their account had 25 years' space to make him ready for this Combat: As to the second, they have nothing to say, but the bare naming the years in order, of his supposed sitting there, 
n Ibid. Anno 44. ad An. 68  Anno Petri Primo, Secundo, Tertio, and so on to 25. filling those years with pompous Learned reading, without mention of any Acts of St. Peter, whereby it is clear from their own Confessions, that if he came, or continued for any time, or number of years, that he did nothing there, but made a Sine-Cure of his Roman See: For notwithstanding all their search and Learning, and Manuscripts, and Traditions, they cannot produce one Sermon, or Prayer, or Miracle, or Procession, or Ordination, or Constitution, or Senence of his, but only one or two conjectures; the first dear bought, that he writ from thence his second Epistle, 
o Spondan Anno 45. n. 6.  wherein Babylon is mentioned, 2 Pet. 2.13. which (though to their great danger from the Revelation, yet to purchase so much evidence,) they allow to be Rome, (their City, though not their Church, say they 〈◊〉,) which yet stands them in no stead, for it proves not the particular time and and point in Question, whether it bore date the second of Claudius, or thereabout, which is denied, in all reason; or not till the 12. of Nero, which may be granted without any Inconvenience to our Argument: And the second very bold, but destitute of good Authority, yet agreeable however to Apostolical deportment in St. Peter in all men's expectations, as well as their own fancies, were it true, that he then was there; for says one, he then ordained, and sent 
p Idem Anno 46.  Bishops and Teachers to preach the Gospel over all Italy, France, and Spain, which well became him; and to Britain saith another; but who are there witnesses and Authors? Only one of of their own Popes, Innocentius primus, some hundred years after, for his own Interest, in his own cause, without any second; and who for the other, but Metaphrastes, of whom, siqua ei fides adhibenda est sine Majorum Authoritate Loquenti, 
q Idem Anno 51. n. 3.  is their own Character: An Argument, that they themselves believe not this Legend of St. Peter and the second year of Claudius, which they obtrude upon the World, with such great importance, and so weak a guard, and in contradiction to themselves. For how could St. Peter there Act, or Rule, or Order, where he than was not: Neither in reality and truth, on the one hand, (as is Learnedly and Concisely 
r Dr. Sudbury's late Sermon before the King.  demonstrated by an admirable sound and profound Divine, who to admiration, within the compass of a quarter of a year, or thereabouts, when he was in Wales for his Refuge for Loyalty in the late times, both Learned, and Preached in the British Tongue, so hard and difficult to English-Born, as I was thereof well assured from good hands: Nor yet in the sincere belief of our great Romanists, as appears both by their Arguments and plain Confessions; for the Arguments and reasons, whereby Barnabas 
s Spondan A 51. n. 14.  is by them proved not to be the first, that Preached the Gospel to the Romans, (against Dorotheus his assertion,) are, because he was then in the East at, and had his Apostleship after, the death of Herod, Act. 12.23, 25.1.41. which is known to have fallen out in the fourth year 
s Spondan A 51. n. 14.  of Claudius, and also because the Jews were expelled Rome by Claudius in his ninth: Which are as firm against St. Peter his being, or preaching at Rome in such a time, if St. Peter was a Jew; for he is recorded in Scripture, both before, and after, Herod's death, to be as much in the East, over seeing all the Churches of Judaea, and Galilee, and Samaria, Act. 8.14.9.31. Receiving St. Paul upon his Conversion, Act. 8 14, 25.9.27. Which fell out in the 36 year of Christ, 
† Baron. Tom. 1. p. 254.  and the second after his Resurrection, and after three years, or about the latter end of Caligula, whom Claudius succeeded, he visited St. Peter at Jerusalem for 15 days, Gal. 1.18. And 14 years after, he visited him again at Jerusalem, Gal. 12.1. At the time of the Council, being the 9th. of Claudius, which with Caligula's three years and 10 months' reign, made the 22th. year 
u Nelvic Chron.  of Tiberius, and the second after the Resurrection, wherein St. Paul was converted by this account. Healing Aeneas at Lydda Act. 8.34. and remaining a long time at Joppa v. 43. where he raised Tubbitha from the dead, v. 40. received and baptised Cornelius, Act. 10.5.48. and defended this Act at Jerusalem, Act. 11.2. where he was Imprisoned by Herod, and delivered by an Angel, Act. 12. and after Herod's death (in the 
† Spondan Anno 51. n. 14.  4th. of Claudius as before,) and many Cities of the Gentiles Converted by St. Paul and Barnabas, Act. 15.3, 4. he is found to be resident still at Jerusalem with the other great Apostles, v. 2, 7. and present at the Council about Circumcision, which was held in the 9th year of Claudius; by their own 
t Ibid.  Confession; which is the other sign, themselves believed him not to be then for 25 years at Rome: Expulsum autem 
u Idem Anno 5. n. 1.  cum caeteris Judaeis fuisse Petrum Apostolum (nisi alia occasio inde eum abduxerit) nulla est Dubitatio, because he was expelled, without doubt, with the rest of the Jews by Claudius, or was drawn away upon another occasion; which is well suggested by them, for how could he be at Rome in their account, and at Jerusalem, in the account of Scripture, as before, the self same time? or which is first to be believed? which is likewise the reason they give, why no 
x Idem Anno 58. n. 19  mention is made of St. Peter, by St. Paul, in his large Catalogue of Eminent Christians, whom he sends his Commendation to, Rom. 16. because being expelled by Claudius, say they, he was gone else where, (or he sent his Commendation to St. Peter in a secret Letter by himself,) which was well thought of, and is a Petitio principii, like to their other proofs of this great and fundamental Article of their Faith, and the chief foundation of their Supremacy: whereby they do greater right to St. Peter's name and memory, in confessing necessarily, that he was not there in those years, than maintaining frivolously, that he came so early, and from far thither, from Jerusalem to Rome, like Cato into the Theatre, to be gone as soon as he came; or, which were more incongruous, to continue there for 25 years, till the 12th. of Nero, to do nothing, or but to catch flies, and at such a time, when he was so hard to be spared, when the whole World stood in need of his help for the first planting of the Gospel: Therefore considering the first occasion of this error, (
y Helvic Chron. Anno Christ. 70.  Hieronymus Eusebii Chronico assuit, in Graeco enim non est,) With, or without their good leave, we may take it for granted, that St. Peter never came to Rome, (if he came at all,) till the year 
z Spond. Anno 68 n. 1.  St. Paul came thither, of whose coming there is better certainty, (whose Authority eclipsing all others, was therefore followed by the first Popes in the Easter Controversy against the East, and St. Peter himself; a good sign he never came;) but manifest it is St. Paul came to Rome about the 13 year of Nero. And yet it is very well known, and from the testimony of Scripture, and good History, and Nero's Bonfires, very evident, that there were many Christians at Rome and Italy before St. Paul arrived amongst them, Act. 28.14. Who came from Rome, as far as the three Taverns, which was 33. and Appii forum, which was fifty one Miles distant, to meet him out of honour, v. 15. yea some of them were Seniors to him in the Faith, as himself acknowledges, in Rom. 16.7. Andronicus and Junia to have been, the one a Greek, the other a Latin, by their names, yet his Kinsmen; which had been no great wonder, or special dignity, if they had not resided always at Rome, for thousands at Jerusalem, were in Christ before him, Act. 2.41. who could not therefore be converted any where by him, neither by St. Peter, nor St. Barnabas, nor any of the Jews at Rome, by reason of their expulsion: Nor by any of the Ancient Greek, or  Churches who had, the one, their Conversion from Dionysius the Areopagite, at furthest, as the other from St. Paul himself; from whence therefore could it be first planted at Rome so early? This best appears, by the account themselves do make, where the first meetings and Assemblies of Christians for Worship were held at Rome? And they agree, it was in the house of Pudens, a Senator, whom St. Paul mentions in his 2d. Epistle to Timothy, with whom St. Peter had his first reception, (when he first came to Rome) amongst the Gentiles, and left the Street, Old Jewry, beyond Tiber, where the Jews were bound to reside, upon this Invitation and encouragement of Pudens, whose house 
a Spondan Anno 44. n. 28.  Postea patuit Omnibus Christianis ad agendas Synaxes, At whose house, that in the second year of Claudius, the first Christians at Rome did use to meet for worship and Sacraments, we take their own acknowledgement, for one part; though we can by no means allow the other, that St. Peter at that time, was any member of that Primitive Congregation, though he might be afterwards; and how should this noble Pudens, and others at Rome, become Christians so early, before either Jews or Greeks, or any other Eastern Nation could help to their Conversion? how otherwise imaginably, but through his wife Claudia Ruffina 
b Sect. 6. p. 145.  before mentioned, (our accomplished British Lady,) and her Chaplains, whom St. Paul mentions likewise in the same second Epistle to Timothy, who wrought upon her Husband, as there be many like Instances in History: bearing the Christian badge very probably in her British surname Gruffydh, for ffydh notes fides, or the Christian Religion, in British, but whether the other, or first part of her name, comes from Cryf, which signifies strong, I shall not now examine, but if it be so, it must be her Father's name given at the Font and signifying strong in Faith, who might be brought Prisoner to Rome, or of his own accord have visited Caractacus, our bold Britain, (or Cradoc, as his remaining Fort near Stretton in Shropshire still with the Britain's retains his name, calling it to this day, Caer Caradoc,) soon after the Resurrection, and the landing of Joseph of Aramathea here, which gives additional probability to that tradition, how else could Claudia Ruffina and Pudens be Christians so early, as the second of Claudius at least, as is confessed? and others before St. Paul himself? who was converted within two years after the Resurrection, as was proved: But to insist only upon undeniable evidence for our Christian British Superiority to Rome, the Converting of Pudens his house afterwards into 
c Spondan Anno 44. n. 28. & An. 159. n. 4●  a Temple, titulo Pastoris, but called at this day, Ecclesia sanctae Pudentianae, is a fair Instance, sufficient to convince any free judgement, which is the Mother Church at Rome, (that pretends to be a Mother of all) by Original right? and that it is St. Pudentian's Church, upon a British, and not St. Peter's, upon a latter Roman score, or Jewish. To which may be added, as a considerable Oar in their boat, That the first Gentile Bishop they had at Rome, and upon good desert, Linus by name, was of British extraction by the surer side, the Son of Claudia Ruffina, as they may gather out of their own 
d Clem Constit. Apost. lib. 7. c. 47.  Clemens. And the highest Temporal Exaltation, and endowment of their Roman Church, which by modern humour is equivalent to the Gospel itself, that they did owe to our British Constantine, as all Christians throughout the Roman world, did their rest and peace, is as undeniable as any of former Instances. So that, whether the first tidings and Plantation of the Gospel at Rome be considered, which was 25 years before St. Peter there arrived, or St. Peter's first reception and kind welcome there, which was by British preparation, for the Roman zeal and inclination destroyed and crucified him; or their first Consecrations, and fountain of their Orders and Ministry, whereon none can lay more stress, than they do at Rome, or the highest Inthronization of their Popes, and their countenance and respect with Christian Emperors, which they have affected to excess and abuse, or the first Peace and Security of their City and People, and of all the whole Roman Empire, from Heathen Persecution from Generation to Generation, which ought never to be forgotten or undervalved, all is mainly, or solely, owing from them to our Britain, from their first foundation, to their highest Pinnacle and Cupola: which yet they have very ill requited by troubling our Churches, and deluding our people, for these last thousand years and above, having the face to extol the noble principle of obedience, while themselves would trample under their feet their own British Mother and Founder and Patron.  
Our Induction hath gone through most part of Europe, saving Spain (with its Goths and Moors, with whom and Britain there was little Converse,) and the  Churches, which were very Ancient, and were mutually amicable with our British, and ever serviceable toone another in their need; They sending Lupus, and Germanus, and Felix hither; we 
e Munster l. 3. p. 290.  Alcuinus, Rabanus Maurus, or Raban the great, (for Mawr signifies great in the British,) to found and direct their Universities, as 
f Annal. Eccl. Gall. 667. n. 20.  Columbanus and 
g Bede l. 3. p. ●9. M. Westmin. A. 647.  Furseus to order their Monasteries. And if they had rather derive their Faith from Dionysius, with the Legends that attend that Story, than from their Neighbours of Britain; yet the Gospel being here in the days of Tiberius, was before it could be there, by Dionysius, whose Conversion of Athens was 12 years at least after Tiberius died; and it is Notorious, we had Christian Kings and Emperors, Lucius and Constantine, some hundreds of years before their Clodovaeus: And some of their Provinces had entirely their Religion, as well as their Name and people from our Britain; and some other of their Provinces were invaded, and denominated from Northern Nations, on whom the Gospel had made some entrance and impression by the Ministry of our Willehad and Willeric, as above, some while before. Withal, the Modern French are more Germane, than Gauls, as our Highlanders are more Irish, than Scotch. For the Galli in France, did not survive so distinct from the French Conquerors, either in people or Language, as did the Walli, or Britain's, from the Snxons; for the British, and the Old  Tongue, are justly supposed by the Learned to be the same, and accordingly we find the names of the Ancient Towns in Gallia, to bear British Etymologies without strain, as several Instances are given in Cambden and Bochartus: And the Inhabitants of Galatia, to whom St. Paul writ his Epistle, were observed by St. Hierome, 
h Pref. Epist. ad Galat.  to speak the same Language, he heard spoken at Treviri, or Treves, which Town fairly bears a British Etymology, Tref-Hir signifying a long Town, or Trefor, a great Town, as that needs must be, where Maximus from Britain fixed his Imperial Seat, with his British Legions about him; as Brennus also is known to have reduced Galatia by his Arms, from whom very probably the Britain's called a King Brenhin ever after, like Winnin from Winne as before, as the Romans did their Caesars, and the Persians their Arsacidaes, and the Egyptians their Phaaro's, and as the Irish to this day call the Britain's, Branach q. d. The men of Brennus: Yet no such affinity can be observed between the Modern French, and our British Language in one word of 100 (which is some Argument the other is extinct,) unless it be in some Ancient words resembling the Latin in both, which the Latines rather borrowed from them, than they from the Latins: for though it must not be denied, but that such words in our British Tongue, as savour of the Roman Conquest, were derived from the Latin, as Lheon from Legio, Mistress Aust, from the month of Augustus, Emrodwr from Imperator, as also such other words, as crept in from Communion with Churches, as Eglwys from Ecclesia, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mynwent from Monumentum, a Churchyard: Ffydh from fides, Lhîth from Lectio, ●endith from Benedictio; as the Modern English and French daily borrow for ornament in abundance, yet there is no reason, that the rest of our Ancient British words, that border upon the Latin, should be said to be borrowed from it, as Aur Aurum, T●r Terra, Mor Mare, Marw Mori, Cîst Cista, Celh Cella, Lh●dh Clades, Alt Altum, Mur Murus, Calch Calx, Culhelh Cultellus, Fenest Fenestra, Gwydr Vitrum, Pont Pons, such Siccus, Porth Porta, Pysg Pisces, Aradr Aratrum, Medhig Medicus; etc. No more than Trimarchia, or tri march, tres equi; or Petoritum, Pedwar R●yd, quatuor vada; or Pimpedula, Pimp-deilen, quinque folia, etc. But there is good reason and proof, that the Latines rather borrowed such words from the , and consequently from the British, which is suppos'ed to be the same, for so 
i lib. 1. c. 5.  Quintilian a Competent Judge of his own Language, puts this matter past doubt, when he affirms the Latin Tongue to have plurima Gallica, very many  words intermingled in it, which was occasioned by the neighbourhood of the Celtaes, saith 
k Jo. Vossius Praef. de vitiis serm.  Vossius, and the Highlanders call the Southern Britain's, Cealt to this day, to which may be added the Victories of Brennus, as another good cause: Seeing therefore the Old Gauls were suppressed in all respects, by their French or Germane Conquerors, (for ha●dly any Nation escaped, so entire and distinct, in People and Language, without mixture, or alteration, under the Chastisements of Christendom, by Goths, and Saxons, and Normans, as our Britain's:) The French Christianity now, must have the same Original and derivation, with the Germane; which we before shown, either more Anciently, or Modernly, to be from Britain, though Lucius, or Willibrord, or Winifrid. As likewise by the same reason, the modern Faith of Rome is to be derived from the Audian Schismatics, from whom the 
l Epiphan in Audianis, Audius being banished into Scythia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Instructed many Goths, changing the names of Christians from Christ, into Audians, from Audius.  Goths (who fully Conquered them, and changed their place, and people, and Language,) derived theirs: And so it were with the Modern Inhabitants of Lhoegr, or England, if it were not well known and proved, that the Saxons, who subdued them, had not their first Faith from any other Nation, but from hence. And the French, or Germane Christianity of Gallia, was chief Nursed upon British breasts, (as it remotely proceeded from a British womb) for thither went St. Leonorius 
m Usher p. 1012  a Bishop of our Britain, to King Childebert the Son of Clodovaeus the first Christian King of the French, with 72 Disciples to propagate the Gospel among his people, being received with great Honour by the King, his Queen Vltrogodi, and the Peers of his Realm, for his good design: Hither their Kings from time to time, did use to send for supply of Learned Teachers for themselves, 
n Ubbo Emmius lib. 4. p. 126. etc.  and Neighbours, as did the Pipins, and Martell, and Charlemain, who being the favourite of the Pope, and so great and Learned an Emperor, had not sent hither for Teachers, Tutors, and Professors for his Universities, if from any other parts of Europe he could have been better furnished: To these Isles their Students flocked, as we instanced in Agilbert Archbishop of Paris out of Bede lih 3. c. 7. to study sound Divinity, to feed their flocks at home, as did their Predecessors the old Gauls, to our Druids to learn Philosophy, and Law, etc. or as  our Modern Gentry repair to them, to learn Ceremony and Compliment, and by consequence, a Tacit dread and Reverence by degrees for their Nation; for the Giver or Master is more excellent than the Receiver or Disciple, whether it be Pearls or Pebbles that they deal in, which any Ignorant, or wilful fancy can give equal price and value to, as to itself.  
To answer therefore the exceptions before, against the full Plantation of the Gospel in Germany by Winifrid, etc. which Rome claims a greater right to, because though their extraction was from England, yet, either their learning and knowledge, or at least their Mission, and Commission to Preach, and reward and dignity for it, was from Rome. To answer to the first, if those English Doctors had their knowledge and learning from Rome▪ It was either before, or after the arrival of Monk Augustine hither; Pope gregory's Lamentation over them for their darkness, when he met the English Youths in the Roman marker, and the confession of their own Historians that they were Populus, Barbarus, Et armorum tantum gnarus, a wild and a rude People, skilful at nothing, but the Club, is enough to disprove the first: if after; either from himself, or Successors; we shall not so far distrust our Character before, of his parts and learning, out Bede, as to magine any can believe, so large and Divine a stream, as watered Europe over, after the Gothish drought and desolation, could proceed from such a pumice: if from his successors; 
o Ubbo Emmius l. 3. p. 109.  either from those that preceded; or succeeded, Archbishop Theodore, The first: we proved to be soon worn out, and all Chairs amongst the English, before Theodores entrance, to be filled by the Britain's; and at his entrance, it was too late for them to learn, having set for Holland about the same time, that he came for England, being Contemporaries with Wilfrid, whom Theodore unjustly both settled and unsettled, in his Archbishopric of York; by whom one of them 
p Ubbo Emmius lib. 4. p. 131.  Suidbert, was Consecrated Bishop An. 695. for the Belgic Conversion. Withal, Bede expressly 
q Bed. l. 5.12:  saith, that Egbert, and the Ewalds were Irish Monks; and Usher 
r Usher 1168. & 730.  proves the like of Wilfrid, yea it is notorious out of Bede, that the English did generally flock to Ireland, for their learning; by whom they were not only furnished with 
s Bede l. 3. c, 27.  Books, but likewise with their Saxonick letter, which much agrees with the Character, the Irish, still use; and as Antiquitaries assure, was used by the Britain's before, from whom the Irish had it, so that mediately or immediately the Saxons had their learning from the Britain's; but as to the Character, from the Norman entrance, both English and Britain's left it, to follow the Roman, which serves not the British so well for Raphate letters, as did the Saxon, but multiplies their consonants too much; and the Greek Character, which Caesar saith, they used in his time, could not express all their Aspirate sounds; neither was it probably used by our learned Druids, who put nothing to writing, and their posterity maintained that humour in the times of Christianity, being not given much to scribbling, 
† Epistl.  as Gildas observes, but their Divinity chief lay in Communicating knowledge to Friends, Enemies, Strangers, by Oral instruction and holy living, and above all in Hospitality, and Syberwid, and Brotherly love and charity towards one another, and defending the weaker side; and their Human learning lay in Laws, Mathematics, and Astronomy, etc. which by Alguinus was conveyed to Charlemain, and the French, etc. and in the depth of Philosophy and Chemistry, wherein Merlin say our Antiquaries, was a great Master; as their Recreations were not in Debauchery, or Drinking, but in Campio, as they styled it, or kind of Olympic exercises, that tended to make them serviceable in War, and above all in Poetry, and Clera, to blazon the Valour of their Worthies, the Hospitality of their Gentry, and the contrary defects, to the height, etc. Yet the Greek Character might well have been used amongst them for Commerce with Greek Merchants, who much resorted here for Tin; and some have conjectured, that Britain might thence have had its name, from Bre-Tin, Bre, and Bro, in the British signifying Country, and Tin the same as in English: whereby Cymro, (q.d. cum regione,) and Cymru whereby the Welsh call themselves in the singular and plural, signifies the same with Caesar's Aborigines, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if in Heathenish opinion they had grown together with the Land: But there are several marks to prove, that, as they had their first Faith from the East, more immediately than other Nations of Europe, so likewise their extraction and Communion of secret Learning from the Patriarches in like manner: I shall not insist but on three. 1. The great Analogy and similitude between the Hebrew and British Tongues, not only in their 
u Praefat. Cram. Cambr. Dr. Davies  Proununciation, etc. But especially in the forming of their Conjugations, and Syntax, by the help of pronouns, in whole, or in part, prefixed; or affixed. That the beginning at the Pronoun is so great a key to master either Tongue, that it hath been known by experience, that one, who never knew before his Hebrew Letters, yet by that method, was enabled to render an Hebrew Psalm into English, and another English Psalm into Hebrew, the director supplying the Dictionary, But himself the Grammar, and Regular terminations, and all within the space of six hours, in the same day: The second is, what will not suddenly find admission, but is well proved by an 
x Apology for Learning etc. p. 44. where the Phaenicians also are proved to have had their Learning hence, as Pliny Nat. Hist. l. 30. c. 1. believes the like of the Persians, and the Original of their Magia.  English Author from Aristotle's own Confession, and the concurrent Testimonies of Diogenes Laertius, and Clemens Alexandrinus, etc. That the Grecians had their Letters and Philosophy from the Inhabitants of this Isle. That all came from the East Originally, was never doubted; but that through our Ancestors to the Greeks, many have not adverted; and if this be granted, as it proves a greater Intimacy and acquaintance between Britain and the East, than between them and their next Neighbours, so also must it follow, touching the Greek Character, that here was used in the time of Caesar, that the 
y Annius Viterb. in Beros. Antiq. lib. 5. ●●r of Caesar, Xenophon, Josephus, etc. proves the Greeks to have had their Letters, not from Cadmus, but the Celtaes, or the Galli, and the Galli from This Samothes, the Father of the Samotheans in this Isle, called by us Samoth y s●r, from his skill in Astronomy: whereby it is probable, the Britain's came from Sem, while the rest of Europe, from Japhet, whence in their Language and Customs they agree more with the East.  Greeks had it from the Britain's, not the Britain's from the Greeks. The third is, wherein our Heathen Druids exceeded all other Heathen Philosophers whatsoever, and arrived within a step of Holy Church; not only in their firm established persuasions of the immortality of the Soul, (which perhaps hath had such influence upon their posterity, whereas that Attribute is a M●ot-case in Cicero, and the Ancient Romans, though held in the affirmative: but the Principles of our Modern Roman Christians undermine, and destroy the existence and being of the Subject, nothing being so hateful at Rome, as private judgement, or Conscience, which is the same with the Soul:) But in their Rules and observations of Excommunication recorded by Caesar: Si quis privatus, aut populus, Druidum sententiis non steterit, sacrificiis Interdicunt, etc. If one, or many, refuse to stand to the sentence of their Druids, they suspend him from their Sacrifices, which amongst them is the greatest punishment one can undergo; whosoever stand so interdicted, are reckoned amongst the number of the wicked and accursed, and all forsake them, and shun their access or speech, lest they be any way defiled thereby to their hurt; neither are they admitted to Sue, or have the benefit of the Law, nor put in any place of Honour. All these Druids have one Precedent over them- The Discipline was found in Britain, and thence carried over into Gallia, from whence they flock over in great numbers, to know it more exactly. So Caesar lib. 6. de bello Gallico. Whereto the like Discipline is not to be met, in any other Ages or Nations, but only amongst the Jews, who were God's only people, and in the primitive Church, who were the best of Christians: For no Church, or Religion, true, or false, can subsist without separation and distance from its destructive contrary: (which they rightly understood.) The toleration and mixture whereof within it, would be confusion without a Metaphor: The Christian Church, whose life and being consists in Holiness, can never be more destroyed and stifled, than when Scandalous and Licentious lives, are consistent with its Profession. Nor the Roman, whose summum bonum, is dominion over their Brethren, and Kingdoms, and Churches, but where Kings, and Consciences, and Scriptures, would have their wills against the Pope: And happy were it, if Christians were as zealous and skilful Druids, to excommunicate all vice and sin, as the Papists, who are firm to their Idol, to excommunicate all Heretical Truths, and private judgements, and secular Supremacies, inconsistent with their pride; Whereby, the Britain's, by this Divine principle in the general, were better fitted and prepared for Christianity, than many others, and accordingly received it before all other Nations in these parts; as soon as Christ had dislodged their Idols, they were perfect and regular Christians; the former Rules and practices of their Druids, served presently, as Church Canons to them, to walk by: which probably is the reason, they held our intruding Romanists so close to the other express Canons of the Christian Church, as to adjudge and conclude them justly, to be no better than Pagans in Christian shape, for their manifest violations of them, as shall hereafter appear. This last, as well as the other instances, clearly argue a great and near correspondence they had, and Traditional participation of Oriental Patriarchal Mysteries and customs, and the Hierogliphical meaning of the first days work of the Creation, wherein light was separated from darkness, whence Christian Communion and Excommunication had its exemplar and Idea, as the Apostle intimates 2 Cor. 6, 14. in which two words and parts, the work, and whole History of the Primitive Christian Church was comprised, as is well known to the learned, but not to digress.  
Much less could our English Apostles receive their learning from Theodore's successors, being entered a good while before upon their work and Province; and the course that Rome hereafter takes, (that the English should be no more instructed (or corrupted in their sense.) by their Neighbouring Britain's, but by Rome alone, lest their Roman Replantation should be again worn out, and baffled, as it fared with their first) clearly proves, that they conceived the Britain's, to have been that way, too busy; I shall set down a Record out of Math. Westm. worthy the consideration of all Generous sober English men, as well Roman Catholics, as Protestants, that have a love for God, or their Country, whether they consider the design, or the event that followed: 
z M Westm. Anno 727.  Erant Doctrina & Scholae Anglorum— per Romanos Pontifices interdictae, etc. There was an interdict upon the learning, and Schools of the English, by the Popes of Rome, from the time of Augustine, by reason of the daily Heresies which sprung up in Britain from the first arrival of the English, whilst Pagans mingled with Christians, which defaced the beauty of the holy Conversation of Christianity. 
a Ibid.  Vnde Ina consensu & voluntate Gregorii Papae, etc. (which discovers near about what time this conscientious Interdict began,) whereupon Ina by the will and consent of Pope Gregory, built an Edifice in the City (of Rome) which they call the School of the English, to which the Kings of England, and the Royal Blood, and Bishops, and Priests, and Clerks, should repair to be Instructed in the Catholic Faith and Doctrine, lest any thing should be taught awry in the Church of England, or contrary to the Catholic Faith; that thereby being well settled in the stable Faith, they might return afterwards to their people. And it was also ordained, that Romescot, (or Peter Pence) should thence forward be annually paid to St. Peter, and the Roman Church, that the English there abiding, might have wherewithal to subsist: A neat device to make England Tributary, and that, for a gross abuse and blindness brought upon the whole Nation; to the end they might the easier be Governed by the Ignorance of Rome, according to that British Proverb, Brenhin iw un-lhygeidiawg ymyfg deilliaid, One eye is a King amongst the stark blind; for so it proved in the event, not long after; as we shall have anon an account of this Paternal Roman care, from King Alfred, about 100 years after, (for Ina built this School in 727, Alfred flourished in 860, Willibrord etc. Preached to the Germans in 690,) in whose time there was scarce an English Clergyman left in all the land, that could understand his Latin Breviary. 
b Spelman. Concil. 167.  That if Pipin, or Charlemagne had sent hither for Wilfrids, and Winfrids, and Alguins, (to teach their Country,) such as were of Rome's pure bringing up, they might have been as well furnished with Apostles from among the Heathen Boors of Boetia, as then from England, which was not long after this Roman Reformation of our English education: In so much that K. Alfred was fain to send to the Britain's, for their helping hand, which they and the Irish, (who were more Neutral) were always ready to do 
† Bede l. 3. ●. 27.  for nothing; though they paid dear to Rome, for their Ignorance, under the colour and fascination of being Orthodoxly taught, which Tribute and Citadel of shameful Ignorance and slavery, the English Nation was by Catholic Arts cajoled to pay and maintain, at their own proper charge, for about 700 years; till Henry the Eight, a British Prince, discharged and blew it up, and whipped the cheats into their own Country; for which Providential Relief, and Honour to our Church and Nation, some drowsy, stupid, and Enchanted roman-catholics, are hardly thankful, or contented to this day: So it manifestly appears, á priori, and à posteriori, that neither before, or after Augustine, or Theodore either, the English had their learning from Rome, but only from our British Church.  
But it is again objected, that it is clear and evident from History, that the English, as also the Irish, at this time of the Germane Propagation, and before, had come over from the Church of Britain, to the Church of Rome, who therefore hath chief right and Title to this Plantation, which was effected under its Supremacy and Government; I answer, It is then as clear, that they were of the Church of Britain, before they went over to Rome: and we in these days shall confess unto them, where our Church was, the worst 800 years before Luther, if they will confess unto us, where there Roman Church was in Britain or Ireland, the best 600 years, before Augustine the Monk, or Theodore: For Titius taken by the Turk at 20, and kept a slave for 30 years among them, and recovering his liberty in 50, is the same free man now, as at first, (being always the same man,) not bound to return to slavery, because it hath more years to show, than his freedom of birth hath for it. So then due separation and distinction is to be made now between the parts and degrees of liberty and Captivity, and how much of the Talon (these laid out) they may be computed to have had from Britain, and how much from Rome? It was demonstrated before from their own exceptions, that the Britain's had the Christian Catholic Faith, Entire and Complete amongst them, saving the Easter Calendar, and the Roman Tonsure, and Baptism-spittle, and subjection to the Pope, and the love of lies, and Legends, and growing superstition, which followed the heart's resignation, from God to man; and this was the case of Bede, and all his Disciples, as well as of Willibrord and Winifrid, yea of all the Plantations in the Churches of England and Germany, who had the substantial part of Catholic Religion entirely derived to them, and undeniably, from the Britain's, as from the fountain head; but as for the mud, and mire, and misery of Idolatry, Superstition, and spiritual bondage and slavery, which they received by way of Augmentation to it, none can deny, but that solely, and Eternally, all that is owing to the Church of Rome, Schismatically disturbing the Plantations of Britain; If it be an obligation, that the Enemy hath sown his tares in the same field, where the Master sowed good seed. Math. 13.28. Therefore all English and Germans were true and perfect Christians (as many as were ever so,) upon the score of the Britain's only, but roman-catholics, upon the score of Rome.  
But it is replied, if they had not their learning, nor Doctrine, yet nothing is more express in the History, but that they had their Licence, and Authority to Preach the Gospel to the German-Heathens, from the Pope, by which Wilfrid was made a Bishop, and Winifrid Legate of Germany, with the honour of the Pall, which also was conferred on Egbert Archbishop of York, who first set the others on.  
For answer, it were hard, if settled Churches could not obey Christ, in Converting Souls, or confirming Brethren, by the obligation of charity, without particular leave and Licence from the Pope; or that Ignorant souls must perish Eternally, upon any neglect in procuring, or unreasonableness in the vending, and price for such a Licence. Can Antichrist be far from such Merchandizing? besides the two Ewaldi 
d Bede l. 5. c. 11. Spondan An. 694. 696.  began, and ended their Ministry, without such Licence, and their Martyrdom was honoured with Miracles. 
e Ubbo Emm. lib. 4 p. 131. Bed. 5. c. 11.  And Suidbert took no mission, but from Wilfrid in England. There is some further mystery to be found in this Licence office, we'll search into it, by degrees: we meet in the story, three helping hands, which contributed their several assistances to the Germane Conversion. The Kings and Major-Dome's of France, the English at home, the Pope at Rome. 
f Ibidem, Magdeb. Cent. 8. c. 10. p. 822.  Pipin, and Martel, and Charlemagne, did good service with Arms and bounty, subduing the Heathen obstructors, and founding Bishoprics to encourage the promotors. The 
g Bonifacij Epistl.  English at home had public fasting and prayer, that God might bless their Ministry upon the Saxons, and Germans, their own flesh and blood; themselves besides their labour and pain, hazarded their lives daily in the work, and several perished outright in it; But the Pope assisted only with his Licence and Aurhority, and Letters of recommendations, and Palls, which with Romanist is more than all; yet he spared them little Money, for Winifrid 
h Spondan. A. 724. n. 2.  had his necessaries towards , and Books, and subsistence, supplied and sent him out of England: the Pope cannot be therefore justly said to do much more herein, than Poets towards Heroes, by extolling their noble works at home with pleasure, which the other did abroad amidst dangers and difficulties: many have praised Robin-Hood, who never shot in his bow: but unless he had parted with treasure, as did Charlemagne, or taken part of the labour, he could do no more, nor so much, for he was not skilled in the Germane Language, as our English, or Saxons were, but he had as great an aim to their subjection, as we had for their Salvation: 
i M. Westm. A. 609.  Phocas his Patent for the Universal Bishop, was not to lie Idle; And when as they win many sincere and unwary souls to this day, to surrender themselves to serve their ends, how much more might they then, when their Arts were less detected? and Politicians love to have holy and sincere men, for their Instruments to work with; and the ambitious shallbe tampered with according to their inclination, to set such on, and preferments and Palls shall begin all: as Egbert for such service, as also for bringing over the Scots, and Irish, from their British Traditions, to Subject themselves to Rome 
k Baron. Tom. 9 p. 110  hath a Pall conferred upon him at York, which from Paulimus his departure, for about 30 years, that See had wanted. 
l Usher p. 87. H. Lhuyd frag. p. 55.  Elbodus was wrought off to betray North-Wales to be under Rome, with the like bait of honour, to be made Archbishop there, and they are never weary at these temptations. And so through 
m Bede lib. 5. c. 11  Pippin, the Pope's great favourite, Willibrord is brought to Rome for his Consecration there, and likewise Winifrid is prevailed upon by such encouragements, to sow Rebellion: having Ments conferred upon him, over the head of the lawful Bishop of the place, because given to hunting, and raised into an Archbishopric and Primacy; which may not seem strange, when the chief Master of this part of the confederacy, the Pope himself, arrives at his Grandeur for him and his successors, through acting and encouraging Rebellion. 
n Magd. c. 8. c. 9 p. 544. Math. Westm. An. 726. seque  Pope Gregory the third Excommunicates his Liege Sovereign, Leo Isaurus, and forbids him Tribute and subjection, in the West, upon a difference between them, in the point of worshipping Images, wherein yet the Pope was in the wrong, and the Emperor in the right; but the true reason was, the Pope was weary of his Exarches, at Ravenna, and he had now an interest, and a back, with the Major-Dome's of France, to secure his Treason, 
o Baron. Tom. 9 p. 79 Magd. cent. 8. c. 10 p. 684.  by entering into a League with them, while the Emperor's subject, who shall be well rewarded and exalted in time for it, for Chilperick, and the Royal line of Clodoveus, the first Christian King of France, shall be deposed by the next 
p Spondan A. 751.  Pope Zacharia, for no cause but Innocence and dulness to make Rome for Pipin, to be, not a Protector, but a perjured Usurper of the Throne: wherein our 
q Ubbo Emm. Coronam Septrumque Pipino, etc. Spond. 75, 752.  Boniface and 
r Magd. Cent. 8. c. 10. p. 725.  Burchard, 
s Spond. A. 791. n. 3.  though Sainted at Rome, were equally entangled in the Treason, by their obedience to Apostolical orders (which deposed God, as well as the Prince) and the allurements of gifts, and honours to the one, and the other: Very ill Precedents to Princes; and from Ecclesiastics; who pretend in their Church to extol obedience to Superiors, above any other whatsoever: Whereas their whole establishment consisted in rejecting their right Sovereign, both of Heaven and Earth. If Popery then be a good Religion, Rebellion must be no great Crime: For Rebellion upon the pretence of Religion, had its first rise and example from that Infallible Chair.  
It cannot therefore be denied, but our Germane Apostles took Commission from Rome, being (imposed upon, (as several daily are,) by Antichristian arts, which was their great Eclipse and Infelicity, enough to blast all the Glory of their other good work: But than it is to be considered, that though it was an Eclipse, it prevailed but so many Digits: The foul spot of expedient Rebellion being added to the other obscurations from Superstition: It was not a total Eclipse of the whole Luminary, which still retained a competency of light, sufficient to direct dark Heathenism, but far better, if the Popish fog, (which they term help) had been further off: What was clear and sound Religion, Germany had from Britain; what was unsound and Superstitious, it had from Rome, as appears, not only in reason; because the Roman Religion found no exceptions against the substance of the British, as before, (but only, that it wanted some of their Catholic Ceremonies and additions, which the Britain's looked upon as suspicious Innovations;) but also most irrefragably, by Charlemagne's condemnation of Image-Worship in the Council of Francofurt, (against both the Church of Rome and Greece, degenerating into that gross error) by the advice of 
a M. Westmin. 793 Spelm. 218.  Alguinus, and the Catholic British Orthodoxy shining and surviving then in England solely, when the cloud had gone over all the rest. Alguinus by his 
b Idem p. 307.  Epistle to Charlemain (who sent the 2d. Nicene Decrees to England, as Pope 
c Magd. Cent 8 c. 9 p 626. seq.  Adrian sent them him, for his Approbation) did so 
d Spelman Concil. p. 307.  shake and rouse him by the Scriptures, that in full Synod, the Nicene Decree was condemned, but the 
e Idem p. 308.  Decrees of that Synod, wherein were 300 
f Spondanus Anno 794.  Bishops assembled out of Italy, France, Germany, and Britain, and so great and Learned an Emperor, as Charlemain, present, are all suppressed, with that 
e Idem p. 308.  Epistle of Alguinus, his other works remaining: Spondanus confesses the reason Ingenuously, that Image Worship was then condemned in the Council, not by the Council, 
g Ibid. n. 3.  Non accessit consensus corum quorum fuit statutum firmare, ut non mireris, si quae sint de eà re tunc Acta, conscripta nusquam appareant, utpote abolita, quod ea non probassent legati Apostolicae sedis, nec, qui eos miserat, Hadrianus Papa. For their consent was wanting, to whom it belonged to pass that Decree: That it is not to be wondered, if what was voted touching that Controversy, is not to be met extant any where, (neither in Baronius, nor Crab, nor Binius, etc.) for it was abolished and suppressed, because the Legates of the Apostolic See did not approve thereof, nor Pope Adrian himself, that sent them: Lo now! If these Roman-Catholick-Hereticks served so great and venerable a Council in that course manner, together with the Emperor's Authority, though their great friend, and Patron, and more a Scholar than any of their pack perhaps, for clashing against their infallible Idolatries, in the defence of God's second Commandment; as if Catholic Religion depended upon the Negative voice of one Pope against God and the Church, which is not only a contradiction in itself, but contrary to the course and custom of all general Councils of the Church, where one, though Pope or Patriarch, was condemned by the Community for his Error, and not the Community by any one: It's the less wonder, if our British Histories, and Records were served in the like sort, (as was all along suspected) and far worse: The Adulteraing with Legends being worse than burning and suppressing: as King Lucius his Baptism; Dubritius, the Pope's Legate: King Cadwaldr's Pilgrimage to Rome: the British Communality in Lhoegr all destroyed by the Pagan Saxons: and their Clergy quite banished, (which might be true in many places at the first perfidious Insurrection, as with Samson at York, till mollified by Ambrose and Vortimers' moderation in their Victories, and a taste of Christianity, they were afterwards tolerated amongst them to Augustine's coming:) and 
h Monastic Angl. par. 1. p. 55. Usher p. 755.  Diana Worshipped at London, and Apollo at Thorney, or Westminster, instead of Christ: as if the English, during their Heathenism, had preferred the Idols of the Britain's, before 
i Munster l. 3. 718.  Irmensul, and Woden, and Mars, their own? or the same Hostility had spared Diana, or Apollo, who were as great strangers to them, as Christ perhaps; whereby it is evident, the Authors of Romish Histories and Legends have not always present memory, and their wits, much less their honesty about them, in their zealous tales for their Church; But to return to our Argument: It is clear, that the Orthodoxy of Charlemain, and the Frankford Council, was not from Rome, or the Pope, with whom they clashed, which right descendants from Monk Augustine would hardly have done; nor from Greece, whom they condemned; nor from the Learned Emperor himself, whose feet had well nigh slipped, till our Alguin recovered him, but therefore, solely from Britain. So that our Germane Apostles being sound at heart against Idolatry, upon the score of their Ancient Britttish derivation and Institution, though in many parts Leprous, upon the score of their new Roman Communion, they were still sufficiently accommodated to encounter the Heathenism of Germany, with the Remainder of their sound British Faith; but had been far more successful, and spotless in their proceed, if Rome had stood far enough off. And if, as living Springs soon work off their mud and trouble, which corrupt Lakes and Boggs can hardly do, The Protestancy of England, and Germany, and Sweden, and Denmark, etc. be ascribed to the Vigour and Fermentation of their first British Seed, struggling after its Original Pristin purity, in good soil, and erect minds, and to early help from England and Wickliff before 
k Munster lib. 3. p. 800. Baleus of the Life and Trial of Sir John O'd Castle.  Luther's appearing, I shall not be a dissenter to the conjecture; as the like may be observed in our Romanists, some reviving the way of Simon Magus, a great man heretofore at Rome, others of their Gothic Ancestors, and Audius their Apostle, who is remarkable for three Roman parts. 1. In leaving 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the title of Christians, for another surname as is the stile of all roman-catholics; And (2) likewise for no 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ordinary voluntary Austerity of life, which is most of the Religion of the best of them, Col. 2.23: And (3.) 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiphan. in Audianis.  for separating from the communion of their betters, which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most grievious and dreadful miscarriage of all: So that Britain the Mother Church to Europe, was made like in several parts both for sufferings and relief, to Zion, the Mother Church of the whole World; as small circles have the genius and similitude of the greater, for as the opposition and great Combat of the one, was from the Sword of the Heathen World, resolving to destroy it from without, and the leaven of Nicholaitans, and other Heretics, combineing from within, to defile and shame it, which was the greater molestation and Indignity; so in like manner, was the Case of the other, for the Primitive British, was permitted to be killed all the day long, by Pagan Saxons, on the one hand; and hindered, and pestered all along in all its good works with Roman-Catholick Gnosticism, on the other, which was the greater and the unworthyer Nuisance; yet both prevailing through their oppression. The death of Britain bringing life and Salvation to English and Germans, as the seed grows by dying; or as the Jews rejection, was the Gentile's reconciliation, in some likeness of Christ himself, their first Pattern, who became the life of all the World, by his death: and as the one had its Constantine after some time, and Theodosii, to vindicate and take its part, so had the other it's Arthur's, and Charlemain, and Henry the eight, in some like proportion: a●d Christ himself in the end, to make it alike partaker in glory with him, as it was in sufferings: and in the mean while to live in them, for whom it died, as he doth in his Church, and as Fathers live in their posterity, that take their place.  
Neither is it hence Inferrible according to Roman Logic and Sophistry, that Europe therefore ought to pay such obedience for ever to Britain upon this spiritual score, (as the Roman expects from other Churches,) which were against the Law of Nations, and the Rights of Kings in their several Dominions, whose respective subjects are to own and regard no other Superior, but their own Prince: and as much against the Laws and Canons of the Catholic Church, and the Immunities of Bishops and Metropolitans within their several Provinces by them; and as much against the Law of nature likewise, and the express ordinance of God himself, who hath placed the woman in subjection under the man, and yet by the strength and consequence of this Argument, that order must be Inverted: And where women have had the first hand in the Conversion of Kings and Kingdoms to the Faith, there they ought by this Roman Topick to be Supreme in spirituals, if they have impartial right and justice done them; as they must of necessity be in England in several respects, either in the right of Queen Bertha, who first disposed her Husband Ethelbert to the Faith, whereby Monk Augustine and Popery had their first entrance: Or of Eanfled, Oswi's Queen, by whose zeal and diligence Theodore, and Popery had its re-entrance and more durable establishment, after it had been once banished and extinct; Or Anne Fulle●gne to whom (according to the Romanists,) is owing its mortal wound, and total overthrow, and the setting up of Protestancy instead: Or in France to Queen Clotildis, who brought Clodoveus their first Christian King to embrace the Faith; or to M●es●o's Queen, who did the like in Poland, etc. Or over the whole Christian World, in the right of Mary Magdalen, who brought the first tidings of the Resurrection to the Apostles themselves; which would be a great relief to the fame of Pope Joan, and the credit of her History, so unjustly questioned. No; the English, who are nearer home, (were they now a distinct People from the Ancient Britain's, as it hath been proved, they are not,) owe not, such a debt or Tribute, to the Posterity of the Ancient Britain's, by whose Ancestors we have likewise proved, they were undoubtedly fi●st Converted. For such kind of Preaching of the Gospel, on the side of the Britain's, and such believing and complying with the grace of God for Salvation, on the side of the English, or Saxon, were the personal duties and merits of both progenitors: for which both have had their full reward and payment from God long ago in rest and glory: and both posterities mutually acquitted and released, and remitted to seek after the like glory, by the like means; for indeed, the just retribution and compensation for the unvaluable benefit of Gospel and Salvation, belongs to God alone, both to discharge, and to receive, instead of the one, and the other party; because two great a debt and obligation, for a Creature to undergo; or the hearer to requi●e, or the ●rea●●er to demand and insist on; besides the m●●d●● and telling another of our good turns towards him, Cancels Courtesies; especially those between Souls, because it bankrupts, and annihilates by fiction him, whose requital we expect. For the giver representing God, the receiver a Creature, unless God's proxy, absent and hid his glory, by a fiction of forgetfulness, the Creatures proxy will appear to be nothing, (and consequently insolvent) so near his rays, as the Sun must set, that Stars may shine; for while too near, the presence and comparison of the greater, obscures, and destroys the weaker light. If therefore the Generous posterity of the Saxons, on the one hand, believe kindness to be due to the posterity of the Britain's, on the score of first Faith; the Britain's on the other, dare not own any such debt, to be due unto them, lest they wrong the merits and duties of their Progenitors; but what honour or favour is forced upon them, they will acknowledge it free gift, without any previous merit; calling for a requital and return, with due increase, and multiplied proportion, where there is power; and where that is wanting, for a constant acknowledgement, and remembrance, and repayments in the heart, through the aid of God, by prayers and blessings. And this were as much the duty of the Roman Church towards the English, were it true; that their Ancestors had received their Faith from Rome; and that Faith had been pure, and sound, and right; according to that of our Saviour, freely ye have received, freely give, Math. 19.8. If they intent to act as men, and Christians, and Gentlemen of education and breeding, and not as those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that had their hearts, or their minds, and consciences putrified and corrupted, 1 Tim 6.5: as too many of their principles and practices, afford apparent Symptons' of such a malady. For in the matter and commerce of Courtesies, that forgetfulness should be the part of the Giver, and remembrance of the Receiver only, is an acknowledged duty, and an indelible behaviour, and Instinct in the Souls and Consciences of Heathens, as they may be satisfied at large by Seneca, without fear of any Heretical Pravity: But seeing it is made evident, they did not receive their Religion from the Romanists, but from the Britain's, (or Irish, and Scotch, of British Institution, and extraction,) and what they did receive, was not Corn, but Tares, not sound food of the Soul, but poison rather: That they nevertheless, against truth and modesty, and Breeding, are ever minding and upbraiding our English Nation, with this no Courtesy of theirs, or their Progenitors; and calling for everlasting Tribute, and perpetual obedience, and subjection from us, for their endless molestations, and corruptions: This use however may at lest be made of this their disingenuity and impatience: That as on the one hand, they through folly and impertinence, Cancel their own supposed merits, by their minding and dunning, and that with such frequency and loudness, enough to make men deaf; with such depredations and reprisals, and plagiums, or Soul-stealing; and other revengeful attempts, and distresses upon us, for want of their supposed due Rent, enough to make the meekest their enemies, out of Indignation: being guilty thereby of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Self-felony against themselves, and their Interest, overthrowing their title of Supremacy, by their own Act, through unskilful management; so on the other, it is matter of much content, and gladness, and ease of heart, unto us, that our Ancestors, some descents ago, have returned back unto them, all the Errors and Superstitions, we ever here received, or had them thrust upon us, to silence the cause, if not the impudence; and conscience, if not the cry. And, if I rightly guess at the minds of our Superiors by their designs; and the profession of some of our late chiefest 
a Dr. Hammond of Shism, p. 160.  Pillars, we will give them leave to search every Corner of our Church; and where they find, any one Doctrine, or Rite, or Article, that hath not a British Apostolical stamp, and mark upon it, but bears the mark, or Arms, of the Goods, and Chattels of Monk Augustine on them, or any of his intruding Successors; we are content for quietness sake, (for who can endure everlasting dunning, and upbraiding, and that without any cause, or colour) that they seize, and take them to themselves, with all our hearts; and we shall not think ourselves poorer, or further from Salvation by it, but pray God, that they may be nearer.  
Neither is it very advisable in them, to keep such a din, with the little, or no merits of their Ancestors, lest they become thereby responsible in all equity, for their great wrongs and mischiefs, (for reparations of injuries may be demanded, where returns for Courtesies cannot; as it is more consonant to nature, for Creatures to complain, than for God to upbraid; or for weak Children to cry upon the least cause, than for Parents to complain for the greatest,) and for their monstrous pride, and hypocrisy, and scandals, and murders, and Schismatical usurpations, and the utter destruction, what in them lay, (which ill became Christians, and Catholics,) of the Ancient Orthodox Apostolical Faith, among the Britain's, and of the same afresh, after replanted among the English, or Saxons, by British Ministry, and the Corruption of our Rites, Customs, Ordinations, Manners, with their Roman-Catholick mixtures, and Superstitions. The Invasion of our British Sees, Dignities, Monasteries, and Ancient Ecclesiastical endowments 
b Apud Usher p. 125.  by our British Kings, though the pre-eminence and influence of their New See of Canterbury, settled and continued here, by force, and Schism, (as to them,) against all Laws, and Canons, and Civilities, and Christian same, to the extinction, or suppression of our Ancient Archiepiscopal British Sees of London, and York, and St. David's at last, which kind of attempt upon their Ancient Chair of Rome, would they have brooked with patience? And not rather attempted the removal, or prevention, by any means, though indirect, and Rebellious, and Hellish, to the endangering of all Christendom, rather than fail, as is too well known by experience.  
And which further aggravates their Diabolical Impudence, and unconscionable Antichristian encroachments, is, their pretending at last, their unjust usurpations, (which every day and year, they continued, were multiplied into new wrongs,) by time and Age, to have changed their Nature, and to be become a righteous title Bonae Fidei, of unquestionable Supremacy, which for the oppressed to shake off, by lawful means, and the miraculous assistance of Divine Providence, (respecting in his own time, the groans and cries of harrass'd Innocence,) is no less than the great Crime of Schism, and Ecclesiastical Rebellion, and Pollution of our Land, in departing from the Catholic Faith: And that a Thief by smothering his light, and holding fast his Stolen Goods against his Conscience, becomes an Honestman at last; and the Honestman a Villain, for challenging, or recovering his own, by just and lawful means: That Mahomet by so many years' prescription, by his Sword and Imposture, hath now good right and title to his Domination, and Tyranny, over the Eastern Churches, and that it were an ungodly Schism in the poor Grecians, to accept of any deliverance from their long and miserable slavery, either from Cod, or man.  
For we do not, and cannot, deny Rome's Intrusion, and inroads upon our British Church, and the consequent corruption of several of our Traditions, and Ancient Rites, (in public at lest, and for a time,) when they swayed our Chairs, and soiled and disturbed our Ordinations, and Successions with their Roman mixture; (for well it was, if our Ancestors were able within door then, and in their hearts, to retain their Ancient Rites and principles by Oral Tradition, (as they term it) from devout Parents to their Sons:) yet our Ordinations received from them, in such times, (were as good, and as valid, as any they had, or now have amongst themselves,) but we have reason to count them our ill fate and grievance; for otherwise our own, had continued pure, and regular, and British, from the Resurrection to this present: And yet, their violent Imposition of hands in those days, in the place and right of our British Bishops, was their guilt, not ours; who resisted it, while we were able; and greatly rejoice at our deliverance from it, and by no means, if it be Gods will, would return under it any more: And God measures all by the heart, especially in matters of Church and Religion, according to my Text; it's the sincerity and untaintedness of the heart, makes the best Catholic, 1 Tim. 1.5. And what was done unjustly stands undone; and what by force and necessity was yielded to, against the heart, and will, was not yielded to, in reason: For, id sit, quod jure fit, is a Law Maxim: and Tyrants are but great Lords of Nullities, by the exemption of the will and Soul from, and the frown of Heaven upon, all brutish unjustice and force: And as Satanical injections refused, are the Devil's guilt, but the Christians merit, who was buffeted with them to his grief, when he could not help: Of the like nature, especially as to the violence, were their Roman missions and Consecrations in this Land, wherewith our British Church was needlessly troubled, and molested, at the entrance of Theodore, and his Canterbury Successors; for it may well be said, that our British Clergy, had always th●ir own Sees and Prelates, in reason, and right: although actually and forcibly Invaded and possessed for a time, against Law and Canons, by Romish Tyrants; who when they ordained here, ordained not in their own, but in the right of the true Owners, and rightful Governors, as their Deputies by fiction, because of God's permission, Prov. 8.15. Rom. 13.1. Which right was conveyed down to the Ordained, while the guilt and Irregularity of the Action, stuck solely to the Conscience of the usurping Ordainer, and to no other, that was worthy to be ordained; for which, the one must account one day, to their sorrow; while the others temporary embasement, and seeming bastardy Ecclesiastical, which they could not help, shall be repaired to their relief and joy. And yet in this life, a Church restored, hath the Rights and Privileges of a Kingdom restored, which hath and takes the power, and liberty, to allow, or disallow; reject, or Legitimate; enact, or abrogate, whatever Proceed have passed in public, in the time of Usurpation. And such legitimation, and allowance is founded upon the Authority of the rightful Governor coming in, and not on any merit of the unrighteous Usurper, turning out: which makes patience commendable under any slavery, or oppression, though it continue 7, 20, 100, 500, or 1000 years, rather than to extricate itself by any indirect, or ungodly means, (which in Rome is little scrupled at,) for God is not to be offended, nor Faith, and Conscience violated, to save life; or liberty, which is more than life; or Ecclesiastical liberty, which is the greatest of liberties: For no evil is to be done by a Christian, that good may come thereof, Rom. 3.8. For the Innocence of his Soul, is a more substantial eternal prosperity, than any Outside deliverance whatsoever: The body being but a shadow to the Soul, and this life but a minute, to that come, 2 Cor. 4 ult. But to return of our own accord to that Spiritual Captivity, from whence we were so happily delivered in God's time, and Counsel, and by lawful means, were to justify, and approve, the wrongful slavery of our Ancestors, and Posterity, together with our own; against the Spirit, and honour, and trust, and the common sense, and understanding of men, and Christians, and English Britain's; to sell ourselves for naught, and spit back Gods merciful deliverances into his face.   

SECTION XI. Of the Indirect Methods of Rome in Subjugating this, and other Churches under it.  
ANd the unworthy methods of their Intrusion and prevalence over our British Church, (which all that profess Christianity, but roman-catholics, would abhor, and be ashamed of,) are as manifest, as the usurpation itself, over us, and others. 1. By giving away Kingdoms from the right owners, to those, that had Swords in their hands, to force and win them, upon the terms and condition, the Pope might be considered, for polluting the name of Christ and Religion, to countenance such injustice: So the Pope and Monk Augustine got their first footing in Canterbury by the help of the prevailing Saxons. Augustinus (quod Dinothus persensit) praetextu fidei gentem advenam alieno confirmavit imperio, ut suam & jurisdictionem Romanam dilataret, saith one, 
a Antiq. Eccles. p. 9  Augustine the Monk, (as Abbot Dunawd well perceived,) made use of Religion to Invest and settle a Foreign Nation in a Territory, that was not their own, to promote, and enlarge the better, their own Ecclesiastical 
b Wheeloc note in Bede c. 2. l. 2.  Supremacy by that means. So have they ruined the Eastern Churches, and exposed them to the Turk, about 140. years after, by giving Charlemain the Western Empire, from its Constantinopolitan Proprietors, to be their Patron and deliverer from Lombard's, and Exarches; so have they befooled the Spanish Ambition all along, setting him on the like designs with 88 Till their Monarchy is quite tired, and Jaded, and endangered to be mastered by their less Catholic Neighbours, and more Christian. 2. By Politic Matches, and unequal yokes, and Apostates raised within our own Bowels, by the operation of preferments and honours upon men of pride, and parts, (as Balak converted the Prophet Balaam) and by slighting and traducing the least mote in other Churches, as Damnable Heresy; and maintaining their own grossest errors, for Apostolical Infallibities. And hard it is, to define the time, when this method hath been out of use and fashion in that Church, these thousand years. And by this stratagem, they re-invaded the English-Brittish Church, after its breaches were repaired by Oswald. For a match being contrived between his 
c Monastic Angl. part. 1. p. 333.  Bastard Brother, and Successor, (or rather Usurper,) King Oswi, (who was not so sound a Christian at the heart (as appears by his putting his 
d Bed. l. 3. c. 14. & 24.  Kinsman and Neighbour King Oswin to death amidst submission, and holding the Kingdom from his lawful Nephew) and 
e Idem c. 15.  Eanfled, Sister of King Edwin Baptised by Paulinus the new Romish Archbishop of York, as his first fruits in the North; She by her share in Oswi's Bed, and Throne, became useful and instrumental, to preserve and keep alive some Relics of her Romish Faith, expiring in those parts in Cadwalhan's days; countenancing under hand 
f Ibid.  Romanus, and Johannes Diaconus, as her Chaplains, and sending 
g Idem l. 5. c. 20.  Wilfrid, (observing his ambitious parts,) from the British Lindisfarn Monastery, (where he imbibed his first principles) to Canterbury, and Rome, to study the point of Easter, and to be young Alchfrids' Tutor, Oswi's Son, and to be able to perplex the British Doctors, at the point, as it afterwards fell out, at the Synod, and debate at Streanshall, or Whitby, wherein King 
h Oswi ita conclusit— quia hic Ostiarius est, cui ego contradicere nolo, ne forte me adveniente ad sores Regni Caelorum, non sit, qui reserat, etc. Bede lib. 3. c. 25.  Oswi, being afore tuned into a superstitious veneration of St. Peter's Keys, which are said to be kept at Rome, openly declared in the close of the disputation, that he counted it his best wisdom, and security, to side with St. Peter, (whom Wilfrid confidently made to be the Author of his new-stile or Golden Number, for which he strove,) than with St. John, from whom the Britain's derived their old, lest St. Peter should turn the 
h Oswi ita conclusit— quia hic Ostiarius est, cui ego contradicere nolo, ne forte me adveniente ad sores Regni Caelorum, non sit, qui reserat, etc. Bede lib. 3. c. 25.  Key upon him in-displeasure, and shut him out of Heaven: whereupon Bishop Colman, Wilfrids' Respondent, and the third from Aidan, being discountenanced in his tradition by the King's revolt, retired with most of his British Disciples, to Ynis-bo-find in Ireland; the Authority of his other Doctrines being much weakened, and several scandalised at this victory, of confident Ignorance over godly sincerity; So well do our Romanists agree with their predecessors in Titus c. 1. v. 9, 10. vain talkers, and deceivers, who subvert whole Houses, Churches, for filthy Lucre's sake. The British planters however had continued in the North 30 years. (Aidan 20, Finan 7, Colman 3,) a sufficient time and space, for the sowing of the everlasting Gospel amongst those Northern English throughly: which continued, as to its substance amongst them, from that time to this. But it was not enough, thus to wound the British Church, but they had breaches in their own, to heal and make up; their Roman Plantion was so decayed, and extirpated even in Kent, its last retreat, and their successions and Ordinations so fully defeated and interrupted, that, as we had occasion often to observe, there was but one Bishop in all the 
k Bed. l. 3. c. 28.  Isle of Br●●tain then, and he afterwards a Simonaick, that was not of British Ordination. A full demonstration of the recovery of the whole British Church, from the Roman yoke at that time, before Theodore's arrival to be Archbishop of Canterbury Anno 668. And herein Bede's disingenuity appears, out of wont envy to the Britain's, that he hath not discovered, who consecrated these new English-Brittish-Bishops over all the land, whether Aidan, or Finan, (who were Metropolitans of York all the while, (though they used no Pall,) and chose their residence in Lindisfarn, or Helyge, or Holy Island, as the learned 
l Usher c. 5. p. 78.  Vsher● proves, out of Stephanus, Bedes Cotemporary, in Wilfrids' life? or whether they were Consecrated by Ced at London, the old Metropolitan See, which Canterbury had for some time invaded? Therefore a new consultation is now to be taken for Rome's revival in England, Oswi (being now fully of the Roman way,) and Egbert King of Kent, 
m W. Malmesbury de Gestis Angl. c. 3. & Bed. lib. 3. c. 28. lib. 4. c. 1.  advise together, and send to Rome for help, to procure an Archbishop thence for Canterbury, to ordain other Bishops throughout the Land, of a Roman Race and Stamp. Wiggard is sent, as was said, and never returned. Then Wilfrid after him, who is ordained by Agilbertus, Archbishop of Paris, bred in Ireland, as afore, who making too long a stay, The meek and humble Ceadda, Brother of Ced, is sent to Deus Dedit at Canterbury, to take his Ordination, (such as it was,) being himself Ordained and Consecrated, but by one Bishop, as afore; who being dead before Ceadda could arrive at Canterbury, he is overruled to go to Winchester to Bishop Wini; who though of the Roman way, but French, taketh two British Bishops to join with him, in the Consecration of Ceadda to be Archbishop of York, 
n Bed. lib. 3. c. 23.  there being no other Roman Bishops left then in the land. Therefore the Pope makes haste to raise the Tabernacle of the English-Roman-Church, which was quite fallen to ground; Adrian a Roman, is pitched upon, but refuses out of modesty; but inward motives are as well discovered by subsequent events, as Italian pretences: then Theodorus a Grecian, of Tarsus, St. Paul's City, is pitched upon, and Consecrated by Pope Vitalian, which argued him to be wise in his Generation, and design: for all England receives, and submits to him 
o Idem lib 4. c. 2.  say our Histories, and to none, that came from Rome, in like manner; Eastern Theodore better suiting, with the humour, and hopes of the British Church, than Roman Adrian; who comes to England nevertheless along with Theodore, and is made Abbot of Reculver, to be a Spy upon our Greek Archbishop, lest he should comply too much with the Britain's, who liked and used Greek Customs. But Theodore, forgets his own Church and Country, (which all men love,) for the sake of dignity; and takes Roman Tonsure, which occasioned his stay at Rome for some Months, for the growing of the Hair on the forehead, which the Greek Tonsure shaved off, and as it were to remove all suspicion of his Inclination after Greek rites, more than Roman, becomes the fiercest persecutor of any other, of our British Customs and Ordinations; sends for Ceadda before him, questions him for his Consecration, as unlawful, because not from Rome; But he meekly answers, 
p Bed. lib. 4. c. 2.  Voce humillimà, saith Bede, si me, inquit, nosti Episcopatum non ritè suscepisse, libenter ab Officio discedo; quip qui, neque me unquam hoc esse dignum Arbritrabar, sed obedientiae cause, jussus subire hoc, quamvis indignus, consensi, If you know saith he, that I have not been made Bishop (Archbishop) in right manner, I am ready, and willing, to quit the Office; for indeed I never judged myself worthy of it, but out of mere obedience, being commanded to under take it, I yielded thereto, though unworthy; whereupon Theodore would not depose him, but only complete his ordination after the Roman manner. But Bede delivers not the truth therein, for it's known to himself, he was laid aside for this, and 
q lib. 4. c. 3.  Wilfrid put in his place, to be Archbishop of York; and he retired to his Monastery in the North, from whence he was invited by Wolfer, to be Jaruma's Successor at Lichfeild, where a magnificent Church, (as likewise at Shrewsbury in the same Diocese,) bears his name and memory to this day. But to observe the proportions of this Roman Reformation; here pride overcomes humility, and a slavish Forreigner turns an upright Native out of his Right and dignity, by his holiness order and justice. But Wilfrid was scarce warm in his seat, but he was outed by Egfrid, Oswi's Successor, his Queen, and the Clegy, all joining against him, for his 
a G. Malmesb. de Gestis Pontific. lib. 3. de Episc. Eborac. Spelm. Council p. 157.  avarice, and pride, and pompous retinue, and pluralities of Abbeys, and Gold, and Silver Plate, etc. (and Theodore his Creator, joining with the stronger side against him,) which shown the root of his Apostasy, and by what Lust, and humour, he was prevailed upon by the Arts of Rome, to trouble and subvert the British Church, and himself; Heaven frowning upon this unhappy Revolution Anno 664. with Comets, and total 
b Usher p. 1164. Bede lib. 4. c. 13.5, 20.  Eclipses, and unheard of 
b Usher p. 1164. Bede lib. 4. c. 13.5, 20.  Plagues, and Sickness, and Famine: 40, or 50. together 
b Usher p. 1164. Bede lib. 4. c. 13.5, 20.  tumbling themselves from Rocks into the Sea, out of weariness of such a life: And though Will. Malmesbury saith, that England was 
c G. Malmsb. de Gest. Angl. c. 3.  beholding to Oswi for Theodore and his Roman successors entrance into it; yet more to Eanfled his Queen, who perverted him, and brought up Wilfrid, to be the principal Instrument of this Combustion; early pointed out by the finger of Providence, (amongst the other bad Signs and Omens attending this fatal change, that lay long and heavy upon our Church,) his Father's house being all on flame to men's thinking, and the Neighbours crying, fire, fire; when all the fire that was, was his 
d Idem de Episc. Occident l. 3.  Mother at that point of time, being in labour, and delivered of this Firebrand of Britain. 3. By their known useful Engine of Ignorance, they have greatly established their Temporal Interest in our British Churches, though to the great impair and ruin of men's Spiritual, and the contradiction of their own first pretences, by after policies: For their zealous Propagation of their Catholic Faith ends in an ignorance at last, worse than Heathenish, or the mere state of Nature; which yet, shall be styled a Catholic state of Grace, and Salvation, because accommodate to their temporal rule and domination. I will assign but two Instances, of this their Black-Art, that the difference may the better appear between the British propagation of the Christian Faith, and that of the Roman; and then proceed to show the Influence of their dark light, to help on their Impostures and encroachments. Rome was so zealous to enlighten the Saxon Infidelity, that the Britain's were adjudged to Massacre and ruin, for a pretended denial of their assistance. Sure then in time, the Saxons became a knowing people in the Roman School; it appears by King Alvred, or Alfred's Testimony, how Learned the English Clergy in his time were, about the year 840. whereby conjecture may be made of the Adeptions of their Roman-Catholick Laity. Paucissimi 
e Spelm. Concil. p. 167.  citra Humbrum fluvium, etc. There are very few, (saith he,) on this side the River Humber, who understand their Breviary in English, or can render a Latin Epistle into their vulgar Tongue: There are yet fewer beyond Humber: not one could I find on the South side of Thames. We found out the reason of this strange Ignorance, out of 
f M. Westm. Anno 727.  M. Westminster before, and the benefit redounding to our Nation from the English College at Rome, and the Tribute of Peter Pence: But it was a Goshen, in the Archbishopric of St. David's, (as yet unreduced by Rome perhaps,) whither King Alfred (as our most Generous Victorious Kings in England, ever cared least for Rome,) sent for help and Assistance, (an Instance of the Amicable correspondence between the West Saxons and the Britain's) both to settle his University in Oxon, and to translate Boethius De consolation, and other Latin Books for his use, saith Malmesbury, and to inform him in the right Faith, we may be sure. The Britain's being skilled, not only in the Latin, but in the Greek, and Hebrew, through their Eastern Communion, which caused neighbouring Clergy to resort to their Scripture Exposition; for so the Isle Hylas, which was the Seminary of Religion in the North, came to be named Jona, from St. Columban's 
g Usher p. 84. p. 696.  name, in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both signifying a Dove: so Teilaw or Teilaus, St. David's Successor, was also called Elius, or Eliud, and Samson, because of his illuminating wisdom and Doctrine, 
g Usher p. 84. p. 696.  Haul in the British, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signiying the same, that is the Sun. The other is a Modern Instance, (sufficiently obvious, for the like example,) of an Irish Attendants to a Person of Honour in Wales, whom visiting in his troubles for his Loyalty in the late times, I desired this Irish Servant appointed to accommodate me, (for to compare the Irish and British,) to say the Lords Prayer in Irish, but he replied, he could not, as neither the Ten Commandments, nor the Creed; where were you bred and born? But I can say them all in Latin: And repeated and pronounced every word, as exactly as the best Critic, or Professor, but did not understand the meaning of scarce a word in its reference, and signification. This case, which I fear, is, and hath been too general amongst the Irish Laity, since they left their first British Church, to stick to Rome, suggested to me, these considerations: That his Ghostly Father, or Catechist (whose pronunciation he so exactly imitated, like a Parrot) had more of exact Learning than of Fatherly natural affection, or fidelity to this soul under his charge: that the Irish laity are deluded out of all Religion and conscience by their Priests, (which is the highest Cheat and Robbery that can be imagined or conceived) by such Latin forms and charms; and their confidence in their Confessor, and the Confessors Implicit obedience to his Superior, and so on to the Pope, whereby the Pope's will and holy lust, and pleasure, becomes the Sovereign Law of their hearts, and consciences; instead of the Law of Christ, and the fear of God. And no check of conscience or private judgement within, must control or withstand the Counsel, or the Command, of their spiritual guides, (whatever it be,) though it may be a sudden Massacre of Heretics, they prescribe; No Minister that belongs to God, or owns and fears a Deity, would receive, or put up, such absolute obedience and confidence, without renting his , for fear of being guilty of receiving divine honour from the Ignorance of his charge, and denying God his Glory: No right Disciple of St. Patrick, trained up in the holy Scriptures, would put such a cursed trust and confidence in any Son of man whatsoever, who is a Creature, and not God. It is as great an Idolatry, provoking God's displeasure against a Nation, to change their God for a Priest, or a Pope, as heretofore in others, for the Sun, or Moon. He that measures good or evil, Murder, or service done to God, by the Doctrines of men, and guides, more than by the dictates of conscience, with God's Law, (where God is more surely present) doth renounce and change his God for man; and is to be renounced for it, by all Christians, were he our Father, or our Brother; for we must leave Father, and Mother, and our dearest friends, and our greatest guides, to cleave to God. Yea it is our safety, as well as duty, to shun, and renounce such Idolaters: for who is sure of his life in such company, and Principles; who take the conclave, and its ungodly designs, for the rule of conscience. Thus are the poor Irish blindly misled by the perfidiousness of their inconsiderate Priests, to serve the lusts of men, to their misery, instead of Christ, and his Truth, to their Salvation; and the Pope is made Christ of Ireland. And the poor sincere People are to be pitied and bewailed, who though they be led to Idolatry, and Murders, by overmuch confidence in their Cut-throate-fathers', and are called to severe, and sharp account, for the errors of their teachers, and their own; yet most clear and undeniable it is, that the People have a good zeal in General, for the true God and Religion; yea are more sincerely steadfast in their errors amidst poverty, and torture, and double Tithes and payments, and death itself, than many knowing Protestants are for the true Religion; which they shrink from, and change, upon any appearance of advantage, or disadvantage, as often as the Moon: he that is sincere and earnest, in a false Religion, aims at the true, in the General, and in his conscience; But he that lives contrary, or slights the Religion (which himself professes, and believes to be true,) declares himself of no Religion or understanding; for contradiction added to Atheism, is the Outlary of all reason and honour; The Irish therefore are the more to be regarded, and tendered by us, under their Ignorance and spiritual disorder, because curable; and not to be neglected, for what wrong or temporal mischief soever, they have done to us, or themselves, in the time of their blindness, and seduction, (lest we be justly guilty of the unjust calumny against the Ancient Britain's towards the Saxons) but we are to be zealous of their Reformation, whether we be English, or Britain's; if English; we are their debtors, their Learned and Pious Ancestors have done the like, and more for many of ours, whom they taught the first Gospel, when they lay in Heathenish Ignorance, and the shadow of death; And much more, if we are Ancient Britain's, for our Ancestors taught theirs; and love descends, and it belongs to a Husbandman, to be more careful of his plantation than to a stranger: therefore we are bound to entreat and beseech them, especially their Learned, and sincere Clergy, (that love the Salvation of their charge, more than absolute Dominion over them) and their remaining afflicted Gentry, and Nobility, in the name of God, and the bowels of Christ, and that we may the better prevail, even upon our knees before them, that they will be merciful to their land, and to their own souls and Posterity; and as they have of late to some trouble, owned our Sovereign in Temporals, that they would also, own Christ in Spirituals, instead of the Pope, and holy Scriptures instead of lies, and Bulls, and Legends; and conscience more than deceitful guides; and Popery will have its end in Ireland, and the Ignorance and misery of that poor Nation, in soul and body and Estates together with it, as we hope and trust. They are as able to overthrow the pretended Infallibility of the Pope in the latter, and grosser error, as they have done effectually in the first. And they'll meet their old Religion, which St. Patrick taught, in the Protestant Church of Ireland, and England. Protestant truth, and Irish sincerity, will make excellent Christianity. The Learned and Pious, Dr. sal, is worthy of everlasting honour amongst all good Christians, for his great and leading example in this point, amidst great discouragements. And as for some other of their guides, who are like to be most cross, and averse against this Petition of truth and love, who, if they are not foully belied, delight in the Implicit saith of their Female charge, as well as their Male; (the chastity of the soul and body, from God, and purity, being the chief sacrifice and triumph, that Satan and his Minister's delight in,) we are not so desirous of their company, or Communion, till by better reformation, they assure us of their belief of any God, which we doubt not in the least of the rest of their seduced Brethren. And by this second Instance appears the difference between the Religion of the Irish, under its first Plantation by the Britain's, and it's after Cultivation by the Romanists, by the one they became the Glory of Western Christendom, for Christian life and Learning; by the other the reproach, and scorn of the World, and Pity of all good men for their Ignorance, and wildness. And the English from the time of King Ina, and the Britain's, while under their Power, till the Reformation, were well nigh as much beholding to Rome, for their like improvement in knowledge.  
And Rome hath accomplished most of her Conquests over Churches and Souls, by this mist of Ignorance, to set off mistakes and cheats; Adimit rebus nox atra colorem, darkness destroys differences, a Serpent shall be taken for a Rope, a Pool for a Meadow, a Statue for a living man, an enemy for a Friend, a King for a Subject, in the dark. And so the first currant mistake, by the help of this politic Ignorance, that hath advanced and supported the Empire, and credit of that Church, to this day, is, that they make their Proselytes believe, that their Church is the same with Jerusalem which is above, (descended down to Rome,) the Mother of us all, the Church of the living God, out of whose Pale, or Bosom there is no Salvation to be expected. For so all degrees and Converts to that Church, by the Bull, or Test of Pius quartus, must profess and swear, the Holy Catholic Church (in Heaven and Earth, mentioned in Creeds,) to be their particular Roman Church; which begets it great Authority and veneration from those, which can believe this to be true; and heretofore brought great resort, and Treasure, and Honour, to that City; several Kings and Princes, leaving their Crowns and Kingdoms to end their days at Rome, as it were in Heaven, or Abraham's bosom: So Bede saith of 
a Bede lib. 4. c. 5.  Oswi, that he was grown so perfect a Catholic, that had not his Disease prevented, he resolved to go to Rome, to leave his Bones there, to be sure of Heaven: Which the Monkish corrupter of the British History, directly affirms of Cadwaladr, last King of the Britain's; the absurdity of which dream and forgery, tending to exalt the Honour of Rome, and the abuse of our Saints and worthies, most evidently appears, by comparing Bede and Geoffrey of Monmouth together: For he with all others, allows Cadwaladr to be the Son of Cedwalla, or Cadwalhan, King Edwins Chrony and Antagonist, born the same day and brought up 
b Hist. Britt. l. 12: c. 1.  in the Court of North-wales to years of manhood together. That Edwin recovering Northumberland by the defeat and death of Edelfred, after long exile, and falling out with Cadwalhan, who would not allow him to wear a Crown beyond Humber, but at peril of his head, and then siding with the Roman faction, conquered Wales and drove out Cadwalhan beyond the Seas, holding the Country in subjection for 17 years; but was overthrown at last and killed by Cadwalhan, in the year 633. being the 47 year of his Age, 
c Bede l. 2. c. 20.  saith Bede, as Cadwalhan was of the same Age by consequence; and Cadwaladr his Son, born, and in being, about this time, or else, according to Bede, he never could be born: For according to him in the following year 634. Calwalhan is killed, by 
d Idem l. 3. c. 1.  Oswald; or though he lived many years after, according to Geoffrey, (and M. Westminster as before,) yet according to them also, his Son Cadwaladr lived not beyond the year 688. whereof the last eight are supposed to be spent in Rome out of his great devotion to that place and Church, and whence his bones were to be brought back, when the Britain's were to recover their Ancient Rule over this whole Isle, But others will have him to go to Rome sooner in the time of the great Plague, wh●ch fell out in the year 664. saith Bede, and if he lived 8 years longer, to die in 672. But had he lived to an 100 years of Age, or more, if possible, to the year 731. being the year Bede 
e Idem l. 5. c. 24.  penned his History, yet it is not to be believed, that Cadwaladr went to Rome in all that time, or that he or his Countrymen, had any more respect then, for the Religion of Rome, than for Heathenism: For Bede expressly affirms the Britain's to have continued their enmity to Rome, to the time he was 
f Ibid.  writing his History; and, as appears elsewhere, much longer. For whereas the Irish, and the Picts, and Monastery of Hylas itself, were reduced sooner Anno 716. 
g Usher 702.  by Egbert, to conform to Rome in the Controversy about Easter, and other Rites by Consequence, yet the Britain's, saith Bede, never would yield; nor did in all his time; who long survived Cadwaladr; whom for their obstinacy in refusing the Roman Tonsure, and the other Rites of Rome, he styles, 
h Bede l. 5.23.  Capita sine Coronâ, heads without Crowns, a sign they were not Blockheads without Brains, to be so imposed upon by Rome, as he, and others were. Now to reconcile this pilgrimage of honour and devotion with that contempt and enmity, that was in all our Britain's towards them of Rome, who were but as Church Robbers, and Murderers, and Schismatics, 
i Idem l, 2. c. 20. Conc. Sardyc can. 1. & 2.  and Pagans in their sight the same time, passes any ordinary skill, without the help of a strong implicit Faith, that can swallow and believe Contradictions. The Britain's, (and all sound Christians) measured Religion not by the Sanctity of places, but the purity of the heart and mind: And good lives and examples wheresoever they were met; Caelum, non animum, mutant qui trans mare currunt, change of Air doth not change the mind, St. Paul best tells, what will change the mind; if it be set on things above, and not on things below, Col. 3.2. on God, and not on the World; which is done by Heavenliness of mind, and constant hearty Prayer, and sincerity to God in all our Actions. This was David's Art to lift his Soul to Heaven, Psal. 25.1. That was, by the means of Prayer, saith the Chaldee Paraphrast upon the place: And Prayer without the heart, is no Prayer, but as a body without the Soul, which is their prime devotion at Rome; whereby distance from Cod is professed, as it were on purpose; for by the exclusion of the heart and understanding, they come not near him, when they pray: and if they are far from God, in that means, which sets other men nearest; how far must they be from Heaven, at Rome, in the rest of their Actions, that are not so Divine? The next Imposture, on men, and Churches, and Princes, by the help of Ignorance, is not unlike the former, whereby the man arrogantly passes for his Master, the pretended Vicar of Christ, for Christ himself, or more; the lusts of the Pope, for the Laws of God; and Material Churches, and their Rights, and Revenues, are the same with the Spiritual Church, and Temple, where none are to be concerned, but the Priesthood, and none are Priests but the Pope alone, or those that have their Mission from him: And therefore when our Princes insisted upon any Ecclesiastical Right, or Investiture of Bishoprics, they were scared with his Holiness Letters, 
k Eadmer Hist. Nou. l. 3. p. 50. ) minding them to know the right difference between a Palace and a Church. And no wonder their Impostures and encroachments, prevailed so much, being carried on, jure divino; and people kept in Ignorance, and not suffered to espy any difference, between the will and displeasure of the Pope, and the will and displeasure of God Almighty: And who could withstand him, that had the Authority and power of God, and Christ, for all he did. Though he had not them in truth, yet having them in the opinion, or the belief, and fear of the parties deceived, it was equivalent. And so they robbed our English Kings of their Prerogatives, and well nigh, of their Crowns; and made them their Instruments to wrest their Sees, and Churches, from the Britain's. It sometimes falling out between these great Combatants, the Pope, and the Prince, as between two Cocks in fight, whereof the one having blinded the other, never ceases pecking at his Crown, and brains, till he receive from him, an unexpected fatal blow, raising himself up thereto, by the hold and wrong of his Adversary; such were our Statutes of Praemunire, Mortmain, and Provisors, wherewith Rome had been long before staggered, before Henry the Eight appeared to clear the pit. This counterfeiting, and changing of Heaven and Earth, and Christ and man, and Scripture and Craft, to compass worldly ends and designs, much resembles their evil Art, who sergeant the coins, and great Seals of Princes, for the like ill purposes, if high Treason against man, with high Treason against God, might so much as be compared. And so I pass to the fift general head and supposition, (delaying the proofs of the nullities of the Church of Rome in her orders and Communion, for her Intrusion here, to its proper place.)   

SECTION XII. The change in Henry the Eight, rather a Restoration, than Reformation; and how commencing in Henry the Seventh, and of the Inauspiciousness of Popery to the British Crown, and the success and blessing of Protestant Counsels to this Nation.  
THat King Henry the eighth his relief and redress, both of Crown, and Church, from Popish Usurpation and Enchroachment, was just and providential, and likewise British, and that the Prosperity and glory of this Nation, is remarkably pointed out by the finger of God, to any that will attend, to lie and consist in the pursuit of the like defence, and vindication of our British Church from the attempts of Rome; wherein I intent not to be so large, (as upon the former heads,) or to take upon me the defence, of the Ecclesiastical rights of our Crown, which is fully done by abler Pens: And indeed our Kings themselves are best able to defend themselves, as well as others, in their Rights, with that Sword, which was not given them to bear in vain, which they can draw out with a far safer conscience, against the Invaders of their Prerogatives and power, wherewith they are Entrusted by God, for the defence of his, and their People, than Popes ever could, or can unsheathe their Spiritual Weapons, in defence of Pride, and ambition, and scandalous Encroachments; Excommunication being intended by Christ, and his Apostles, to better ends (than they apply it) to separate between the precious and the vile, between scandalous and holy Christians, and to cut off putrid parts, with grief and compassion, to preserve the Communion of Saints, and the health and honour of the whole; and not to defend proud, and ambitious heights, and sacrilegious invasions and Usurpations over Churches, more Orthodox and more ancient than themselves, with Unevangelical revenge, and recalcitration, after fair eviction. Which is the abusing of Christ's Ordinance, to ends contrary to what he intended, and the taking of God's name in vain, for which they will not be held guilt-less; yea to have Excommunicated themselves rather, by humble acknowledgements, and reparations, to their power, for their wrongs and oppressions to Christ, and souls, and Churches, had been the right Catholic use of their keys, and the surest sign of Salvation, to the best and chiefest of their Church.  
Neither is it needful, by our Hypothesis and state of our case, to defend the Reformation from the charge of Schism, and departure from the Catholic Church thereby, as they suppose, and cry aloud against us; for the alteration made by Henry the Eight, cannot be called the Reformation of a Religion, we derived from Rome, (by Inferior Authority against superior, by the daughter correcting the Mother Church Irregularly) but our lawful Restoration rather, to our Ancient Rights and possessions, from which we were wrongfully disseised, and barred. The deliverance of our British Church, after long captivity, and disfiguration, to its primitive liberty, and health, and beauty, by just means, from the violent hands and Spiriting Arts of Rome, much Junior to it in faith, and much impurer and unsounder (than the true Church of Rome,) for these last thousand years. Our Case, I say, is not so much Reformation, as Restoration, which no man of sense, or honesty, or conscience, can find fault with, and much less they at Rome, who are pleased with their deliverance from the long Tyranny of their Exarches, though procured by unlawful and pernicious means, as before, but we had ours, through lawful Authority, without any wrong, or hurt, to others, or our Superiors, and with much right to ourselves, much less can we be taxed, or blamed by any at home, that have been long kept out from their own rights by Tyrants, or Rebels, or Oppressors; who are bound in all Equity, and Honour, and Compassion, to espouse rather, and Assist so just a Cause, before any others whatsoever, according to Dido's temper in the Poet, making the Case of Aeneas in Exile her own, Haud ignara mali miseris succurrere disco. The Pope had no more Original right and title to our British Sees, how long soever Usurped, than Cromwell had to the British Crown. Whoever else may envy, or hinder, or undermine our recovery of our just freedom and liberty; they, that through God's mercy have had the like Restoration and deliverance, ought not either in Honour, or Civility, or Humanity to do it; (nor, if themselves appear to have the greatest share and benefit therein,) without manifest hazard of their Judgement; for by revolt to Popery Princes quit no less their external Supremacy in holy Church, (the choicest Jewel in their Crown,) than by Apostasy to Heathenism; not more by the parity of the Idolatries, than by their own Act and Resignation. For they cannot longer hold the same, in the Catholick-Roman, without being Excommunicate, as undutyful; and they let go their hold thereof in the Protestant Christian, by Excommunicating themselves, as unkind and unwise. Nor, if after all this, they be found to Act both against Gods revealed will, and fate therein, or the secret Decrees, and discernible purposes of his Providence against it, (whereof the one was made as clear as the Sun before, and the other will afterwards appear as clear as the Moon, which is next unto it) can they ever be thus unnatural to their own Church and Nation, out of vain glorious kindness to foreign cheats, without fight against God, as well as their friends, to the certain overthrow and ruin, either Temporal or Eternal, or both, of the weaker side. Therefore the sharp and searching judgement of the great Archbishop Bramhal, could soon espy, that the plea of the Antiquity and Independency of our British Church, in the Controversy between us and Rome, strikes the cause dead forever, at one blow. Not that being exempt from the pretences of a Junior Church, (once animated with Empire to step before her betters,) we are not bound nevertheless, to hold Communion with every good Church of Christ, where and when, we may, yea with Rome itself, if it returned to its Ancient purity, and subjection to our Saviour; as on the other hand, to shun others, as we do Rome, that were guilty of the like Corruption and Apostasy; which flight and distance, we are wont to observe in our moral, and natural Communion and converse, as well as Christian; embracing or shunning good, or evil Company, for our safety, or credit, as wholesome or Pestilential Air, for Health, as well as sound and unsound Churches, out of Allegiance to Christ, our common Lord, or fear of scandal and partaking in their sins and judgements, by our Compliance. For our Communion, though it be our great duty, (as Schism is a great sin,) yet it is not in our absolute power and dispose, in the general, without any other Rule or reason, to incline us to be of this, or that Church, but our own fancy and humour; no, we are acted by necessity in great part therein; for it is a necessary tye upon us, to embrace good, and relinquish evil, and corrupt Communion; and to be guided by Christ's will, and not our own, as our rule and standard: and to shun all, whom his word Excommunicates, and to communicate with all, whom his word approves: For to approve, whom Christ condemns, or condemn whom Christ approves, is not in the power of any Christian, that owns Christ for his Sovereign: All the part that we have in our own power, is the exercise of every man's Conscience, and private judgement, under the guidance of Christ's rule, (which they hate the least mention of at Rome, as impious and Haeretical, and leading to a private spirit, the root of all evil errors in the Church,) and comparing the lives and state of Christians and Churches, by this general rule of Christ, and this particular eye of our Souls, to put our Communion in execution, according to Christ's mind; and to embrace his friends, and to shun his enemies, and to like and dislike, as we are to do all our other Affairs, in him, from our hearts, according to my Text. For let there be no private judgement to distinguish between private good or evil, or between the guides themselves, we are to trust, than Mahomet shall pass for as good a Prophet, as St. Peter, and the Alcharon be equal to the Bible, for to the blind all colours are the same. But regulated Conscience is not a private Spirit, wherein God himself speaks, (who is greater than all the World,) where it is kept pure from Worldly ends, and Idols; for nothing is more public and Catholic, than Conscience, or reason, or right, or duty, or holiness, or justice, which are synonymous, and carry universality, and eternity in their conceptions, by reason of the Divine Impression, and Authority, they partake, and answer to. And nothing constitutes more a private Spirit, than private ends and carnal designs, and self advantage, and profit, and filthy lucre, made chief ingredients, in duties, Doctrines, and Religions, with which Worldly, and sordid mixtures the Roman Faith in all its parts, is too well known, to abound; which unworthy copulations are discernible by the weakest judgements, and condemned and hated by the most universal suffrages, and censures of God and men: An Infant can discern them in his neglectful Nurse, an Elephant in his unjust Feeder, Clowns in Statesmen and Politicians, and are abhorred and declaimed against, by Heathen Philosophers in their Schools, and Christian in Pulpits, and are those moral wild beasts, that all Laws, humane and Divine, and right Discipline, and education, and all rules of honour are mainly bend to discover, and hunt, and chase out of all Societies, and converse, and hearts. Besides a private Conscience, proceeding in all its converse according to Christ's mind, Interest and direction, and doing nought that is disallowed by him, is Christ himself by fiction, personated, and acted, and defended; which is as far from a private Spirit, as the East is from the West, or the will of God, from the ends and lusts of man: It being not more natural and congruous in Christ himself, to delight in good men, and to abhor the Congregations of the wicked, and carnal, and scandalous, than it is for his faithful Servants, and trusties, and Representatives, who bear their Master's person, and concern, and holiness upon them by such a fiction, to express and imitate by their own Communion, and election of Societies, the mind and Inclination of their Lord, and soon to discern, who are his Friends or Enemies, or Traitors and Loyal Subjects in his Kingdom; and vigorously and and indispensably to embrace the one, and shun the the other; for Servants act according to an accountable trust, the Master being Lord of his own rights, to remit or indulge, out of favour as he pleases; which is not lawful for the Servant to presume. And this skill, and instinct, and shadows of private judgement, to discern friends from strangers to their Masters, is visible in Domestic Creatures, emblems of fidelity, who are Courteous to acquaintance, but severe and unsociable to such as are not so, till by converse and familiarity, they prove their unity and friendship; and take away private judgement and discretion, the distinction and difference between faithful and unfaithful Servants, Subjects, Christians, Churches, wholly falls to the ground, and Christians and Catholics are set below the Irrational Creatures. And for the Church of Rome to blast good Consciences, that find out its faults, as private Schismatical Spirits, and to extol their own Carnal designs, and Trade, and Merchandise of godliness, as Catholic Religion, holy, pure, and public, and eternal, is too visibly one of the uniform symptoms of their Antichristianism, whereby they confound Heaven and Earth, the Church and the World, and reconcile, yea change Mammon into Christ, and Christ into Mammon. Withal, equal and coordinate Churches, or Christians, (as we now suppose Rome and Britain to be,) are not judges of one another, (where they separate from one another) for Par in parem non habet potestatem, is a rule in Law, but act severally therein according to their respective duties, and allegiance to their own liege, and Superior, who is Christ the head, and judge of both, in the other World; and in this also, by a free and general Council, which both parts aught for peace, and unity, to submit to, which thereby becomes Superior to both, either by Divine Institution, and custom Ecclesiastical, or by their own consent and agreement, as in the Case of Arbitrators. And accordingly such general Synods have censured, and sentenced, and Excommunicated persons, Churches, Provinces, Priests, Bishops, Patriarches, and Popes themselves, when they walked awry from Christ's Rule. As the first General Council at Nice against Arrius, Priest of Alexandria; The second at Constantinople against Macedonius, Archbishop of that See; The third at Ephesus against Nestorius another Constantinopolitan Archbishop; the fourth at Chalcedon against Eutyches, Dioscorus, etc. Priests, and the fift at Constantinople against Diodorus, and Theodorus, Bishops, reviving origen's errors, and the sixth, Ecumenical or general Council in Trullo at Constantinople, against other Bishops; and amongst them, against the whole Church of Rome, its Clergy, and Laity, for departing from the Catholic tradition of the Church, about their Saturday fast, wherein the British Church was ever Orthodox, with the rest of the Ancient Christian World, as was showed. But the Church of Rome will allow of no Council, or Canons, or Fathers, that shall offer to check its errors, nor Scripture itself, but with its own sense, and Interpretation thereof, whereby it shall be sure not to cross its Interest. Being a manifest and notorious example therein, of disobedience and Irregularity, to all its Superiors, and the most Schismatical Church in the Christian World; for Baronius 
a Spondan An. 692. n. 5.  cannot deny, that the Greek writers declare their sense, that the breach of Communion between the Greeks or Eastern, and the Latin or Western Church of Rome was, upon the disobedience of the Popes to yield, and submit to the Council in Trullo, wherein it had all other Churches of the World, and the Canons of the Apostles of its side; and undoubted Apostolical tradition, mentioned in most of the Ancient Fathers, as 
b Idem An. 34. n. 47.  Baronius cannot, and doth not deny. A Church therefore, that deserves to be shunned, and disowned as scandalous, for that, and its other innumerable corruptions and infamous Usurpations, and gross Idolatries, and particularly, its Blind Obedience and Implicit Faith, that allows and directs to put confidence in man, the head and fountain of all its damnable errors and superstitions, whereof all that communicate with it, must be approvers and partakers, by the terms and Injunctions of its Communion, which requires them to be all received, as Catholic Articles and Doctrines; and all contrary Truths, to be abjured, as Heresies; whereby it becomes impossible for any understanding sober Christian, to be at the same time, within her Communion and pale, and out of the curse of God, Esa. 1.5, 20.  
Therefore it were lost, and needless labour, as to them, or ourselves, to go about to disprove all their imputation, and charge of Schism against us, or to prove on the other hand, the lawfulness of our Restoration, and recovery of those Rights, and Truths, whereof we were in just possession heretofore, but were kept out, for some hundreds of years by force, and fraud, and its Un-christian confederations with Infidels against us. It is as hopeless and ungrateful a labour, as to them, I say, as to read Lectures of honesty and restitution to Thiefs, and Robbers. Wilful Schismatics being as Averse to have their Idol errors crossed, and dishonoured, as right Christians, their God and their Truth blasphemed. Neither were it wisdom, or Prudence, or right thankfulness to God, in ourselves, by such discourses to bring into doubt, our manifest Rights, and Duties, and God's mercy, and deliverance, being all as clear as the Sun. Such a foolish undertaking this were, as for the Royal party, as before was instanced, to make Apologies for his Majesty's return, and his right to reassume his Crown, against those that kept him out for so many years: Or for Jews, to justify their return to Jerusalem, upon King Cyrus his Proclamation, after the prescription of 70 years' Captivity against them; or their Fathers, the Israelites in Egypt, their departure from under Pharaohs Government after 430 years' subjection; or the Heathen world to justify their shaking off Satan's yoke, to take Christ's instead, after they had lain under the other well nigh 4000 years: for no error, or wrong, of how long time soever it be, can prescribe, or compare with truth, and right, which are Eternal. Neither can we find, that our Romanists themselves could be easily persuaded, or inclined, to return under their Constantinopolitan Exarches, (though their lawful Governors) were they yet in being; nor under the Turk, (their Master's successor by right of Conquest,) to whom themselves did contribute their scandalous assistance, who yet hath far more right to their subjection and return, than they to ours, who never were our just and rightful Superiors. If they would have us return under an unjust yoke, they ought to give first an example, by returning themselves under one more just. Else how can they expect their Counsels, or Challenges to be regarded, whilst themselves count it ridiculous, to do that right to others; which they expect from us to be done to them, to our own wrong.  
Therefore instead of proving the legality, I shall choose rather to admire the wonderful Providence of our British Restoration: And how God hath blessed such our Princes with great success and Glory, that have sincerely advanced the same spiritual freedom of their Church and Country; and hath blasted and mulcted others, with trouble, and disaster, and loss of strength, and Territory, and honour, and public love, that have openly, or clandestinely, gone about to overthrow this great blessing of our Restoration; whose beginning many ascribe to the time of Henry the 8th. as its accomplishment, and perfection in great part, to that of Edward the 6th. and Queen Elizabeth. But if the Restoration of the British Church and Nation be considered in his first root and cause, (as all certain Science is ever by the cause,) The daybreak of our deliverance and reformation began in the miraculous, and fatal entrance of our Great, and Wise, and Magnificent Prince, King Henry the 7th. For then properly was this Church restored, when according to Ancient hopes, and expectations, the Ancient Britain's were in him restored to their Crown and Country: Who no doubt were Gods Ancient Church, and first new Israel within this Isle, the seed and Relics of the first Apostolic Plantation, who amidst so many storms, and Invasions, that have drowned the names and memories of other Nations, were kept up a distinct people, by his Providence, amidst prevalent enemies round about, as it were by Antiperistasis, till the arrival of Henry the 7th. For ever since, the distinction of that people in Names, Language, Tenure, Manners, Laws, Customs, vanished by degrees, and the English and Britain's are dissolved into one, and the same Nation, and the charge and right of preserving and enjoying their liberty and Reformation, devolved on both alike.  
For it cannot be well unobserved, how in the deep Counsels of God's Providence, true Religion, and the British Monarchy, like twins, have fallen, and risen up together, hand in hand, being partners, by a kind of Sympathy, in the wounds and prosperity of one another. For when Popery, and Augustine the Monk, first came in; the British Monarchy was declining: And no sooner this was up again in King Henry's Person, but Popery like a Bucket, was to go down and vanish, (as it never could since, Clandestinely attempt to get up, without great Convulsions, and hazards, and weakening of this Monarchy.) So that this Nation had the honour, and singular mercy, to be the first of all Nations, especially Western, in receiving the first Life, the first Wounds, the first Cure, in its Religion. It being the first Province, that welcomed Christian Religion into its own Throne, under its Kings, the first that exalted it into the Throne of the Roman Empire, when her Kings grew Emperors: The first opposer of Antichrist, (to its wound and glory,) in the beginning of its dark Reign, which lasted about 900 years, and the first partaker, and chief cause, under God, in the Reformation, and deliverance from it. Henry the 7th. being the morning Star, and tidings of this daybreak, not only to Britain, but to the rest of Europe. For King Henry came in, 1485. and Martin Luther began to shine in Germany, about thirty years after. As there were Prophecies and Visions to King Cadwaladr, 797 years before, believed, saith our 
c Edward Hall Union of York and Lancaster, 1 Hen. 7. f. 2.  English Historian, to be verified in his exaltation: For the 
d Hist. Britt. l. 12. c. 17.  British story mentions an Angelical Vision to King Cadwaladr to this effect, populum Britonum merito suae fidei insulam adepturum, etc. That the Britain's, for their Faith's sake, should recover this Island, and their Kingdom which they had lost; but the Condition of bringing Cadwaladr's bones from Rome, whither, we proved he never went, may well be looked upon, as a Fabulous Addition of the Monks. This is said to agree with other Prophecies of 
e Pi●seus p. 63.  Aquila of Caer-septon, or Shaftsbury, and other Traditions, they had in both Britain's, Not of Merlin only, (which yet are commonly cited as authorities touching the change of the Sees from London to Canterbury by our English Historians, W. Malmesbury, Mat. Westminster, etc. delebitur Relligio, & Dignitas Londoniae adornabit Doroberniam, spoken about 150 years before it took effect.) But other British Authors without blemish, as 
f Apud Usher 567.  St. Kentigern to his Scholars, on the day his Kinsman St. David departed, about the year of our Lord 544. Tradet Dominus Brittanniam exteris Nationibus deum ignorantibus, etc. God will deliver Britain over unto Foreign Nations, that know not God: The Law of Christian Religion shall be abolished therein for a prefixed time, but it shall, through the mercy of God, be again recovered and repaired to its former state, yea into a better condition than before. And the famed 
g Dr. Davies Preface to Welsh Grammar, for part thereof.  Taliessin to the same effect about the year 580. Which, for several considerations, are believed to come to pass, in Henry 7th. not only by others, but by himself, as may be conjectured from his Order 
h Powel Annot. in cap. 3. Descriptionis Cambriae Giraldi  and Commission to the Heralds in Wales, to give account of his Pedigree from the said King Cadwaladr, and his design to revive the name and memory of the renowned Arthur King of Britain, to the great joy of our own, and the terror 
i Hall 1 Henry 7. f. 5.  of Foreign Nations, saith an English Writer: In him, the Union of the Roses, and in the Provident Marriage of his Daughter Margaret to James the fourth of Scotland, from whom our King James descended, the Union of the Kingdoms, and the old Name of Great-Brittain, early Commenced, as it were, in its causes. In his time, the several persons first appeared, who, before they went off, were the causes, or great occasions, of our Reformation, or the Restoration of our British Church, to follow that of the Crown. In his time, and by his Order, Catherine of Castille, Prince Arthur's Dowager, was designed Wife for the second Brother, by which Incestuous Marriage, confirmed by the Pope, for 
k Antiquitates Eccles p. 316.  a round sum, both he, and his Successors lost their credit and Supremacy in England ever afterwards: It was his provident husbandry raised a Purse for Henry 8th. to effect this change: In his time was 
l Idem p 309  Fox Bishop of Winchester, a Promoter of that Incestuous Match, who by his favour thereby, first Introduced Wolsey 
m Ibid  into Court, in whom Popery received its mortal wound, both in Effigy, as it were, and in the Cause; He being both the lively Type, and Image of Rome, and her Religion, for pompous vain glory, and pride, and falsehood, and luxury; and likewise the main cause of her fall and ruin, through the match aforesaid, (which he first contrived to be scrupled, 
n Idem p. 316.  for other ends,) and his Romish Legatine power, 
o Idem p. 325.  which brought him, and the whole Popish Clergy (involved in the same guilt of Praemunire,) to the mercy of the King, and to renounce the Pope, and to acknowledge him for the head of the Church in his stead. In his time, (to instance in more direct and positive causes, and first glimmerings of our Reformation,) Dr. 
p Idem 306.  Collet Founder of St. Paul's School, 
q Pitzeus. 691.  (where W. Lilly was his first Schoolmaster,) whose father was twice Lord Mayor of London, appeared zealous in his Divinity Lectures at Oxford, for Scripture, and Antiquity, against Images, and Legends, and the two great Authority 
r Antiq. Eccles. 306.  of Scotus, and Aquinas, and the Schoolmen, the great Pillars of Popery (being followed in his Principles, 
s Ibid.  by Dr. Warner and others in that, of Cambridge,) and especially in Court, and City, for his eloquent Sermons to the same effect. And though Articled against, as an Heretic 
† Ibid. & Pitzeus 693.  by Fitz James, then Bishop of London, yet King Henry the Seventh esteemed him, before any other; Let others choose what Doctor they list, 
u Antiq. Eccles. 307.  I am best pleased with Doctor Colet, was that wise Kings saying; whereby it is inferrible, that the one being a Protestant in his Principles and tendency, the other could be no less by his Approbation. For all great Actions have small beginnings, like other things, and are not in their perfection, the first instant. The first Alienation of Henry the Eight; from depending so much on the Pope's judgement and Authority, to follow that of his own Clergy and Universities, together with the judgement of others, in Points and Cases of Religion and Conscience, and particularly that of his marriage, is observed to be wrought by 
x Ibid.  Cranmer, (afterwards Archbishop) at Waltham, whither he retired from Cambridge, where he read Divinity, after the steps and Principles of 
y p. 323. Ibid. p. 331.  Colet, and Warner that went before; so that if Cranmer, who enlightened and Converted Henry the Eight, had his first light from Colet, the first motion and beginning of the Reformation must in all reason be referred to the time of Colet, and Henry the Seventh; for than I say Scripture, and Fathers began to be regarded, and followed before Schoolmen, and Legends, which is the nature and design of Protestancy. And the instinct hath continued to our days amongst the learned, who are restless, till this Church become wholly Primitive, and Apostolical, and Oriental, in its Doctrines and Discipline, and Customs; such as our British Church, before the mixtures of Popery, appears from Records, to have ever been: In his time, in a word it might be said, Aspice venturo laetentur ut Omnia Saeclo, The Nation had a manifest new Date, and Epocha, in respect of Church, and Laws, and Tenors, and Fines, and the Alteration of interests amongst all degrees, Commons, and Nobles, as well as the Union of all Royal bloods, and the end of former Wars, and Divisions, and the beginning, and fair hopes, of more blessed days: in his time, the Crown, and Sceptre of Britain began, after long shiverings to have its first rest, as in its proper Centre, from the time it was wrested from the right owners: for it never rested with the Saxons, who soon to quarrel about their prey; being divided into seven or eight Kingdoms, or Heptarchies, in perpetual Wars and Jars with one another, for about 270 years, till the West-Saxon Kingdom, (where the Loegrian-brittains' were best used) swallowed all the rest, under King Egbert, and Alured: The Dane being upon their heels (without above 9 years' respite) to swallow them. The Norman afterwards swallowing both, in one day, and they soon after divided into bloody Wars between Kings, and Barons, and especially the long contest between the two houses of York and Lancaster, which never could be extinguished, till Henry the Seventh, and the right and Ancient owners, or the British line was found uppermost. The Restoration of the British Religion hastening after that of its Monarchy, as it were by providential fate, and consequence: for where else better to fix, the beginning of our Reformation, as it is generally styled, is hard to calculate. To make those conspicious events and Audible stirs, that first accompanied it in the World, (by which the vulgar, that are led by sense, are most guided) the standard of its Originals, were to begin at the stream, and not at the spring: to place it in the visible alteration itself, made by Laws in Parliament against Bulls, and Palls, and Supremacies, and Appeals, in 22.23, 24. Henry Eight, (by which Popery in England was quite knocked in the head) were to affirm, there is no daylight before Sunrising. It's more agreeable to reason therefore, to date it, à priori, from its first discernible causes, and designs, and dawnings. The change being manifest, the question is, about the circumstances of time, and Persons, and first Authors? or, who were the first Instruments, either knowingly and designedly, or without their knowledge or intent, that were primarily subservient to providence in this work? For that God himself in his providence, was the first cause, and Author of our Restoration, not in general, (as he is the cause of all events, he permits in the World;) but by particular purpose and design, appears by this, that it was not the first design or purpose of any other, that were employed, as chief Instruments in it. And what men vigorously promote beside their intention, and above their own belief of the possibility, cannot be attributed to themselves, but to that fatal power, that controlled and pushed them on. For that King Henry the Eight, had neither an Original inclination, nor any full confidence of Power, to make such a stupendious change in the World, is evident from History, and reason, and more from this consideration, that though himself have given proof and example, (when Popery was infinitely stronger than now it is, and its Divine Impostures not so much detected, as since they have been by Protestant light, whereby its reputation, and main strength, and Authority is slighted and undervalved in the World,) yet there is no Christian King, or Emperor, this day in Europe, how high, or great, soever of power, or Spirit, that if he had a mind, and persuasion, or provocation, to do the like; that can or dare think himself able, to follow King Henry, by his own single power; to shake off, a new Roman Empire, (revived in Popes, by a mystery of iniquity, or an Antichristian Maskerade) and to Combat Spiritual wickednesses in Heavenly places, as it were, as he did, (without the special aid of Heaven.) Besides Henry the Eight, never departed from the Roman Church, or Religion, but from its Court, and secular Supremacy over Kings; which could never belong to Religion, nor to Churchmen; miserably chastizing his Subjects, the last ten years of his life, on either hand; Papists for adhering to the one, and Protestants for departing from the other: But the Pope for all this, Excommunicates him, with that zeal and severity, as if he had rejected both; for he best understood his own Religion and mystery, and that both were contained in that one, which he deserted; so we see, the Roman Religion, which King Henry professed in all its Points and Doctrines, was condemned as Heresy in him, for his denial of subjection to the Papal Usurpation; though it became better, a Vicar of Christ to wave his personal heights, and Punctillioes, out of Christian humility, and self-denial, rather than banish so Orthodox, and Catholic a King, from the Church of Christ, And the rather, he being in the right, wherein he differed from his holiness; whereby it clearly appears, that the best Roman Catholic, is but a Heretic at Rome; if he cross the Pope's Interest and Supremacy, as doth the King and Church of 
z Ranchin Review of the Council of Trent.  France, to this day in great part. And indeed, there is no bar to men's souls from embracing Truth, and Protestancy, but this spiritual Tyranny of the Supremacy; for being entirely set free from this, the soul returns to Truth in time, even against the Power of Custom and Education, as the Pope well perceived, and is known by experience, and hath before been touched. As the change could not be attributed to any first design in King Henry; much less to Wolsey, than whom perhaps, none yet Contributed more to the destruction of Popery; nor intended less: Nor to Bishop Fox of Winchester, that introduced him, through his great favour in Court, for siding with the Incestuous Marriage, which was more a cause of the Restoration, than either; enabling Fox, to raise Wolsey, to destroy Popery, against both their Wills; Nor did Henry the Seventh, in the least intent this change, as may be presumed, when he directed this Marriage, which the Pope for a large Sum approved, and dispensed, which was his fault and overthrow, and not so much the Kings, who by the Customs, and insuperable ignorance of the Age, might sincerely believe, that the Pope had really such a Power, as he assumed, and Fathered upon God himself for his Author: seeing therefore there is so little of man's design, for this Restoration, in the very men themselves, that were the Insturments; but all appears to proceed from fate and Providence; the first Epocha, and beginning, and shore thereof, is there best fixed, where the Salt waters and fresh first meet; where the hand from Heaven, first lays hold on Instruments and Tools on Earth, to begin its work; And there are three Rules or postula●'s, to direct our observation about this, to more certainty and steddiness. (1.) The Reference between the Model and the building; or the Prophecy, and the Issue; for a house, or an event, there gins, where these two begin to meet. (2.) A general belief that the Prophecy of the Restoration of the British Crown, was accomplished in Henry the Seventh, and not so much in any other. (3.) The Sympathy and concomitancy ever between the British Church and Crown, in their standing, and fall, and rise. The first Instrument, and instance therefore was in K. Henry the Seventh his own Person, in whom the British line returned, the Mitre hastening after the Sceptre; he landed in Wales but with 2000 and fought against King Richard, but with 5000. men. The next appearing pulse of some change for British advantage, was the Person of Prince Arthur, and the design of his name, as the Historian observed, but God chose another Instrument and occasion, to bring this work to pass, Prince Arthur's wife, a weaker vessel, and the Permission of her unlawful Marriage, which proved the main downfall of Popery. The fourth and fifth might be Henry the eight, and Wolsey, the one designing a Marriage of the King, with the King of France's Sister, to be revenged of the Emperor (hindering his design to be Pope) in Catherine; and therefore contriving the scruple about Incest: And King Henry readily embracing it out of conscience; and prevention of more York and Lancaster breaches in the Royal line, (as he publicly avowed) or love to Anne Bulleigne, but with no design, or intention towards the Reformation, in either. That is first observed to begin with Colet, propagating it in Oxford, and City, and Court, for Warner had that from him, who promoted the same Principles in Cambridge, where Cranmer had them, who was the first; that persuaded Henry the Eight, to follow them; which he said, had saved him much charge, if he had known them sooner; and with Colet's Preaching none was better pleased, than Henry the Seventh, to whom therefore we Ascribe the dawning of our Reformation; though the actual completion (as to the Pope's exclusion) must be acknowledged to commence with Henry the Eight, Executing divers Wills at once: His Own will apparently, or (as his Enemy say) his lust: the presumptive Will of Henry the Seventh, the longing Will of groaning Britain, and the foretold Will and providence of God, whose Divine Will, and Power alone could make it possible to be effected, against all human probability. And the favour and frown of God upon this Nation, follows remarkably its disposition towards Popery, either for, or against it: The entrance and re-entrance whereof was ever fatal to Britain, and inauspicious to our lawful Princes. Popery came first in, as was observed, when our British Crown began to decline, in 600. and when it recovered in 1500. went soon out; as it is observable further, that then our Nation most flourished in Glory and Renown, and addition to its Territory, when our Princes were most watchful▪ and resolute against Romish encroachments; and as soon began to moulder into confusion and contempt, and loss of strength, when ever they began to connive, and fall in love with Rome: Who more Magnificent, than King Henry the 8th? who gave the first fatal blow to the Pope's Supremacy in England, which never could recover from that time to this? Some say, the Title of Majesty began to be given to our Kings in his time, which was highness', or Grace before; for he from first to last, was indeed more like an Emperor of the West, in his time; than King of England. Francis of France, 
a Hall 24. H. 8. fo. 207.  acknowledged his own, and his child's liberty to be, chief his favour; and 
b Idem.  paid 20000 l. per annum tribute to him, for his Kingdom, and its defence: 
c Idem.  Charles the fifth his Nephew, was made King of Spain, in his Mother's life time, being an Inheritrix, and also Emperor after that, by his means and interest, which could not be denied. 
d Idem.  The Pope Imprisoned in castle St. Angelo, could never get his liberty, till he interposed with Purse and men. King Edward the Sixth, though his Reign was short, as that God in him, let England see, saith one, what a blessing sin and Iniquity, would not suffer it to enjoy, yet Historians observe, his victory against the Scots at Musckleborrow to have been obtained the same day, that Images were pulled down at London, by his injunction. Queen Mary went against fate, with great trouble to herself and People, and the loss of Calais, which broke her heart Queen Elizabeth who was Sincere, and zealous to the utmost in the defence of our British Liberties against Rome, what Prince his Reign from Brute, was here more glorious and successful? with Peace at home, and victories abroad, and an Addition of Foreign Colonies to her Territories, and a free Trade over all, or most part of the World? who lives more to this day, in all English hearts, of all ranks and degrees, as the example and measure, they pray and wish, all their Princes to follow, to the like honour and blessing, from God and their people? Who had more the purses of her people? or better heads and hearts, and Arms, at Her command and service? Her Divines were Jewels, hooker's, Whittakers; Her Courtiers, Sidnyes; Her Commanders Veres, Drakes, Norrices, Rawleighs; Her Statesmen, Walsingham's, and Cecils, and Her Merchants Cresham's, Cloughs, etc. our debauch Gentry, and frantic Wits, whose souls are too narrow and pusilanimous, to bear their fortunes without transport, had been clapped up in Bedlam in her days, for Lunatics; and our envied Courtesans, who are said to blind our Princes, and disturb our Counsels, and touch our dignities and consecrations, and pollute our land, would have been then preferred to Bridewell, 
e 1 Cor. 5.5.  for the destruction of the flesh, that the spirit might be saved in the day of the Lord. Her own Epitaph best shows God's blessing on Her sincere Reign; Religio Reformata, Pax fundata, etc. Religion Reformed: Peace settled: Money recovered to its own value: a formidable Navy prepared: Our Naval honour restored: Rebellion extinct: England for 40 years prudently Governed, Enriched, and Fortified: Scotland delivered from the French: France relieved: the low Countries supported; Spain curbed: Ireland appeased: the whole World once and again sailed round. King James, whose heart was deep, met with troubles, and dangers near his first entrance; 
f Tortura Torti p. 190.  (Apologizers for the Powder Plot taxing him of breach of some promise of tolaration, as a Provocation) who reigned however, after he began to appear but with his Pen in earnest for Protestantism, in more peace and love to him, and his, till he ran Counter to that Profession, and the Brittanick Stars and fate, in his eager Ambition after Romish Matches, (the Pandora's box of all our evils ever since,) and as cold an Espousal of the Protestant Interest in the Palatinate. His glorious Son had the fate of King Oswald, to lose his life, and three Kingdoms, by the faults of others, and to gain Heaven and Immortal honour, by his own Innocence and virtue. For it is too much to be feared, if events may be read in their causes, that Edgehill, and Newberry, and Maston Moor, etc. bloody fights, and the ruin of our late Sovereign, and the Exile, and troubles of his children, and the soiling of our restoration, fell out in the days of Gondomar; in our own days, we might have observed invincible Fleets, the security and glory of our Nation, strangely defeated with Mists, and divided Counsels; Emblems, as well as blasts, of dark designs; God who seethe in secret, disappointing openly, what was contrived in private Conclaves against his will, and attesting his displeasure, by unparallelled judgements, signs, and disasters, Fire Plague, Comets, etc. So that to prosper and be victorious, Courage and preparations are not more necessary, than sincerity and plaindealing. And to make use of a Congruous instance in an Enemy, Oliver Cromwell, who had here a very jarring ruffled Government to tune and order, during his Usurpation; the Loyal party not to be won over to him, either by fear, or love; his own betrayed, and deceived several times over; yet when all parts failed, by acting a Protector of the Reformed Churches against Popery, especially those abroad, and harping upon that string, (the children of this world, being wiser in their Generations, than the children of the Kingdom), he gave that strange content to the Body of the Nation, that he lulled them into sleep, and trust, and too much forgetfulness of their Exiled Princes, whom he kept out all his time, and made the greatest States, and Monarches of Europe, unworthily desert them likewise, and stand in fear of him; and brought wealth besides, and great trading to the Nation, and strength to its Navies, and additions to its Territories; As if Providence had raised him on purpose, to upbraid, and chastise our errors, about the Britannic Fate and Interest, himself being discovered likewise to be of that extraction, which he disgraced by his high disloyalty, though not by his resolution, and many other great parts, if rightly used. And what makes our Frustrations, to be Panegyrics, in many mouths, of his Attainments? but that, having the same men, and courage, and preparations, and more; we take not the same method to prosper, in a good cause, as he did in a bad: And, to borrow light from vanity, what can the skill of the best Player avail, if the Dice be altogether against him? For, some will say, that Interest and reason of State; all may see, that the temper of the whole Nation; and the wise may observe, that Heaven and fate forbidden the banes, and realliance of this Land with Popery. For who are more miserably rend, and divided, than we now of this Nation are, though restored? Our people distrusting their Princes, and our Princes their people; whereby our strength and glory, by mutual subductions, is brought to nothing; like a Merchant that hath 10000 l. Stock, and is 20000 l. in Debt, and all this only by striving against fate: And making Popery, and ourselves, the weaker, by favouring it, against Profession, Interest, Duty, Oaths, Trusts; halting between God and Belial, between Christ and the Pope, between Protestant and Papist; being as they say, neither good fish, nor flesh, but deservedly weak, and improsperous, and contemptible, and acting all in the dark, like men under fear, or guilt, or self condemnation; yet a sincere Resolution to be firm, and true, to God, and Protestant truth, without further doubling, Cures the whole Nation in an Instant, clears all Debts, dissolves all jealousies and fears, strengthens all Interests, opens all hands, and hearts, and purses, and makes us Britain's again, happy and united within ourselves, and serviceable to our friends, and formidable to our enemies, and acceptable to God. All our Divisions in this Nation, for these 1600 years and upwards, were ever raised and fomented by harbouring Rome within our bowels, either with, or against our wills: The Picts from the North, and the Scots, or Irish, from the West, were enemies heretofore to the Britain's, (though much their flesh and blood,) solely upon the score of Rome, upon the like inducement, as roman-catholics at this day, are enemies to our peace and Nation, the one gnawing our bowels, as the other did Infest our borders, upon the same score of Rome: For the Roman power ruling here, (while Picts and Scots were unreduced) forced the Britain's to serve and fight against them, whether they would or not; and them to fight against us, by consequence, and Provocation: The Roman cheat, since prevailing upon many, (through their want of love to the truth,) makes men enemies, and Spies, and Traitors to their own Country; not through force, but by their own choice, and zeal, to serve, and promote the ambitious ends of Foreigners; which less intoxicate, than men's own personal lusts and passions; and renders them therefore more inexcusable, and despicable, than any other Traitors, or Malefactors whatsoever, that set up for themselves. An hearty embracing of the Ancient, Apostolic, British Faith, which the Scotch and Irish defended with us heretofore against Monk Augustine, and planted amongst the English, before he and his Successors sowed their Tares amongst them, (which our roman-catholics are so fond of,) would unite these three Nations, as one man, in mutual love, and peace, and truth, and prosperity, and renown, and strength, and God's blessing; which was the whole aim, and design of this discourse; and an effectual care taken against Roman seducers on the one hand, and compassion towards the seduced, on the other; and the exemplification of our own right faith, by an answerable good life, would under God easily effect this reduction. They are unnaturally unkind to their own Country, that take part with Rome against it; which was ever a bad neighbour to our Britain, returning us evil for good. It destroyed our Empire through the ambition of Maximus; our Church through Monk Augustine; whereas we ever did but Cures upon it; Planting the first Gospel amongst them, before the arrival of St. Peter or St. Paul; Ridding their Roman World of the remainders of their old Pagan Idolatry, (which there was in great power and value,) by the zeal of our Great Constantine; and healing their new Christian Idolatry in good part, (wherewith it was as much enamoured,) by our Henry the 8th. his Precedent. Let them beware of the Repentance of another Generous Prince, descending together from the same Royal British stock, and of no less a spirit, who being once fully undeceived, shall see great wrongs to the Innocent, to be repaired; great indignities to his own Interest and honour, to be revenged and chastised, (as King Henry did his Incest;] great oppression to patiented Protestancy, both at home, and in Neighouring Kingdoms, yea and great abuse to all Christendom in general, by Holy frauds and Impostures, and abominable Idolatries, to be relieved, and redressed; to whom Cromwell, (their Terror,) was but a Blazing-warning Meteor: who shall unite to himself, both the heart of God, (and of the three Nations) by his zeal for his cause, and glory, against such Hypocrites, and everlasting tro●●●●ers of Kingdoms and Churches; and judge it a design commensurate to his Princely Grandeur and Renown, to go along with Fate and Providence, to put a period to their Kingdom of Lies and Forgeries, and Profanations, and begin the overthrow of Turkish, by suppressing Christian Antichrist, the great enemy of Souls and Truth, which gave the other its chief rise and growth; and was the first precedent in Christian Kingdoms, of Rebellion against lawful Sovereigns upon the pretence of Religion▪ the only obstacle of the Union of all Christian Churches, by his Pride and usurpations: And the most dangerous enemies to all humane Society, and Government, and to all Faith and Truth among men, and Christians, (which support them,) by Dispensed Perjuries, Licenced Dissimulations, Equivocations, Mental Reservations, Canonised Tteasons, etc. The like practices being never known or heard of in the World before, amongst sober Heathens, nor the most wild and barbarous, much less amongst the Primitive Christians and Martyrs, but only the Gnostick Disciples of Simon Magus. If it be the Fate of Britain to give Rome another Cure and Castigation, without which neither England, nor Christendom are like be at rest: (And none are easier and sooner reduced, than such whose principles and practices have long warred against Heaven, and the British Proverb saith, Drwg y Ceidw Diawl ei wâas. The Devil ill brings off his Servant) It were to be wished, and prayed, it might please the Almighty, to effect it mildly, by the Authority, and power of a generous and lawful Prince, like as Constantine, was from hence; and not, for our neglect, raise a Tyrannical Cromwell, for the scourge, and ruin of their Degenerate Church; as he did Ruffinus heretofore for the overthrow of their Degenerate Empire: who is 
a Balaus Cent. 1.42.  reported to be a Britain born, and his name greatly proves his Original, were he born elsewhere. And so much for the fift. The 6th. and last head and supposition proposed, is   

SECTION XIII. That the Primay of the See of Canterbury, as it is settled by our own Kings and Laws, is Canonical and Regular.  
THat the Primacy of the See of Canterbury, is from the Grace and pleasure of our Kings and Laws, who can translate it, when they see fit, for good and honourable ends and causes; or unite it to London, whence it was wrongfully torn away by Rome: which requires the clearing of these three points.  
1. Touching the Old Metropolitan Sees of the Britain's, where they were before Monk Augustine 's entry? What makes a Metropolitan See, and which had the chief Primacy, whether London, or York, or Caerleon?  
2. How these, or any of them ceased, and discontinued, and how Canterbury came to be erected, continued, and confirmed?  
3. That the Protestant Confirmation of the See of Canterbury, is according to the Canons of the Church, as well as the Law of this Land.  
Touching the first: Some hardly will allow, that the Britain's had any Archbishops at all, as 
a Histor. proaemio.  Newbrigensis; or if they had, that there is little, or no certainty, where they 
b G. Malmesbury prolog l. 1. de Gestis Anglorum Pontificum.  stood, as Will. of Malmesbury; yet this last, amongst others, that writ of Glastonbury, mentions, that the great St. David 
c Usher p. 98.  Archbishop of Menevia, (or St. David) came with seven Bishops, (whereof he was Primate,) to the Dedication of that Church. And Bede mentions 
d Bede lib. 2. c. 2.  seven Bishops of the Britain's that gave Augustine a meeting about Worcester: And the British History and Hoveden 
e Hoveden pars poster. p. 454.  mentions the Archbishop, they had over them, and their continuance under the Archbishopric of St. David, without any subjection to Canterbury, or Rome, till the time of Henry the first: Naming the Suffragan Sees; Llandaff, Llanbadern, Bangor, St. Asaph, Hereford, Worcester, Chester. But the Archbishops of London, and York, were forced from their Sees long before, about the Arrival of Augustine, which two great Cities, that they were Archeipiscopal Sees, is gatherable not only from the British History, and the passage therein, (received amongst their 
e Plate in Eleuth.  Historians, as well as ours,) touching King Lucius, erecting those three Archbishoprics here, (in the place of the Archflamins,) over the rest of the Bishops: And also from Pope Gregory's sending his 
f Bede lib. 1. c. 29.  Palls to these two, and no other Cities, that lay open to them; (for Usurpers follow the tract of the right owners:) But also the appearance and subscriptions of the three Archbishops at the Council of 
g Council Arelat apud Spelm.  Arles, from the Province of Britain, Anno 314. puts the matter past doubt, Eborius Bishop of York, Restitutus of London, Adelphius of Caerleon, for their Title of Bishops there, hinders not, but that they were Archbishops, and Metropolitans; for other known Archbishops, and Pope Sylvester himself, are therein mentioned, with the Title of Bishops only, or how else could Dole eclipse the Archbishopric of Tours, upon Sampsons' score from hence? If Samson had been no Archbishop here. And whereas Ecclesiastical Sees, are observed to take their Division, and Order, from the Civil Dioceses and Provinces; (which is no just exception against that Government, as if it were further from God, or a jus Divinum; because it follows Order therein, which is from God, saith St. Paul, 1 Cor. 14.33.) It may be a little doubted, whether the Church, was guided in the establishment of these Sees, by the Roman, or by the British division of this Land? For if by the Roman, the Sees must be more or less, according to the number of Provinces: 
h Usher c. 5. p 95, 96.  Britain at first, and in the time of Lucius, being but one Province; made two in the time of Severus, the upper and the lower Britain; four, in the time of Constantine, Britannia prima, Britannia secunda, Maxima, and Flavia Caesariensis; and Valentia the fifth, added in the time of Valentian; whereby it should follow, (to which opinion Cambrensis was once inclined) that there were not under five Archbishoprics in this Isle: And if by the British division of Provinces, in use before the Arrival of the Romans, (whereof mention is left in the remainders of our Moelmutian Laws, or Dunwallo Moel-mûd, who flourished Anno Mundi 3529.) York had been to stand out, and to give place to Edinburgh. The words of that Law being these, 
i Fragm. legum Moelmut. apud G. Moris de Llansilin.  Vn goron Arbennig a gynhel-hir yn ynis Brydain: ac yn Lhundain Cadw'r goron: a their talaith a gynhel-hir dani: un ynghymrhu, ben Baladr, arall yn nhîn Eidhin, yn y gogloed, are drydedh, yngherniw. That is, there is one Imperial Crown maintained in the Isle of Britain, and that Crown to be kept at London: And three Princely Coronets, are contained under it: One in Wales of the chief Line, the other in Edinburgh, in the North, and the third in Cornwall: whereby a fourth Metropolitical See at Cornwall, or Caer-eske, or Excester, should have place, whereof in Story there is no mention: but only the three Archbishoprics of York, and London, and Caerleon ar-wysc, which division and number, Archbishop Usher proves, by a cloud of 20 or 30 Authors, British, English, and Foreign. It being probable, that York, in those first times, supplied the place of Edinburgh; because that it was Constantine's place of birth, and because Edinburgh was out of the Roman World, and Severus his wall, in the beginnings of Christianity here.  
That which constituted Metropolitan Sees Originally, and before the Magistrate became Christian, was the Necessity of Order; which cannot be, where there is a multitude, without some Union, by a kind of predicamental subordination among the parts, under one chief; which the light of nature suggests in Families, and Armies, and Nations, and Notions; that particulars should be ranked under Generals, as are the Creatures under God. And Magistracy was constituted, to follow, and improve this order of God's Original founding; as Artificial Logic to improve natural, being both in effect, the same. And therefore mention is made in the Council of Nice, about 300 years after Christ, of Patriarchal Sees in use, and Ancient Custom, long before Constantine, or any other Magistrate became Christian; the Church supplying that defect, by the instinct of order; as nature supplies the want, or breaches, in our bones, by a callus, or hardness of the like kind; and St. Paul was of opinion, that the law and instinct of nature was jure Divino and from God, Rom. 2.14. But when Magistrates became Christian, to them it ever afterwards belonged, as the Lords and moderators of order by Divine constitution Rom. 13. to found and constitute, and translate Metropolitical, or patriarchal Sees, as they saw good, and convenient for their Territories: Upon this score, it might justly seem hard and strange, if Britain had not an original, and invioable Immunity, and privilege to its Sees, and Metropolitical chairs, which were constituted, and Confirmed by its own natural Kings and Magistrates, the one the first Christian King, to any land, the other the first Christian Emperor to the whole world; 
k Polydor Virgil lib. 2. p. 45.  Polydore Virgil an Italian, is easily induced to believe, that Constantine, Brittannicâ matre genitus, in Brittanniâ natus, Imperator Creatus, haud dubie magnitudinis gloriae suae natalem terram participem effecit. Born of a British Mother, and in Britain, and there also made Emperor, made Britain, no doubt, the place of his nativity, to partake in his Glory and Grandeur: For from him, and the after Emperors in Imitation of him, we find all Patriarchal Sees erected, or confirmed, or altered in Councils, with reference to the place of their birth, or the residence of their Empire: Britain having a far greater plea for its pre-eminence, not only the birth, and residence, but the conversion of the first Emperor, (and all the rest in effect, and consequence) by his Mother Helena, and her British Chaplains, who had before made no small Impression upon the Emperor Constantius Chlorus his Father. Rome wanting such real merits, forms a vast, and an Universal supremacy to itself, over all the Churches of Christ, by a pretended and feigned donation of his, upon his pretended Baptism, by Pope Sylvester. But Britain, who is sure of greater and real merits, and that by the acknowledgement of Popes themselves, as was observed before, must not enjoy its own liberties, or Birthright: Constantinople, which before was Subject to Heraclea, was made a Patriarchal See, equal to Rome itself, in the Council of 
l Conc. Chalcedon Can. 12. 17. Const. c. 3.  Constantinople and Chalcedon by after Emperors, because it was New Rome, or the place and residence of the Empire: 
m Con. Nicen c. 7.  Upon no other ground Jerusalem the Mother of all Churches, became Subject to its Metropolis of Caesarea, as Caesarea, to Antioch; it being the right, and prerogative of the Magistrate, in this World to advance to honour and pre-eminence, or to depress, what persons, or places, he pleases, what ever may be their merits, and precedencies in the other. Upon the like score, was 
n Photii Nomocan Tit 1. c. 5.  Justinianaea, the place of the Emperor Justinian's birth in Bulgaria, made a Metropolitical chair, (as another Justinianaea in Africa, taking its name from his conquest and reduction,) whereas it cannot be doubted, but that the exaltation of these, were the depression of other Churches; and the Glory of the new Patriarch, a deduction from the Ancient enjoyed rights of other Ancienter Patriarches; and yet without wrong; because (by 
o Council in Trullo Can. 38  Ecclesiastical Law and precedents,) being in the absolute dispose of the Emperors, by the declared assent of General Councils; and whereas before it was 
p Photii Nomocan Tit. 1. c. 20.  adjudged mulctable, and Infamous, for any Bishop, or Metropolitan, to invade the Diocese of another; by the General Council of 
q Balsam in Can. 17. Council Chalcedon.  Chalcedon, and that in Trullo, the case was altered, and provision made for the rights and Prerogatives of Emperors; and the alterations made by them, to be obeyed, and submitted to, without such prejudices or exceptions. But as there is a natural, and a positive right, and order, of erecting Metropolitical Sees, (which have both their derivation from the God of Order, and were severally practised in the first and best ages of the Church, while it kept its soundness and purity, as well before, as after, it had any Christian Magistrates:) so there is a third, and a new found way, (practised in the degenerate Roman Church for several ages) which hath justled out the other two, whereby Arch-Bishops have been made and invested, by that mysterious clout, called their Pall; which from the strangeness of the delusions, and gross cheats, and oppressions attending it, cannot be concluded to have its rise, or derivation from God, but only from Antichrist, or the Devil: For by the  rules of the Roman Church, 
r Innocentius Tertius de Officio missae lib 1. c. 51. Clem Pontifical p. 86.  none can be Arch-Bishops, or Metropolitans, without having a Pall from Rome, to invest them in that dignity; whatever be their Rights, or Titles, from Kings, or Emperors, or General, or Provincial Councils; Neither is this Pall to be had for nothing; And though this be a manifest Petitio Principii, that none can be great Bishops in any part of the World, without first greasing the Pope's fist; a rank and a ridiculous begging of the question, strongly savouring of the stench of simony, and sordid ends, to the great wrong and abuse of St. Peter's name to cloak the matter, who abhorred such Practices Acts 8. yet so strong hath this delusion been, by a just Judgement of God, upon many a blind Metropolitan, that it hath been for several Ages swallowed, and submitted to, to their ruin; which arrived to its power and credit amongst Church men by these Gradations, 1. Christians 
s Spondan. An. 32. n. 94.  of strict lives, (as the Greek Philosophers before them) did use a distinct habit, or cloak, called Pallium, in Tertullian. 2. Kings 
t Sueton in Aug. § 98.  and Emperors, in former times (whereof there are some footsteps in modern,) did use to bestow upon their Dignified Favourites, Vests, and Robes, answerable to their degrees; as likewise Palls of the like Nature, upon Popes, Patriarches, 
m Spond. A. 492. n. 93. Platin. in vita liano  Churches, as a mark, and token of their honour; so in Constantine's feigned donation, the Robes and Ensigns of 
n Donatio Constantini.  Imperial Majesty are conferred upon the Pope: And the Emperor Valentinian gave such a Vest or Pall to the Church 
o Spond. A. 492. n. 93.  of Ravenna; but Baronius is careful to assert the Dignity of that Church, from the Pope's grant and favour, rather than that Pall. Anthimius 
p Idem A. 536. n 17.  Patriarch of Constantinople (deposed in the time of Justinian) is said to restore back his Pall, to the Emperor that gave it; upon this score Samson had a Pall at York, when Britain no way depended on the Pope: And though Marcus, Pope Sylvester's Successor, is acknowledged by Baronius, to be the 
q Idem A. 336. n. 17.  first, that is met in Story to bestow a Pall; and that upon the Bishop of Ostia, in the year 336. yet our Gregory that sent Monk Augustine hither in the year 600. is the the first, that brought it into use; to Install Archbishops by it, to advance others, over the heads and rights of other Bishops, and to make them his Legates thereby, and dependants upon that See. It is he, that sent his Pall to 
r Bede l. 1. c. 28, 29. Usher p. 69.  Monk Augustine for London, and to 
r Bede l. 1. c. 28, 29. Usher p. 69.  Paulinus for York, and to 
r Bede l. 1. c. 28, 29. Usher p. 69.  Siagrius of Augustodunum, or Autun, advancing his Seat thereby, to be next in Dignity to Lions: And in like manner to several other, with Canting Epistles touching their use; and the Office of them, (that are exalted to wear them,) at proper seasons. The first conditions that attend it, were. 1. It was to be given to none, but first, upon the score of 
s Greg. lib. 7 Epist 5. c. 5. & Epist 114.  high merit. 2. Nor without great 
t Ibid.  entreaty. 3. And without 
u Ibid. Platina in Leone secundo.  all Fee, which last came to be dispensed with, after it was well rung into credit, by other Arts, and divine additional definitions of it; that it was taken from 
x Pontif. Rom. Clem. p. 8. 86.  off the body of St. Peter, having virtue in it 
y Innocentius ●tius. de Officio miss l. 1. c. 51. Pontif Rom. Ibid.  to give plenitude of Archiepiscopal power to the wearer: And by this time, lest the cheapness should bring it into contempt, it was not parted with, but for a great, and round sum; and an Oath 
z Antiq. Eccl. in Deneo p. 302.  of Allegiance, and particular fidelity to the Pope, and to be 
a Pontif. Rom p. 89.  buried with every Archbishop, and purchased 
b Gratian distinct 100  a new within three Months, upon pain of suspension and deprivation. Thomas 
c Eadmer Histor. Nou. lib. 4. p. 98.  Archbishop of York half broke himself, in the time of Henry the first, to gain it, to have his will against the Archbishop of Canterbury: Wal●er Grey 
d Math. Paris 1215. p. 463.  Bishop of Worcester laid down 10000 l. Sterling (now 30000 l.) to be translated by it, to the See of York: The Bishops of Mentz 
e Fox Acts and Mon. vol. 1. p. 223.  used to purchase it at 1000 then 20000, 25000 and 27000 Florins. Our Archbishops of Canterbury and York, came at last to a certainty of 
f Godwin Catalogue p. 133.  5000 Ducats, and the rest of the Bishops to a known proportion for their Investitutes, (which in 40 years' compass were computed in Henry the 8th's time 
g Antiquitates Ecclesiasticae p. 326.  to amount to one hundred and sixty thousand pounds Sterling: Now this last Title, by Pall, the Ancient British Church never heeded, as appears by Pope Gregory's Confession, upon search of his 
h Bede 1. 28.  Registers before; and therefore that allegation in 
i Girald Cambrens Itinerarium Cambr. lib. 2. c. 1.  Cambrensis, and Hoveden, of 25 Archbishops of St. David's, who succeeded St. David, and used a Pall till Samson, who carried it to Dole, is inconsistent with that utter enmity, that continued some hundreds of years, between the Romish and the British Church, unless, as the Learned Usher 
k Usher p. 74, 75.  proves, it be understood of Samson of York, that went over to Dole, as Pope Innocent himself could tell 
k Usher p. 74, 75.  (and not of Samson of St. David:) who might have had a Pall remaining at York, from the gift of Emperors, as usual, and not of the Pope, whose Supremacy here, was not then acknowledged. Neither were our Metropolitans the less Metropolitans, for the want of the Roman Pall; for they had all other requisites, saving [ˡ] that one, which is sufficient; and the rather, because they were as Perfect Metropolitan Bishops, as the Pope himself, before the time of Pope Marcus, who first used a Pall; because upon the Summons of Constantine the great, they Sat as Archbishops, and were so allowed of, by the great Council of Arles, and by Pope Sylvester himself, or his Deputies, who made no exceptions then against their dignities, and sitting, as we can read or hear of, which was several years before the time of Pope Marcus, the first Founder of the Pall: And therefore their Metropolitan rights, which were firm and valid so long before, in the esteem of those two great powers, (who were able to create, and abrogate such dignities, Emperors, and great Councils,) could not be infringed in after Ages, for want of that suspicious new mark and Livery, Apoc. 13.16, 17. that was to be far fought, and dear bought, and after all impertinent and Insignificant; for the Britain's had not Faith, or Brains to believe all the Lies and false suppositions, that are required to support, the Credit and Veneration of this Pall. 1. That it was taken from off the body of St. Peter, (as is alleged by the Pope, 
m Antiq. Eccl. 302. in Deneo.  or his Deputy for him, at the Altar,) that being mouldered into dust and ashes so long time ago: Nor 2. that his dead body, (were it in visible being,) could by this contact communicate such sanctity and authority, to a patch of  Cloth. 3. That this Cloth sanctified by such Contact, can alone convey to Archbishops their lawful power of Ordination, and the rest of their Archiepiscopal Authority. 4. That it cannot invest the Successor with the same power, but (by a Canonical Flannel Act,) must be buried out of the way, as useless: For a touch of a Loadstone serves to attract many needles, one after another, and the Father's Cloak, may serve his Child, or some poor body, after his death. 5. 
n Pontific Rom p. 68  That all Consecrations of men, and Sacraments, are void, and useless, without this rag; upon which the Authority of the Archbishop depends, as the Ordinations of Ministers and Bishops, upon the Authority of the Archbishop, and all their lawful Consecrations of Sacraments upon the Authority and validity of their Ordinations. Nor 6. That the Primitive Church for the first three hundred, or five hundred years, was no Church, and had no lawful Governors, nor Metropolitans, nor Bishops, nor Ministers, either to Ordain, or Consecrate Successors, or to Preach the Word, or to administer Sacraments with a right Calling, because they had not this Roman Pall. All these fundamental points of the new Roman-Catholick Faith, could not go down with our Orthodox and sober Ancestors: But since the Church, with them at Rome, hath got new marks and definitions; and Palls, and Fees, are now its measures, a●●Touchstones, instead of Christ and the Heart: This Controversy is now reducible to a narrower compass, to a Dilemma, and a short Issue. The Dilemma, this; The British Churches, and their Metropolitical Sees, and Authorities, upon Monk August●●●'s Arrival hither, were for want of Palls, (which 〈◊〉 employed against them by Pope Gregory,) either all null, and void, and vacant; or not: If the latter, than Pope Gregory, and Augustine his Missionary, were manifest Schismatics, and worse, as shall be furher showed, for Invading Sees, and Consecrating▪ and Ordaining Ministers, and Bishops in other 〈◊〉 Dioceses against their wills, and rights, and the Canons of the universal Church: But if the former be true, that they were no Churches of Christ, nor lawful Sees, nor Metropolitans, (whatever was their Antiquity and first Establishment,) for want of sueing out their Palls from Rome, then by the same reason, the whole Primitive Church of Christ for 300 years before Marcus, or 500 before these Investures by Palls came to be in full mode and fashion, was no lawful Church, had no lawful Officers, neither Patriarches, nor Metropolitans, nor Bishops, etc. no more than the British. And then, the Issue between us, and Rome, is come to this disjunction: If Rome be the true Catholic Church, by the virtue of its Palls; The Primitive Apostolical Church, that wanted this Churchifying Livery, was no Church: If the Primitive Apostolical Church, was a true Catholic Church, (which none but Antichrist will deny,) then the Church of Rome, by their own new Principles, is no Catholic Church. So that by the selfsame character, and measure, whereby they wrongfully Unchurched our British, and Impiously by consequence Unchurched the whole Primitive Church to boot, by their own Law and sentence, as it were by a judgement upon them, they Pall-mall have justly and deservedly Vnchurched themselves.  
Having thus evicted them, by their own Principles, out of their Usurped right, and title, to the name and being of a Church, much less the Catholic Church, and wrested from them their Patriarchal flag, and claim of Supremacy over our British Churches, upon which, of our own Metropolitan Sees, we ought to rear, and fix this Ensign of Primacy, as its Ancient Right and Honour, is both a hard question to decide, and no question at all, in divers respects. For if the question be of Fact, where the Primacy was lodged, and seated? whether at York, or London, or Caerleon ar-Wysc? it is hard to determine it; there being so much from Antiquity, to be alleged for each.  
For York, there is this to be said: Not only, that at the Council of Arles, Eborius Archbishop of York, Subscribes before the other two, but that York was the Seat of the Roman Emperors, when they resided here, and the Praetorium of Britain, and in all consequent probability, the Seat of the British Patriarch, or Primate therefore; And the place of Constantine's Birth, as our Ambassadors argue in the Council of Constance, for the right of Precedency against France 
n Usher p 175.  Domus Regalis Angliae inter plures sanctos palmites, etc. The Royal house of England, amongst many other holy branches, not easy to be numbered, is certainly known to have brought forth St, Helena, and her Son Constantine the Great, who was born at York; And our Ambassadors in the Council of Basil, against the like pretence of Castille, or Spain, urge 
o Usher p. 990.  Constantinum illum magnum, qui primus, etc. That Constantine the Great, who was the first Christian Emperor, who ordered so many Churches to be built over all the World, contributing vast treasures thereunto, was born at Perterna, in the City of York: Which name is conjectured to be retained to this day, in the Vicar's Chorall's buildings there, which is called 
p Monast. Angl. part 1 p. 171.  Bederne, which (with Christ-Church adjoining, styled in old Charts, St. Trinity-Church in the King's Court,) is conceived to be part of the old Imperial Palace, by the great Archbishop Usher and Bramhall, and (to add to their conjecture,) the word in the British, signifies the same, as Praetorium, with little allowance to the alteration made by time, and by different Language. For Penteyrnas, is the British word for Praetorium, signifying as much as the 
q Dictionar Cambrobrit. Dris Davies▪ Pen caput. teyrnas Regnum.  Head of the Kingdom, or Empire; which the Ambassadors cite Perterna; and is since retained in Bederne, and perhaps in Bedhran, the next Street adjoining to their Minster, q. d. their Perterna, or old Palace. Now the great Metropolitan, or Patriarchal Sees of Christendom, whether Antioch, or Constantinople; etc. have not more, nor so much, to offer in behalf of their several Primacyes, within their several preeincts, nor Rome itself, with Truth and soberness, than York for the Primacy of Britain. For the best and chiefest title, is, from the Seat of the Empire, and chief prefecture, ingeniously so acknowledged by the Council of Constantinople and Chalcedon: wherein York is equal, and several ways before them, in Seniority, or Dignity, or both: being the prim● See of Britain, and with Antioch itself, co-temporary in the Faith: as the English Ambassadors alleged in the Council of Basil, whose Chair is acknowledged by the consent of all Antiquity, to be founded by St. Peter, 7 years before that of Rome; but far outvying it for the lustre of both Royal, and Imperial dignity, and Christian Primogeniture. But Rome hath two other broken titles, out of both which, she feign would make up, one good one; as he, that made two heirs of half blood, to be equal in right, with one, of the whole; that of St. Peter's Rock, whereon the Church, (that is, the Roman, as they beg the question, was founded) and the other of Constantine's Donation, as his gratuity for his Baptism: by the first, (were all their canting Interpretations true, which have been often sufficiently baffled) they can have no more right than Antioch, which was alike founded by St. Peter, by their own Confession, and other more certain evidence, than Rome can produce for her chair, which is, as it were, of the second venture; yet Britain was never Subject to Antioch, but Equal and ; much less to Rome; though agreeing more in Customs, and Communion with the one, than with the other; yet such is the disease, and unreasonable pride of Rome, that she exalts herself above both. And St. Peter is brought to rob, not Paul alone, but Peter. And the Junior Daughter to claim Precedency, and Birthright against the Senior, and the cracked, suspected Patent, to be a better and firmer title, than the true, and undoubted. Neither is the other pretence from Constantine's gift, more veiled against Britain, were it true; which many of themselves are ashamed off, For suppose he had been Baptised by Pope Sylvester, at Rome, (and not in the River Jordan, as most believe, especially the Greeks, and Platina dissents not) about the latter end of his days, as the Custom than was, for surer remission of sins, against any new crimes and forfeitures; and that he had resigned Rome and its Territories to the Pope, (withdrawing, to Constantinople out of Reverence to him, as to a greater man;) and the Dignity of Roman Senators, (who were equal to Kings) to his Cardinals, and all his Robes and Ensigns of Empire, with an Universal Supremacy over the Churches of Christendom, as the Donation 
r Photii Nomocan Tit: 8. c. 1.  recites; yet sure not without some exception; at the jest, touching Britain: not only, because he could better part with his own Civil rights, than with the old Ecclesiastical Rights of Churches, enjoyed from Christ, before Magistrates became Christian, and in future Councils submitted to Christian Emperors for honour, while Christians, but because Britain, his Native Country, had stronger, and more undoubted obligations upon him, upon the like score; having his birth, and second birth, and Conversion, from the one, and but the Instituted Ceremony, (if true and certain) from the other; so that upon the self same reason, and merits of this pretended Charter, that all other Churches were declared Subject to it, it is to be believed in all justice and equity, that Britain was declared Exempt. For if the Emperor Justinian was so kind, and noble, towards the place of his birth, and Conquest, in Dacia, and Africa, as by his imperial Prerogative, to exalt them into absolute Primacyes, freeing them from the obedience, and subjection, they formerly paid, to other superior Chairs, how can it be imagined, that the Generous Spirit of Constantine, compounded of Roman, and British Honour, should forget the place, where he was Born, and Reborn, which all men remember to their last Gasp, as Poets paint it, both Human and Divine, Nescio quâ natale solum dulcedine cunctos, saith one, Dulces moriens reminiscitur Argos, 
r Virgil.  saith another. And the Prophet more Divinely, If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, left my tongue cleave to the roof of my mouth, If I prefer not Jerusalem above my chief joy, Psalms 137.6, 7. For what is more remembered and tendered from first to last, by all men and Christians, than their Country, the type of God, whence they had their being? or what is more every one's Jerusalem on Earth, than his Church, the type of Christ, where he had his better and Eternal being? How unthankful therefore, and perfidious to the honour of their Country, and of their Prince, (the representative and type thereof,) must they needs appear, that for any present Interest, and private advantage, or unaccountable Custom, and Education, shall go about to advise, or persuade him, to yield (against Princely trust, and honour, and obligation of descent, and birth,) this most Ancient freeborn Church of Britain, to be a slave, and Captive a fresh to Rome, after her miraculous rescue and deliverance, by the hands of Princes, the heads of Statesmen, the hearts of Divines, the finger of God, the Acclamations of all good men: and at such a time, the one being in its greatest Degeneracy, with neither Truth, nor Empire of its side, to make it lovely, or considerable, as heretofore; and the gall and soreness on the Neck of the other, from its former yoke, not yet fully healed, nor forgot.  
Neither are the pretences of London, (or 
s Lhûn Effigies, Dain Diana, Britain, Brit. Prydain; Pride, forma vultus. Diana was a great Goddess in Asia Act. 19 as also in Britain, agreeing with the East in Idolatry, as afterward in Religion  Lhundain in the British, i Diana's shrine Acts 19.24.) to the British Primacy, Inferior to those of York: being for populousness, and wealth, and Situation, the known Metropolis of this land, all along from the Resurrection; and before, and by consequent presumption, our Patriarchal See, as our 
t Math Westm. An. 601. & 604. Usher 66.67. & p. 127.  Ancient Historians are generally of Opinion. Founded by King Lucius, at St. Peter's Cornhill, as most believe, or St. Peter's Thorney, (or Westminster) according to D. Heylin's conjecture, which likewise 
u Polyder Virgil lib 4. p. 71.  had its first building from the same King, who according to our British Chronicles, was Baptised 
x Idem p. 56.  at Troynovant, or London, with all his Family, where according to the Moelmutian Laws, was the Imperial Crown of this Island kept, and in all probability, the Residence of King Lucius, and the first Metropolitan 
y Usher 68.69.  Chair, by consequence, long before the time of Constantine, well nigh two hundred years; and Pope Gregory sending his chief Pall for London, proves as much, by his following the tract. And accordingly we find Archbishop Guitelin, or Cyhelyn, to Crown King Constantine, and to have the charge 
z Histor Brittannic. lib. 6. c. 4.5.  of his children, Aurelius Ambrose, and Uther Pendragon, (the privilege of the chief Primate of England to this day.) And Fitz Stephen a Londoner, will have Constantine the Great to be born at London, and her Walls to be built by him, at the request of 
a Usher p. 175.  Helena, And though he resided at York, as other Emperors before him, for greater watch, and terrrour, on the Frontiers of the Empire, and was forward enough, to honour and exalt the See of York, into high dignity and Privilege, yet not to the wrong and prejudice, of the Ancienter Archbishopric of London, in the same Country, and that his own; and Eborius of York, might take place of Restitutus of London, in the Council of Arles, by reason of his years, as the Elder man, and not by reason of his See. And if the See of London, was thus above the See of York, (which had (as a fore) such good right and merit to be above any other See in Christendom, whether Constantinople, or Rome itself;) how Ancient, and Sacred, must the Primacy of London then be! And yet this See, we find Rome to have used her greatest Power to suppress, and keep under, from first to last, York continuing an Archbishopric to this day: But London the Original Primacy of Great Britain, swallowed up by the pride of Popish Canterbury, for about a thousand years together.  
And Caerleon upon Wysc, now St. David, had no less a right, than the other two, to chief Primacy here in Britain, by that dear title of Redemption (as it were) being the Royal seat of King Arthur; who by his zeal, and valour, in the Cause of Christ and his Country, was the Saviour of the British Church and Monarchy in his time, (as such deliverers are termed in Scripture, Obadiah v. ult.) from the Pagan-Invasion of the Saxons, rebuilding their Churches, Monasteries, Nunneries, saith Geoffrey, restoring their Clergy, and Orders, and settling Bishops, and Pastors, in their several Sees, and charges; as his Chaplain Pyramus made Archbishop of York by him, 
a Histor. Britt l. 9 c. 8.14, 15. l. 11. c. 3.  convocato clero & populo; in a full Parliament and Convocation, held at York the Feast of Christmas: As, at his great and solemn Feast held in the time of Pentecost at Caerleon, at the like assembly of the Clergy and Laity, David 
a Histor. Britt l. 9 c. 8.14, 15. l. 11. c. 3.  was made Archbishop of Caerleon, Maugan of Silcester, Dwywan of Winchester, Eledanius of Alcluid, or Dunbritton, as we find Theon Bishop of Gloucester translated to the Archbishopric of London, shortly after his death: In a word, he either cleared the land, (after several great Fights,) of all the enemies of his Country and Religion, or gave them terms, wresting the sword out of their hands, and 
b Apud Usher 1129. Hist. Britt. l. 8. c. 8. Ubbo Emmius l. 3. p. 107.  recommending the Catechism instead: As did his Uncle 
b Apud Usher 1129. Hist. Britt. l. 8. c. 8. Ubbo Emmius l. 3. p. 107.  Emrys, or Aurelius Ambrose before him. Here that Archbishop had his Residence, that sent seven of his suffragan Bishops, to meet the said Augustine, near Worcester, to defend their British rights and Customs against Rome's Invasion: Neither is Cressy's exception against the Welsh Epistle in Sir H. Spelman, of any validity, because it mentions the Archbishop of Caerleon to be their proper Superior, when as at this time, saith he, the See was at St. David, and not at Caerleon; 
c Usher p. 1132. & p. 83. Quanquam & ipsius Augustini temporibus inurbe Legionum, sedem Archiepiscopatûs adhuc haesisse, cum ab aliis, tum ab Authore Chronici, quod Brutus, appellatur, proditum inveniam; unde ijdem Legionenses & Menevenses Antistites Giraldo.  because, though it were, it was still the same See; and the names were promiscuously used; and there is nothing in that Epistle, but what is in effect contained in the Narrations of Bede, and Geoffrey of Monmouth, who is no where more fabulous, than for the Interest of Rome, or the discredit of our British Worthies, and both Authors appear more their Friends, than ours. And where Geoffrey, Stiles Dubritius, (without any colour of Truth,) Britanniae Primas, & Apostolicae sedis legatus; The Pope's Legate, and Primate of Britain: (though it was as absurd, then, as to fancy General Montecuculi, now, to be a Turkish Bashaw,) yet it serves very well to confirm, that this Archbishop of Caerleon, was the undoubted Primate at that time, and not York, or London; because Lies and Legends, that expect any belief, are ever fastened to some Truth: And there this Primacy continued amongst the Brittians, till sometime after the Norman Conquest.  
But if the Question be of right? Where the Primacy of Britain, aught of right to be, and to be by all right- English and Brittish-Christians, obeyed from the heart, as unto Christ? The Resolution is far more easy: For this Church may be considered, as to its Inside, or the heart and inward man; or the Outside, or its outward man: As to the first, the Primacy is solely in Heaven, the heart being subject to no Pope, nor Prelate, but to Christ alone, and to all lawful Governors for his sake. Neither is this Primacy local, or confined, and limited, to any place on earth, either Rome, or Canterbury, as neither is the Soul or its thoughts; but in all places of Europe, and Asia, Africa, and America, we are to obey and follow Christ, the Sovereign of the Soul, before any other whatsoever; God before man, Conscience before Interest, Truth before Authority, the Laws of God, before the Doctrines of men, Duty before Fancy, Honesty before Advantage, Heaven before Earth, and Everlasting Concernments, before any Temporal whatsoever. But if the Church be considered in its Outside, the Case is in another World, that is, in this present World; where the Civil Magistrate is Supreme, in all Temporal Concerns and Causes: As in all Ecclesiastical, are Ecclesiastical Magistrates and Governors; and that two ways: 1. Originally. 2. Eminently. Originally, the rightful Bishops of Britain, before the time of King Lucius, and Constantine, being of Apostolical descent and Institution, (and the chief of their Order,) were the chief and Prime Governors of this Church, by right; for the first Bishops are certainly known to be appointed by the Apostles themselves, as James at Jerusalem, etc. And the Magistrate, while Heathen, had no right to control them, in any part of their Commission, that was from Christ, for the propagation of his Gospel, or the public weal and preservation of his Church, in truth, and order, and regular Communion, in this world; therefore, in that respect alone, they were exempt, and not subject to any human Laws and Authorities whatsoever; which liberty hath been scandalously abused, and extended by the principles of Popery, to exemption from Christian Magistrates: As if they had been equally as opposite, and asymbolical with the Gospel, as Heathen. But when the Magistrate became Christian, in Lucius, and Constantine, etc. And were received into the Church, (according to their quality, and station before in the World, of God's Erection,) the Case was otherwise again; for now they were Ecclesiastical Magistrates, as well as Civil; and if Ecclesiastical, therefore Supreme in Ecclesiastical causes, (referring solely to this present life,) as well as Temporal; that is Supreme Primates and defenders of the Temporal concerns of the Eternal Church of Christ. Therefore, as the Supremacy of the Church was Originally in our British Bishops, so it came afterwards Eminently, to be lodged and vested of right, in our British Christian Magistrates; Christian Bishops giving place to Christian Kings, like the lesser to the greater Lustre; who yet acted little or nothing without their advice, and counsel, as we found King Arthur, a little before, choosing his Bishops and Archbishops with the advice of Synods. Therefore, as we say, where the King is, there the Court is; so it may, as well, be said and justified, where the Christian King of Britain is, there is the Primate of Britain, and head of this Church: Notwithstanding, as our Kings in their Civil Capacities, have their standing Courts, and Tribunals for Habitation, or Justice, by Law and custom, as well as Ambulatory and Personal; so likewise in their Ecclesiastical, their standing Primacyes, where they pleased by Law to fix them, as did King Lucius perhaps at London, and Constantine at York, and Arthur at Caerleon, and others at Canterbury; which they, or their Successors, may adjourn, and remove elsewhere, in like manner, when they see good reason. The vulgar practice of common Seamen, penetrates and decides this point. For with them, at the motion of the Prince, or Admiral, from a first to a second, or third Rate Ship, the Flag shall follow by consequence; and desert that Ship, (whatever be its Rate,) the Prince deserts, and hover only there, where he hath chosen to abide; In like manner it is with the Primacy, which answers to the Flag, as Ships at Sea, answer to Cities on Land: It doth, and always ought, to follow the will and Law of the Prince; and any Foreign Pope hath as much to do, to order, and dipose of a Flagg, in our Fleet, by his Bulls and Canons, as of a Primacy in our Kingdom. There is an old appetite in Mitre, and Crown, to Reunite, and to be together, as they were Originally in the same Persons, in the Patriarches, yea in Heathen Kings, and Emperors; Holy and Public, signifying the same; our English Primacy, which traveled heretofore from London to Canterbury, to be near King Ethelbert, is since crawled back as far as Lambeth, to be near Whitehall. The Christian Mitre attends the Crown, the Antichristian, would Control it; Both would have it near, the one goes to it, the other would have it, to come to him: Christian Bishops count themselves Subjects to their Kings: Antichristian would have Kings to be Subjects unto them: ●ea and make no other account of the King of kings, and of every thing that is called God, who by their Principles and Practices shall be reduced, to serve their private ends, (which are with them) Superior to them all. The fate of the Church, may be observed to follow that of the Crown and Empire: it risen, and fell, of late years, with the fall, and Restoration, of our last Kings; we observed the like Sympathy in it, towards the British Crown heretofore. Therefore all good Christians ought by their lives and Prayers, to support our British Monarchy, that the Church and Religion may ever prosper in its safety, 2 Tim. 2.12. The Civil Regality of our Kings cannot be destroyed, but by a stronger Foreign Power, or Domestics broils; (which God prevent) And nothing ever hath, and doth promote our divisions, and rents, and broils, more than the cherishing of Popery within our state, which engenders Jealousies, foments our Sects, and sets on dissenters to affront and trouble our Church and Government, and fits us for Invasion, by division: neither can their Ecclesiastical Regality, be any way more Eclipsed, or extinguished, than by vicious scandalous living, or Antichristian errors; for how can he be a Head, or Primate in Christ's Church, who stands condemned and Excommunicate by its Laws, from being a Member; Truth and Holiness, being as essentially requisite to the Church, (which is the ground and Pillar of truth 1 Tim. 3.) and to every Member thereof, as his being a Christian: The neglect whereof destroyed our British Church in Vortigern, and its corrupt Princes, heretofore; as Subjection to the Pope, depraved, and enslaved the Conquering English, and their Church all along; Invasion and Captivity are best kept off, by bolting out Popery, and Debauchery; A Prince, that is Orthodox, and Virtuous, and Vigilant, and Valiant, 
a Quod pulchrius manus Deorun, quam castus & Sanctus, & diis similimus Princeps? Plin. Paneg.  is the greatest pledge and sign from Heaven, of good weather in Church, as well as State, in such a Reign: which therefore ought to be, as it is ordered by the Church, the daily Prayers of all good Christians throughout their lives.  
The second point is, how these Primacies, or any of them ceased, and discontinued, and how Canterbury came to be erected and confirmed in stead. And first of the Imperial Primacy of York. The See of York is conceived to have continued from Faganus, or Wogan, (f being used for v by the Britain's,) the first Archbishop thereof, in the time of King Lucius about 160 after Christ, to the departure of Samson, about the year 500 from the Saxon fury, into Armorica, or little Britain, 
b Usher. p. 74. 75.  with Six or Seven of his suffragan Bishops with him, (whom after Ages called there the Seven Saints of Britain,) whereof Maclovius, was one, (who gave name to 
c Usher 533.  S●. Maloes',) who were there received, and preferred, and Samson made Bishop of Dole, and Primate of little Britain, and above Tours, as before. But the Imperial Pall in time, came to be overruled by the Papal; King Arthur recovering that Territory, shortly after, from the Saxons, settles Pyramus, his Chaplain, Archbishop there, about 522. whose successors, there continued, till Thadioc the last Archbishop was driven into Wales, together with Theonus the last Archbishop of London, about the time, or little before, the Arrival of Augustine the Monk, as before, an Argument of Romish foul play. About the year 601. Pope Gregory takes order with Augustine, to make 
d Bede lib. 1. c. 29. lib 2. c. 4.  York, with London, Archbishoprics a new, with dependence upon Rome. Ad Eboracum civitatem te volumus Episcopum Mittere, etc. We would have you send a Bishop, for the City of York, whom you shall think fit to ordain, but with this proviso, that, if that City, and its Neighbourhood shall receive the word of God, He may ordain 12 Bishops under him, and enjoy the honour of a Metropolitan; for We intent, if God lend life, to send him a Pall likewise, by the help of God. Neither shall he be any way Subject to the jurisdiction of the See of London, the Priority of the one to the other, shall be according to the Seniority of their Consecration. When Edwin King of Northumberland, in the year 627, (after the death of Gregory and Augustine) made Paulinus, who Converted and Baptised him, Archbishop here, he was Ordained by Justus, Archbishop of Canterbury, with this Memorandum, 
e Antiquit Eccles. p 14.  as Canterbury is Subject to Rome, (whence it had its Faith,) so is York to be Subject to Canterbury, which sent to it, its Bishops and Teachers: thus they agreed to divide the spoils; But Paulinus was soon routed, out of all the North, by Cadwalhan, upon King Edwins overthrow in 633. And the See managed afterwards by Bishops, of British Ordination and Principles; Aidan, Finan, etc. for 30 years, who were 
f Usher p. 78. ex S●eephan (qui & Aedd●) Bedae ●quali, & ●im Dunelmenf.  Metropolitan Bishops of York, yet had no Pall, and chose to reside at Lindisfarne. And Ceadda who was rightly Consecrated Archbishop there, by British Ordination, was insolently, and illegally laid aside, by Theodorus, as before, whereby that Church recovering its Pall in Egbert, became Subject to the Roman, and so continued until the time of our Protestant Restoration: Conquests and Invasions of countries', being common, and tolerable, amongst the Captains of the World; and especially Heathen; But the subduing, and stealing of one another's Churches and Dioceses, by Christians, and Catholics, not so, in the Church of God.  
London continued a Metropolitan Church for 400 years, and above, from the time of King Lucius, 
g Usher p. 69. ex Simonis Baldoc Episcopi Londinensis Chronico, & tabula pensili Ecclesiae St. Pet●i in Cornhill.  to the Arrival of Augustine, who Translated that its dignity, to Canterbury, against Law, reason, and the Canons of the Church; Thean, or Theon●s, being her first Archbishop, who is said to have built the Church of St. Peter's Cornhill, 
g Usher p. 69. ex Simonis Baldoc Episcopi Londinensis Chronico, & tabula pensili Ecclesiae St. Pet●i in Cornhill.  in the time of King Lucius, by the help of Cyranus, the King's chief Butler; and Elwan, her second (before Ambassador with Dwywan and Medwin from the King to Pope Eleutherius) who built a Library, adjoining to the said Church, which continued for many Ages, to the time of Leland, who saw it. And her last British Bishop, being Theonus likewise, who was driven with Thadioc into Wales, by a New Roman-Heathenish Persecution, as afore. Pope Gregory 
h Bede lib. 1. c. 29. c. 33. Antiq. Eccles. p. 34.  intended to settle his Romish Primacy at London, (where the British was before) as appears, from his own Epistles to Monk Augustine, and Matthew Westminster, and Malmesbury, and Polydor Virgil. But what induced Augustine to Translate it to Canterbury, against the first Orders of his Pope, or what made the Infallible Pope to change his mind, and him, and his Successors 
i Bed. lib 2. c. 8.18.  Boniface, Honorius, etc. by one Pall after another, to confirm its settlement there; there are several conjectures amongst Antiquaries and Historians: Who agree and confess, it was a great injury and disgrace to London; Math. Westminster, imputes it to fate, and citys the Prophecy of Merlin. 
k Galfrid. lib 12. c. 17.18.  Dignitas Londoniae adornabit Doroberniam. W. of Malmsbury to his 
l Guil. Malmesb. Initio lib de gestis Pontifi. lib 1. c. 4.  welcome with King and People at Canterbury, where he abode 16 years, Sedulitate Hospitis Regis, & Civium charitate captus, which argues he had not so much welcome at London. Kenulph, King of Mercia's Epistle to Leo the third, saith, it was agreed by English Parliament, Cunctis gentis nostrae sapientibus, (which is the best title we heard yet, but that of his Father settling it at Lichfeild) that the Primacy should be there, where the Corpse of St. Augustine, their first English-Bishops lies interred, in St. Peter's Church, Consecrated by his Successor Laurence, who belike knew his mind: And therefore 
y Lambard Peramb. p. 79.  Mr. Lambard in his Perambulation of Kent, delivers his judgement thus: But I think verily, that he meant thereby, to leave a Glorious Monument of his swelling pride, and vanity, whereunto I am the rather led, by the observation of his stately behaviour, towards the British Bishops, and some other of his Acts, that savour greatly of vainglory, ambition, and insolence. But, it may be well imagined, it was to get Royal Protection, though Heathenish, for his Foreign unlawful Primacy. For therefore Gregory designed the Pall first for London, because he conceived it to be the Royal City of the Nation: Et ad id tempus alterius obscurae urbis notitia Romanos non Attigisset, The fame of Canterbury was then so obscure, that the Romans had not heard thereof saith 
z G. Malmesbury de Gestis Pontif▪ l. 1. c. 1.  Malmesbury; when as London was better known unto them, from Roman Authors, and Western Councils. But when Augustine satisfied them at Rome, that Civitas Dorobernia, was Caput gentis Anglorum, a diebus Paganorum, (as the reason of the translation is assigned in Pope Boniface his 
a Antiquit. Eccles p. 14.  Letter to Justus the the fourth Archbishop of Canterbury,) that since the Pagans prevailed over the British Christians, Canterbury became the chief City, and the Royal Seat of Hengist's Successors, among whom King Ethelbert, was most powerful over all these parts, (where London stood,) as far as Humber; they conceived fit thereupon, to alter their Resolutions; and that the Mitre should follow the Crown for support; and the rather, because the Londoners, (who were most of them reduced Britain's, as before was showed,) were averse to his Novel Superstitions, and usurped Primacy, and (the Diminution of their Metropolitical dignity thereby, contrived through his means and despite) as appeared by their expulsion of Mellitus, whom he constituted his first Bishop there, as he also Consecrated Laurentius, in his life time, against the Canons of the Church, to succeed him at Canterbury, lest 
b Lamb. Peramb p. 79.  upon his death, the Primacy might return to London. And though it very probably did, a few years after his Cantuarian succession was extinct, when Ced (of British Institution and Ordination,) was advanced to the See of London, yet that British Restoration, was soon suppressed, and the Romish Usurpation re-erected at the coming in of Theodore, and his Successors, to be Archbishops of Canterbury, as before; whose power here prevailed, as well, as over the rest of Europe, by the secret Counsel and permission of Providence, till the Reformation, without much interruption, saving that when the Controversy was hot between King Henry the second, and Thomas Becket, Archbishop of Canterbury, Gilbert Folioth Bishop of London 
c Usher p. 71.  took his time, (before it was the fatal time) to recover his Archiepiscopal right and Dignity from Canterbury, but in vain; although animated with Prophecies at that time, that London should be a Metropolitan Church again, at the return of the Britain's into the Island, as Fitz-Stephen reports, who writ about that time: But those Prophecies had not their accomplishments, in general esteem, till the days of our Henry's 7th. and 8th. Wherein, though the Primacy was not restored to London, yet it was restored to Britain; and rescued from all Roman Servitude, Jurisdiction, Nomination, Bulls, and Palls, and Tribute, and Oaths of Obedience to the Pope, and the mark, and title of 
d Antiquit. Ecclesiasticae in Cranmero p. 329.  Legate of the Apostolic See, changed by decree of Synod, into that of Primate and Metropolitan of all England, as stands the state and dignity thereof at this day: No more depending upon Rome's Schismatical usurpation, but upon the consent and establishment of our British Kings, and Church, and 
e 25 H. 8. c. 2.  Laws, and therefore enjoyed from that time forward by its several Prelates, and obeyed by all Ecclesiastical Subjects under it, with a better Conscience, because according to the Laws of the Land, and of the Church, without any wrong or prejudice to Right Owners, or forced obedience, to Wrongful Usurpers.  
And the third Metropolitical Chair of Britain, that of Caerleon, (whose beginning 
f Bede lib. 2. c. 2.  Bede intimates with others, to be from the time of Lucius and Eleutherius,) continued after Austin, to the time of the Normans; whose suffragans gave Austin the meeting at his coming hither: In parte Britonum adhuc vigebat Christianitas, etc. Amongst the Britain's, saith he, the Christian Religion flourished still, which since the first time, they received it from Eleutherius, never failed afterwards amongst them. And after Augustine arrived, he found in their Province, seven Bishoprics, with an Archbishopric, furnished with most Religious Prelates, and several Abbeys, wherein the Lords flock kept the right course. But though they had their Christianity from that time, and long before, as hath been proved, yet clear it is, they had not all 
g Usher p. 80, 88  their Episcopal Sees, in the parts of Wales beyond the Severn, so long; for several of the Bishoprics there, were founded upon the Saxons troubles, and the repair of the Britain's from Loegr thither, for peace and shelter. For so it is manifest, 
g Usher p. 75, 76, 80, 88  St. Kentigern, St David's Contemporary, founded the Bishopric of St. Asaph, in a Corner of the Country, and 
g Usher p. 75, 76, 80, 88  Mailgwyn Gwynedh, who was chosen Monarch sometime after Arthur, erected Bangor, in another Corner about 560. And 
g Usher p. 75, 76, 80, 88  Landaff acknowledges Dubritius for its first Bishop, (or Archbishop, as some will have it;) yet the Bishoprics of Hereford (as the name in British imports Antiquity, 
† Hen, vetus: Fsordh, via.  Henffordh,) and Worcester, and Gloucester, etc. (where K. Lucius is said to be buried) might well be of Ancienter date, and consequently Caerleon, the Metropolitan over them, whose Citizens, Julius and Aaron, were Martyrs in the time of Dioclesian 
h Bed. lib. 1. c. 7.  Which See continued, unsubject to Canterbury, (though not to Rome) till the time of Henry first, who subdued those parts; for while they were able to defend themselves against there Invaders under there own Princes, the Pope took another way, and caught, and kept them under, with the same wile, he did the Church of Scotland, which could not endure to hear of any subjection to York, or Canterbury; as it is clear in the Case of their King Alexander and Eadmerus, who for his Fame was sent for, from Canterbury, to be Archbishop of St. Andrews, but as soon as he made the  mention, that it was requisite for him, to have his Consecration from the See of Canterbury. 
i Eadmer Histor. Nou. lib. 5 p. 132.  Alexander conturbatus animo discessit ab eo, nolebat enim Ecclesiam Cantuariensem praeferri Ecclesiae Sancti Andraeae de Scotiâ. The King was much moved thereat, and turned away from him, for he could not endure, that the Church of Canterbury should be preferred before that of St. Andrews in Scotland; and therefore sent Eadmerus back from whence he came. To appease him therefore, and the better to keep and hold that Church under Rome by Craft, (which he saw he could not do by force, neither his own nor others:) The Pope sides with Scotland, against Canterbury: And therefore Pope Clement 
k ●og Hoveden pars posterior p. 372.  sends a pleasing decree to William King of Scotland, in the time of Henry the second, Duximus statuendum, ut Scoticana Ecclesia Apostolicae sedi, cujus filia specialis existit, nullo mediante, debeat subjacere, & nenimi, nisi Papae, licet interdicere: We thought fit to Decree, that the Church of Scotland, aught to be subject to none, but the Apostolical See alone, and to be censured by no other Superior. So the Scots are backed by the Pope, to stand upon their Liberty, against Canterbury, for which the Britain's were destroyed, and murdered by the means of Augustine. Yet their sin lay not there, they also, by like submission to the Church of Rome, shall be alike exempted from Canterbury; and Elbodius 
l Elbodius Archiepiscopus factus ob conciliatos Cambros Romanae Ecclesiae H. Lhuid fragm. p. 55.  besides, be made an Archbishop, to betray his Church for a Pall; The old Christian Church prevailed over the World by truth: The Carnal way of Rome, is most by Palls and preferments, to the proud, and Covetous. And accordingly the Bishops of St. David had a new Pall from the Pope, and the Confirmation of their Archiepiscopal Dignity, by a new power, (which yet was soon lost) when time's turned, and their Enemies prevailed, (saith 
m Usher p: 85. ex H. Hun  H. Huntingdon) in whose time this fell out; The Popes never failing to side with the strongest side, and their greatest gain. And Roger Hoveden and Cambrensis, both agree in the Relation following, Vsque ad Anglorum Regem Henricum primum, etc. 
n Cambrens. Itinerar lib 2. c. 1  The Church of St. David, enjoyed all along, all manner of Metropolical dignity, the use of the Pall excepted, to the time of Henry the first, King of England, who Conquered that part of Wales, and subjected the Welsh to the English Church, owing Subjection to no Church before, but to the Roman only, and to her immediately, as the case also is of the Scottish Church. The Bishops of Wales being always Consecrated, till that time, by the Archbishop of St. David, and he likewise by them, as his suffragans, no profession of obedience, or subjection being made to any other Church. And so the succession and dignity continued to the year 1115. that Bernard (not chosen by the Clergy of Wales, pro more, 
o goodwin's Catalogue in Bernard.  but nominated by K. Henry 1.) and David Fitz Gerald, by King Stephen, and Peter by Henry 2. and Galfridus in the time of King John, Regio urgente mandato, Cantuariae Consecrationem susceperunt, saith Cambrensis, 
p Rogue Hoveden pars posterior p. 454.  per Regiam violentiam, saith Hoveden, were forced by the King's command to take their Consecration at Canterbury, 
p Rogue Hoveden pars posterior p. 454.  And David, and Peter, besides, had oaths (against the Canons) imposed upon them, that they should stir no more in defence of their Metropolitical right. But Bernard after 
p Rogue Hoveden pars posterior p. 454.  the death of Henry 1. tried his title notwithstanding with Theobald Archbishop of Canterbury, in the Council of Rheims, but the cause being removed to the Court of Rome, before Eugenius the third, he was overborn by Purse, and witnesses, that proved against him, his promise of obedience to the See of Canterbury, (which he wholly denied) as well as his Consecration thence had, (which he willingly granted) and so lost his cause; and was decreed to be Subject to the See of Canterbuny. Yet 
p R. Hoveden pars. poster. p, 454.  Giraldus Cambrensis being chosen, had the Courage to try again this title, with Archbishop Hubert before Innocent the third, but was overruled to obey him; Et Papa 
p R. Hoveden pars. poster. p, 454.  praecepit non amplius extorqueri illicitum juramentum de non prosequendo jure Metropolico, sed tantum exigeret canonicam obedientiam. And the Pope ordered the Arch-Bishops of Canterbury, should no more exact, that unlawful Oath, of not trying their Metropolical title any more, (for that might hinder grist to Rome) but that they should rest contented with Canonical obedience only, for the future. And so, as the Learned, and Candid, Sr. Henry Spelman bewails, Brittannicae Ecclesiae radius ultimus, the last spark of the British Glory was put out, which had continued 400 years, before the time of Austin, and 600 years after. Illud quaero (saith the same 
q Spelm. Conc. p. 26. & p. 110.  Author) quî factum sit, ut Caerlegionenses, alias Menevenses, Episcopi, successoresque sui, qui ab aevo Lucii Metropoliticis Floruêre Privilegis, & Archiepiscopi nominati, nullâ, quod sciam pulsati Synodo, sine Crimine, provinciâ sua & Antiqua Jurisdictione deinceps sunt exuti atque spoliati. This I ask, how it should come to pass, that the Bishops of Caerleon, or St. David's, and their Successors; which ever from the time of King Lucius, were Adorned with all Metropolitical Privileges, and bore the name and stile of Arch-Bishops, should nevertheless, without being called in question in any Synod, as I could ever learn, or any Crime, or defection laid ever to their charge, be spoiled and devested of their Province, and Ancient Jurisdiction for ever, without remedy. If private Interest did permit others, who are more concerned to be as sensible of this wrong, and Sacrilege, as was this honest and conscientious Lay-Gentleman; half a word spoken to any of our Gracious Princes, by our Reverend Bishops, in behalf of a long oppressed Church, would make Wales also, a full sharer in the Common liberty, and benefit of the Reformation: They being the first sufferers in Europe, for their early opposition against the Supremacy, and Superstitions of Rome, several hundreds of years before Martin Luther was born, or heard off, and therefore more fit to be considered, notwithstanding former enmities, (who ever was in fault) in a Protestant Church, and a Polite and curious Nation, (that hath a famed regard for Antiquity in stones and marbles:) The visible and distinct Remnant of the Ancient Britain's in Wales, (whom Rome hath endeavoured these 1000 years, to suppress and destroy, in their fortunes, and faith, and fame, and value, and love with several of the English,) being the most Ancient, standing, and living Monument, and Record against Popery, in this our Western World. Must that Ancient leaven, (that gain is godliness, and Superiority, hook or by crook, over Ancienter Churches) be retained with scandal for ever in the best of Reformed Churches? Is there none that will speak but for themselves? none against themselves, and purse, and pride, for conscience, Justice, and the interest of Protestantism? And yet I believe the British Church had rather rest in Patience, as they are, than arrive at any deliverance, or redress, or liberty, by any means unpeaceable, or unamicable, much less indirect: Neither can their rights and Privileges be further withheld from them, without deserving, and Incurring the Censures and Anathemaes of General Councils, manifest, and unanimous, in their defence; which if they are not to be regarded, wherefore are they Read, or Printed? and not without some defiling approbation of a most unrighteous, and an unconscionable Popish Sentence, passed against them, and their Successors, without cause, (and with as little colour) against all faith, and Truth, and promise of Protection, leaving them in the Lurch, in the midst of their trust and submission, against the use, and Custom, and Instinct, and honour of all Patrons, and Creatures whatsoever, but his Holiness alone. Withal, hard usage is more tolerable from an Enemy, than from a friend, and from the corrupt Roman Church, (where tyrannical and ambitious principles are so openly professed and owned) than from a neighbouring Orthodox Church of Christ, who sucked the breasts of the British, or others at least, who had been nursed and nourished by her Milk. Neither was it the Intention, or practice of the Roman Court, that Churches should remain concluded for ever, by any of its Sentences, whether just, or unjust; as appears in the frequent contests heretofore, between the Arch-Bishops of York and Canterbury for Primacy, where (after both parties were well spunged and squeezed) by decrees and Sentences for each, the right of precedency reverted after all where it ran before, in its former Channel. If a Pope predecessor exempted York from Canterbury, upon a considerable feeling; The Next Pope, his Successor, who had no share in that Boon, is troubled in Conscience (if well illuminated by a splendid present from the adverse side,) till Canterbury were righted, and the Ghost of Austin appeased. At last this Controversy was referred by the Pope, to the pleasure and decision of our own Kings; whose Original right, to judge of this Cause, was now remarkably established in the Crown, by this concession and precedent, from what motive soever it proceeded, (for it thwarted two of their chiefest fundamentals, their Profit, and their Incommunicable Judicature of Church matters,) which they seldom quit, where they have either cowardly or credulous Kings to deal with. And so we find that the wise and valiant King Edward the third, put an everlasting period to that Controversy under his great 
a Sr. Roger Twisden Histor. Vindicat. p. 21, 22.  Seal. As any of his Protestant Successors, being better enlightened, and Brittishly allied, may give due redress to the Ancient See, of St. David, in like manner, if they please; and also unite Canterbury to London, as it was ever at first. The Extinction of great and Ancient Sees, being Sacrilege, but their Translation from that place to this, the undoubted right of Princes, which is the third point.  
That the Protestant Constitution and Confirmation of the Primacy of Canterbury, is according to the 
b Photii Nomocanon Tit. 1. c. 20. Concil. Eph. Can. 8. Council in Trullo Can. 38. Council Chalced. Can. 12. & 17.  Canons of the Universal Church, as well as the Law of this Land, which is sufficiently cleared before, and hereafter, and more at large, and irrefragably, by several great Writers of our Church, particularly Dr. Hammond, and Archbishop Bramhall, to whom they are referred, who have a mind to meet more Instances and Precedents on this point: And our Romanists, of any men, should not except, or regret, at the Constitution of our chief Chairs by the Authority of our lawful and British Kings, whose first power, and footing here, was by the aid and assistance of Conquerors and Invaders, to the wrong of this Church. For though the Pope first pointed out London, (who had the same right to dispose of the Crown, as of the Chair,) yet the Influence of King Ethelbert settled the Primacy at Canterbury, as some of the Norman Kings wrested that of St. David to it, by mere force and power. If therefore they believe, in behalf of themselves, that Kings may constitute, or translate Metropolitan Sees, against old Right, and Canons, much more may they do the same, with Right and Canons of their side: For lawful Kings in their own Territories succeed in that power, which was given, or restored by General Councils, to Christian Emperors, to make what Alteration and translations of Sees and Primacies, as they should see cause: The Emperors and Metropolitans both agreeing and consenting, that before any new Metropolitan See should be altered, that the Mother Church should be satisfied, and understand from his Majesty under his hand, that he was not surprised, or solicited, or misled by others, in what he did, (as well might be the Case of Canterbury, in its Confirmation by our English Kings, in the darkness of Popery, before the Reformation,) but that he did it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of his own accord, and choice, and for a just and convenient cause; either out of respect to the Dignity of the new place, or City; or out of particular honour to the personal virtue and merits of its present Prelate; or for some public benefit and advantage to the Church in general, as Balsamon Notes on the 38 Canon of the General Council in Trullo: whereby it appears, that it is still in the power and Authority of the Kings of Great Britain, to settle, continue, or translate this Primacy, by their Laws, to what place, they please, and to restore the same to London, where it formerly was, if by any just cause they shall be moved thereunto: Either 1. out of respect to the 6th. Canon of the great and venerable Council of Nice, upon which the Rights of London stood founded, when they were Schismatically Invaded, by a high hand from Rome, and for many years wrongfully detained and usurped. Or 2. to cut off all pretence and colour of subjection, or dependence of this Church upon Rome, and all occasion of stumbling to the weak Sons of the Church of England, and Ignorant in History, who are misled to believe, that Rome is the Mother Church of Britain, because it was undoubtedly of Canterbury; which is now the reputed Mother Church of all England; And by consequence that our Reformation was Schismatical and scandalous, (the Daughter judging, and rejecting the Mother; the Inferior the Superior,) and of ill consequence to be approved by Princes. Whereas Rome Originally never came to be a Mother to our Britain, so much as in pretence, but only by Schism and encroachment, most fit and just to be remedied by Princes, in discountenance of wrong, and disobedience. Because 3. The Learned of the Church of Rome, daily hit our Prelates of that See, in the Teeth, and the Unlearned likewise, harbour evil opinions and surmises concerning them, and forbear not to vent and utter them, as if they were Ungrateful, and Parricidial in their Actings, against their first Founder and Maintainer, whereby some of themselves also might be discouraged, and cooled in their zeal, against the Romish Usurpation, to which their honoured predecessors owed Allegiance: Whereas Augustine the first founder, had his maintenance, and dignity, and ways of acquisitions, from the British See of London, (whereof Canterbury is parcel, or the same) and owed Canonical obedience, and the rights and fortunes of his Successors, to the British Church; to whom they are ultimately to refund, if these are to refund to them, as to the right and first owners. Because (4.) it would be a great strength, (and but a due and just vindication of Protestantism, or the Apostolical, Ancient, British Church, after such long abuse and wrongful suffering by Rome,) and a New face, and reviving glory to old Britain, to recover its Pristine right, and condition, in Church, as well as State, and Name; and worthy of a share in those Solemn Consultations appointed, (as it were by providential instinct) for its further Union in Laws and Government, to the everlasting honour of that Prince, in whose Reign it should be recorded, to be accomplished. Or, (6.) to make our chief See in Britain, hold some better proportion with the like, in Neighbouring Kingdoms, (as Rheims, or Toledo, whom in Universities, and College Endowments, we far exceed to our Glory,) to be a fit preferment for some of our Princes, or chiefest Nobles, hereafter, for the great support of the Church. Or at least, (7.) that the name and memory of Monk Augustin, (the first Author of this disorder by his Infamous Schisms and murders) which Reigned so many hundreds of years, in such glory, under the darkness of Popery, should set at last in due obscurity, under the Sunshine of Protestantism. Which considerations are recounted, not out of any design, or desire of Innovation, though into a Pristine right; or, to restore the bone into its due place with pain and danger, that hath been so long out of joint, and well serves for use, though not rightly set: (Though the whole design, and plea of the Church of Rome be, that a bone rightly set, and settled, and fully useful, aught to be dislocated, to the hazard and cripling of the whole, to be in the wrong posture, it once was for a time, for their advantage and benefit:) But to solve scruples, and unravel scandals, and pluck up all misapprehensions by the roots, whereby any might be deluded, by any pretences of Equity, or conscience, or filial Reverence for a Mother-Church, into a favourable opinion of Romish slavery; Or, if any be pricked in conscience, for the wrong done to Rome, at the Reformation, let the same prick reach, to the wrong done before to Britain, by Rome's Schismatical Invasion, which no prescription of time, or years could give right to, and then all will be in right order, as at first they were, and aught to be; (and the first right owners shall have their due, and old Trepassers their censure and rejection) yea, as by good providence, they now are, and stand: for it ought to be well known, and understood, that the See of Canterbury, (as it stands Established) is not a Roman, but a British See; and consequently Exempt from all Romish Superiority, or dependence, by an Original Birthright, and Immunity; and therefore forbidden by our Laws and Synods, to use, or wear any Pall, or Li●●●y, or Legatine power, of Rome's bestowing; and settled by our British Sovereigns, in Christ-Church Canterbury, as effectually, and Canonically, as at St. Paul's in London; which all Christians of Britain, whether of Protestant, or Catholic stamp, and Character, may now with a safe and good conscience, pay due submission and obedience to, (as they ought,) without Schism, or scandal, or forfeiture of their Christian Dignities, and Orders, and Communion, by the Canons of the Universal Church hereafter to be recited, which before they could not; For though Schism be objected by the Romanists to the Episcopals, as by the Episcopals, to the Presbyterians, and Non-conformists; yet the Pope in Britain, and his Romish Conv●●●cl●s, (set up by craft, or violence, over our Churches, which lay out of his Jurisdiction,) ever were the Original Schismatics, and the first Patterns, and ill examples of disobedience, against Right Superiors, against so many good Laws of the Catholic Church, that do Excommunicate, and depose them for it. And nothing in all likelihood, hath, or doth, more foment, and cherish, our remaining divisions in the Land, and S●●●s in the Church, than Jealousy of Popery, and it sp●●ted hankerings and designs, to reduce men again, under the old yoke of Rome▪ so much d●rest●●, and justly abhorred, by the whole Nation. If All in Trust, and Eminency, could fully satisfy men's fears, and Suspicions, of their unfeigned adherence, under God, and the King, to their British Mother-Church, in opposition, and detestation of all Foreign Corrivals for Superiority; It were strange, and justly unexpected, if all parties throughout this miserably divided Nation, would not soon join hearts, and hands, and Church-meetings, with one another, in an entire and indissolvable Union, and Brotherhood, to the Infinite joy and happiness of Prince and People.   

SECTION XIV. That the Primacy of Canterbury, as by the Pope and Monk Augustine, is Schismatical, and against the Canons of the Universal Church; and of the several Nullities of the Church of Rome in England: And how their Clergy, Intruding here, stand deprived of their Orders, by the Canons of all the Ancient General Councils; and their Laity, that abet them, of their Christian Communion by the same Authority.  
BUt the Supremacy of the See of Canterbury by the Pope's Authority alone, as our Romanists would have it, without the Authority of the Kings of England, is Infamously Schismatical, and irregular, and against the Canons of the universal Church, and their own rules and principles; first, it is several ways against the Canons, in respect of their Invasions of the rights of other Metropolitans, which was adjudged 
a Photii Nomoc. Tit. 1. p. 20.  infamous and mulctable, before that in the Council of Chalcedon and in Trullo, power was yielded to the Emperors to erect, or to translate Metropolitical Chairs; and also against the Canons, in respect of many Illegal Ordinations: which made the Romish Church null in Law, in England, several ways, besides those nullities in fact, and event, we have before instanced. Many are the Canons of the best, and Ancientest Councils, and the most general, and Ecumenical, that the Church of Christ ever had, which condemn the first Entrance of Augustine, and his Pope Gregory, and the Re-entrance of Archbishop Theodore, and his Successors, upon our British Church and Provinces, under no less penalties, than deposition, or degradation of their Clergy, from their several States, and Dignities; and Excommunication of their Laity, from Christian Fellowship; besides the making all their Ecclesiastical Acts, and Ordinations, to be utterly void and null to all intents: If this were of any value, or moment, with them of the Church of Rome, who boast, and crack, of a great respect they have, above others, for Fathers, and Councils, and Ancient Traditions; but experience too much discovers, it is all with Reservations, and Prouisoes, that they offer not to touch, or reflect upon their Church, in any of its grossest errors, or most enormous misdemeanours; for if they do it in the jest, the Canons of the Universal Church, shall have no more respect at their hands, than the Canonical Scriptures; which are not allowed to have any sound, or sense, where they cross and disagree from the private interpretation of their Church: I say private, and suspicious, because notoriously savouring of private ends, and carnal designs, and Worldly ambition, and self-love, above any Church, or Heresy whatsoever, in all their Commentaries, and Expositions, and every point, and Article of their Faith, and Government, wherein they differ from us: Or they shall be openly disowned, and rejected for no lawful Councils, either in whole, or in part, according to their liking or disliking of particulars; who yet call for implicit obedience to their own petty Authorities, and decrees, how contrary soever to Common sense, or reason while themselves dispute, and contradict the power and jurisdiction of far greater Superiors, acting, and decreeing, with the special assistance of the Spirit of God: So that, as to such roman-catholics, who are wedded and guided by their wills and Idols, more than Truth, or Conscience; the Testimonies, and Canons, I shall produce, will prove but Pearls ill cast, yet with this advantage and satisfaction, that they shall drive and force them either to submission; or to rebellion; either to confess, and acknowledge themselves to be convict Schismatics, and Sacrilegious Robbers, and Oppressors; and their Popes and Missionaries deposed, and condemned in all their Titles, Holy Orders, and pretences, by the Holy solemn Laws and Canons of the Universal, and undoubtedly Catholic Church of Christ: or manifestly detect themselves to be Antichrist in this, as in their other practices; and the Invaders of God's Regiment, and power, in all its forms, and varieties of of appearance; as of God the Creator, in disposing the Kingdoms of the World; of God Redeemer, in Lording over Souls and Consciences; so of God the Holy Spirit and Sanctifier, in slighting Scriptures, and General Councils: Which last part, it is to be feared they'll choose to take, as being thereto, too much inclined by their Principles, being one main cause, (if not perrhaps the principal,) that the spirit of truth and concord, hath withdrawn itself, in lamentable manner, from Christian Churches and Councils, these several last hundreds of years; in whose Assemblies it cannot well appear, with liberty, and without diminution of its Divine Honour and Glory, when its promised assistance to God's Church, gathered together in his name, must be eftsoons checked, and controlled by the Negative will, and lust, of one man, that sets up himself above Both; and the Interest of Rome, made the mark to steer by, instead of Truth and Holiness, and Gods holy spirit thereby necessitated, either to countenance Error, and Tyranny, by its presence, or to stand out; whereby is left but a Carcase of a Church, and not a Church; for a Church without God's spirit, is but as the body without the Soul; the one as ready moulders into error and corruption, as the other into stench and rottenness; as is the condition of the Modern Roman Church too visibly.  
The first Canon I shall instance in, shall be the third General Council, held at Ephesus, (than which hardly any precedent can be more apposite to the Case of Rome and Britain,) and that Councill's determination upon the complaint of Cyprus against Antioch; where three points may be observed. 1. The state of their case and grievance. 2. The sense and resentment of the Council. 3. The decree and redress. 1. Their complaint to the Council by Declaration, and the Affirmation of their Bishops, then, and there, present, was, that the Bishop, or Patriarch of Antioch, did send, and Consecrate Bishops, for the Isle of Cyprus, in violation of their Ancient Rights and Customs: The occasion of this encroachment was, as is noted by Balsamon, and Zonaras, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Upon a pretence, and imitation of the Duke of Antioch, (under the Romans,) sending thence a Deputy Governor for this Isle. The plea of the Cypriots was, (as is employed in the Canon,) an Ancient immemorial right of choosing, and consecrating their own Bishops among themselves: On the other hand, the Bishop of Antioch, had his Patriarchal dignity, and the Supremacy of St. Peter's Chair to insist on, from whom he derived by undoubted Lineal Succession: Now if this Controversy had come before the Pope of Rome, and his Conclave, or Lateran, or Tridentine Council, it is easy to conjecture, who had gone by the worst; but not so easy to know, whom the prey should have been adjudged to, whether to Antioch, or rather to Rome herself? although the other were the acknowledged Chair of St. Peter, established for 7 years at Antioch, at the jest, before ever he arrived at Rome. 2. But the sense and resentment of their wrong, by this great Council, is very remarkable, who took this matter into their cognizance and Judicature, (though no les● than the Patriarch of the East, and as great, as the Pope takes himself to be, was one of the parties, to a●ide their censure,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And thus they represent the mischief and consequence of this encroachment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A new kind of Schismatical attempt, in defiance of the (Apostolical) Laws of the Church, and Canons of the Holy Fathers, and striking at the common Liberty of Christendom, yea the Spiritual Spiritual Liberty of men Souls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Christ himself by his blood hath purchased for us, (and consequently which none but Antichrist would invade.) An evil that was like to be the more mischievous, because so like to spread; and requiring therefore a stronger bar, and remedy, and watch against it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lest proud affectation of secular Grandeur, and Authority, creep in, under a demure pretence, and Cover, of Sacred order, and Government, and we be deprived of our precious Liberty, by little, and little, and unawares unto us; This being their sense. (2.) Their sentence and redress is to be next observed, in four particulars. (1.) The Remedy it gives to the Cypriots. (2.) The security, and Protection, to all others, in the like case. (3.) The Irreversibleness thereof by any Power. (4.) The grounds and reasons of it. (1.) It gives remedy and Restitution to the injured Cypriots, that they should enjoy their Ancient Metropolical rights, and Independancies from Antioch, according to Ancient Custom, and the Canons of the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, safe, and unviolable, from all Foreign Force and Intrusion whatsoever. 2. Securiry and Protection to all other Dioceses and Christian Provinces, in what part soever of the World, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It seeming good to this holy and great Synod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to preserve inviolable to every Province, its rights, and privileges, which formerly it had from the beginning, according to an Ancient Custom; That no Bishop, beloved of God whatsoever, should offer to invade the Province of another, which never was before, or from the beginning, neither under his, nor any of his Predecessor's Jurisdiction; But, and if any should presume to Seize, or Subject the same unto them, by force, against their will, they are hereby to restore the same. (3.) The perpetuity and Irreversibleness of this decree, every Metropolitan being to have a Copy thereof, and if any Bull or Patent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from any Prince, or Patriarch, should be produced by any person, in wrong and derogation of this decree, the whole Ecumenical, and Holy Synod adjudge that Instrument, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be void, and of no effect, or force. 4. And the ground and reason of this Canon is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That the Canons of the Fathers be not violated, and made nothing off, and the other evils above mentioned effectually prevented, (whereof all that encroach upon the Provinces of others, stand guilty in the sense of this Synod.)  
And what can be more manifest to any common understanding, but that the three Metropolitical Sees of Britain, are within the protection of this Canon, and Rome's Intrusion here (against the wills and rights of our British Bishops) within its stroke and censure. For the pretences of Rome, as Patriarch of the West, or successor of St. Peter, or aided by Ethelbert, and others, are the same in all respects with those of Antioch, herein condemned and barred. That our British Isles made their own Ordinations amongst themselves, of Ancient Custom, without recourse to Rome, as well as the Isles of Cyprus, without recourse to Antioch, appears by our British Bishops contests with Augustine, Synodically averring their owns rights and Customs, and rejecting his Usurpations; and by the confession of Pope Gregory, compared with the presence of our British Bishops, in the Councils of the Church; which proves they were Bishops and Archbishops; which yet never fetched their Palls from Rome, as he found, which proves they were without dependence on that See, and that upon every good reason and probability, not only from their Royal, Imperial Privileges, but their undoubted Seniority, being a Church in years, before Rome was in its Cradle. And if a Church, then having Bishops, and Ordinations, Coevous with it; and therefore without the help of Rome, Originally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Which could not Act, or Rule here, before itself was in being. Therefore the pretences and Usurpations of the Church of Rome, over the Chairs of Britain, were absolute violations of the Laws, and traditions of the Ancient Church, (mentioned by this General Council) for 900 years together, and still are in their hearts and minds, could they but bring their designs and purposes to pass; which clearly discovers one great flaw in the Art, and mystery of obedience, whereof they pass in the World for such admired Masters, and Patrons, being themselves the greatest example, and precedent of disobedience, to the undoubted Catholic Church, while they press so much for the obedience of others, to their Counterfeit. Let them but obey the Catholic Church, (lest they be no Church to themselves, or others) and we in Britain shall never hear any more of their calls, and clamours for obedience, and subjection, against all Law, right, and History, and modesty.  
The next shall be that known, and famous Canon, touching the several limits and Perambulations of the Ancient Chayrs of Alexandria, Rome, and Antioch, and Jerusalem, and other Metropolitan Sees, in the Ancient Church, (being the Rule, and foundation, whereon the Council of Ephesus, grounded their Decree and precedent;) that all might know their own Limits, and enjoy their own rights, and keep within their own bounds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aristenus on it; Every Patriarch, aught to rest sufficed with his own Privileges, and none of them to encroach upon another's Province, that was never before under him. For this were to be blown up with a desire of worldly greatness, as before. A Canon made for the preservation of peace, and Order amongst Churches, and to prevent strifes and scandals, saith another upon the same Subject. But Rome will not endure to hear of any equality, or exemption, from its sole, and Universal Sovereignty, and Vice-Gerency under Christ. Nor is it enough with Popes, to be the first in the same rank and order, [which once they had, while the City was Imperial, as there is a Priority or Seniority amongst Dukes, and Grandees, for peace and order sake) but they must have all their Equals, to be their Subjects; and the whole World but one Province, and that Subject to them alone; and until all be their own, Peace and Order, must not be. And this high pretence, Fathered upon Christ and St. Peter, is ei●●●● true, or false; If true, then down go all General Councils, that maintained distinct and Independent Provinces, and down goes the Immunity of our British Church, and any other Church whatsoever; their liberties are forfeit, their Charter is overthrown; for if Rome be Sovereign to all, than all avoidable are Subject to Rome; for to deny subjection and obedience, where Supremacy is acknowleged, were absurdity in reason, and Rebellion in grain. But if this title of Monarchy Ecclesiastical be false, and groundless, and arising from naught, but swelling pride, and carnal ambition, to be greatest, or, at best, from the Grant of the Tyrant Phocas, is is a certain Key, and a manifest discovery, where to find, and tract out Antichrist, which exalts itself above every thing, that is God, or holy, and Sovereign, as we observed Rome before to do, above God the Father, Son, and Holy Ghost, so here above the Holy Catholic Church, which in the belief of Christendom comes next to the blessed Trinity, but in the Creed of Rome, must give place to the Pope, to go before it; to whom all Ancient Churches, must veil their Sovereignty, (as Kings their Crowns,) as well as private consciences, their Divine Allegiance, and Subjection, which they owe to God, and truth, and no other, but for his sake. And as the case is brought to a short and plain Issue, so to this hazard and inconvenience to proud Rome, that when the Immunity, and freedom of any one single Church is proved and evinced, Irrefragably, their Universal Supremacy is overthrown, and wrested from them, and nothing left in their close possession, but Antichristian guilt, by such pride and and Arrogance Incurred. This Ancient and Sacred Canon, for more satisfaction, runs thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Let Ancient Customs be firmly observed, those in Egypt, Lybia, and Pentapolis, that the Bishop of Alexandria, should have the command and power over all those, for to the Bishop, that is at Rome, this is likewise usual; in like manner at Antioch, and in the other Provinces, their several honours, and Primacies are to be preserved safe, and entire, to each Church; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but this Custom is to be marked, as Universally manifest, and acknowledged in the Churches, that if any one be ordained a Bishop, against the will and liking of the Metropolitan, This great Synod hath decreed and resolv●d, that such a one ought not to be taken to be a Bishop. Which is explained and confirmed in the second General Council, held at Constantinople, in these words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Let not Foreign Bishops approach those Churches, that are without their 
a Concil. Constant. 1 Can. 2. & 3.  bounds and Jurisdiction, nor blend and confound the Churches, (which the Canons made distinct,) Let the Bishops of Alexandria have the charge of the East only, always reserving the due honours of Primacy to the Church of Antioch, as they are allotted to it in the Nice Rules. And let the Bishops of the As●●n Diocese govern such places as are in Asia, and concern themselves in no other that are out of it: And the Bishops of Pontus, rule only in the Pontic Province: And of Thracia in Thracia only, and not further; and let no Bishops, without Invitation, come out of their own Diocese to confer Orders, or to dispose and rectify any matters Ecclesiastical, but by the rule above written, to be observed in every Diocese, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For this is manifest and out of doubt, that in every particular Province, the Synod of that Province, aught to administer and govern all throughout, according as the Synod of Nice hath decreed in such matters.  
Now by these two great Councils, and that of Ephesus together, being the three first general and Ecumenical, as in the mouth of two or three witnesses, or rather of all Christendom, it stands decided and established, that the Church of Cyprus is not subject to any Church, no not to Rome, but is Sovereign within itself: There being no reason, why it should be subject to Rome, more than to Antioch; both deriving from St. Peter, (Christ's Vicar) alike. If therefore free, and exempt, from the one, she is alike free and exempt from the other, by the same sentence, and for the same cause, of having power and Authority within itself, by Ancient custom, which frees it from all Foreign Sovereignty whatsoever by necessity, for the contradiction that is between being under, and not under any other, because absolute and free within itself, as the Council did adjudge, both the right, and fact. Therefore Rome cannot be Supreme to Cyprus; whereby her universal Superiority is manifestly overthrown, and she bound to suspect herself of Antichristian Arrogance. And if not Supreme to Cyprus, much less to Antioch, which is Ancienter in Christ, than both: For from Antioch the Gospel came to Rome, and C●prus, by St. Peter and St. Paul, as is confessed by themselves, which therefore had a Chair, and the rights of a Chair by consequence, before Rome had being: I will not here take upon me, to enumerate all Provincial Churches, of Ancient Apostolical foundation, or Imperial exemption, that by this, and other Canons of General Councils, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chief within themselves, as were Bulgaria, Iberia, and Cyprus, (as Balsamon notes on the second Canon of Canstantinople,) and Carthage, (after mature debate and trial for its Title with Rome, which was discovered to have no right of Supremacy, or Appeal, and what she alleged out of the Nice Canons, was found in open Council, after perusal of Records, sent for on purpose from the East, to be mere 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zonar. in can. 31. Conc. Carthag.  cheat, and forgery; and all transmarine Powers, and consequently that of Rome, were barred out by strong 
c Conc. Carthag, c. 31. c Conc. Milevit. c. 22.  Canons, that no Bishop might go out of the Land beyond the Sees, without the special Licence of his Metropolitan: That no appeals should be pursued to transmarine Tribunals, but only to the Primates of their Provinces, under pain of being Excommunicate, throughout all the Churches of Africa;) Such immunity had the Church of Alexandria, which in that respect, is equalled to Rome, by the words of this Canon. For Rome itself, was chief in like manner, and unsubordinate to any other, in her own Province, though not Superior to all the Churches of Europe, as she vainly pretends.  
And if any had this immunity, and chiefty within itself, the Church of Britain had it, beyond all doubt, or question; and that by the express letter and intendment of this Nice Canon, which confirms such rights to all Metropolitan Bishops, that were before in being: As our Metropolitans of York, and London, and Caerleon, manifestly were; as appears by the Records and Subscriptions of the Council of Arles, which was as great a Council in the West, as Nice was in the East, and held about 14 or 15 years before the other. Besides its Seniority to Rome in the Faith, and its distance and separation by Sea, as well as Carthage, and its pre-eminence in first Kings, and Emperors, and being known at Rome, when Gregory was about sending Monk Augustine hither, to have no Pall from Rome by his own confession, upon search. Yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Saith Balsamon, upon the said second Can. of Constantinople. From the beginning all Metropolitans of Provinces, were chiefs within themselves, and ordained by their own Synods, which is much confirmed, by that Ancient MS. Carranza mentions, which renders that passage; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Quoniam quidem Metropolitano Episcopo hoc idem moris est, etc. And as all Subjects in the State, are concerned and bound to know, who is their right Ruler, and proper Superior; so is it in the Church; men are Commanded to know their chiefs: But no where, either in Scripture, or Ancient Fathers, or Councils is it expressed, that the Pope of Rome, is this Chief; that all Churches, and Provinces are Bound to know, and own for such; for then this controversy of Supremacy were decided, past all further dispute. But what Metropolitan, or Patriarch then, is recommended to us in Scripture, or Tradition, to know and obey for such? My Text, and the 34 Canon of the Apostles answers this Question, and resolves us, whom we are to look upon as our chief, both in Heaven and Earth: For Christ is that Invisible Chief in Heaven, we are to know, and serve in all we do, from the heart: And on Earth, the Primate of every Province, (and not the Pope over all,) was Him, that all Christians in the Ancient, and truly Catholic Church, were bound to Know, and own, and obey, as their head, before Magistrates became Christians. And the Pope of Rome is there quite forgot, and not mentioned in the ; and at such a time, as his Authority, and Supremacy had been by all means to be salved, or heeded, if it had been then, but a point of any right, or order, in the belief of the Apostolical Church, which is now so great a point of Faith, in the Roman. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Bishops of every particular Nation, aught to Know Him, who is Chief amongst themselves, and to count Him, as their Head. And to do nothing beyond their particular concern and duty, without Him, nor he either to do any thing, without the advice of them all, for so peace and concord shall be attained, and preserved, and God shall be glorified. Whereby is evident, that the Primitive Ecclesiastical state of Christendom was, (as its present civil is,) Aristocratical, and not Monarchical; where several Provinces, had their several Bishops, or Primates, for their Ecclesiastical Princes, (As nowadays several Kingdoms are under their own several Kings, and States, and no one Prince Supreme, or, as a civil Imperial Pope, over all the rest:) But in comparison, of one another, all were equals, and unsubordinate to one another; (as to power and subjection, though not to order, and precedency;) And in their own Territories Monarchical, or supreme within themselves: And if the State of the Church was so, and so to be preserved by this Canon, although the state civil was different, and Monarchical; all Christian Kingdoms and Provinces being then under one Emperor, (as he that hath read St. Cyprian, or St. Hierome, can make but little doubt,) what reason is there, that the State Civil, and Sacred, being now equally Aristocratical, the harmony should be dissolved, and all should become slaves, against right, and Laws, and Canons, to please the Pride and sin of one? He that drives at an Universal Monarchy, is, and aught to be taken, by every Prince, and State, as a public enemy: The reason is the same in Church, as well, as State; Yea there is precedent for Universal Monarchy in States, but none in the external Church, but only Prophecies, and warnings of Antichrist, that should be such.  
Now for Rome to be Sovereign, (as she pretends,) and every Metropolitan Church to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Chief and unsubordinate within its own Province, according to right and Ancient customs, is a manifest contradiction, and inconsistency: Both cannot be true together; but the last was proved to be most true, by as great a testimony, and suffrage, as Earth can afford, the consent of several General Councils, the greatest that ever met, and in the best, and purest times. And, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Per omnia autem manifestum est: This is universally manifest, is the manner of wording of this point, in this Canon, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Manifestum namque est, quod per singulas quasque Provincias in the other, like unto it, both in the Originals, and their own Roman Translations: Therefore if the one be so manifestly true, the other of Rome's Supremacy, is as manifestly false: Let them shift off the consequence of Antichristianism, as they can.  
Yet Baronius 
a Spondanus An. 325. n. 32.  would prove the Supremacy of Rome, out of this very Canon, as what will they not venture, before they'll part with their chiefest Idol; but his offers are mere Cavil, and Petitio Principii, or begging of the Question, contrary to the context, and the design of this great Council, and contrary also to the text, in whole, and in part: The design being to strengthen the Authority of the Bishop of Alexandria, against Meletius and Arrius, who ordained Bishops for themselves, within his Province, against his will and consent; which Consecrations were as Schismatical, (being done against his Licence in Egypt,) as the like were, if done at Rome, or Italy, against the Authority of the Pope: Both of Ancient custom, having the like Authority within their proper Province: and the Foundation of the Decree, being the equality of Alexandria with Rome, as likewise with Antioch, in this respect; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where equality is supposed, its absurd to imagine the same, in the same respect to be subject, and supreme, for that were inequality, and contradiction: Besides, the union, and strength, of the Church's Government, and Discipline, (that whosoever is excommunicate in one Province, should stand so with all the rest, is not grounded upon the necessary Dominion of One over all the rest, (which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Popery, and one of its Master errors, against the mind of our Saviour, and the known state of the Primitive Church, and the union and the peace of all Christendom;) but upon the Brotherly love and communion, supposed amongst all Christian Churches, in the 5th. Canon of Nice▪ wherein appears the difference between Ecclesiastical, and Civil Polities of those times, and this: The Laws and Sentences of these, being of force only, within their own Territories, by right of Empire; but of those, every where without, through the bond and union of love. And they at Rome, bound to observe the decrees of their neighbouring Churches, as well as these, of It; which imports mutual subjection to one another by mutual humility, and excludes the proud conceit of Sovereignty in any one, over the whole. The whole Church in this respect being as one Province, (by the fiction of love and unity,) which in other respects, was several, and distinct by local limits, as before; One, not by the dominion and supremacy of any one, over all the rest, (which is the Carnal aim and Antichristian Tyranny of Rome,) but by the submission of all the parts to the Interest of the whole, which is right Christian liberty, and the harmonious Communion of Saints. The act and deed of one, being as the act and deed of all, where the public weal of the Church of Christ was concerned. And the ambitious, swelling Supremacy of Rome, is as much contrary to the Text of this Canon, both in whole, and in its parts, as it was to the connexion and design; In whole, for how can the Supremacy of Alexandria, and Antioch, and other Metropolitans, which it establishes, consist with their subjection? For so they were Supreme, and absolute within themselves, and not Supreme. And likewise in its parts, as appears from the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for likeness in privilege and customs implies equality in that respect; for if Rome had the Supremacy, than they were not like, neither would the example, and Instance fit. Withal, the Bishop of Rome is mentioned in the Canon with no more respect, or character of dignity and Superiority, than the Bishop of Alexandria, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set, as equal and parallel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this not from forgetfulness, or Irreverence in the Council, towards the Bishop of Rome, but from Truth and Justice; as appears, when in the following Canon, it establishes Privileges to Aelia, (being as much old Jerusalem, as modern Rome, is old Rome, though neither the one, nor the other, built upon the place, and ground, the former Cities stood on) yet there the Council is very careful, to remember and salve the rights, and Superiorities, of the Metropolitan of Caesarea, which was Sovereign to it, yet mentions Rome, (the Sovereign of all Churches, according to our Romanists,) without any such proviso, or distinct respect at all; which argues, either that the Council were not of the same sentiment, with our Romanists, touching Rome's Supremacy, so much pretended; or that the Council was unjust, and unmannerly towards Rome, and her Rights, but Civil towards Caesarea; yea it is much rather to be thought, that the Arrogant pretences of Rome, are vain and groundless, if not mad, and ridiculous; For if the sense of the Romanists were true, it would follow thereupon, that Alexandria, and Antioch, and all other Metropolitans, should be Sovereign to all the Churches in the World, as well as Rome, yea to Rome itself, as much, as It to them: For Rome is Sovereign of all, say they; but several others, are as Rome, saith the Canon: therefore equally Sovereign to all other Churches in the World, and to Rome itself by consequence: whereby Rome by their gloss, becomes both Supreme, and not Supreme, to other Churches: such absurdities they will rather force upon the Canon, and themselves, than allow it to be understood in its natural, plain, and genuine sense; that all Metropolitans are equally Sovereign, and unsubordinate, each in their several Provinces, Alexandria in the South, Antioch in the East, Rome in the West, over such places, as are subject to it, 
a Scholiast in Can. 3. Council Sardyc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Scoliast, not over Milan 
b Praefat. Monastic Anglic. part 1.  next door unto it, much less over Britain, so far out of its reach, or knowledge, but as 
c Ruffian lib. 1. c. 6.  Ruffinus hath it, about 12 or 1300 years ago, together with another most Ancient Edition: Et, ut apud Alexandriam, & in urbe Româ consuetudo servetur, ut, vel illi Aegypti, vel hic Suburbicariarum Eccliarum sollicitudinem gerat, that the one should rule all in Egypt, and the Bishop of Rome, over the Suburbicarian Churches, that is over the Territories, within the Liberties of the Praefect of Rome, and his deputy, which some say, were these four, Picenum, Tu●cia, Latium, Valeria; others, that they were 10. comprehending the South of Italy, with Sicilia, which last by Imperial prerogative, was for a while taken from it, and added to the than Patriarchat of Constantinople, with several others it had gained in Greece, as an accession: Neither had Baronius reason, to be so angry with Ruffinus for his gloss, (whom he scarce forbears to call a Heretic and Schismatic) there being no signs of spite, or want of Authority, and skill, and sufficient information, in this his assertion; and he was both 
d Non minima Pars doctorum Ecclesiae. Gennad. de Ruffino.  an Ancient Father, and an Historian of the Church, lived at Aquileia in the neighbourhood, spent 
e Hierom Apol. adv. Ruffinum l. 2. c. 1.  30 years in the East, having his birth, or extraction, 
f Idem Proaem. in Jeremiam.  from our British Isles, as St. Hierom affirms, (as his name and intimate acquaintance etc. with Caelestius, and Pelagius further imports,) which made him more fit, and qualified, to answer for Britain, as well as for East, and West: As his suspicious opinions, less fit, to provoke the Pope, whom he is rather 
g Usher p, 204, 205.  accused by St. Hierom, to have flattered, for protection: and to clip his Holiness Title, and pair his dominions, in a matter of fact and practice, where the falsehood, (if any) had been soon hissed at by thousands, was not the right way to insinuate into his Holiness favour, or to maintain his own repute.  
Rome being thus reduced within her due bounds and limits, and Britain (with other Churches) restored to her rights and privileges, according to best, and Ancient Canons, Apostolical, and Ecumenical; and the Bishops of Britain being (as was showed before,) in the possession of their Sees, (as the 7 Bishops of the Britain's in Bede,) or forced out, by Heathen Invasion, and Roman craft, and cruelty, conspiring together against them, as in the Case of Theonus 
h Hierom Apol. Cont. Ruff. l. 2.  Thadioc, and Ceadda: The several Nullities of the Roman-Catholick Church in England, will the easier appear in order. The first Nullity is from this 6 Canon of Nice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is an universal manifest principle, that if any one be made a Bishop, without the consent of the Metropolitan of that Province, this great Synod decrees, such a one to be no Bishop. But Augustine took upon him to be a Bishop here in Britain, without, and against the consent of our British Metropolitans, as he was told to his face Synodically; and the Case is sufficiently evident by his Foreign Ordination, and forcible intrusion. Therefore he was no Bishop by this Law, and his Consecrations of Mellitus, and Justus Bishops of London, and Rochester, were void and null; yea such Consecration and Ordination, was a second nullity, of the orders and dignities of all three, by the 35 Canon of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. A Bishop is not to presume, to confer Orders out of his own Diocese, in Cities and Villages, that are no way subject to him. And if he shall appear to have done so, against the mind and will of them, to whom those Cities and Villages do belong; let him be deposed for the same, and all them likewise, who were ordained by him; which reaches in equity to Etherius Bishop of Arles, who by Pope gregory's Orders, ordained Augustine a Bishop for this Isle, against the consent of the Bishops in it, as well as to Augustine, and his several Bishops, ordained here by him, who were all no Bishops, and the Priests ordained by them no Priests, with other scandalous consequences, and further nullities, which how they were imputable to them alone, who were the faulty Original Causes, and how avoidable by the Innocent, and Sincere, in God's Account, who measures all our Actions by our hearts, was explained 
a Sect. 10. p. 344.  before. To the like effect, is the 13 Can. of the Council of Antioch, that whosoever enters upon another's Diocese, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— unless he be Invited by the letters of the Metropolitan, together with the other Bishops of that place, upon  he enters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. All that he hath done, is void and nul, and himself is forthwith deposed by this holy Synod, as a just recompense of his disorder, and unreasonable aggression: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Scholiast upon this Canon, it gives cause and occasion of much scandal & commotion in a land, for one Bishop to enter upon another's Province. And Canon 22. of the same Council, what Priest, or Deacon, soever, he shall offer to ordain, the Ordination shall be void, and himself to be punished by the Synod. And this Council, though at first a Provincial, yet being confirmed by a general Council, it partakes of the same Authority and Force. And Augustine, and Theodore, and there Successors, who were never invited hither, by our British Bishops, or their Letters, or assent, stand fully condemned by it, as also, by the second Canon of the second General Council at Constantinople, upon the same Subject matter, extending the Prohibition, not only to Ordination, but any other 
b Balls. in Can. 2 Con. Con. 35. Can. Apost.  Ecclesiastical Act whatsoever, to be done by him, in another's Diocese, which the Scholiast Construes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he ought not to break disorderly into another's Territory, as a Robber, but with the good leave and liking of the Bishop of the place, for theives are frowned upon by other Canons, and being taken, are by the 25 Canon of the Apostles, to be excluded from the Ministry, though not from all Christian Communion. Yea to Preach in public, in another's Diocese, against leave, Degrades a Bishop to the Lower degree of a Presbyter, by the 20. Can. in Trullo. And there is hardly any shift, or pretence, for a colour to this Invasion, but it is prevented, and censured by other Canons; will he say, the Diocese was Vacant, when he came in, and Theonus the Archbishop of London, was not to be heard off, when he entered upon Canterbury, this is met by other Canons, 37. of the 6th. General Council in Trullo: The Impression of Heathens upon a See, makes no Vacancy, though the Bishops are forced to flee; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Council would by no means allow, that Ecclesiastical rights should be abolished by Heathen Invasion. And the 18th. Canon of Antioch, is to the same effect. But suppose the place really, and honestly Vacant, (without Heathens, or Augustine himself, or his Pope, being the evil cause) yet the entrance of him, and his Successors, stands eondemned by the 16th. of Antioch, and Sardyc. Can. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If any Bishop unprovided of a Bishopric, thrust himself into a Vacant Church, and Usurp its Throne, without the consent of a perfect lawful Synod (which requires the presence of the Metropolitan,) he is to be rejected, though all the People, whom he so entered upon, should unanimously Elect, or force him, saith the 14th. Canon of the Apostles. By these Canons, the consent, or Invitation, or Force of the People, avails not to excuse this Trespass▪ If the Invitation of some Potentate in the place and Territory, be pretended, which comes nearer to our Augustine's Case, (though by Bede it appears, he came hither altogether uninvited, out of mere Commiseration kindled in Pope Gregory, by the fair English Youths, sold at Rome in the Market) it will not much mend the matter, as appears by the 30th. Canon of the Apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If any man through the help of Secular Princes, possesses himself of a Church, or See (belonging to another,) let him be deposed from his degree, and Ex-Communicated, both he, and all that join with him: This further increases the nullity of our Roman Catholic Church in England, whereby Augustine stood Degraded from his Episcopal Dignity, and all that favoured him, Excommunicate; and all are a Brethren in Iniquity to Simonaicks, as appears by the near conjunction of this Canon to the Precedent, observed by the Scholiasts; and what Church can that be, where both. Head, and Members, are all, either deposed, or Excommunicated from the Catholic Church? of so little use and benefit, is the Invitation of Infidel Princes, to the wrong of Christian Prelates upon the place, were it allowed, and granted, that Augustine settled here, at the request of Ethelbert, who was not King of England, nor of all the Archbishopric of London, or Canterbury, which Reached from Humber, to Cornwall, and Severn; And what ever were the right of Ethelbert, to Invite, it was the manifest sin of Augustine, and Gregory, to accept the Primacy, to the prejudice of the Christian Prelates in the same Province, and in Wales, that was not yet subdued; For though the Canons approve of Charity, yet to the breach and violation of Justice, and Unity, amongst Christian Brethren, or of obedience to Superiors, it will by no means admit thereof. Therefore their Priests, and Inferior Pastors, (if they had any) are in no better condition, than their Superior Clergy, both equally Degraded from their Orders, for contempt of the British Bishops; who in this Province, were to be owned by them, as their just Superiors, unless they had other guess exceptions against them, than, that the Infidels were too hard for them. The 30th, Canon of the Apostles saith, If any Presbyter, or (Minister) gather Conventicles apart, in despite and contempt of his own Bishop, and set up an Altar in his Diocese, having nought to charge his Bishop in point of Holiness, or honesty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him be deposed for his Pride and Ambition; for such a one is seditious, or next door to a Tyrant. And whoever of the Clergy, or Laity, join with him, the one to be deposed, the other to be Excommunicated, after one or too Monitions, which was not in any probability, omitted to Augustine and his Clergy, in the first, and second Synodical Meetings, given him as before, by the Learned Unblemished British Bishops, and their Associates; For as at home, for the Inferior Clergy, to confederate, to suppress their Superiors, were Schism and Ecclesiastical Rebellion in them, by this Canon; so for any from abroad, of the same Christian Communion, to Erect Chairs above the Chairs of the Bishops of this Province, were such an Impudent Invasion of the rights of Lawful Superiors, (and an account will follow of that Epithet) as if the French, or any Foreign Church at London, should go about to exalt itself above the See of Canterbury, or London, that gives it Harbour. Yea whosoever shall attempt, or cause himself to be made a Bishop in a Diocese, belonging to another (whereby it should fall out, that two Metropolitan Bishops, should be in one and the same Diocese) though he effect his purpose, not by the help of Heathens, or Tyrants, as did Augustine, but by the Royal Patent, and Authorities of Christian Kings, and Emperors, who had greater Power allowed herein by Christian Councils; by the 12 Canon of the General Council Chalcedon, he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as Balsamon, 
a Balsamon & Zonar in Can. 12. Concil. Chalcedon.  explains it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was to be deposed, and laid aside from his degree; and any Bishop that was so made, before the ratifying of this Canon, were to be Nominal and Titular only, and the whole Right and Power to remain in the Ancienter Metropolitan; who was also to Ordain, and Judge the other, as the Arch-Bishops of Constantinople, were Ordained, notwithstanding their Grandeur, by the Bishops of Heraclea, where the See had been before, though they, through their Vicinity, and Interest in Court, were freed from this necessity, by the favour and Prerogative of after Emperors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to their Power given them from above, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many are the Canons that Prohibit one Bishop to enter upon the Bishopric of another, saith the Scholiast upon the second Canon of the second General Council in Constantinople (To pass by the 12 Canon of the second general Council of Carthage; confirmed in the general Council in Trullo, and the 37. of the third, confirmed in like manner, and the third Canon of the 7th. general Council, or second at Nice, which though it deviated in other points, is firm in this, and nulls the Election of Bishops made by secular power, and not by the Bishops of the Province, according to the mind of the first Council of Nice, though it decreed awry touching the Adoration of Images, in detestation of those that like Jews, abused them too far on the other hand,) I shall content myself in the last place, with the Decrees of the Council of Sardyca, the most favourable to the Church of Rome, and to the memory of St. Peter there, of any other Council whatsoever; whose judgement therefore it may be justly hoped, they will stand to, as they tender their own Interest, (which is wrapped up in the same third Canon, that secures our liberties:) Where, in the case of a Bishop, condemned by all his Brethren, of the same Province, from whose Sentence there was no Appeal, by the 15th. Canon of Antioch, who yet believing his cause to be right, was allowed this remedy, that upon a state of his case, to be transmitted from the Bishops, that were Judges, to Pope Julius, their fellow Bishop of Rome, Canon 10. the Pope had power reposed in him, either to order a re-hearing of the cause by other Bishops, (of the next Province, saith the Scholiast, 
a Balsamon in Can. 3. Council of Sardic.  else the Bishop of Thessalonica might be summoned to appear at Rome,) or by one sent from himself, to represent his person, and to join with them; or else to confirm the former sentence, according as he thought good: Which Inch was made an Ell, by the wont ambition of the Roman See, and two pretences for Rome's Sovereignty framed there from: First, that by this Canon all Bishops whatsoever throughout the World, were to appeal to Rome: Whereas it was only intended for such Provinces as were subject to Rome, as several were in the West, saith another Scholiast; and what is said of Rome, belonged as well to the Archbishop of Constantinople, for the Provinces under it, 
a Scholia in Can. 3. Sardyc. & 31 Carthag. apud. Synodicon Edit Beveregii.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of its equal Privileges with Rome by several Canons. Secondly, that this Canon, was one of the famous Council of Nice, (that went some years before) to give it greater Authority, which gave occasion to the Council of Carthage to examine this high Allegation, and to send to the East for the Original Records of Nice, and to detect the forgery, in the face of the whole Council, as afore, where the Pope's Legate was present, and to decree against all Transmarine Appeals from Africa, under pain of Excommunication through all the Churches of that Province, as before: Nor could Africa be more exempt from Rome, than was our Britain, was also showed. Yet supposing Rome's right of Arbitration, were no way hurt, or forfeited by this device, (as good Titles may be lost, when forgeries are used to support them,) and what was done out of choice and honour to the excellent Popes, that Rome had in those days, must be done to its modern Monsters, forever, by Authority of this Council; yet themselves must own its Canons to be in force, if they insist, that others should; and if so, by the third Canon, which contains this grant of honour to them, Monk Augustine's entrance and setlement here in Britain, is greatly unsettled, unless he had been called, and invited hither, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Bishops of this Province, and their Brethren, that is, by the unanimous desires of the British Clergy; for want whereof, see his danger, Canon 1, and 2. He was to be deposed from his Episcopal dignity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Balsamon, as a very impudent person for this Intrusion; and to be denied all Christian Communion, not only amongst the Clergy, but also amongst them of the Laity; and his pretence of being invited by the people, to serve him in no stead, and finally not to be capable so much as of Lay-Communion, at his death, the highest deprivation of a man's Christian state, that could be worded: A severity, the Church never used, but towards the highest misdemeanours against Christ, and his Church, that could be imagined, or conceived. If therefore they claim the benefit and privilege, designed for them by this Council, they must first quit all pretences to this Province, and make what reparations they are able, for their long and unjust usurpations, maintained by their several Popes, as Principals, as well as by Augustine, and his Successors as Instruments, and Legates, who else by this Canon are not to be reckoned amongst Christians, (as the old Britain's urged) much less amongst Bishops, or Popes. For what impudence were it otherwise, for persons, who stand Excommunicate by a general Council, which themselves most approve, to clamour for obedience, and subjection, where none is due, yea when no Christians can afford them so much as their Communion (under such faults,) by the Canons of the Church; for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the 10th. Canon of the Apostles, if a man pray with a person, outlawed from Communion; so much as in his house, himself is to be excommunicated; and Clergy also, that shall do the same with Clergy deposed, are themselves to be deposed from their Ministry together with them, Canon 11. Or where is their honour and fidelity to their Country, (which vulgar breasts seldom want,) that make it their blind study and zeal, to enslave this Ancient free Church and Nation, with their own Souls and judgements, and likewise their posterity, to a titular, degenerate Church, that stands deposed and Excommunicate, in all their Clergy, and Laity, for disobedience to Christian Laws, by all the general Councils, that have met, both the best, and worst: by 1. Nicenum Concilium Can. 6. Anno Christi 325. 2. Constantinopol. 1 'em. Can. 2. Anno Christi 381. 3. Ephesinum Can. 8. Anno Christi 431. 4. Chalcedonense Can. 12. Anno Christi 451. 5. 6. Quini-sextum in Trullo Can. 55. Anno Christi 681. 7. Nicenum secundum Can. 3. Anno Christi 788. 8. Constantinople 4 tum. Can. 1, 12. Anno Christi 871.  
Besides Nullities, from Invasion, which the true Catholic Church of Christ in all Ages hath so much abhorred: The Roman-Catholick Church in England, hath several Nullities, in the Ordinations of her chief Clergy all along, (had their entrance been Caanonical and with Invitation.) Not to mention Monk Augustine's own Ordination, (the first pretended Archbishop, which against so many Councils, he went over Seas to receive, from the hands of Etherius Bishop of Arles, by the order of his Pope, when there were Bishops enough in Britain, who had right to do it, and without whom the Ordination was invalid, and of no effect by the Canons, as well, as his whole clerical degree, and all his Christian capacity was under disability by his Intrusion, unless 
c Council Arelat Can. 2.  he had remained in France, in the Province wherein he was Ordained. Therefore Mellitus and Justus, whom he ordained alone, the one for London, the other for Rochester, were no Bishops in Law, because ordained by him, that was none himself; and by him 
d Concil. Arelat Can. 20.  alone, without other Bishops to assist, which was also against the Canons, as shall further appear. Laurentius his Ordination, the next Archbishop of Canterbury after Augustine, was null and void, several ways, because Ordained by Augustine himself for his Successor, in his life-time, which Act of his, was contrariant to the 23th. Canon of the Council of Antioch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That a Bishop ought not to ordain and constitute his own Successor after him, in his life-time; for if any such thing be done, such Act, or constitution, is void and null; but let him rather observe the Laws of the Church, which prescribes such promotion to be no otherwise legally made, but by a Synod, and the suffrages of Bishops, who after the death of the Predecessor, have power and Authority to choose, for successor, him they shall esteem most worthy: The 76 Canon of the Apostles is interpreted by Scholiasts to the same effect. And this Act was the more inexcusable in our Puny Augustine, because the great St. Augustine (to whom it was a grief, to be chosen Bishop of Hippo in the life-time of his Predecessor, through Inadvertence, or Ignorance of the Canon,) had provided a Canon in the Council of Carthage, (confirmed afterwards in a general Council,) that the Decrees of Councils, should be read at all Ordinations, for the future, to prevent the like Inconvenience. It was likewise void, because done by Augustine, who himself was no lawful Archbishop, and also done by him alone, which was a further Illegality, as before. Neither could Mellitus, who was no Bishop, (because ordained by Augustine) be a lawful Archbishop in the third place, nor Justus in the fourth by the same reason; nor Paulinus Archbishop of York, because ordained by Justus. Nor Honorius, a fift Archbishop of Canterbury, because Ordained by Paulinus, nor Felix Bishop of the East-Angels, if Ordained by Honorius, which is an Additional Argument for the ascribing of the Conversion of that Province, to British Ministry. Thus having proved the Ordinations of such Archbishops of Canterbury, as were Italians, to be nul, and void, (which was the first foundation of the Romish-Catholick Faith in England,) Adeodatus the 6th. Archbishop, who was an Englishman, (but not of the British, (or Oswaldian Northern Ordination, which was the same,) but of the Romish, being Ordained by one single Bishop, Ithamar Bishop bf Rochester, as before, (because there were no more left of the Roman way, throughout the Isle) his Ordination was also void, as well as the rest, by several Canons of the Church; whereof I shall recite a few in such Order, as shall give a further sight and prospect of the Government, and Ordinations, of the first Primitive Church, followed by no Church more exactly, than by our own Ancient British; the first Canon shall be the fift of Sardyca, by which it appears a Bishop was to be chosen by the People, and all the Bishops of the same Province, meeting Synodically; and what care is there taken, lest any one should be unsummoned, or unacquainted with an Ordination, that was to ensue? as if all were void, if any one were neglected or passed by; And the description 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a lawful Synod, for such a purpose in the 16 Canon of Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to be understood, that then and there a Synod is Right and Perfect, were the Metropolitan himself is present, as well as the rest of his Brethren. For neither, were to Act without the other, by the 34 Canon of the Apostles, before Cited, which Orders the Bishops of every Nation, to know their Metropolitan, and Chief, on the one hand, and to esteem him as their head (or their Ecclesiastical Prince;) And on the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that the Metropolitan should do nothing without their advice and liking, for so Concord and Unanimity, should be Established, and God should be glorified through Christ in the Holy Spirit. Which is all compriz●d in the 4th. Canon of Nice. A Bishop ought to be Ordained by all the Bishops of his Province, if it be possible; but if this be Impracticable (through some urgent necessity, or two great distance of place,) there must certainly be three Bishops at the least, gathered together at the place, and they to have the Proxies of those that are absent, and so to Proceed to Ordination; but the Confirmation of the Elect, must ever belong in every Province, to the Metropolitan. By which is understood the Right Original meaning, of the first Canon of the Apostles, generally practised at this day, whereby a Bishop is to be Ordained by two or three Bishops. And that Originally Bishops were to be Chosen, and Consecrated, and Confirmed, by the whole Communality of their Province, as well Lay, as Clergy (as is evident out of Cyprian, and the 13 Canon of Laodicea, which altered that custom, and is acknowledged by the Scholiast upon this Canon,) and by the Principal parts of the Community, which answer to the whole, and by the King, and Head of the Community, which represents them all: so our British Bishops were chosen in a Synod, saith Cambrensis, and we have showed before, that our Metropolitans were, David by King Arthur, Dubritius by Ambrose, in a solemn Assembly, Cleri & Populi, of Parliament, and Convocation, to express this matter in modern Terms. By which may be guessed the irregularity and invalidity of Adeodatus his Ordination, (which was Ordained only by one Bishop of his Province, who had received his own, from such as were no lawful Bishops, as before,) and of Theodorus Archbishop, (the Restorer of the Romish Religion in England) who was Ordained by none in all this Province, and came hither with Tyrannical Power, against the will of the Bishops of this Province, and to displace such, as were regularly Ordained, and Consecrated by the Bishops of this Territory, who had lawful Power, as Ceadda Archbishop of York by name, whereby himself, (in the sense of the Catholic Church in the Canons before recited,) was neither Bishop, nor Priest, nor within Christian Communion; whereby the Authority of the rest, by, and after him, Ordained, and the nature of the whole Roman-Catholick-Church, built in this land upon such rotten Pillars, may be scanned, and judged of: with trust, that there is mercy and compassion with God, for the sincere in heart, and Vengeance, and Indignation against insolent disturbers, and Tyrannical Hypocrites. Which by the way, might be the occasion, that our Politic Popes, in the Controversies heretofore, berween the Sees of York, and Canterbury for Priority; after both sides were craftily well squeezed, and lurched in their Purses, referred this matter out of their moderation, to be ended and detetmined by our own Kings, as Edward the third did it under his great Seal, as before; whereby some Authority was, by the way, acquired to his Romish See of Canterbury, (which before he well knew had none at all by Church Canons) by the Royal Patents of our Sovereign Kings, which are favoured by General 
a Con. in Trul. Can. 38. Chalc. Can. 17  Councils; else for Kings to meddle in such Ecclesiastical concerns, had been to touch the Apple of the Pope's eye, and to incur the displeasure of St. Peter, and St. Paul, forever, to the manifest hazard of their Crowns, and Souls, as there are Instances, good store, in matters of less offence, and far more Temporal in their natures.  
But our Popes will not stand to any Council, but take themselves to be above them all, which is the true reason of the Schism, between the Eastern and Western Church, or indeed of the Schism and departure of Rome, from the whole Christian Church: the true Catholic, being ever governed by Laws, and Canons, but the Roman-Catholick, affecting to be absolute, and to Rule all Churches by its own Arbitary Will, and Lust. The former Arguments from General Councils, though they are sufficient to satisfy all honest, and right Christians, yet our Popes are no more concluded by them, than was Cromwell by Magna Charta: unless therefore the Nullities of the Romish Church in England, be proved from their own Rules, and Principles, and from their own mouths against themselves, they are not proved home enough, as to them; to instance in two or three. So tender are they, and averse from shedding of blood, or would at least sometimes be so Accounted, that their Clergy cannot be present, 
b Con. Lateran Can. 18.  at a Sanguinary Trial; but if they have the ill fate to kill a man (though through mistake and chance) they become Irregular for it, and deprived of their holy Orders irrecoverably: Much more than are they forever unclerked by Murder; whereof, if our Augustine the Monk was manifestly guilty, in principal manner, not towards one, but towards one or two thousand Innocents'; no men of Arms, but of the Book, and Gown, and Prayer; then the Orders he had, or conferred after that on others, as on Justus, and Mellitus, made Bishops by him, after this fact, came all to nought, (as to them) in fact, or desert, and their whole Romish Church, and Ministry by consequence: but that he was principally guilty of the barbarous Murder, and Massacre of our British Monks at Bangor, as before, (
c Juell 5 part. defence 438.  who by good Relation, came out Barefoot, and Barehead to beg their lives;) and was present at the place, to encourage the slaughter, for the better propagating of the Romish Faith, or at the least had a great hand in this blood, is not denied by impartial Antiquaries; yea those methods used by Romish forgeries to palliate his crime, by corrupting Bede's text, and also by Enthusiastical, Hypocritical predictions, to father this execrable massacre upon the Spirit of God, these Arts and devices, are so far from excusing, that they prove and fasten it the more upon him, and in a very high, and nefarious manner. His Orders therefore, and his after Actings in the See of Canterbury, were all null by their own Rules: And his Communion, and much more his Fatherhood in the Christian Faith, to be disowned and detested by all English Christians and true Catholics forever, in their own defence. Besides Theodore Archbishop of Canterbury, at a Council at Herutford, passed this Canon, which owns and espouses the like Canons of the Ancient Church, with their penalties: 
d H. Spelman Council p. 153.   nullus Episcoporum, etc. That no Bishop Invade the Diocese of another, but rest content with the Government of his own charge: But such was Britain towards Theodore, and to the Pope that sent him, as well, as to his Successors, that followed him, as before is largely, and fully proved: the Faith here being planted by the Apostles, or their followers, among the Britain's, and by the Britain's amongst the English. Therefore Theodore, the restorer of the Romish Faith in England, stands condemned, he, and his new Church, and Successors, by his own Law, and sentence, as well as Augustine its first founder: Withal Pope Gregory himself, who was the first root and contriver of our English Popery, allows not his Augustine to entrench upon the Gallican Church, or the Bishop of Arles his Jurisdiction; because saith he, that were against Scripture, and the Ancient Institution of the Fathers, (pointing at the several Canons of Councils before recited) and to thrust one's Sickle into another man's Harvest: But Britain was a Province ever more distinct, and exempt from Rome, than Gallia, as before is proved: Therefore Augustine for his Intrusion, stands condemned by his Pope; And his Pope by himself, for sending him. And Theodore, and his Successors, by the same definition: Withal, it is observable, why yet Pope Gregory subjected our British, but not the Gallican Church, to the Romish Jurisdiction of Monk Augustine; because, saith he, 
e Bede lib. 1. c. 28.  ab Antiquis praedecessorum meorum temporibus Pallium Arelatensis Episcopus accepit, I find the Bishops of Arles, to have had their Pall from Rome, in the times of my Ancient Predecessors; that is, because France was subject to Rome, Britain before was not. Now this modest and humble Pope, declares in several of his 
lib. 4. Epist. 76, 83, 178. 194. Antiquitates Eccl. p. 43, 45.  Epistles extant, that to affect to be universal Bishop, and Sovereign of all Churches, both name, and thing, was impious, and Sacrilegious, and Antichristian; and cried out, that Antichrist was nigh coming, when John Bishop of Constantinople began to usurp such a Title: If therefore by Romish principles, all Churches that derive their Palls from thence, are thereby subject to their Chair, and those, that never had Palls from thence, as Britain, (and other Churches by consequence in the like case) were to be made subject likewise, because they had none, by Pope Gregory's instructions to his Missionary; And so, by having, or not having, all Churches became subject by this Artifice: Therefore it is manifest, Gregory by this Act, made himself that universal Bishop, he so much abhorred, though not in name, and title, yet in effect and reality, which is more; and Antichrist, by consequence: Therefore we affirm the Romish Faith in England, is to be shunned, and disowned by all true Christians, because its first plantation was from an Antichristian strain and, Original, by the confession of its first founder; who, if Popes be Infallible, as they do, and must believe in that Church, was Antichrist Infallibly, by his own Infallible determination.  
Lastly, not one, but all the Popes 
f Apud Dr. Hammond of Schism p. 105.  of Rome, at their Creation, make a solemn vow and profession, to observe inviolably, all the Ordinances made in the eight first general Councils; where nothing is more unanimously provided for and secured, by all Anathema's imaginable, than the Ancient Immunities of Provinces, against Invaders and Intruders, and of our British Church by consequence; whose Rights therefore could not be touched, nor violated, by any of them, without incurring the acknowledged curse of the Catholic Church, and the condemnation of their Holinesses themselves, for Faithlesseness, and Perjury, out of their own mouths: What temptation can there now be to any sober Christian, to renounce an Ancient, and Orthodox good Church, and his own Mother, for another, in a Foreign Country, which stands condemned by God, and the whole Christian World, and by itself? And these condemnations, too visibly executed upon it, with a probatum est, in a stupendious degeneracy, beyond all Heathenism; not only in point of Ignorance, and gross deliberate errors, putting out the Candle of knowledge upon themselves, and all in the room, for no good ends, for many hundreds of years, until the Reformation: But in their so liberally Licensing, and dispensing in themselves, and others, that is, making nothing of any iniquity, or Incest, or breach of Faith, or Treason, or Gods anathemas, in order to their Catholic interest and gain; which office of faculties, and libertinism, the worst and rudest of Heathens never dreamt of. Who knowing the judgement of God, that they, who do such things are worthy of death; not only do the same themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, allow, and approve, that others may do them, Rom. 1.32. which is so far from being Christian, that no Heathens have been found, or known, more professedly Satanical, or Antichristian.  
Seeing therefore, (to contract our Argument to three undeniably positions,) The Catholic Church is still in being, and its Canons unrepeal'd: And the Church, and Province of Britain, is likewise still surviving, with Ancient Metropolitical Rights appertaining to it: And the Clergy of Rome are daily intruding upon us, not only without the Invitation of this Province, (though it is their Interest, and perhaps their secret practice, to try by Cap, or Pall, or preferment, what Wilfrids, or Egberts, or Elbods, they can allure to betray Church and Country,) but against manifest, and public dissent, declared by Laws, and highest penalties; What Holy Orders can such men have, who are declared by the Catholic Church, to be neither Clergy, nor Christians, for such disorder? (the scandalous ill consequences we have salved before, as to the Innocent, and charged them on their Authors,) or what validity, or power, or comfort to the Conscience, can there be in their indulgences, or Pardons, or Consecrations, any more, than if Butchers, or Town Beadles did absolve, or Cats laid their paws upon their credulous Disciples, enured by long custom to be abused?   

SECTION XV. A short Diquisition into the Cause, and character of the Roman Apostasy, in its Leaders, and Followers, from History, and Prophecy, and Practice.  
ANd though they thus refuse to be Impaled, from invading our British Liberties, by, either Conscience, or Canons, or contradictions, which are received bounds, with all other men, and Christians in the World, and leaving reason, seem to appeal to Club, or Craft, by consequence; which would look very Barbarously Heretical in Protestants: yet neither are they to conceive themselves Singular in such Magnanimous, and Lawless adventures, and usurpations, for no thief ever came to the Gallows, nor Traitor to the Scaffold, nor cheat to the Pillory, nor Malefactor to the wheel, nor any sinner whatsoever, to shame, and damnation everlasting, but for the like obstinate exaltation of their lust, and Pride, above the Laws of God and men: only with this difference, the one sin in the Night, the other in the Day, the one with guilt, and fear, and shame, and sometimes with repentance; but the other with open face, and Catholic confidence, and Sanctity; Fathering all their evils upon Christ, and St. Peter, without hope of Repentance; for to amend, or change their manners, would be to Apostatise from their Apostolical Faith and Principles. An abominable newfound evil, of Monstrous visage, like a Gorgon, of Pernicious influence, like a Plague, of hopeless Cure, like a Gout; for here light hath Communion with darkness, which all reason, and Religion, and Order, were Ordained to sever; and the Wolf and the Lamb shall lie together, and keep their natures: and Civil, and Wild, and Humble and Proud, and Regular and Lawless, and Holy and Unconscionable, and Catholic and Schismatical, and Apostolical and Atheistical, shall be Consistent; and Church and the World, and God and Mammon, and Christ and Satan, be of one Piece; enough to distract Innocent beholders, not used to monsters, with so horrible a Spectre, and strike them dead with the Antipathy; Cicero wanted words, fully to express such disorder, and confusion; Totius autem Injusticiae nulla est, capitalior, quam eorum, qui dum maximê fallunt, id agunt, ut boni viri esse videantur. Of all Injustice, and wrong, there is none so Abominably Pernicious, as that, which would sanctify itself. Had he been a Christian, he had allowed it the Epithet of Antichristian. The like sight, made another clear-spirited Heathen, start beyond the Pole, in his fright, Vltra Sauromatas fugere hinc libet, & Glacialem Oceanum— and choose to be out of the World, than live near the Immusical Notes, and grating contradictions, of debauched Curii, dissolute Stoics, Sordid Nobles, Holy Hypocrites. And for its infection, as nothing is more abhorred, so nothing is sooner catching, nor more seizes the vitals, and blunts the edge of Conscience, and overthrows all the Laws of the soul. The precedent of a Holy Pope, or Prelate, promoting his privare lusts, and Interest, jure Divino, shall affect, and Assimilate, whole Kingdoms, Provinces, Churches, and all degrees of men, both Secular and Spiritual, all Politicians, Libertines, Rebels, and Carnal Christians, whether within or without, his Holiness obedience, to take after the example and Pattern, (when once known,) to become their Own Popes, to Licence their own Crimes, and Cruelty, and Treachery, for their gain and advantage, as well as He; having so great an example for Apology, and excuse, and the like deceitful heart to prompt them to it; and under the shelter of Sola fides, as well as that, of Sola Ecclesia, (both of the same mould and spring,) both shall drive on their ungodly designs, and be justified Saints, and good Catholics, in their own esteem and vote, amidst all their Hypocrisy and Rebellion nevertheless, whatever they be in Christ's, who is their Judge. And the end of Christianity is hereby defeated, and the Gospel, and Baptism reversed; and every man's Will is his own Bible, and the Rule of his Neighbour's Rights, and his Sovereign's duty; self-love his wisdom, and Religion, and Charity, and Loyalty gone out of fashion and request, and all are Popes, but none are Christians: whereas Christ, neither in his own person, nor his Disciples, nor his Laws, gave the least Countenance, or example, for such Encroachments upon Kingdoms, or Brethren. He allowed his rights to Caesar, and consequently his external Supremacy, to every Prince in his own Territory: his greatest Apostles kept their own bounds and line, and did not build upon their Neighbour's foundations, Rom. 15.20, 2 Cor. 10.16. Gal. 2.7. Thou shalt not Covet thy Neighbour's House, etc. is is one of his greatest Laws, and Maxims, daily inculcated upon all his Christians, without exception. And his Apostles forwarn, and testify, That he is the avenger of all such, that oppress, or overreach their Brethren in any matter, 1 Thess. 4.6. But nothing is more the Profession, or Custom of Rome, than overreaching, and Intruding into other men's rights, and building upon other's foundations, and Signior Churches; and thrusting their Sickle into other men's Harvests, rather than keep honestly and peaceably at home, within their appointed bounds, and want their Peter-pences: Yea rather than fail, by any sinful ignoble Arts whatsoever, confederating with Pagans against Christians, setting on Subjects against their Princes, and Princes against Subjects, and the People against one another, not to mention poisons, secret murders, Massacres, Powderplots, etc. And which is the greatest violence to men's faculties, and common sense, and makes men's ears to tingle at the Blasphemy, and hearts to tremble at such Atheistical Insurrections, and contempt of the Sovereigns of Heaven and Earth, This invasion of Neighbours, must be the Catholic Cause, this wrong and injustice, must be Gods own Will and Commission, and St. Peter's Charter, the chief Robbers, and Rebels in the design, the choicest Saints and Catholic Champions of Christ; who according to St. Paul was the Avenger of all such, but according to our Popes, is made the Patron and approver. Whereby their Repentance and Cure becomes morally impossible, not only because recovery (with them) were disease, or their departure from the Faith; and their amendment after Christ's mind, a damnable State and Condition; but also, because Reason, and Conscience are gagged, and the faculties of their soul wholly locked up, from helping to their Conversion. Heathens were easier recoverable, than Papists, from their Idols; because in the one, there was a reserved Allegiance to God, and the Truth, left in their souls, for Arguments to work upon; but in the Roman Heathenism, that Allegiance is so fixed, and settled in the Pope, as God; that the soul is to regard no Truth, or Oracle, whatsoever of God himself, against him. Papists are more Pope's people, than God's people; and their reasons and Consciences by consequence bound, more to follow guides, and the Will of the Pope, than to follow Truth, or the Will of God. Socrates is my Friend, and Plato is my Friend, but Truth is more my Friend than either, was the Heathen Liberty; Truth is my Friend, and Conscience is my Friend, but my Ghostly Father, and Guide, is more my Friend then all, is the Popish slavery. In the Roman Religion, man is to be regarded above God, yea most are not allowed to give any hearing to God at all, who speaks in his Scriptures, (which ever were, and are, esteemed God's Word in all Christendom, whatever they be at Rome.) Papists to our sight, are Gods rational Creatures, as other men, and Christians be; but in reason, they are but parcels of the Pope, detached from God: As Tangier to the eye, is in Africa, but by fiction of reason, in England, to whom it is subject. A Papist therefore being more the Pope's subject, than Gods, is hardly reclaimed by any Truth; which is but the voice or will of God, as of a Potentate, more Foreign, and remote, and weaker (as to him,) than God, who is the strongest of all, to all the World besides, Esdr. 4. And his rational faculties, ordained to take the part of truth, are kept prisoners from doing it any service, yea are listed and impressed to obstruct, and batter it, as Canons taken and mastered by an enemy, and turned to do execution upon Friends; whereof the Divines and Parasites of that Church, in many voluminous, learnedly vain Discourses, in defence of gross Errors, against plain Truths, have given a considerable instance to the World.  
Now how this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or falling away from God and truth, 2 Thess. 2.3. came first to pass, and that (once great, and glorious) Church, and its Angels, to leave their first Station, and to be tumbled down into their Papal pit of darkness and seduction, next to the Infernal; where, in the one, as in the other, both sorts take a miserable pleasure to continue, according to the British saying, y cyw y fegur yn Vffern, yn Vffern y mine of fôd, but a far greater pleasure, and triumph, to ensnare as many Souls, as they can, to bear them company, and participate in their plague, is sufficiently clear in History, and strangely described to the life in Prophecy: And to begin with the first, Pride, and a high stomach, had a chief hand, in both the falls, and foundered patience in the latter, with an insatiable avarice and ambition in the Fathers of this Church after the vain pomp and glory of this world, which the children of Christ's School are instructed early to renounce; that it pleased God in his deep wisdom and Justice, to deliver them over to a reprobate sense, and an infatuated mind, to be a curse, and plague to themselves, and the rest of Christendom for many years, for their sterility, and ungratitude under the Gospel of his Son. And, as it was with the Fox in the Fable, who long strove in vain, to repass out of the Granary through the same hole with a full belly, through which he had entered in empty with ease, till the Wesel advised from a loof, si vis effugere istinc, Macra cavum repetas, etc. The way to get out, is to be as lank and empty, as you came in. So if Rome could have proceeded with that moderation and comport, with the variety of its fortunes, that was prescribed in the morality of this Fable, It might had retained its Christian, though not its carnal glory to this day. But for the first three hundred years, her condition without, being lank and narrow, though healthy and glorious within; and being highly feasted by Constantine, and some succeeding Emperors, with the affluence of the Roman Empire in its height; it began to grow big and corpulent, and require more room; that when the Empire began to decline, it was a hard lesson to decline with it, and return from a Palace to its first Cell. Therefore here thoughts came in, how the Ecclesiastical Grandeur of Rome might be supported and kept up, amidst the falls and ruin of its secular: So that the sacking of Rome in the year 400, and 500 and the declension of the Empire, especially in the West thereupon, or the removing of that which letted, out of the way, as the Fathers unanimously interpret that expression, 2 Thess. 2.7. was both a Prophetical mark, and an operative occasion, of the conception and forming of Antichrist: Here the Inch of respect, given to the Popes at the Council of Sardyca, began to be stretched into an Ell of Primacy and Empire for a taste, by fathering it upon false Canons of Nice Council, till the forgery in the Council of Carthage was publicly detected, as before; And the Dog that began to lick ashes, early discovered what his appetite was after meal, wherewith the Italian, saying, would not have such to be trusted. But the long Insolences and exactions of the Exarches of Ravenna, (from the year 500 till their deliverance, by Rebellion against Leo Isaurus,) by whom every Pope was to be confirmed, and for a large Fee 
a Platina in Severino 1 more. Vana erat cleri & populi Electio sine Exarchi Confirmatione.  else the Election to be null, was a large trial likewise and fatigation of patience to those that could never forget their once high, nor ever remember their low condition, (which else would have been their Cure and Grandeur, in imitation of their too much neglected Apostle, I know both how to be abased, and I know how to abound; every where, and in all things, I am instructed both to be full, and to be hungry, both to abound, and suffer need, Phil. 4.12.) And the Ecclesiastical ambition of the Constantinopolitan Patriarches after all, (aiming at priority to of Rome, which disdained to admit them into equality,) did more discompose, than the Civil Tyranny of the Exarches; for Pride had rather lose its Purse, than its Plume; by this their patience was set on the tenter. Caesar, and Pope's being alike, in their setting up, on the ruin of the Liberties of others; the one of his Country, the other of their Church; and both from a punctilio and sense of Diminution, not in their being and subsistence, but their quality. 
b Sueton in Julio Caesare, § 29.  Difficilius, se Principem Civitatis, a primo Ordine, in secundum, quam ex secundo in novissimum detrudi, It was harder for him being a chief Citizen, to be made a second, of the first, than the last of a second, were Caesar's words, and the thoughts of our Popes; the fall being greater from the imaginary condition of a God into that of a Creature, than from one Creature into another. And all of high breeding and low fortunes, that choose to set up in the High way, have the like temptations, and distress for Apology, for their Secular, as the Church of Rome, for its Ecclesiastical depredations, not any want of necessaries, but of Grace. For the Roman Popes had little cause to be offended with the Constantinopolitan claim of Superiority; (now their City was the Seat of the Empire, and Rome, ever and anon, taken and retaken by Goths,) this being the best stake in their own hedge, when it was an Imperial City, and the best and chiefest foundation of its Western Priority: but being now brought down to the dust, their last Emperor Augustulus resigning to Odoacer by force about 480. who fixed his Court saith one, at Ravenna, ne umbra Regni Romae superesset, Their Consuls and Senate ceasing in 540. Their Citizens fleeing for shelter into the Marshes of Venice, and elsewhere far and nigh, as the Britain's into Wales; no Inhabitants left, that could be counted Roman, unless Goths, and Vandals, and Herules, or as Platina, 
c Platina in Gregorio.  saith, Si Epirotae, Dalmatae, Pannoni, & faex totius orbis terrarum huc missa, Romani appellari queant, unless Epirots, Dalmatians, Hungarians, and the dregs and Porters of all mankind sent amongst us, might pass for Romans. Their City often sacked, and Burnt, and ruin●d by the Goths; And the very 
c Platina in Gregorio.  ruins themselves, and their Ancient Monuments and Statues, ruined by our Pope Gregory, as he is taxed, to contrive that men's repair to Rome might not be more for curiosity, than Devotion; what reason had the Church of Rome, to expect to far better in this her solitude, and desolation, than that of Jerusalem, the undoubted Mother of all Churches? which was glad in her Poverty, to truckle under Caesarea, where the deputies then resided; as Caesarea, under Antioch, the residence of the chief Precedent of the East: and why not ruin●d Rome to the Constantinopolitan See, now the residence of the Emperors themselves? Nothing was here wanting to a good title of Supremacy, as far as the Constantinopolitan Empire reached, as it did undoubtedly to Rome at this time, but only the Imperial ratification and assent; without which, Rome's Priority by express Canons, still continued unrepeal●d; But when the Emperor began to interpose, 
c Platina in Gregorio.  Et Mauritius monuit Gregorium, ut Johanni Constantinopolitano obtemperaret, and monished our Pope Gregory to submit and acquiesce under the See of Constantinople; their Christian Patience could last no longer: the string was wound so high, till it broke; here they first began to be desperate; and though they quitted conscience, they kept their cunning; and seeing Christ did not defend them better, Satan shall: Si nequeo superos, Acheronta movebo. Here our Pope Gregory first exonerates himself on his competitor, John Archbishop of Constantinople, and styles him no less than Antichrist, or his Forerunner, for affecting so large a Supremacy; which yet himself, and Successors more vehemently drove at; but he, Water-man-like, with his face the contrary way, carrying Servus Servorum in his mouth, while Dominus Dominantium was in his heart: Auxit que modestia Crimen, to use the early expression of a worthy Pen, the Hypocrisy and contradiction Antichristianized his Crime. Soon after Mauritius himself, is murdered by the Tyrant Phoc●s, and his children before his face, as it were by a just Judgement of God, wherein it is likely the Popes had no more hand in the contrivance, than Monk Augustine, a few years after, in the blood of Bangor: though some while after we find them openly, and Traitorously destroying, not Emperors only, ●at the Empire of the East itself; and despising, and chopping the Kings and Emperors of the West, as fast as Tarqu●n did Poppies, till they stumbled upon a Britain. And Holy Gregory kept fair Communion with this bloody Phocas, in Letters full of Honour and Respect nevertheless; and his next, or next Successor saving one, who sat not half a year, Boniface the third, obtained from the Grant of Phocas, that Universal Primacy, wherewith they have troubled the World to this day; which in others was Antichristanism by confession, and yet themselves are the men: A Phocâ obtinuit (Bonifacius) magna tamen contentione, ut sedes B. Petri Apostoli, que caput est Omnium Ecclesiarum, ita diceretur, & haberetur ab omnibus; He obtained with much ado of Phocas, that the See of St. Peter, which is the head of all Churches, (in their fancy) should be so esteemed, and accounted of by all. 
d Platina in Bonifacio tertio.  They were, and still are, long studying and hammering for a square and proportionable Title, and Foundation, to bear this grand Fabric of Universal Monarchy in the Church; The house of Pudens, and our Ruffina, (their Ancientest and Truest,) was too narrow: The undoubted residence of St. Paul in their City, was their most Honourable and Glorious Title, but more serviceable for Salvation, than for Supremacy; for it made them but , yea Junior to several Churches of Greece; Athens, Ephesus, Thessalonica, of the same Plantation: Constantine's Imperial Grant was Subject to change of time, and Emperors to change of mind: therefore no shoulders seemed broader and fit than St. Peter's to be their Atlas: (who yet, if ever he came to Rome, came thither upon the score of the Jews, who were his peculiar charge, as the Gentiles were St. Paul's, as is plain from Scripture, and their own 
e Spondan. An. 51. n. 4.  confession, according to the appointment of God, Gal. 2, 7. and the decree of the Hierosolymitan Synod, and their particular respective undertaking:) lest therefore by this, they were at best but Popes of the Jews, they'll borrow help from St. Paul, and both shall be their founders together, in despite of God, who made them Separate: but then there are other Prerogatives since assumed by that See, of deposing Kings, and Emperors, and transferring Kingdoms, which cannot be well derived from Fishermen, and Tent-makers, and Subjects. Therefore it is a more adequate Title, to be Christ's Vicars, by whom King's Reign: but because his Kingdom was not of this World, nor his Mission, while on Earth, but to the lost sheep of the House of Israel: The Roman Parasites discern, that the Plaster is never broad enough for the sore, till he is Vice-Deus, or 
e Torturi Tor●i p. 361.  Vice-God on Earth, as they begin to style him in their dedications. And this comes nearest to the Scriptures. 2. Thes. 2. Now, it is not my design at present, to display the great mischief, and bloodshed, and confusion, that did arise to Christian Kingdoms, and Churches, from this groundless Primacy, nor the Enchantments upon souls, by this Castle in the Air: nor to examine whether Turcism, or Popery, have been the greater Nuisance to Christendom? or which was the greatest wrong to the spouse of Christ, to be slain or defiled? to be pillaged, or divided? For all Churches heretofore, from one end of the Earth, to the other, were all, as loving Sisters of one and the same Family, under one and the same roof, tied to one another in a lovely knot and Union of mutual charity and preference; and still might be, if by the mercy of God, and zeal of Christian Princes, this common disturber, were raised from being Servus Servorum, (an Hebraism for a great slave) to be equal in Vote and Authority, in Public Councils, to other Metropolitans, and Primates, his Reverend Brethren, who otherwise hinders all with his proud humility, and detestable Union of slavery: But my scope and purpose, only is, to vindicate our own Rights, and Liberties, and to unmask this Bishop and his Clerks, who come as thiefs in the Coat of Christ, and St. Peter, to steal away our Crowns, and Mitres; and to seduce well-meaning people, and unwary Grandees, to assist them in the Robbery, out of Conscience; and to burn and destroy us, as Heretics out of zeal, for keeping our own, against this their Phocacian Monopoly and Usurpation, which 
c Wh●lock. not in Bed. l. 2. c. 8.  Monk Augustine and his Successors were sent hither to execute, amongst as many as they could abuse and deceive. For what fair obligation upon Conscience (which is ever correlative and corresponding with Gods will,) can this Intrusion, on the Fights of Neighbouring Kingdoms and Churches have, which is so expressly forbidden by the Laws of God, and Nations, and the Canons of the Universal Church? Can God be contrary to himself? or one Catholic Church to another? or the same Lord Christ be both the Avenger and Patron also of such as overreach their Brethren, or remove bounds and Landmarks? Doth not Conscience bind them rather to aid their injured Neighbours, against these holy Robbers? and to study reparations, wherever they were miss-led, to be accessary and assisting to such Burglaries upon the Innocent? If it be good Catholic Religion and Conscience, to swallow, hand over head, any Tradition, o● gloss, that shall produce a Commission from God, against his express Will and Precept, to the contrary: Then Adam and Eve were commendable Catholics in harkening to the Serpent, to the ruin of themselves and their posterity; and we in protesting from plain Scripture against such glosses and suggestions, culpable Protestants. Protestancy is not a name of Schism, but of Duty; and eternal Allegiance of the Soul to God and Truth, against Atheism and falsehood, and the works and words of the Devil in any shape. The Act that passed at Germany about an 100 and odd years ago, in protesting from manifest Scriptures, against gross Errors, counterfeiting Divine authority, was a duty in general, 1500 years before, and more, and will be still to the World's end. The vow of Baptism makes every Christian a Protestant from the Font. Nothing more makes roman-catholics, and Cardinals, and Popes, than a Carnal forgetfulness and abhorrence from such Protestantism: It is not believing, as men would have, but as God in his word and will would have us to believe, that makes true Catholics and Christians; for Christians are to resist temptations, whereof the most prevalent love to be clothed with God and Religion: fatuus, the Latin for a fool, is conjectured to be derived from, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persuade, one that is easily won to believe any Lie, or Legend, or Imposture. Old Adam and Eve in harkening to the Serpent, against God's word, were the first Types of credulous Papists; Christ, the reformed Adam, in siding with plain Scripture against the glosses of the Serpent, was the first example of wary Protestants. All Religion, and Irreligion, consists, either in turning from the Creature to God, to the exaltation, and righting of the Soul; or from God, to the Creatures, to its overturning, to be in dishonourable subjection to the body its slave, to its great wrong and misery.  
This Novel Supremacy therefore, being so manifestly unjust, for its matter and trespass upon the rights of Sovereigns, and Churches; and so ungodly and scandalous for the motive, and manner of its prevalence; (being founded in the like Pride, that tumbled the Angels into Hell, as Pope Gregory affirms it of his Competitor, in the like impatience, and despair, that keeps them in it: And carried on with the like love of lies, and murder, and seduction, as makes them intrude, and wander out, into our Air; and prevailing upon many, by the like Arts, either as a Catholic Angel of light, to seduce the unwary and superstitious; or as a bountiful Prince, with glorious offers of Palls, and Caps, and Dignities, to win the proud and servile to comply and worship; and terminating in the like everlasting damnation, both to them and their followers, 2 Thess. 2.12. Phil. 3.19.) hath enough in it hereby to disengage all sober and considering Englishmen, from any necessary zeal, or tie of Conscience, to subjugate themselves, or betray their Church, and Country, into such dangerous and unworthy slavery: Yea (it were to be hoped at first sight,) to dispose Italian zeal and ambition concerned, (if it would but lay hand upon heart,) either to let us alone, to enjoy our Ancient rights without wrong, or trouble; as all would wish to themselves, and therefore aught to permit the same to others; or at least, to let God, and Christ, and Catholic Religion alone, as not to bring his holy name and glory, which is to be honoured above all we have, to countenance their sin, and wrong, to their just rebuke: But, that from the character of such an Apostatical Church, in Prophecy, (which is praescient History,) any regard to the heart and Conscience, or fear of Blasphemy, is the least to be expected; yea the exclusion of the one, and admission of the other, to be rather always met, as the sum and total of such Religion; as the practice sufficiently confirms and fulfils the Prophecy: For what Hieroglyphic, or Emblem, could more lively describe, such a Church, where at once the Heart and Soul is excluded, and yet sanctity and zeal professed; than that of the beast with two horns, like a Lamb, and speech like a Dragon? Rev. 13.12. For what is any Society of men, devoid of Conscience, and private judgement, and common Justice, whose part is, suum evique tribuere, neminem laedere, but a mere rout of Ravenous beasts; or as they are described elsewhere, men of corrupted minds, 1 Tim. 5.6. For where the mind is corrupted and dead, and the body alone alive; what there remains, but a beast in humane shape? Of the same Herd are those, who are delivered over to a reprobate mind, or a mind void of judgement, like Salt, that hath lost its savour; or those in the Prophet, whose eyes are blinded, and their hearts heardened, that they neither see with their eyes, nor understand with their heart, Joh. 12.40. For an useless eye, is equivalent to no eye, and an unconscionable Soul, to no Soul at all; as a deposed King, is a living man, but a dead Prince; so a reduced Conscience, dethroned by lusts, or the Tyranny of any Church, or God's desertion, is no Conscience. A Soul subject to man, more than God, is no Soul; as are all such, who by force, or choice, are to obey man against the Truth: Wherein, (as was proved at first) the master-errour of Popery did consist: Men of deposed Souls, or silenced Consciences, in Scripture account, are beasts: But the other part of the character, or a profession of Holiness and zeal, included, as well as good Conscience excluded, is set forth by the other notes, Horns like a Lamb, and Speech like a Dragon: That is, this beast, is as Christ, for arrogated Holiness, and authority; and yet as Satan, or the Dragon, or Serpent in Paradise, for destructive seduction. Good God what a monstrous profession of Christians, is here painted! which in vulgar blazonry would signify a Church, hearted Beast armed Christ, and languid Satan: And the two horns, and not seven, as had the other, may note, that the Roman Empire had more of God's blessing, and approbation; though counted Beast for its violence; for God blessed the 7th. day, but so he did not the second, Gen. 1.8. And the Roman Empire enlightened and civiled the Countries, it subdued; but far otherwise it was with the Empire of Popery. The Roman Religion (upon this Prophetical supposition,) being all Christ without, (for Satan, or the Dragon, mostly tips his temptations with Religion) and nothing of heart or Soul within, is a Sphynx, or a riddle; it●s a Religion, and no Religion: The last, because where there is no heart, there can be no Lord, no God, no Bible, no Religion, no Salvation: The first, because the Pope alone serves for all; for heart, and judgement, and God, and Christ, and Church, and Bible, and Salvation: He declares all Faith, allows all Scriptures, decides all Controversies; (and where private Conscience is not to be consulted, or regarded; nor Scripture, without his sense,) what makes good or evil amongst such, but his pleasure only? Lies, and Perjuries, and Murders, and Treasons, and Blasphemy, in favour of that Church, and approved by them, can be no sins, but rather meritorious works, by this Hypothesis: For how can it be otherwise, where there is no place or vote for Conscience to except, and all power is in him alone, acknowledged, to approve and judge; Beasts, or unsouled men, being not capable of faults, or misdemeanours. Now how can those be true Christians, who are not men? and how men, who want Souls? for where is the Soul, if it be given away from Christ, to any mortal whatsoever? For the hearts and judgements, that is, the Souls, of Papists are absolutely subject to the Pope, but of Protestants, only to Christ, and truth; the one are holy from the heart to Christ, as Christ's servants: the other, without a heart, to their Pope, or guide, as the Servants of men.  
And this Diminutio Capitis, or Moral, or Legal, Annihilation of the Eternal soul, by such a sinful profession of absolute Subjection to a mortal Creature, hath the like effect and influence upon men's Acts of Worship and Religion, as if it were its Physical, and real extinction: for not to appear, is not to be; and not to be valued, or regarded, is not to appear. Not that the soul ceases to act, as a soul, in this its degradation, or to cut out means for ends, by its work of reason: But that her chief and Sovereign end, being changed; her work of reason, and Religion, and Allegiance, is changed by consequence: and the Communion between the heart, and Christ in Heaven, turned out of doors, and giving place to another, between the soul, and its new Sovereign, the Pope. It is still as busy, and zealous as before, but in a more confined sublunary sphere, far out of God's presence, in the Pristrinum of this present World; as a broken Shoemaker sets up for a Cobbler, or a fallen Angel to be a Devil. And perhaps the necessary errors of the Roman Church, can never be more clearly detected, and satisfactorily solved, than by this Hypothesis and fiction, (new for its name, but old, and too Common for its nature and practice) of a Roman-Catholick Apshychite, or Catholic Christians, without souls: for great must the Spiritual and Internal deadness be, and as great and busy, the external formality, and heartless ceremonies, of a Religion so conditioned. Our Learned Divines, who by invincible Arguments convince them of Idolatries in their Invocations, and worship of the Host, and of Images, do but fall upon the branches, which necessarily spring and grow from the evil root, untouched: for such must be the Fruit, as is the Tree, Math. 7, 18. St. Paul, and Christ, and God himself, (the best Judges of Religion,) place it all in the heart, and its purity; as doth our British Proverb, ffydh pawb yn ei galon, as did all sober Heathens: The end of the Commandment, is charity out of a Pure heart, 1 Tim. 1.5. Blessed are the Pure in heart, for they shall see God, Math. 8.8. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, which is the first and great Commandment; And the Heathen, from Deus est animus, could infer, pur â ment colendus, even as Christ himself doth: God is a Spirit, and they that Worship him, must Worship him in Spirit, and in Truth; that is, with the heart, without which all Worship is a lie. Gratior diis existimatur, qui delubris eorum 
a Plin. Panegyr.  puram castamque mentem, quam qui meditatum carmen, intulerit, A mind holy, and pure, is the best Anthem with God. If the truth, and life of all Religion by the consent and suffrage of God and men, consist thus in a Pure heart, what Religion can they have, whose Principles exclude, and annihilate the heart? and the Purity thereof by consequence; for where the substantive is barred out, the Adjective must stand out for company: Therefore not this, or that part, or tenet, or Article, but the whole Religion of such a Church, is Idolatrous, or the worshipping of God with the body only, without the soul; whereby men necessarily frame Corporeal, Anthropomorphitical sentiments to themselves, of God; and of all parts of his Worship: for as without the Spiritual mind and soul, there could be no conception of God, who is a Spirit: no more than of light without eyes; so a Corporeal Religion requires a Corporeal Deity to answer it, and a Carnal service to answer him: for all worship, true, or false, consists in likeness and conformity: in the true, men become pure and holy, as God is; in the false, God and Religion, are made, Gross, and Carnal, as the men are; which is an highly Idolatrous mistake of the true God, against the first and second Commandment. And Spiritual, Rational Religion, shall be traduced and slighted by such men, for its contrariety and dislikeness to their tempers, as the Moors hate heretical white. Rivers cannot ascend higher than their springs, nor an Absychitical Religion, higher than the body, and Carnal apprehension, and outward frame and appearance, or a form of godliness without its power and truth, which is not therefore Religion, but something outwardly like it; no more than is a dead picture a true man, though like in shape unto him. Heaven and Hell, to a Beast, can never signify more, than the pain and pleasure of the body, nor human words with Parrots, than the outward syllables and sound; nor Religion to Carnal minds, but their Carnal Interests, and conceptions.  
This supposition shows the errors of Rome, to be necessary consequences, to the exclusion of the heart, in the first place, and Christ in the second, throughout their Doctrines and Practices, congruous to this Prophetical Character: and that in such a condition and temper, they can do no less, than place their chiefest worship and Devotion, in the outward parts, and surface of Religion, that hold the nearest resemblance to it, in their Carnal conceits. This makes prayers in an unknown tongue, without the heart and understanding, a reasonable worship with them. This makes transubstantiation both natural and necessary; for Christians so described, cannot conceive any otherwise, than Corporeally, and Grossly, that Christ is in the Sacrament, and to be worshipped there by consequence; for Sursum corda, to lift up the heart, where there is no heart, is but a lesson to the deaf, but Metaphysics to Moles. This makes them so easily leave the invisible General, so unlike their new beings, to invocate an host of frail Creatures more like themselves; and to find great resemblances to the deity, in Images made by hands; and much Grace, and Spiritual refreshment, and Protection, in holy Water; and great Salvation in a material Cross, to which they'll apply that of the Apostle, God forbidden, that I should glory, saving in the Cross of our Lord Jesus, as much as to him that suffered on it: as Pope Adrian, to the Empress Jrene, finds grounds for Image-worship, in those passages in the Psalms, Seek ye my face, thy face, O Lord, will I seek; and signatum est, super nos lumen vultus tui, Ps. 26.4. This hath given that Christian virtue and reputation to Beads, Crucifixes, Agnus Dei, Christ-Mass-Babes new born, Good-Friday-loggs interred, Palls, Saints, Couls, etc. and the rest of their sacred shows, not short of Bartholomew Fair, in their number and congruity, to weak and carnal fancies. A most lamentable Profanation of our Spiritual and Heavenly worship, to be bewailed by all sincere and tender Christians, with grief and tears; and confuted by the Learned, and suppressed by the Magistrate, and prayed against by all. A mock Religion, carried on by great and strong numbers, and Councils, with a high face of Authority, and Catholic truth on its side; and more considerable for duration, and combination, than all other Heresies whatsoever, both Ancient and Modern put together, which bespeak it to be some thing more: being the Blasphemy of them, which they say are Jews, (that is Christians, and Catholics, or new Israelites,) and are not, but are the Synagogue of Satan, carrying on his Kingdom with the same dark Arts, and Eternal perdition to themselves, and others, as he himself doth, Rev. 2.8. With whom Christianity consists not in a meet Marriage between the heart and Christ, to bring forth Heavenly offsprings to God Rom. 7.3. even the divine and lovely fruits of the Spirit, Charity, Meekness, Patience, Temperance, Sobriety, long suffering, the Heavenly joy and Peace of a good conscience, void of offence towards God and man, guided by that wisdom from above, which is first pure, then peaceable, gentle, and easy to be entreated, full of mercy, and good fruits, without partiality, without Hypocrisy, Gal. 5.22. James 3.27. But in an unlawful Contract and Whoredom of the soul with another Husband, stooping below its Divine rank, and kind to the Impu●e lust of an Earthly Creature; whence proceeds a Monstrous equivocal bastard-brood of Spiritual-Carnal Mulats, which must pass for right Christians without, as to sense, being hardly men within, to reason, but liker to a profane show of Puppets, consisting of bare sound and mimic imitation, without life, or truth, or understanding; or a vile Communion of Baptised Apes, and Consecrated Foxes, and Wild Beasts signed with many signs of the Cross without any souls, or true Christian Inclinations; but wholly dead to the Heavenly life; and as exactly alive to the Earthly, and Sensual, and Devilish, and its fruits, and works, lies, legends, dissimulations, Cruelty, Murders, Treasons, which must pass for Catholic zeal, and Orthodox Religion, by the Laws and pleasures of their guides. There being no heart, or Conscience left within, (nor any pulses thereof without, in modesty, and sense of honour) to direct and prompt to better things, that being miserably lost, and ruined, according to the supposition, by being ill bestowed upon a man, instead of Christ. The original cause of this woeful degeneracy, being the changing of their Sovereign, and taking the Pope, instead of the Son of God, for their Lord and absolute guide, surrendering their hearts, and Judgements, and Consciences to him, without reserve, which is a Divine honour, and homage, due to none but God: wherein, as was said at first, lies the Characteristical note of distinction, inter Cordatos Protestants, between sober Protestants, that make a difference between the Creator and the Creature, and inconsiderate Catholics, that make none. The least soil of the soul by surprise, from any Intemperance, or unmortified lusts, clogs and disorders it in its devotions and addresses towards its God: the suffocation thereof by the habit of vice, wholly alienates it from his life, leaving it dead, and senseless, under the Power of Satan, in trespasses and sins. The reduction, and moral extinction thereof, by its slavish profession to a lawless Counter-Christ, makes it as dead and senseless under another mixed Dominion of Christ and Satan, that is to say, of Antich●ist, or a mock-Christ, or of a mere man, assuming Gods Infallible nature upon him, through his pride, or evil; as Christ, the true God, did frail human nature, in his humility, for good This is that Roman Idol which is the glory, and fear of devout Romanists, being a God devoid of all Divine Attributes, without either much holiness, for imitation; or all-sufficient bounty, for the relief; or constancy, and truth, which endures for ever, for the stay and trust of his Worshippers: being but titular in the one, but a Broker in the other, starving and overreaching these, corrupting others (as Satan) whom he relieves with favours: And in the third, so shamefully mashed with contradictions, and non-obstante's, ever and anon, at every appearance of Lucre, and advantage, that a Weathercock in the English, or the retentives of a Suckling, in the British Proverb, cannot be more uncertain, and unsteady. The truth is, it is not he himself, that is God and Governor, but his Lust or Mammon, which Governs him: at whose beck he must change his Laws, and Bulls, and Canons, and Decrees, (which seldom yielded to God, or his Scriptures,) as good men their vain thoughts, and lives at God's rebukes, or wicked men their good thoughts, and Intervals of sobriety, at the Rules of their Whores. And there is no other hold, to have him fast, and sure by, but this alone, (which makes the Rich to be the Elect, and the poor to be as Reprobates in that Church) nor any lasting hold by this, without exceeding all Competitors in the more zealous worship of out-bidding, as several Princes and Prelates have known it to their smart, and which ever carried the cause at Rome, beteewn York and Canterbury, as it also did, between Canterbury and St. David's, and in most Controversies before, or since, where the heaviest purse seldom sailed to be the best cause. Is he fit to be a Witness, between party and party, that will swear any thing, against Truth or Conscience, for a gift or boon? Or to be a judge in Tribunals, who is professedly for a bribe, above Justice? And is he only fit then to be sole Judge of Controversy in God's Church, for Peace and Union, who is notoriously, mortally sick of the same disease, and Inclination? and makes his Disciples stupidly believe it, to be perfect health, and holiness, whereon they may venture their Salvation. Or, is it not in this, as in other Idols, that they that make them, are like unto them? or, as in other offences, against Magistrates, where the receiver, is as bad as the thief? or against God himself, where, as Satan is highly Blasphemous, in taking Divine honour to himself, so Witches are no less damnably unreasonable, and impious, in giving it by their Covenants, and recognitions. Men are as responsible in their Reputations, in their Worldly Affairs, for heedless and gross trusts, as for heady and gross mistakes; for choosing a manifest wrong way, having sums about them under their trust, as taking some known Robber for their guide, in the right. The Antichristianism, is not so much to be wondered at, on the one hand, that some proud Spirits, at the Instigation of the Serpent, should affect to be as God; as on the other, that any should be so Spiritually besotted, as contrary to the indelible Allegiance of their Souls to God, and the Truth, Traitorously to own and Recognize them. A Perversion that humane nature, (which is essentially tied to the Election of good in the general,) is not capable, of itself, to fall into, without some omnipotent curse from God upon it, condemning it to believe strong lies, for it's too much neglect in loving sound Truths, as the Apostle shows, 2 Thess. 2.11, 12. Therefore these kind of Fishermen, catch most in troubled Waters, find most Proselytes amongst the grossly ignorant, and vicious, amongst silly women, loaden with sin and shame; and weak children led by sense, and shows, and Customs, or disordered sinners shackled with guilt, or drowned in Debauchery, or sunk in Despair, or stupefied with sorrow and discontent, or blinded with ambition and vain glory, and an high esteem for implicit faith, in order to absolute and tyrannical government over men's Souls and Bodies: who are entertained with false joys, and lulled with false pardons, and released with false Absolutions, and healed with false Cures, and supported with false Comforts, and canonised with ●alse Glory. And all these Impostures and deceits fathered upon God, and Christ, and his Catholic Church, and his blessed Apostles, St. Peter, and St. Paul; and Divine Truths to the contrary, reproached as Heresies, and, all ways and Arts, yea fire and faggot, used to ●ar them out, lest their slaves and captives should be undeceived, and set free by them; and so become unmanageable; whereby their Conquest over Souls shall be at peace, and the misery and slavery of men's immortal Spirits, turn to account, and the enriching of their Holy Church. A provocation against Heaven, of long continuance, enough to raise new Goths and V●●●●●s, against their Church and State, but that the prosperity it enjoys, is a greater plague, and desolation, than the Sword can bring: The Spiritual servitude of the Soul under Idols, far exceeding the outward slavery of the body, under Conquerors, as much as Apoplexy exceeds sleep, or the pangs of Conscience, the pain of the Teeth. To live in the causes of damnation being a greater misery, in reason, than to endure the execution; there being nothing of God's hand, or justice in the one, being our own mala culpae; as there is in the other, being Gods mala penae, or the correction, which he sends and inflicts, (and therefore the less tolerable evil of the two, if properly evil.) Further correction therefore can do little good upon them. It must be the Infinite mercies of God, and the zeal of Christian Princes, that must do good upon them against their wills, as it is expected by diligent 
a Divine Dialogues p. 226.  searchers into Divine Prophecies, that some great Prince will be shortly raised by God, to cast a Vial of wrath upon their glory: And they have a common Tradition in France, saith 
b Review of the Council of Trent, by W, R.  a French Roman-Catholick Writer, that some of the Carolingians, of the Race of Charlemaigne, shall have an Emperor of France, Charles by name, who shall be Prince and Monarch over Europe, and shall reform the Church and State. But the Glory of such a Cure and Deliverance, being as it were the Redemption a new, of those whom Christ redeemed from Spiritual slavery, seems more probably reserved for this Isle above any other whatsoever, as before: And so, since our Island is become Great Britain again, and the true Religion is recovered, with our British Line, and Monarchy, which were fallen together; it is to be conjectured from foregoing Instances of Providence upon this Monarchy, that such of our Princes, as will appear favourers of Popery, are like to be the most unfortunate, and inglorious, and unbeloved; (acting therein against the grain and fate of this Empire,) as those of the contrary design and activity (as having Providence of their side) the most successful, and renowned, and the darlings of God and men.   

SECTION XVI. What the roman-catholics truly mean by the term Heretic, they so liberally bestow on others? And that none are greater Heretics in Truth and reality, than themselves; and of their Title Roman-Catholick, which they so well like: And Old Rome, and Britain, both Heathen, and Christian, compared with the Modern: And that the yoke of Rome is not better to us, than our present condition.  
BY their condemning Protestants, so confidently for Heretics, because they believe not after the manifest errors of their single Church, though they profess to believe after Christ, and his Scriptures, and his true and purest Catholic Church, they do but call others such, what they make, and convict themselves to be thereby: It hath been ever the Custom, or craft of men, when sin, or Satan, or any vile design hath possessed the Throne of their heart, instead of Christ, to employ his Name, and Laws, and Power, against, not the enemies of Christ and the truth, but the opposers of that lust, or private Interest, which succeeds him. Upon which score the Soberest and Holiest Protestants, (though Catholics with God,) are Heretics with the Pope, for opposing his Christ; that is, his Carnal Will, and Grandeur, which rules his heart instead of its right Sovereign. For if Christ, and his mind, did reign therein, such Heretics, as right Protestants are, would soon be embraced for Christian Brethren. And he that judges of Heresy contrary to Christ's mind and will, finds the first Heretic in himself. The right method heretofore, to judge of Heresy, was the Holy Scriptures for a rule, and holy Church's Authority, proceeding by such a rule; or Scriptura animatae, or Christ himself, speaking in men: But with some now a days, one man's absolute will and pleasure, and his worldly concerns and acquisitions 
a Haereticus arguitur, qui monitus non restituit bona Ecclesiae, Spondan Anno 794. n. 6.  whether just or unjust, or Libido Sainct fi●ata, or a speaking Antichrist, is the only rule and touchstone: for to run cross to the one, out of Allegiance to the other, shall more involve in Rebellious Heresy, than the other Install in Orthodox Loyalty: and this, in uniform agreeableness to the Hypothesis, touching the right and wrong Sovereign, we are upon: And the reason in Scripture why a Heretic is to be finally avoided, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tit. 3.11. or the condemnation of his own heart, in changing his Sovereign; which is manifestly discernible in his Conversation, by all Christians that hold to their Heart-Loyalty, and by the sleepy Intoxicated party itself, if of a loyal inclination, after two or three admonitions, or else (belike) never: The Portuguees General used the like Divinity in the Field, in a passion, as these do in their Schools and Pulpits; who when the Auxiliary English, too tamely suffered, as he conceived, the advance of the Enemy towards them, cried out in indignation; the English Heretics have betrayed us: But when, after a sudden Volley, three stories high, they cleared the field with butt-end; he then confessed, and vowed, with as great content, that the English Heretics, were excellent Christians. So that Protestants by dexterous application, are not out of hope, but that they may retain their Heresies, and be Catholics nevertheless, upon an Orthodox Tribute, to an indulgent Pope, who is not averse to tolerate public Stews, and Licence Incest, etc. upon the like terms. But in several respects and considerations, none are greater Heretics, in all desert and reason, than our Roman Catholics, who are first at crimina●in●● who in the first place, slight the whole Canon of Scripture, and forbidden it to several, as a dangerous book, next to Heretical; which no Father 〈◊〉 ●he Church, o● any Council ever did; and the greatest Heretics that ever were, have been b●●ded, and condemned for no more, but clashing against a few certain Texts and parcels thereof: Who, next, renounce the whole Catholic Church, (which all Christians in their Creed profess to believe,) saving that degenerate rump and shadow thereof, they at Rome have to show: Allowing none to be Metropolitans, without their Palls; 
c Concil. Lateranens. Can. 18.  none to be Bishops, or Ministers any where, without Ordination derived from them; 
c Concil. Lateranens. Can. 18.  none to have Authority to Preach God's word, without a Licence sued out from their See: Nor the Scriptures themselves to be God's word, without their stamp or Allowance, nor any hope of Salvation to any Soul, out of the Pale of their Church: The Corinthians, Ephesians, Thessalonians, Phillipians, Galatians, had their Gospel, not from St. Peter, but from St. Paul; for he had it not of man, nor by men, Gal. 1.1. And therefore not from St. Peter, (if St. Peter were a man,) but from Jesus Christ, (who is therefore God;) as likewise the Britain's had theirs from Christ's Apostles, and Companions, before St. Peter ever had a Chair at Rome; yet all these must be no Churches, with the Church of Rome; which is an absolute Haeretical affront to the Article in the Creed, touching the Church, which they deny to be Catholic and universal, by limiting it to their Roman Communion: Did the Heresy of the Donatists heretofore speak higher, or plainer? Or of 
a Epiphanius in Simonianis.  the Pepusians, who affirmed their own City Pepusa to be Jerusalem above? if the Church of Rome in St. Augustine's days had been so Heretical, as our Modern, had it escaped the impartial zeal and censure of that Learned Father? and wherein was Basilides the Ancient Gnostick worse than these Modern? Who maintained, that God revealed his Truth to His party only, 
a Epiphanius in Simonianis.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they alone were men; all others, as Swine and Dogs; as Protestants are esteemed in the Romish Territories: Or wherein exceeded by Simon Magus, the Father of the Gnostics, who 
b Idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  said he was Christ, as the Pope doth in effect; who 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  first Worshipped Images, who made all Religion, and the Cross of Christ, subservient to their fleshly ends, and pretended themselves to have Ecclesiastical Authority above any else, or St. Paul himself; though they were the enemies of Christ; because the enemies of his Cross and Gospel; and to be shunned therefore by all true Christians, Phil. 3.18. as the Apostle there declares, Whom no Oaths also can bind, no more than they could the old Heretic 
c Epiphanus lib. 1. p. 24.  Helxas in the Jewish Church, who taught, it was no sin to worship Idols in time of Persecution, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and although he made profession with his mouth, but denied the same with mental reservation in his heart, (which is a Doctrine too well known at Rome,) he was not guilty of any offence at all. Who lastly in a word, not to enumerate any more particular Heresies whom they revive, are our Apsychites as before, who by their Principles and pactices deny the heart, and its necessary use, in Religious worship; and by consequence deny Christ, and God, and all: for without the heart or soul, as a body, is a dead body, so a Church, is a dead Church in reason, and but the Carcase of a Church; and as the death of the body contains most of the diseases, that can be named, Deafness, Blindness, Apoplexy, etc. so deadness in a Church, (through the want and absence of the heart and soul,) pregnantly comprizes all sorts of errors, and Heresies, as Arrianism, Nestorianism, Pelagianism, Manicheism, Libertinism, Antichristanism, Atheism, etc. for take away the heart, and take away God; (and take away God, you take away all Religion whatsoever) as take away smelling, you take away odours, or take away eyes, and you take away light, these being correlates to one another, as was showed before: For the heart being entirely for Christ, (as its end and correlate,) as was showed at the beginning, when it loses, its true end, it ceases to be a heart; the end in such things; (as are ordained for an end,) being as their life, and soul, and being, whereof when deprived, or frustrated, in fiction of reason, they cease to be: as an eye, that cannot see; or an ear, that cannot hear; or a foot that cannot move, is in reason no eye, or ear, or foot, though the Ball, or Organ, or Limb, remain, in visible existence, to the sense; In like manner, where the heart is seized or diverted by any Idol, or vanity, from Christ, (its end, and life) it ceases to be a heart. To honour men for Christ's sake, for any likeness to him, (b● Grace, or Place, or Quality,) may be done with the heart; for it is not man so much, as Christ himself, is so honoured by the heart; which thereby attains its end, and life, by conjunction with him: But to honour Christ upon the score of the Pope, (as is the way and Principle of Romanists, with whom, the Pope gives Authority to Scripture, and Religion, and to Christ himself by consequence) It is not to honour or serve Christ so much, as the Pope; to whom the heart is thereby Principally directed, and not to Christ; but rather divided from him, by the interposition and presence of another. And whatever it be, in like manner, that severs and engrosses the heart from Christ, (its life and proper Element) whether it be lust, or Interest, or worldly end, or any sin, or man of sin, destroys, and chokes it. It is the extinction of reason, to be besides itself; the extinction of the heart, to be besides its Christ: The corpse of a Religious Action, remains in all Acts of Hypocrisy, and Superstition, and Idolatry; but the heart and soul, is lost and gone. And generally the form of godliness, no where more abounds, than where the life and Power is wanting: who more for outward zeal, and show of Religion, than the Hypocrite, who hath none? who more nice and exact in all minical Ceremonies, than the Superstitious, who wants the substance? who more complimental, than the hollow-hearted? Forma viros neglecta decet, men of great hearts and reality; are more for deeds than words; Now some superficial understandings, that judge all by sense, and outward appearance, though but skin-deep, are apt to mistake busy and zealous superstition, and bigotry, to be sincere and sober Religion; whereas these differ in specie, and are no more the same, than a dying man s●picking bed c●oaths, is Family care; or hollow Compliment of the lip, true friendship of the heart: or an f●bullition of worms, in a putrified Corpse, the Restoration of its former life unto it; for in like manner, as the cessation of natural life, brings forth an unnatural b●ood of maggots in dead bodies; so the departure of the heart, and life, from any Church, ends in innumerable freaks of Religious whimsies, and cross, and cringings, without end. There are several other Characteristical marks and effects, of the want and absence of the heart, and conscience, in the Romish Religion, wherein it goes beyond common Heresies, and bids fair for Antichrist. And waving the Principal, or Lucifer-like- Pride, the womb of Antichrist, and Universal Supremacy according to our Pope Gregory, which hath been our game and Subject all along, I shall instance, but in three or four genuine properties; very particular to that Church, above any other. 1. It's Addiction, and delight in fictions and pious frauds, and officious lies and equivocations, and mental Reservations, and Stolid, Insipid Legends, and Infamous unconscionable forgeries, and falfifying of the Living, and the dead; both persons, and Records, and Histories, Fathers, Councils, Saints, Apostles, Angels, Virgin Mary, and Christ himself; as well when there is no need of such Arts, as when there is; out of mere delight in this ugly sin, as it were to keep their hands in; whereby few Ecclesiastical Authors, saving the Bible's have escaped their forgeries; and their Histories, (where they are worth the reading,) are scarce to be believed, but where they speak against them, and their Interest: now a lie, is a slight, or repugnancy to the heart, and to God present in it; or to Ciceroe's Divine mind, and by consequence never without a kind of perjury, in its train. But when the heart is with Christ, Christ is with that heart, by consequence: and he that speaks, with and from his heart, never lies for Christ speaks through him, by fiction, and he in whom Christ speaks, cannot lie; for Christ is Truth, and Truth is only that which God saith or approves. And God can neither lie himself, nor approve it in any others; where lies are in common request and vogue, it's a sign, God, and the heart, are departed; and the Dialect of Satan, who is a liar, becomes the Language of that Country. The Innundation of Legends and Fables, that over-spreads the service, and Religion, and Profession of that Church, manifestly proves, (that its banks are broken,) that there is little or nothing of the heart, or Christ, or Conscience, left amongst them, as the sole and proper walls and fences against all untruth and falsehood; for regard to the heart alone, will keep out lies, as in Generous Heathens, and all persons of true honour and honesty; much more to the heart, and Christ, as with all true Christians: there is an Antipathy and inconsistency between every , and Christ, and the heart, and Conscience, and Honour. Where lying, and Legending, and dissimulation before God and man, are easily dispensed with, as no where more than at Rome, there Christ, and the heart, are but cashiered Sovereigns, and stand for cyphers; And in what Church, or Profession soever, Christ goes off the stage, Antichrist soon comes on, the Father and Patron of Lies; who primarily, and originally sure is Satan, Revel. 2.9 c. 13.4. or the great Dragon, and old Serpent in Paradise, the first Anti-god, that destroyed mankind with a Lie, seducing them from their Allegiance to God, and substituting his own will to be observed instead, by interpretation from God's Authority against his mind. Whereof the Science and Mystery is retained and professed in the Academy of Rome, but the common practice and lying Dialect of his Kingdom, is to be met in other Apostatical places and Ages, co-dispersed with the Church, like Tares among Wheat, to destroy and choke it. And though the Jewish, & Turkish, and Popish Apostasy use different Dialects, the Hebrew, the Arabic, and the Latin, yet they understand one another, and exactly agree in their common Mother Tongue of vain lying. For our Popish Legends, and Alcharon Dreams, and Talmudical Dotages, wherein differ they, but in the Garb and Masquerade of different Languages? being all three, a breed of the same womb, and the Genuine offspring of the Father of Lies, strongly retaining, as bred in the bone, the humour and special faculty, of vending their own Errors for God's Truths, whose Interpreters they pretend each to be, but the Pope and Mahomet more especially.  
2ly. The Unchristian Cruelties of that Church, proves it to be an unconscionable Church, without a heart, and nearly Allied to Antichrist. For by the Heart and Conscience, we carry all other men about us, in our breasts, and our Souls are the Armoury, and Magazines of Models and Suppositions, by which ou● Inward Actions are first formed and conceived, whereof our Outward are but Copies and Counterparts. And no man can wrong another outwardly, without wronging him, in himself, to the wounding of his own Conscience in the first place: The hurt in both, is to himself; in the one, to the life and quick, in the inward guilt, in the other in the outward effigy, to his own flesh: By our unconfined Souls, whereby one man is all mankind by fiction, we are naturally framed and disposed to compassion, and justice, and doing as we would be done by: As by our confined bodies, on the other hand, or the existence of no more, but our bodily life and concerns in the conceptions of the Soul, (which is our narrowest being, and measure of self-preservation,) we become mean, and solitary Individuals, and prompted thereby to the sole care, and defence of our skin and property, and often betrayed to insatiable deceitful appetites after Luxury, which more tire and disappoint, than satisfy the immense desires of the Soul, aiming at the beatifical enjoyment of its God in every lust, and pleasure it blindly stumbles upon: The whole Creation being not a sufficient meal, and the narrow brittle Vessel of the body not large and tied enough to contain and digest its vast draughts and ingestions; but in a bounded love, (or Mortification rather) of its Carnal self, and unbounded Charity, and preference of God, and Country, and mankind, i● finds a Divine and honourable repast, to its full satiety, and true content; yea, our Souls were made to be, not only receptacles, and Synods of mankind, but the Temples of God, and Christ, and all Christians: And where the Heart is given Christ, Christ 
a Eph. 3.17. 1 Cor. 6.20. in MS. Alexandr:  in his Law, and Nature, resides, and acts in that heart: As such a heart also by its inspired Commands, and dispositions, rules its own body and members: whereby every Christian carrying Christ about him, by his Faith or Christian supposition, is partaker of his Divine Nature; and become an inspired Actor of his Saviour's Virtues, meek and merciful to enemies, as Christ himself was; and kind, and tender hearted, 
b Jac. 3. ●7.  and peaceable, and gentle, and easy to be entreated, as he hopes to find Christ to himself, from an assurance from, and in himself, of his Infinite and unbounded goodness. A right Catholic Christian is angry a● Heretics, and transgressors, with the same zeal and dislike, as Christ is; who delights not in their death and ruin, but their repentance and return; yea, he had rather die for them, than be the death of any of them, though his enemies. Mercy therefore and mildness, and compassion from the heart, to erroneous fellow-Christians, is a great demonstration of true Catholic Christianity, where ever it occurs, or shines; as merciless hostilities, and zealous kill, and burning all Dissenters, of the contrary; and of the Eclipse of the heart, and Conscience, and Christ by consequence, in such a Church, or Christian. Whereby the Protestant Spirit is justified to the World to be right Christian, and that in a high degree, who serve not their enemies, with that measure, as they have been, and would again be served by them, had they power; but though Papists are as Antichristian Idolators to them, (for a Christian Brother may be an Idolater according to St. Paul, 1 Cor. 5.11.) and they but as stubborn Heretics at worst, to Papists, yet they have been never brought to the stake for their unsound opinions and practice, (by the writs of their own Invention,) nor to Tyburn ever, but for their Treasons against the State. They look upon Protestants, but as Dogs, though far better Christians than themselves: But Protestants take them, for what they are, but have no malice to their persons, though they abhor their errors; and the severity of our Laws against them, is only to secure ourselves from their cruelties, and unquietness. For where Christ and the heart are excluded, (as in the Romish Church too much) naught but burning, and destroying all dissenters, as Heretics, serves the turn, when it is within their power; and is never out of their Study, and Inclination, when it is not. And O the malice they show towards those, that revolt from them, to the Truth! And this wisdom and temper descends not from above, but is Earthly, Sensual, and Devilish, as before, Jac. 3.15. And what can be the cause of this Hellish Inhumanity towards Christian Brethren, but the want and absence of the heart and Conscience, or which equally destroys it, the giving of it to the Pope instead of Christ; whereby a Papist is of a piece with the Pope in all things, (which yet adds not one Cubit to his Stature, nor to his virtue, or Graces, or humanity, or Eternal Protection; but he is still on Earth, as he was before) as a Christian is one with Christ in Heaven, and partaker on Earth, of his meek, and gracious, and Heavenly dispositions. It's another-guess perfection to be United to Christ, than to the Pope; which is the true difference between a Protestant and a Papist: the one puts on Christ, the other puts on the Pope, by their several resignations, of their private Wills, and Judgements. It's more Heavenly and Divine, to be of Christ's mind and disposition, than of the holy inquisitions '. A man's heart, or his Will, or his end, a●e much allied, and ever go together, and it ever chooses, and adheres, either to God, or to an Idol; And such is the man, as his choice of his Lord is; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He whose heart, and end, is joined to Christ and Heaven, is Holy and Heavenly, as Christ is; if to any Creature, such as is the Will of the Master, will be the Will of his Man also. To be a Roman-Catholick, therefore makes not a Disciple of Christ, but a Mute, or a resigned Vassal of the Pope; whose Will, and height, and carnal Interest, must therefore be the Law of Heresy, and distance, and hatred, and damnation, with such a one, And what crosses the Pope's gain or Authority, is laesa Majestas, or Ecclesiastical Atheism, or high Treason against the Roman Heaven, to be vindicated and destroyed, by the Angels of that Heaven, with utmost zeal and fury; And BABYLON is observed more zealous and severe for its Idol, than ZION for its God; the reason is, for where Christ is out of the heart, Offenders find no Mediator, or mercy. And herein the Popish far outdoes the Turkish zeal, in cruelty. Truth can better breath in Turkey, than at Rome; and the horns of the Mahometan Antichrist, are less cursed in this respect, than those of the Roman. Satan was not a Liar, but a Murderer also from the beginning; from whom the Romanists prove their descent, as well by their stakes, and fire-piles; as by their Legends and dispensations. And it is remarkable (to use conjectures with submission on mystical Scriptures) Of the Beast with two horns, like a Lamb, and speech like a Dragon, that its special mark and Character was, to make fire come down from Heaven, Revel. 13.12, 13. as of the other Beasts with 7 heads, and ten horns, to overcome God's Servants with the Sword v. 1.7. And which of these Beasts is Antichrist, and who meant by either, is the question. 1. It's out of question, that with the Ancients, the Empire that should succeed the Roman, should be Antichrist, whether it be the Popish (which takes place and precedence of the Germane,) or Turkish, or both, for both de facto have in great part succeeded it: 2. That the number 666 pointed at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is as clear from Jreneus, who lived near 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan.  the Apostolical times, to know their key, and secret tradition about this mystery. Now there are three parts to be considered in the old Roman Empire. The Magistracy, Militia, and the Mitre: or its civil Authority; its Military Conquests; its Heathenish Idolatry: It's civil Authority, wherein several Kings succeeded it, (or rather were restored to their own by its fall,) cannot be Antichristian, because Ordained, and approved by God, To be a terror to evil workers, and encouragement to the good, Rom. 13.3. But the other two parts of Imperator, and Pontifex Maximus, might well descend to Antichristian successors, by God's just Judgement, to be both a scourge, and an intoxicating Cup, for degenerate and divided Christians. The first, probably falling to the share of the Turk; who hath made such Conquests over the Saints by his Sword, such havoc in the Churches of Christ by his Victories, v. 7. being the same Beast, with the Roman Heathen Empire in effect, which Conquered all in like manner with the Sword, but was wounded by Constantine, and other Christian Emperors, but afterwards is healed again of that deadly wound, v. 3. to whose recovery the ●ope did contribute v. 12. The residence of both being Rome, new and old. And the special confidence and Character of the Turk, being his Sword, where with he does all. And their Priests never read, nor expound their Alcharon in their Mosches, but with a naked 
b Ricold. contra sect. Mahomet c. 10.  Sword in their hands, or hanging by for Terror. And Mahomet Prophesied his Sect should last, as long as it could keep the Sword, and no longer. But the Popes bid as fair, to the succession, and revi●ing of the Heathenish Pontificat of Rome, as well as of the Apostate Jewish, as both were Enemy's t● Christianity in the garb of Religion, an● Ecclesiastical Authority: For they wave the name of Bishop, used amongst Christians, and choose that of Pontifex, in 〈◊〉 with Heathen's only, and never met in any Canonical Scripture; neither are they deficient in Heathenish Polytheism, having errected a Pantheon, of as many tutelar Saints, and Patrons, to be called on, as there were Gods at Rome: withal, as the Turk is the Heathen-Roman Power recovered, so the Pope is the Image of both, v. 15. as well in Empire, and Dominion far and wide, as in cruelty, and shedding the blood of Christians. And yet this Infernal Trinity, of Dragon, and Beast, and false Prophet, are as one Antichrist; sending out 3 unclean spirits out of his mouth alike, Revel. 16.13. But the Peculiar work, and Principal, Charasteristical Arms, of Pontifical Antichrist, (as the Sword was of the Turk) is fire from Heaven, v. 13, wherewith Elias destroyed his Enemies, which kind of spirit, our Saviour rebuked in his Disciples. And who more at using this fire, than our Popes, and his Incendiaries: by this, they burn all Holy Christians (members of Christ, and Temples of the Holy-Ghost,) for Heretics, as they fall within their Power; By this they blow up States and Kingdoms, and set great Cities, and all Europe from London to Hungary this day on fire, if they are not belied: by this they'll burn the, Scriptures, (especially if Translated into Vulgar Tongues) because the Rival word of God, which may give them check, if made so known. Nor shall Christ himself escape better from their fire, than his word, or Servants; whom in remaining Hosts, (each one perfect Christ to them) they'll yet burn, 
b Innocentius 3 tius de Missa. Can. Eadgari apud Lambard leges.  by the directions of their Rubrics and Missals; out of no particular spleen or malice, as in the former cases, but out of fatal conformity to Prophetical descriptions, to be entirely like themselves; by this, as a lightning, or fire from Heaven, which hath often dazzled weak eyes, they Excommunicate, the remaining living body of Christ, all faithful believers, that bear not their (v. 16 17.) mark or ordination, or Pall, or Licence, or Abjuration of the true Faith, under the name of Heresy, deserving fire. And damn all Christian men, and Churches to Eternal fire, that are not qualified by this their mark, to buy and sell, v. 17. that is, to be of their Antichristian factory and Communion, to buy false Peace and Pardon, for true Coin; and to sell their Precious souls for a counterfeit Salvation; and this Hellish Trinity, Satan, and the two Beasts, his Vice-Roys, (though both the latter Proceed from the former, or the Dragon, who was a Murderer, and a Liar,) can change their properties for variety; and Mahomet is as good at deceiving, as at killing, and the Pope as good at killing, v. 15. as at deceiving.  
The third Antichristian quality, (as inseparable from Satan, and his Synagogue, as Lying, and Murdering, and equally wasting and quenching the heart, and Conscience, Hosea 4.11.) is, that of Insatiable uncleanness, and Carnal Impurity. The Holy, and the Counterfeit-Catholick-Church, do both discover respectively the holiness, or the impurity, of the Ghost, or Spirit, that rules them, in the chastity, or Impurity of their Disciples. Neither is Rome outdone by the Turk herein, in Satanical compliance; nor their Licenced Stews short of his Seraglioes, nor their lose and Infamous privacies, of the more regular (of the two) Mahometan Polygamy. If all other signs had been wanting, the strange and unexemplyfied excess of this filthiness of late in this sober Nation, to the Astonishment of all Christians, had been a sufficient discovery and Alarm, of Popery advancing towards us, as the motion of waves, of the approach of a Whale. And the true cause of this Heathenish degeneracy amongst Christians, (which Infallibly excludes from Heaven and Salvation, 1 Cor. 6.9. though not from the Bosom of the Church of Rome) lies principally, and solely in the want of giving our hearts to Christ; whereby Christ becomes one with us, for They that so put on Christ, Crucify the flesh, with its lusts, and affections, which are so abominably unsuitable to their new Character, and person they now sustain, as Christians, Gal. 5.24.4, 27. 1 Cor. 6.15. But they that put on the Pope only, (by resignation of will and judgement) can live in such pollutions nevertheless, as not unusual with Popes, by the Confession of their best Historians.  
The last Antichristian Satanical mark, so opposite and contrary to all heart, and Conscience, as I shall choose to Instance, shall be that stile and attribute, of The Accuser of the Brethren, Revel. 12.10. and false approvers of themselves by Consequence. The Turks count Christians, but as dogs, and themselves as holy Musulmans, or Royal Priests to God. The Papist is as good at calumny against his betters, and for the favouring his own party, though with greater defiance to Truth and Conscience, in all probability, than the Turk; where is there greater honour and Eulogies bestowed, than they do on the chief promotors and supporters of their Carnal Synagogue? Holy Fathers, Confessors, most Reverend Jesuits, eminent Cardinals, Holy, and Infallible Popes, S. R. Ecclesia, and the Apostolic See, Rex Catholicus, Christianissimus, etc. Commemorations, Canonisations into Saints, and Intercessors? who better at disgraceing and sugmatizing, them, that cross their Trade and Idols? who, let them be the most holy, the most excellently Learned and Orthodox persons in the World; if any way hinderers of their Diana's Worship, shall deserve no better Titles, than of Heretics, and Schismatics, and Devils, and Reprobates, and Dunces, and Fools, and Madmen, and Distracted, and Possessed, and what not? worthy to be destroyed by Temporal and Eternal death, where they may be reached, by either Law, and Power; or else by poinyards, and poisons, and Massacres, etc. Can any, that have the charity of Christ in their hearts, Mat. 5.44. 1 Pet. 2.23. be of such a Malignant Spirit? or is not this with the rest, a convincing Argument that they are not a Church, that belongs to Christ, who loves and blesses enemies, but to Satan rather, who hath his name and stile of Devil from Calumny; whom they are more Industrious to resemble in all Antichristian practice.  
And these are our roman-catholics, which is the title they so much arrogate and fancy to themselves; more than of Roman-Christians, or Roman-Orthodox: which they more forbear and wave. But why Catholic? and why Roman? which looks so like a contradiction? If they affect the stile of Catholic in an Ancient sense, in use among Christians of old, though not the first; whereby any Orthodox Church of any petty City, or Country, as well as of the greatest, was called the Catholic Church of such a particular place, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Epiphan Praefat. Anchorat.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For though it were particular as to place, as at Suedri, or Philippi, or Athens, or Rome, or London; yet Catholic, and General, nevertheless it was, for its Doctrine, and exact agreement, with the Apostolical Christian Church throughout the World; as every drop of clear and homogeneous water, is equally water with the whole Ocean; but so is not water and mud, of heterogeneous mixture: If this be their meaning, we accept of this sense and measure, for so they must not expect to be Catholic alone any more; and their foolish distinction falls: yea, such Churches only that are Apostolical, and Scriptural in their Doctrines, can be called Catholic of Right, and such as have most of the muddy, heterogeneous mixtures of human Tradition, and worldly design, and private ends, shall be most Uncatholick; and so the Catholicism of their Church is more like to fall, and vanish likewise: But if they call themselves Catholics, for distinction from Protestants, who pass with them, but for Heretics, they are again very grossly mistaken in their Criticism: For Orthodox 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phot. tit, 12. c. ●.  is contrary to Heretic; and Catholic to Jew; which was the first and Original sense of this word, upon the Gentiles being taken into the Church, as well as Jews. And Protestants are no more Jews, than themselves, (as is not doubted.) Nor perhaps so much; for they are liker to the Jews in confining God's Church within the Roman Pale, as the other did within their Palestine. But we Protestants, Catholickly extend, and enlarge it, to all Nations, according to the promises made to Abraham, the Catholics Father of many Nations, (as the name, God gave him, imports) as well, as the particular Father of the Jews. Therefore the Title Catholic more belongs in Truth and reason to Protestants, than to our Romanists; who are so restrained, and Vncatholick, and Jewish-like, in the bounds of their Church, which they so confine to Rome. And by their waving the Title Orthodox, which had been more proper for their distinguishing design, they fatally allow Protestants for such, and disallow themselves: They therefore are in Truth neither Orthodox, nor Catholic; but only New Roman; or a private, Earthly Church below, or a modern Italian Jerusalem, that is in exile and bondage, with her Children: Not favouring either of the Apostolical purity of the right Christian, or the Orthodoxy of the Ancient Roman, or the Heavenliness and Spirituality of Jerusalem, which is above, the Mother of all true Christians, who are in Heaven by Faith. They are therefore in Truth but New roman-catholics, as who should say, an Old-New, a Particular-universal, a Spiritual-carnal, a Heavenly-earthly Church, made up of Contradiction and Hypocrisy, and Earth: Whose chief end and Interest is the Advancement and glory of Rome, not of Christ; high, like Kites, in their soaring pretences, to eye Dunghills for prey, the better; making silly Souls to believe the only way to be saved, is to become their Spiritual Slaves, and Tributaries, and to go to Rome and Heaven, to be all one.  
Which, (with an answerable personal Holiness of life, without which none can see God,) might well be true of the old Apostolical Rome, and any other Church agreeing with it, in the like sound Rule and Doctrine; but it is far from true, as to the Modern Apostatical; for it is a great and a gross mistake, to take or imagine the Church of Rome Ancient and present, to be one and the same, because of the same Surname and patched Succession: for it is not namesake, or Succession, (which yet goes far with superficial judgements, unlike to God, that by their principles neglect and lay by the heart,) but the same soundness of Life and Doctrine, or hearts in the same Heaven, not feet in the same house or Country, that make Churches to be the same, and true; the want whereof, or any notorious corruption in Faith or Manners, by the rules of Christianity, cuts off, and debars the Communion of Christians Members, much more the Succession of Christian Governors. For how can any succeed to be Heads, where, by the Apostolical Law, they are out of capacity to be members of a Christian Church, 1 Cor. 5.11. The old Roman Church for the first 400 years (before Rome was burnt and several times sacked and brought to the dust, as before;) did disapprove the ways and Doctrines of the Modern, and consequently its Communion, as much as we Protestants; for she did not Worship Saints, or Images; nor slight and suppress the Scriptures, under colour of respect; nor curtayle Sacraments, and Divine Institutions: Nor usurped upon Christ, nor Crowns, nor Churches, nor Consciences, (nor upon the liberties of our British Church in particular, as they cannot Instance in one Pall, or appeal, in any Age, or History; Pope gregory's account upon diligent search above 1000 years ago, to omit other Arguments, is abundant proof and certainty there was none:) nor endured to carry God about, in a Cage, and to create as many Christ's, and Saviour's, as there be Wafers in Churches, and Cities, and Altars; and every one of equal Deity and Worship to our Saviour in Heaven, God blessed for ever: (which amongst them cannot otherwise fall out, as we have showed, but that a Wafer should be Christ; and Christ but a Wafer, by their Hypothesis, which excludes the heart, whereby Christ by consequence is excluded, and a gross Capernaitical sense of such Spiritual Mysteries, as necessarily introduced:) nor made the Authority of man, more than that of Scripture, the Rule of Faith and Heresy; nor burned fellow Christians for their Errors, much less for the same Truths which themselves maintained, as Protestants are, or are in danger, daily to be served by the present nominal Church of Rome; with other innumerable Superstitions, and Unchristian cruelties, and loathsome Fraud and Legends, and Infernal Dispensations for sins and duties: But was Orthodox in her Faith, and Regular, and sober, and Christian like in all her Church-Rites, and Practices, and well approved of, and acccorded with, by this, and all Christian Churches, by all brotherly love and Communion, as the distance of places did permit; yea with some preference of honour before many other lesser and obscurer Churches, for its Imperial situation, and numerous Martyrs; yet without any danger of being caught in any Noose by such respect, or honourable Appellations; which no doubt were returned to every Church, though lesser, with the like, or greater humility and respect, than they were given: In which Christ-like victories and contests, between Brethren and Churches, the Christian ambition did heretofore consist; but the present Church of Rome abuses and converts the Christian honour of her equals, into aliment and fuel for her Pride, not exalting others for their humility, as God doth, but concluding against them, from it, through the barbarous forgetfulness, of her own mutual, Divine and Christian part; and no Eulogy shall occur in History, but must bespeak Supremacy to her alone, and Slavery and Subjection to the rest of Christendom, like the Wolf going to School, who could discern nothing but Agnus, in every word, and Syllable, and letter, pronounced unto him,  
No; this Church of Rome is no more the old, than a Cock is a Frenchman, because both are Gallus in Latin; than there City, or their People, or their Language is the same, being all of a new, and a different Situation, and dialect, and descent. The Race of Old Romans are sooner to be met, and found in Venice, (and elsewhere) than in Gothick Rome; where more inclination, not only after Roman civility, but also after Ancient Roman, or Protestant Orthodoxy, doth appear, as some of their wisest Clerks, and later Historians, have given a taste: And the parties in this Bill and Plea, for this Roman Supremacy being not the same, what need more answer to it? but a motion to be dismissed; because the Plaintiff against us is not the same with the old Roman Church; and if he were; neither hath It, nor ever had, nor pretended, any right of Supremacy over us in Britain. This I say was never the claim of old Christian Rome; but the sally, and invention of the Antichristian; which are as much the same Church, as a Wolf and a Lamb, are the same Creature. It cannot be denied, but that they have still amongst them, the ruins and rubbish of old Christianity, as well as the other of old Rome, and both under like defacement: And several good Creeds, and Canons of Councils and Scriptures itself, if men were suffered to come at it, conveyed unto them from the former Inhabitants, or from St. Paul, or from Britain; which with the sincerity of the heart, may serve, we trust, to the Salvation of many thousands, under that captivity; as the wardrobe of Comedians might serve honest men, for good warmth, and covering; however by them employed, but to counterfeit persons, and passions for a Livelihood by the Hypocrisy, (to use that word in his Original, and first notation:) For though Christ, and Trinity, and other Orthodox Articles of our Faith, have place and mention amongst them, yet it is not for their sakes so much, as in order to their own Carnal designs, to give them better countenance amongst deluded Christians: what more than is their credit or respect thereby, than of parcels of our Scripture standing in the Alcharon, and as the Creatures groaning under the bondage of corruption, Rom. 8.22. and longing to be delivered into Christian, and Protestant Liberty, and true sacredness, from serving, or countenancing the lusts and Impostures of Tyrants, and false Prophets: where Christ, it is true, is named with no less respect, than at Rome; but Mahomet, among them, as the Pope amongst these, preferred before him: in which preference the essence of Popery, and its difference from Protestantism, doth consist, as before was proved. Not to descant more on the servitude of the rest of their Christian Doctrines, the Worship and Mass-Book of Modern Rome, is not the same, as was in use before, with the Old; but strangely altered and depraved, with innumerable Superstitious additions, and vain Repetitions, Prohibited by our Saviour, Matth. 6. Begun particularly, and most remarkablely of any another, by Pope Gregory who sent Augustine; and Vitalian, who sent Theodore hither; (but consummated at last by several Popes into a perfect Oglio, and mixture of Judaisme and Christianity, such as the Alcharon itself was framed to be, by the heads of Sergius and Mahomet.) And which is also as remarkable, our Gregory pretended extraordinary assistance of God's Spirit, in the recourses of a Pigeon at his ear, 
a Math. West. An. 605 Spondan An. 604. n. 5.  no less than Mahomet; by which allegation in his behalf, his Books escaped being burnt, and served, as he had served the old Statues and Monuments of Rome. And for the alterations of their Mass, by these two Popes particularly, we have the Testimony of their own Platina, in the lives of the one, and the other. 
b Platina in Gregorio prime.  Antiphonarium diurnum quam nocturnum composuit, & Introitum— litanias— stationum quoque magnum partem, etc. ejus quoque inventum, ut novies Kyrie Eleeson caneretur, & Haleluja: He composed their Antiphonary for day and light, the Introitus— their Lettany, and a great part of their Stations; the Repetition of Kyrie Eleeson and hallelujah nine times over, was his particular invention: and whereas their Liturgy now required to be used in their Vulgar tongue; as it had been before, (the Latin tongue being disused at Rome, from about the year 580.) he so delighted to continue their service in the Latin, (now unknown to the vulgar, and far therefore from the heart and understanding, which is the true genius of Popery,) that he hides and cramps it further from them, with unintilligible charms and Repetitions in Greek and Hebrew: And in a Solemn Synod of 25 Bishops, Establishes his Superstitious Innovations. in sustulit, quae nocitura, multa etiam addidit, quae profutura fidei nostrae videbantur. He laid aside much of the Ancient forms, as contrary and destructive; and added many new in their place, as more agreeable to their Modern Faith. For how could their Ancient, Sober, and Orthodox Liturgy, well agree with his Heathenish conceptions, touching purifying Idol-temples with holy water? as we heard before out 
a Bede l. 1. c. 30.  of Bede: And his Intercessions for Trajan's Soul in 
b M. Westm. An 592.  Hell, which perhaps brought Purgatory, in time, in request and fashion, in that new Church; and with his new stress laid upon the great virtue of  Palls, whereon all their Ordinations, and Consecrations, and Archiepiscopal, and Patriarchal Authorities, and consequently their whole New-Roman Church depends. Non bene conveniunt, etc. Sober, and grave Religion, and Worship, and such unjustifiable Doctrines, and pueril Infatuations, how could they well agree? Neither was Vitalianus the other great Restorer of the Romish Religion in England, wanting in the like humour to alter and change the simplicity of their Roman Service, which before kept close to the Scriptures chief; for themselves acknowledge, this their new mode of Liturgy, had not been before in use, 
c Platin in Caelestimo 1 more.  ante fieri non consuevit, perlectâ enim Epistolâ & Evangelio finis Sacrificio imponebatur. So that nothing, by consequence, can be imagined to be more the Liturgy of Ancient Rome, than our own common Prayer, as it is reform out of the Mass, by retaining the Old-Roman flower, and casting away the New-Roman-Catholick bran and trash.  
So that the Popish Religion ought not in any right or reason to be called Roman, but a new Gothic Church, (as we find about this time their Ancestors and Founders the Goths to agree and Symbolise with them. Gothi 
d Platin. in Gregr. 1 more.  Grego●● opera redi●re ad unionem Catholicae Ecclesiae,) or indeed, the Gregorian Religion, (as they also term their Calendar) as well in respect of the great alteration made thereof at Rome by Pope Gregory both in Doctrine and Worship from the Ancient and Orthodox Roman Church; as also of its propagation throughout Churches by his means, and missions, to the great 
e Antiqui● Eccles. p. 42.  corruption of Christendom: and particularly amongst us in Britain, to the great wrong of the English, who before had been rightly grounded, and principled in the right, and truly Catholic Faith by British Ministry; And here we have the Incunabula, the first spring and beginning of Popery, whose first entrance through Monk Augustine, by Commission from this Pope Gregory, was under no good Planet or Circumstances: being near about the time, that Pope Boniface was declared the Universal Bishop (o● Antichrist in the sense of Pope Gregory, in the Case of another, as before,) and promoted by, and promoting that Authority here, in contempt, and breach of all the Laws, and Canons of the Catholic Church, and the rights of this particular: And attended in the Heavens above, with dismal signs and prodigies, as the like was never seen before: Tanta hoc ●e● poor prodigia, 
f Platina in Gregor 1 more.  quanta nunquam antea; Comets perlucidus, puer quadrupes, etc. which last might serve as a significant Emblem of this new Religion; which served to make men Babes in knowledge, and Beasts in heart and conscience: And accompanied on Earth below, (so uniform are its Antichristian Symptoms,) with another parallel Deceiver, in the East, the prophet Mahomet, both alike feigning the Inspiration of the Holy Ghost by a Pigeon at the Ear; wherein Gregory was not taught by Mahomet, who was Junior to him, and born in the year of Monk Augustine's landing here: But rather Mahomet might have heard, or borrowed it from Gregory, or both perhaps been taught the Art, by one and the same Tutor. But both Reigns, the Mahometan and the Gregorian, have much the same Epocha, and Horoscope: And both began to prevail, the one in the West, the other in the East, in the dusk, and twilight of that long, and Greenland night, that was to prevail, by God's permission, and secret judgement, over the whole face of the Christian Church, for the space and duration of eight, or 900 years or more; to count from the year 600, when the Western part thereof first began, to the dawning of our Restoration in Henry the seventh, as before. The success of this Romish Plantation among us, being answerable to its first manner of entrance, and proving in the end the Eclipse of the true Religion, (before in the Land,) and itself a degenerate sort of Christianity, falling short of sober Heathenism in many respects. Of which that of St. Paul may be rightly applied. And the times of this Ignorance God winked at, but now Commandeth all men every where to repent, Act. 17.30. About the dead time of this dismal long night of Popery, that is, about the years 900, to 1300. answering to the hours from 12. to 3. in the morning, The dreams of Purgatory and Transubstantion, first possessed men's fancies; and dead Ghosts, and Spectres, and Hobgoblins began to fry, and skreek in Purgatory, and to cry for help from private Masses: And the Franciscan, and several other Melancholy Orders, to walk barefoot up and down, like Noctambulon's, or night walkers, in their sleeps and shirts: And men stumbled upon many Tutelar Gods and Patrons, groping in the dark, for the true; and still used Candles at Noonday, throughout their Worship, without any need, as it were further to prove, that it is a time of night amongst them. And the Dreams of Nuns, and Monks were rehearsed in Pulpits, instead of godly Sermons: (as the 
g Bradwardin in Prefat. in lib. de causâ Dei. Deriving his name or descent, I suppose, from Brordordhun. Castle in Herefordshire, belonging to the Family of the Vaughan's.  Profoundest and greatest Clerks than hardly abstained from their own, in their Writings;) and the eyes of all, both Clergy and Laity, sealed up in a deep sleep of implicit Faith: And the Host went from Street to Street with a Bellman; and the Popes Rid sleepy Kings and Emperors. For in the year eleven hundred, Hildebrand, or Pope Gregory the seventh, deposed the Emperor Henry the fourth. And another took his Crown from King John, while he was nodding: About the same time Canterbury overlay St. david's, and in Thomas Becket, began to sting our Princes, that had given it warmth and being: But the Fornications, and other works of darkness, in that time, are not to be named, or numbered; the peculiar concomitant of this fleshly Heresy, (as they say) to this day, scarce reckoned, or censured for a sin, for its commonness, amongst the chief Saints of this dark persuasion. And this dark season served as well for Robberies of all sorts of Goods, Lands, Houses, Churches, throughout the Isle; which were secured, and appropriated to Sanctuaries, and Monasteries, by the same dark Arts they were committed; till about the time of Ric●ard the second, several were awakened out of their first sleep, with the ●●r, as was Wickliff, and Sir Jo●n Oldcastle Lord Cobham, and the Loll●rds, who were desirous to rise before it was day, and to reform these abuses, before it was Gods appointed time: But all between that and morning, fell asleep again, as fast as ever; till dawning of day in the Henry's 7. and 8. of British race; which last finding himself thin, and unattended, expected more respect and observation, for saith he in a speech. 
h Hall. 24. H. 8: fo. 205.  We thought that our Clergy of our Realm had been our Subjects wholly, but now we have well perceived, that they be but half our Subjects; for all the Prelates at their consecration, make an Oath to the Pope, clean contrary to the Oath, they made to us; so that they seem to be his Subjects, and not ours. And began then to take course to recover his Spiritual Subjects, whom the Pope stole from him; and to rouse and awaken both Court and Kingdom, against the Burglaries they committed upon others in the dead of night, an● to seize upon the stolen Goo●●, which in England seldom ●evert to the right owners; and to Discipline the whole Fraternity into better dependence upon their Sovereign; burning several in the hand, to make them cry, God save the King, instead of the Pope; and, as 
i Sinnych. Saul ●x. Rex.  some affirm, arraigning Thomas becket of high Treason against Henry the second, after he had been prayed to, in Heaven for about 400 hundred years, (to heal his people of the seditious influence of his Canonization.) By this time it was Sunrising, and the Gospel appeared in our Horizon, and in the English tongue; and in Edward the 6th. and Queen Elizabeth, and King James, (after some Eclipse) increased in full lustre to a perfect day; that all eyes were open, and sluggards began to rise, and understand themselves, and to be ashamed of their somnolent Religion: yea the chief Calebs', and Spies, and Writers of the Roman Church, by peeping into our Hemisphere, and reading our Heretical Books, (as they reproach them,) became strangely altered, and enlightened ever afterwards, in stile and learning, as well as ourselves, (for the Polite World owes all its knowledge to Protestantism, as it former Barbarous Ignorance to Popery) but to their greater guilt and Condemnation, with those in the Gospel. That had eyes, and would not see; and ears, and would not hear; their hearts, through love of its Idol, more than God and the Truth, being out of order: But since the weather in our English Church, hath been dark and cloudy, for some years, through the contrivance and malignity of some evil spirits, Infesting our Air, and troubling our Elements, (recommending poison to Grandees in Marriage Wine, and Treaties, to dispose them to old drowsiness; and a far different Liquor unto others, in Synods and Conventicles, to make them turbulent, and frantic, and to worry their Rulers, and destroy their Kings;) several have been so weary and tired, what with the noise, and scandal, on the one hand, what with the Narcotick steam, and Operation, on the other, that they are ready to slumber and sleep at Noonday; and like sick men, can find no rest, but by changing their Religion, as they do their Beds, a deadly Symptom in both: and to Rome they will go, where they may sleep to purpose, while their eyes are resigned to their guides, and their trust to man, instead of God, and never waken till the Trumpet, and last Judgement, to their Eternal wo.  
If it were to return to Rome Heathen, in its glory, and to change their Bibles for Tully, or Seneca, rather than for Lies, and Legends, men might have some excuse for their intoxicated love of slavery, which all free Spirits abhor, and especially Spiritual slavery, which is so contrary to the soul, the freest of beings. For there we should meet with Caesar, and Cicero, and Virgil, and many other Heroes, of several endowments; we should light, if not upon Christ, yet upon the other part of my Text, the Heart, and Soul in that perfection, and improvement, by knowledge, and virtue, and valour, as fully answered the Poet's Character, (which comprised the utmost that men could do, or Pen describe.) Imperium terris, animos aequavit Olimpo, they matched the Gods with their parts, and overmatched the World with their Prowess; And where the heart is well preserved and enlightened, Christ is never far off, (even as Antichrist is never nigh, but where the heart is first darkened and resigned). For the Sun of Righteousness was rising to the World, about this time, that Rome was so cleared and ennobled in heart and Spirit, and men's souls were so awakened, and sitted with Liberty, and honour, to receive his Truths. The Roman Empire being raised, and employed in St. John Baptist's work, as it were, to prepare the way of the Lord: and to train men's souls to value truth in the General, above sordid self-love, and to cleanse the eye in part, to behold its lustre. For as the Sun were of little use to people, that had no eyes, or were blinded with cataracts, and scales, so also is the Sun of righteousness, to blind, and servile, and sealed understandings; and Christ to any heart, that is muffled with Idols, or enslaved to another Supremacy. But in Popery neither Christ, nor the Heart, can well be met with, both are so engrossed, and devoured by his Vica●; it is highest Honour there, not to be true to Honour, or Conscience, [which passes for a dangerous private Spirit) against their Church: and to quit on's self of his soul, and Heart, and Judgement, is the method to be a right Roman Catholic: and Christ, and the soul, like correlates, ever stand and fall together, where the one departs, the other seldom stays behind. Which is the reason, that Popish Rome, in its highest manhood, and perfection, had little to show of either: for when it arrived to its highest pitch; and all Crowns were Subject to its Mitre, all Laws to its Canons, where was its glory compared to the other Rome? but in a Herd of Monkish-Blockheads, to be set against the others Divine Classic Authors: Bede, Geoffrey, Comestor, or the Golden Legend, against Livy, and Tacitus, and Plutarch, etc. Epistolae obscurorum virorum, against those of Cicero, or Seneca, And who against Virgil, and Juvenal, and Horace? Poetry was so Ingenious, and true to human nature, (in whose exaltation it ever chirps, as down in the mouth in its fall also,) that where the Heart was excluded, it turned Protestant, and never shown more its head. What they had left to boast of, were men, without souls; Arguments, without sense; Sermons, without Scriptures, or Fathers; Authors, without the stile and dialect of men: cloysterd Epicures, fat and trading Monks, Cardinals without Christian Lives, and Popes without Faith or Religion. In a word, Christianity without a soul, or Saviour, the Image of Religion, to man's eye, without the life and truth thereof, to God's; The Pope and the Virgin Mary, instead of Christ, and blind Obedience, instead of the heart; that no time, or Age, since the Flood, or Fall, can be paralleled to that of Popery, (in its full reign and ad●ption,) for a total degeneracy of human, and Christian nature, in point of Morality, and Grace, and Learning, and Knowledge, and Pen. It were better to have our sight and Judgement, and but Stars to guide us, than to have a blind heart, with such a Sun and Gospel. It were more eligible to be Cicero ●s Servitor, than a King of such Christian . And this was the state of Popery, in his highest culmination, and plenitude of growth and Lustre. And which it is still at, to recover; for Popery is not to be heeded, by its present pretences, but its known ends, and humour, when it hath attained its ends; which of all things hates nothing more than eyes, and private Judgement, and light, which Inseparabl● accompany the heart; for thiefs are best at th●i● work in the dead of night, and Kings are best gulled of their Sovereignty's, and Subjects of their C●yn, and Liberty, by Ignorance, and a scale, or Ointment to blind their eyes, and all are better cramped and confessed, when they are asleep. For to appeal to any man's sense, or Conscience, or observation, is there any thing more experimentally manifest to the World, in every Age, than, that the chief design of Popery, as to its Leaders, is to promote and compass secular ends, and Grandeur, and Worldly power, upon what hazard soever, to souls, or disgrace to Christ, and his Religion: and that Mammon is as Catholickly serv●d at Rome, as God; and that, its main design, is to have the Crowns of Kings, and Purses of Subjects in its power, and the Consciences of both, in order thereunto; Quae regio in terris, etc. What Territory, or Kingdom can be named in Europe, whose Sceptre it hath not made Feudatary and Tributary to St. Peter's Chair, by its Faith-craft, as the Ancient Romans, did more nobly and Lion-like by their Arms and Manhood? what hid of good land, (without the fence of mortmain) had escaped the Blow of mortified Monks? what Chimney was in all the Kingdom, without a Peter-pences? what is more confessed and gloried in, by our Modern Popes, in their stamps and medals, wherein St. Peter is represented, lifting up an old Woman from the ground, with this motto, Roma resurgens? a fair and lucky Comment under their own Hand and Seal, upon Rev. 13.12. And he exerciseth all the Power of the Beast before him, and causeth the Earth, and them that dwell therein, to worship the first Beast, whose deadly wounds was healed, whereby is proved as by their own confession, the Succession of Rome-Papal, to Rome-Imperial, it being the sense of the Ancient Fathers, as before, that the Empire which succeeded the Roman, should be Antichrist: yet none must be Catholics and right Christians, but they alone. How far they may prevail on any of our Great ones, with their tale and story, I cannot tell, yet the generality of the Nation (God be praised) are not so forsaken by him, as to love to be so deluded; but are as deaf, as Ulysses, against such charms, (what attempts soever have been used to prepare, and mollify them by debauchery for the Imposture,) and ready to answer these Impostors, as did the Neighbourhood in the fable, the beggar at Towns-end, with his counterfeit Lame leg, Quaere Pergrinum vicinia tota reclamat; go to Japan, or Hispaniola, to set up your Stage, and boast your receipts; In England mens eyes are open, and the mystery too well known: yea the Wisest, and Stoutest, and most Prosperous of our Kings, and Princes in former Ages, our Renowned Edwards, and Henry's, and Elizabeth, have sufficiently unkenneled these Foxes, and hunted them, and their craft, and their stink, and their firebrands, and their trouble, far out of our Church and State. But when ever, by a Judgement upon a Nation, they light upon any, that are more tractable and credulous; their first attempt will be immediately, like that of a Crow setting upon a young Lamb for prey, to play first at the eyes; to peck them both out; to sink, and fix Implicit Faith, and blind obedience, like two hollow pits, instead. And then the rest of the design shall be finished with less disturbance, and every blow and Inconvenience never seen, till it light; and then also Conscience, and Honour, and Public Peace, and Truth, and the Allegiance of the soul to Christ, must make no objections, after the Judgement is once Idolatrously resigned; yea, should they offer to draw back, when they see their error and danger, (for to err, is human, to recover, is Angelical; to persevere is Diabolical;) How will these false guides grin, and shake their heads, (if not brew worse things in them) at their departure, or their return from Foreign cheats, to God, and their Country, and the Truth? How will they rip up, and wound his name, and honour, with the Imputations of Inconstancy, Weakness, Apostasy, Perjury, and what not? (as the unclean Spirit, tore the man in the Gospel, when he was to quit possession:) for doing no more, but what themselves, as they are men, and Christians, aught to do, in point of duty and safety, upon the Eternal Allegiance of their Souls to Christ and the Truth; and count it high honour and glory in great ones to lead: It being in reason a greater Arrival, and perfection, to be wise, and holy, against the deceitfulness of sin, and Satan, than to be courageous, amidst dangers; Scipio and Alexander being more admired in Story, for their Continence, than for their Conquest, for their Victories over Beauty, than over Enemies.  
If our Romish Pretenders had any the least descent, or resemblance, in blood, or temper, or Spirit, with the Ancient Roman Worthies, or any drop of Camillus, or Scipio's blood in their Veins, who valued the honour and Sanctity of their false Gods, above their lives and Empire; could their great and clear Spirits thus descend, to pervert the Gospel into matter of Trade, and Merchandise? or truel, and plaster their mean and unworthy ends, with the blood of the Son of God? And make his Glorious Resurrection and Ascension a Varnish for their secular usurpations? And his chief Apostles, and Holy Catholic Church, complices and Vouchers of all their Frauds, and Tyrannies, and Treasons? Which is manifestly done, when any wrong to men, or Churches, (as the Case was made plain in our British,) are palliated with their Sacred Names and Authorities; (as the practice is as plain and common in their Romish Church towards us, and all Christendom besides.) If it be counted miserable Ignominious Harlotry, corpore questum facere, how much more abominable is it, to make the like Trade and sinful gain of the Gospel, and Christ, and their own Souls, as well as those of their Brethren? It were far more fair and generous in them, and the lesser of the two evils, to renounce, and deny Christ, and his Religion outright, than so to profess it, and to spit in the face of their Redeemer, than thus to kiss him, and to abuse without ceasing, his most Holy Name, and Faith, to ●o●, and deal, and cheat, and disturb the World; as it were a less indignity to a person of honour, to be denied Quarter, than preserved alive, to tread Mor●e●, or to grinned in a Mill. Tolerabilior es●, q●● mor● jubet, quam qui turpite● vivere. Can any sort of Christians, be more real●y Heathens, saving such Ambidextrous Protestants, who for their present advantage, and Interest, can promote Popery in their Country, though they believe it to be a false and a dead Religion; and betray their own, which they possess and know to be most Orthodox, and sound? preferring madly a superlative Carnal self before both Religions, and their own truth.  
But though those of Rome are far from Old Romans, either in Faith, or Fame, or Blood; yet so are not we in England from the Old Britain's, in either of these respects: (But far ou●●oing both, in another good quality, of containing ourselves within the bounds of our Isle, without great and just cause to sally out, and not coveting turbulently other men's rights, or their Kingdoms, or Churches,) which is true past doubt of the Britain's in Wales, and was proved before at large, as to the English. In the great, and, as it were, second Deluge of Christendom, for their Gygantick sins, by Goths, and Vandals, and Normans, and Saxons, (for inundations of Nations in Mystical Scriptures, are compared to those of Waters, Rev. 17.15.) wherein most other people were swept away, and drowned, and their Languages and names obliterated, and Sceptres and Churches overturned; our Britain's alone charged through, and survived the brunt of all Invasions, and swame to Land, through all those Billows, alive and safe, with their Bibles in their hands, and their Creed in their hearts, and their own Language in their mouths; living to see, their Church restored to its old liberty and purity, their Crown to their own Flesh and Blood, and the divided Island to great Britain again: Before their nunc Dimi●●is, and dissolution, by Incorporation with the English Nation; or rather Reunion with their Loe●●●a. Brethren, recovering themselves, (through God's wonderful mercies and Resurrections to innocent and long sufferers, and his blasts and periods upon Lines of Blood and violence,) in 〈◊〉 Princes, and Nobles, and Generality, into O●a 〈…〉 again, as was proved before; directing perhaps in names and Dialect, but not in Nature, and Humour, and Succession to the like generous defence of their Faith and Glory; being ●oth observ●d in their Dispositions, for the most part, to be alike Fearless, and Harmless; and Warlike, and Liberal; and Religious, and subject to Indignation; and neither the one, nor the other, our Modern, or Middle, or most Ancient Britain's, Inferior to any other Nation, for Arms, or Arts, or Altars; but Superior to most, and equal to the greatest. For whose Pulpits at this day, are more admired in the Churches of Europe? whose Arguments and Contemplations, in their Schools? whose Valour, in their Fields? or whence is our peculiar Genius of Ralling, and standing out invincibly in death and honour, which is not so common with Neighbouring Nations, deriveing from the like Germane stock, but from the intermingled Blood, and boldness of the Old Britain's? who like Buoys in Seas, did never sink, what waves soever went over them, and at even water appear uppermost: In the middle Ages, when the Candle of Learning and Religion was put out by Popish Barbarism, and Romish Superstition, and most part of the North of Europe locked up in Heathenism, and the shadow of death: who first lighted, and trimmed it, by Propagation, or Reformation, to the one, or to the other, but Britain? as before was showed; Whence had Italy, as well as France, their Universities, and Philosophy, and Mathematics, erected and restored, 
a Munster lib. 3. p. 209.  at Pavia, and Paris, through Charlemain, but from Britain? Whence by their own confession, had our Germans, (the great Modern Masters of Chemistry) their first Insight and Traditions, touching the secrets of that abstruse Science, but from our Merlin, and Rasis Castrensis, or Rhys of Chester, Monk of Bangor, who leads the 
b Merlinus Brittannus scripsit de Lapidis Philosophici Allegoriâ. Helvic ad An. 480. John Rhenani Syntagma. Borelli Biblioth. Ghymica.  van with them, amongst the first Authors of that Mystery, being probably a Relic of the Druidean Philosophy: So that all Learning, and knowledge, both Sacred and Civil, had been utterly lost in Europe, in the Gothish deluge, if our Antediluvian Britain's had not survived the flood, by their Patience, and Courage, and Trust in Cod, as in an Ark; to preserve, and reconvey the the Traditions and Treasures of the Old World to the New. And wherein, in first times, were our Ancient Britain's Inferior in these respects to the Ancient and best Romans, whether Heathens, or Christians? There are considerable Arguments in their own Authors, as before, that Rome had its first Gospel from Britain; not the  tract, or sign, of Britain having it at all from Rome. Neither have they more to boast for Arts and Philosophy; if, as was showed before, their Greek Tutors were taught by our Samotheans. Besides that Rhetoric and Poesy, (infallible Symptoms of minds, neither mean, nor impolite,) were ever inseparable, the one from our Language, the other from the Nation, in all sorts and degrees; Clerwr and 
c Postscript. Lexic. Cambro-Brit.  Patron, Master and Man, being equally addicted to Poetry; wherein their 
d Vide Dris Joh: David Rhesi Prosodiam.  Rules, and structure, cannot be matched in any Tongue, as no Vein equal their Rules, but their peculiar awen, or inspiration; whereby the Illiterate there shall comprise their minds in Verse, with more Elegance and quickness, than themselves, or others could in Prose; yea a Female Vein of that Nation is known to have been hardly exceeded by any of the most Masculine Wits of our present Age: And if, according to their Cicero, a skilful judge, nothing more makes Rhetoric, than these three principal Requisites. 1. Deep Notion and Philosophy. 2. Clear expressions, and harmonious Structure. 3. Amabiles mores, or the flavour of Virtuous Principles, and an Heroic disposition sparkling throughout the style: The profound Physiology and Chemistry of their Druids, and their sublime and unparallelled Metaphysics, touching God, and Soul, and Holy Discipline, proves their reach in the first: And the Genius, and Copiousness of their Tongue, and the Spirit and temper of the people, their fitness in the last. The British Language though in roots, near as scant as the Hebrew, yet in composition and decomposition, is as copious, and exact, as the 
e E. G 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.3. Britt. Diariangar: di 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cadwalhan. Câd exercitus, gwalh defectus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lhawn lhon supplementum, q. d. anima exercitûs. Tatantir Breixhir: the name of Cadwalhan '. Horse. Taran, Tonitru, braix brachium, her longum. q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek, but in Musical Pronounciation far exceeding either. For though harsh to Foreign Ears, (as all Languages not understood seem barbarous to one another,) yet in its structure and delivery, it appears to be nothing less, than a Regular harmony; an Age is required to smooth and polish the stiff and rough words of other Tongues, but the same is done in the British, every minute a new, in every Sentence; every period of Discourse being a new Tune, and instance of their perpetual Euphonies, and constant inter-changes of hard Letters and soft, and Flats and Sharps, in every word, in order and proportion to its next: Which their youngest Children understand, and their meanest Vulgar practice, as well as the best, and their Learned have Comprised in Grammar 
f Grammatic. Dris. Jo. David. Rhesi. Gruff. Rupertia. Dris. Davies.  Rules; the Language being now the same, (with little or no alteration, but since the Incorporation;) as it was in the time of Julius Caesar; who attempting this Land with his Legions, before whom no other Nation could stand, was soon sent back to Rome by Caswalhan, to Spell his Veni, Vidi, Vici, backwards; and to be an example to Augustus and Tiberius, wise Princes, to keep at home; as appears from their own Writers, and the Speeches 
g Vocabatque nomina Majorum, qui Dictatorem Casarem pepulisient. Tacit de Caractaco. Territa quaesitis Ostendit terga Brittannis. Lucan.  they put in the Mouths of our succeeding Princes, in their Wars, as well as from our own Traditions, 
e Ugain-mil of wystfiledh, yn feirw a Lâs, pan fu'r wlêdh Dr. Nanmor Cywydh of Hospitality.  and his Feast of 20000. Beefs amongst his Victorious Officers, upon this deliverance. The Monarchy being then, (as now,) more United and entire, but Subject in every Age, to be divided and Cantoned into Petty Principalities, more or less, as the Royal Issue multiplied or decreased, by the inconvenient Justice of their gavel-kind, (sometimes remedied upon necessity, by their Election of a Sovereign, or Dictator, fit for the exigency of their affairs, as their case was under Cadvan the Father of Cadwalhan, and Mailgwyn Gwynedh, and Arthur, and this Caswalhan: for Britain, when United, was never overcome,) and those again, (as unkindness happened) alienated and divided, and serving under Politic, or over powerful, Enemies, through passion, or Reduction, against their own people; as against the Caledonians, and 
f Nostris illi (Romani) dissentionibus ac discordiis clari— & (pudet dictu) Erittannorum plerosque Dominationi alienae sanguinem commodantes. Galgacus apud Tacit. in vitâ Agricolae.  Galgacus, in Scotland, under the Romans; under the Saxons with Kerdic and Mordred, as before, in Lhoegr; under Normans, with 
g Cambden.  Fitz Hamon in Deheubarth, or Southwales, and very often in North-wales in the like manner. The 
h In not. ad pag. praeced.  Gwalh of the Ancient, and blind-side of our English, or Modern Britain's, lying most in their Schisms, and unpeaceable Divisions, to the advantage of Rome, against them, both heretofore, and to this day, The utmost Impression, Julius Caesar could make here, was through the help of Mal-contents: The Conquest by Claudius, was by a general division, watched, and espied, and fomented by Roman Art, as appears from Tacitus. Olim regibus parebant, nunc per Principes factionibus & studiis trahuntur; nec aliud adversus validissimas gentes utilius, quam quod in Commune non consulunt— ita dum singuli pugnant, Vincuntur Vniversi. They were formerly entire under Kings, (and then not to be approached) but now they stand divided into factions, and parties under Petty Princes: And nothing proved more for the Roman advantage against so powerful a Nation, but their divisions, and neglect of Public Union and Councils; for while each fought apart, they were all Conquered in the end. But neither Britain's, (nor any other,) could be compared to the Romans, for success; for Courage, and Spirit they well might. Aeneas his Character, (and greater Fathers) well fitted them. Disce, puer, virtutem ex me, verosques labores, fortunam ex aliis: The Britain's can better boast of their Innocence and abstinence from wronging, than of Conquest, and Dominion over others; and for personal valour, they appear not inferior to any Roman of them all, man for man; yea well nigh their Women, who in Roman History are Recorded, to Led, and Fight, and fall under the Roman 
a Tacit. Ann. l. 14. Miles ne Mulierum quidem neci temperabat. Cambd. p. 36.  Eagles, in defence of their Liberties and virtues, without disparagement to Roman manhood; vincendum, vel cadendum; id 
b Ibid.  mulieri destinatum, viverent viri, & servirent. They were resolved to Conquer, or die; let others live if they would, and be slaves: and the like temper in public danger, of Towns, and Cities besieged, occurrs in latter times: that in some part, the breed of the Cooks may be measured by the Hens. But two Instances remarkably, prove our old Britain's to be no way Inferior to the old Romans, in point of Valour; Their long and stout defence, before their Reduction, in the time of Caractacus: the fame of their Legions in Roman Musters, after they were reduced, Helvicus miss-leads his Readers, when he relates Caractacus, to be brought Prisoner to Rome, before the time of Caligula, for it was not till about the 11th, year of Claudius, (or the 51th. of Christ:) for the War began in the second, (the year that Pudens and Ruffina, appeared at Rome for the Gospel, whither she, and her Friends, might then well resort, (though not to visit Caractacus, who was not yet taken) yet in the attendance of his Father Cynvelyn, or Cynobelinus, who there was 
c Histor Brit.  educated:) And he very probably was misled herein, by the Scottish History, who would make Caractacus to be of that Country; but though Galgacus were, and he not a Scotchman either, but a 
d Caledion plur. Brit. duri.  Caledonian (1. hardy) Britain, most manifest it is, that Caractacus his Portion and Principality, was in the South part of this Isle; for he was Prince of the Silureses, and Ordovices, who according to Cambdem and all Geography, were South 〈◊〉 and North-Wales (and Cornwall very probably) ●●●●●of the one might be derived from Isel-Wyr, or Low-country- men, and the other Gwyr-ychaf, at Dow … lie, or High-Countrey- men, upon the River Dee, North-Wales being more high and Mountainous than South-Wales; and were also, and are called by other names, as the one Gwynedh. i. Albion from its Snowdon Alps, and the other Deheubarth, or Dextral part, from its Southern Situation. The Britain's after the manner of the East, terming the South, Deheu, or to the right, as the East itself with them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or before, which furthers proves a nearer cognation, between the Britain's and the East, than between other Europeans. And the Silures might well comprehend Cornwall also, because alike in Tribe with the other two, or Caesar's Aborigines, and the adjoining Islands of Syllieses prove as much, being so called, according to Solinus, 
a Cambden.  from the Silureses. Neither was Powys probably, (or middle Wales, called Paradwys Cymru, or the Paradise of Wales, out of his Dominion,) whose chief Cities were Westchester, or Caer-Leon: and Salop, or Shrewsbury; in the British, Amwythig, and Pengwern: for thereabouts he received his last defeat, where the works are to be seen, and his name retained upon them, to this day, as before. Which Territory he maintained, without other assistance, against Claudius Caesar, and his great and Renoun'd Commanders, A. Plautius, and Flavius, and Titus Vespasian, Father and Son, both Emperors afterwards, etc. for nine years; so here is, in a manner, three Emperors against one Prince; and the whole World United, against one Kingdom divided; 
b Vetus miles, & multâ praeliorum experientiâ, etc. apud Camden p. 36.  experienced Veterans, against freshmen, not so much used to War. Neither was their Conquest cheap, as Suetonius would make it, (no favourer of Claudius,) ●ut dear, and bloody, as appears from Tacitus, (Agric●la's Son-in-Law, Governor here shortly after) and therefore better informed. 
c Idem p. 31. ex tacit.  Claudii & Plautii ductu tricies cum hoste conflixit Vespasianus. That Vespasian had Engaged in Person, in two and thirty fights against them, and in one with much ado Rescued 
c Idem p. 31. ex tacit.  from their hands, by the high valour of his Son Titus: and how is it to be conceived, that either could express such valour so often, unless, their had been correlative valour on the other side, as often to put to it? Nor is it to be believed, that such great Generals would have come out for Fame and Honour, against any mean or ordinary Enemy; as our Great rupert's, are not employed upon a Virginia expedition, or against a King Philip: and so it appeared in the sense of all the Provinces, when this invincible Prince was overpowr'd, and his Wife and Daughter taken, and himself betrayed into their hands for Triumph, by his Neighbour, Q. Cartismandua, ut fermè adversa sunt intuta, As in adversity it is hard to find, whom we may trust, 
a Tacit.  saith the Historian. 
b Idem Ann. lib. 12.  Vnde fama ejus evecta insulas, & proximas Provincias pervagata, per Italiam quoque celebrabatur, avebantque visere, quis ille, qui tot per annos, opes Romanas sprevisset. Ne Romae quidem ignobile Caractaci nomen erat. The name of Cradoc was famous at Rome, and Italy, and over all the Neighbouring Provinces, who flocked, and longed to see, what manner of man he was, that for so many years set at naught, the Power of the Roman Empire; which induced (Josephus, 
c Apud Camden. Ibid.  being further off, to be believe, that Britain could not be much less in bigness and number of men, than the other World beside;) Vocatus ut ad insigne spectaculum populus. The Citizens were invited and called together, as to no ordinary sight, and the Praetorian Cohorts made a Guard, And the Empress herself, (which before was never known, Novum sanè, & moribus veterum insolitum) could not forbear to be absent. And the Senate afterwards met, Et multa, & magnifica super Captivitate Caractaci disseruére, and had many discourses, and high resentments of the reducing of P. Cradoc, Judging it no less a Victory, than Scipio's over Syphax, or Paulus over Perses, or over any other Kings, that ever were led in Triumph by the Romans. And when he was to speak before them, in this condition; nec 
c Tacit. Ann. lib. 12.  vulta demisso, nec verbis misericordiam requirentibus: Neither with dejected looks, nor precarious style, he boldly delivered his mind to this effect. S●●ing it was in fate, that the Romans were to be 〈…〉 in necessity, that others must be un … 〈…〉 … ey had an opportunity now to show their 〈◊〉, and being observed to be near of Kin in spirit, he was presently received into singular favour and honour, (which might well conduce to the promotion of Christianity there, by his Visitants from Brit●ai●.) Not 〈◊〉 was the deportment of another Aged Gentleman, 
d Dr. Davis Praefat. Gram. Cambr. ex Camden.  〈◊〉 ●●e same Country, and in the like condition, about 1100 years after, before K. Henry the second, who being asked, whether he conceived his handful of Britain's were able to withstand, or hold out against his Royal preparations now against them, made answer with equal unconcernedness, and Faith superlative. This Nation, O King, may now, as heretofore, and often, be overpowred, and in great part ruined by your Arms, and others; but totally destroyed, root and branch, (which was the design of this powerful, and bloody expedition, and Alliance,) unless the wrath of God concur with man, they will never be. And I trust, for this Corner of the Earth, however it may happen with the rest of the World, that before the Supreme Judge, at the last day, no Nation will be found to survive here, to answer for themselves, but Britain's; and in no other Language, but their own.  
But to pursue the Comparison of British, and Roman Valour, after our Reduction; there appears a manifest difference in their own sense, and styles, of their Armies and Legions, after they were animated with British Levies, from what they were before: For before, they were distinguished with numerical names only, of first, second, third, ninth, tenth, fourteenth Legion, etc. But their Cohorts and Legions raised out of Britain, ever bore the Plume, and additional style of Victorious 
a Cambden p. 571. 458. Pancirol c. 35. p. 236.  in ●●e their Fields and Musters; so the sixth Legion that lay at York 
a Cambden p. 571. 458. Pancirol c. 35. p. 236.  was called Sexta Brittannica Victrix, or Victorious: the 20th. at 
a Cambden p. 571. 458. Pancirol c. 35. p. 236.  Chester, was vicesma Brittannica Victrix, or Victorious also: the third at Caerleon-ar-Wysc, higher yet, being styled Augusta, or the Imperial Legion. And accordingly the Emperors themselves finding their greatest safety to be near them, removed their Imperial Seat to this Island: Which at first sight, might not seem the best way to keep the rest of the World under them in peace, to translate their habitation so far into a Transmarine excentric Corner. Great Kingdoms like the dried Oxhide, being best kept even from Rise and Insurrections of every side, by Treading in the middle: But they looked upon their abode to be in the heart, and Centre of the Empire, when they had their British Legions about them for their Lifeguard; judging their British Forces to be the most Fight, and Faithful of any other besides: And this difference between their several Legions in point of Valour, came to be more distinctly perceived, upon trial and experience upon one another in their Civil Wars. The Illyrick Legions in the Wars of Severus, for 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodian. lib. 2. in Juliano. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Severo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid The Britain's for valour and warlike rage, are no way short of the Illyrians.  strength of Body and Military Skill, and Courage? carried the Fame, above any other Nation of the East, or West beside, not only the Roman, which was now much degenerated, but the Germane likewise, which was in its prime; yet these, Hand to Fist, were worsted by the Brittannic; and the Emperor who trusted in them, put to his disguise and shift. Till they also were forced to give way when assaulted with fresh Legions. By them Constantine the Great, their flesh and blood, overthrew, the Western, and Eastern Forces of Maximus, and Licinius, settling himself, and Christian Religion in the event, in the Throne over Tyrants, and Heathens, by mighty Battles: (was it for this service, that Britain was made subject forever to the Roman Church, and to forfeit all the liberty and honour they had, either by their own Seniority, or His Nativity and Christianity from among them?) And when their half Countryman Maximus drained, and exposed our Land to ruin with his numerous Levies, how soon did he overrun, and subdue all France, Germany, Spain, Africa, Italy, and Rome itself, with two of its Emperors, instar fulguris, like lightning saith one, and was foiled at last, (his cause being also not good,) by a third Emperor Theodosius, not so much by Arms, as the Prayers of all the Churches, and Monasteries of the East, and 
c Spondan. Ann. 3888. n. 5.  Egypt, and the victory ascribed to God alone at Rome by 
d Spond. Ann. 388. n. 7.  an Anniversary thanksgiving for their great deliverance: whereby may be gathered, how considerable Great Britain still is, consisting of the same people and Courage, when well united in persuasions, as it is in its Monarchy, and upon a good cause.  
Is it fit then this Ancient Apostolic freeborn Church, Subject never to any, Senior to all the Churches of Europe, and dignified by Providence with several Preeminences; of the first Christian King, Emperor, Reformer, and the honour of first conveying, and reconveying Arts, and Religion, and light, to most Nations of this part of the World, that now at last it must, not only become a Pupil to its Junior, but all its Sons become Slaves and Tributaries forever, in their Bodies, and Souls, and Understandings, and Purses, and Posterity, to a Novel Pseudo-Catholick Church, no more to be compared to the old Roman Heathens, than Foxes to Lions; nor to the Old Roman Christians, than Apes to Mankind; to neither whereof Britain in her Sons was in any Age, ever Inferior, either in Piety, or Parts, or Prowess? And change their Truths for Lies, their Bibles for Legends, and Christ for a Pope, and the Creator, for a Creature? Can any of our Gracious Princes, and Defenders, in whose protection under God we trust, suffer their people, (while not backward to assist them with their Prayers, and Lives, and Fortunes,) both them, and their posterity, to be thus enslaved under a Foreign yoke, which neither they, nor their Fathers were able to bear, and so long struggled against, and in the end, not without success? And such an indignity and violence to be offered to the Ancient honour, and rights, of this our British Church and Nation? For manifest it is, that the remnant in Wales are the undoubted Heirs and Successors of the Ancient Britain's, who since their Incorporation are in all reason and honour to be defended in their Privileges, and immunity, by the whole English Nation; for in a body, the right, or wrong of any part, is within the sense and concern of the whole, and the weaker it is, the more; and especially by our Princes, and chief Nobles, being of the same descent: Ye● the Body, and Major part of the English themselves, were proved to be descendants from the Ancient Britain's, and by right of Blood, and Faith, as well as Arms, to succeed into their places, and possessions, and privileges, and air, and humour, and their Infirmities and divisions in some part, as their virtues in most, and bound therefore to repel these Roman encroachments from themselves by self-preservation, which is a strong ●ye upon all mankind, and from their Children by Paternal trust, which is stronger; as the same obligations upon our Princes, (in whom all rights, and trusts of private men, and Fathers, concentre,) is strongest of all. And this new Roman Catholic Faith (or Fraud rather,) hath enlarged the Royal Office, and duty, to one part of Princely care, and circumspection, which Justinian never dreamed of. For besides the defence of their people from Foreign Invasion and Captivity, by their Arms and Puissance; and from Domestic broils and disorder, by their Laws and wisdom; in which two parts the Emperor comprised, and circumscribed the Imperial charge: There is a third Protection of their flock, now incumbent upon them, upon the same equity and reason, their preservation from Foreign Imposture; which contains both the other evils in its womb, and draws homebred confusion, and hostile Subjugation and slavery along with, at its heels; and therefore in point of necessity, fit for Princely encounter and prevention, but in point of Honour much more; it being a greater excellency to be wise, than to be strong, and courageous; for the Soldier gives place to his General; and our Sheriffs obey our Judges; and of the two miseries, it is more Ignominious and disgraceful, to be over-seen, than overcome: as they are ever like to be, who will be guided by any Mortals here-say, against their knowledge and regulated Conscience.  
And it may wondered, what good is to be seen, or gained, by our return to Popery, so destructive of Public Peace, and Eternal Salvation, and so derogatory, and disloyal towards Divine Sovereignty, (as well as human, as hath been proved all along) to whom Princes themselves owe an Original, exemplar●y obedience and fidelity; as Subjects owe to them a secondary, by way of consequence and Copy? There is much manifestly to be lost by the change, of inestimable Knowledge, and precious Liberty, and valuable Wealth and Treasure; great will be the damage and detriment; the Incongruity, greater; The Impossibility to sober men and Christians, the greatest of all. What though every man be Lord of his own Purse, to give away what is his own, how, and to whom he pleases; yet he cannot be thus Liberal, in the encouragement of Vice and Imposture, without a blot, and censure upon his understanding; Nor betray and necessitate his fellows, (for condition, though not for folly) to the like contribution and disbursement; without great dishonesty and sacrilege; if he be private person; or if a Superior, in Public trust, without High and Blasphemous Perfidiousness: for (to explain these Epithets) the wrong of private men, upon others of the same condition, is not an assault on their rights alone, but on God, whose they are, and all their rights by consequence; whom they mutually represent to one another, 1 Cor. 8.12. as they undergo the correlative habitude and fashion of Creatures upon themselves by consequence, like their faces, Gods Images, seen by one another, but out of sight unto themselves: But the wrongs, and breach of trusts, in Superiors towards their Subjects (trusting under the shadow of their wings) is like the case of God, proving untrue to his Creatures; whereof there can be no conception made without Blasphemy, nor is there any manner of Instance, or tract to be found thereof, throughout the whole regular Creation; neither the weakest, nor wildest Creatures, being ever found false, or unnatural to their own dependants; only miscreant Tyrants, and Parents, and Governors, without bowels, are they alone, who Blaspheme the Divine Character they bear, (by being as God in their persons, but as Satan in their deportment,) Acting a Deity, that hath neither Grace, nor Goodness, nor Truth; which is the highest Abomination, and stupendiously monstrous Blasphemy, that can be conceived, or represented: which God will rebuke.  
But the Incongruity increases further; for what were such a change, but selling our Birthright for a mess of Catholic poison; and preferring Italian Hypocrisy, before English and British Truth; a rotten Disease before sound Health; a Painted Face before a natural Beauty; or for chaste, and Noble Matrons, to become Handmaids to Courtesans; or Grave Judges to be Secretaries to Theives; or Gentry, and great Nobles to be Pages to Mountebanks; or Kings and Emperors, a Life Guard to Rebels, and High-way-men? Xanthe, retro propera, versaeque recurrite limphae, the World will be as orderly, when Rivers flow back to the tops of Mountains, and the Globe of the Earth enlightens the Sun, and the Stars; and the Beasts of the Field, who are without heart or understanding, are to Instruct mankind.  
And the Impossibility, to the sober, is yet greatest of all: such a change being very improbable in fate, and most impossible in reason. God, who is Irresistible in his Judgements, is as Omnipotent, in his mercies towards his People. His Church flourished here in Britain, more or less, and without Romish defilement, for 600 years, that is, from the Resurrection to Monk Augustine's entrance; It was afterwards sorely visited, and condemned to Popish darkness and Captivity, for great sins, for the space of 800 years; and visited again in mercy, at the Reformation: God's departure upon displeasure, Ebbs according to hundreds, but his return in mercy, flows according to thousands, to those that love him, or whom he loves: though we are unworthy, yet he is all mercy, and Truth; and it is not to be doubted, but we have had our abraham's, isack's, and jacob's, in our British Israel, who died in their hope, and trust, for us: for whose sake he'll continue his goodness to their seed; but though his wrath ebbed 800 years, his Grace and mercy, wherein he delights to abound, and exceed, hath not stowed yet full 200 years; or is he unable to perfect, what he hath begun? He that can work a Resurrection from the dead, cannot he accomplish a Restoration, to a living and surviving People? yea, and great confusion to all opposers of it? No good man ought, to envy or hinder the longed for mercies of God to a Nation; no great man, can: and if having his descent alike from the same People, how can such be deemed, either good or great, but rather miserably unnatural, and deservedly unfortunate, and improsperous. Earthly Potentates may not give stop to God's tides. King Edgar tried, but failed; their timely retreat will be their greatest safety, and Wisdom: how many mistaken Politicians have been drowned and Shipwrecked in such clandestine, contrary Councils? No Emperor on Earth can command it to be night, after the Sun is risen; where God is for us, we need not fear any seduced Dust and Ashes, that may appear against us.  
It is likewise most impossible in reason; (unless in case of God's great desertion, and extraordinary curse.) The radical difference between Protestants and Papists, (as was Stated from the beginning, and Instanced in all along,) lies herein; that the one take Christ, the other the Pope, or his pretended Vicar, for their Messia, or the Lord of their Hearts and Judgements. The Protestants, who live by faith, as all true Christians do, and ever did, hold firm their Allegiance to their invisible Sovereign in Heaven. The Papists, who love to live more by sense, and show, (through disregard to Faith and the Heart,) change their Heavenly Sovereign, for a visible Christ on Earth: which Rebellion can never succeed, nor be done, no not when it is done already: Should not be, in the holy Language, is shall not be; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thing shall not be done, say the Sons of Jacob, touching the Ravishment of their Sister Dina, already committed Gen. 34.7. The Sovereignty of Christ, and the Allegiance of the soul, to God and the Truth, are Divine, Eternal Establishments, not to be altered by human pleasure: they can no more be changed by the corruption of men, or the combination and Clandestine Counsels of Conclaves, and Politicians, and seduced Grandees, than the Constitution of Kingdoms, or the Laws of Nations, be repealed and changed by Conventicles of Pismires; some rash attempt may be made, while men's souls are besides themselves, or drunk, and intoxicated with Idols, and vicious Customs; but to no more effect, than casting caps against the Moon, which can never reach it, or spitting against the wind, which returns into the face, or defiance of the Laws, and Government, by a strong Knot of High-way-men, whose end in all likelihood must be Repentance, or Hell, and Tyburn. Which is further confirmed by good Authorities; the King of Prophets within the Church, Psal. 2. Why do the Heathens (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2.12.) rage, and the People Imagine a vain thing? The Kings of the Earth set themselves, and the Rulers take Counsel together, against the Lord, and against his anointed, (or Messia) saying, Let us break their bands asunder: and cast away their cords from us: (away with these invisible fanatic Lords, and Laws of Souls and Consciences. Let none in Heaven, or Earth, be obeyed in matters of Religion, or Conscience, but a Pope; in Temporal matters, but a Prince.) He that sitteth in Heaven shall laugh, the Lord shall have them in derision, to show the Pitiful ridiculousness and vanity of such void attempts. And the Prince of Philosophers, without the Church, in his Golden Book of virtue, and vice, perceived, and affirmed this Truth, that the one is in itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commendable and lovely; and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternally deformed, and censurable; let men, or Laws conspire what they can to the contrary: And the unanimous consent, and suffrage of all men's Souls and Counsciences to this particular, points at the true cause hereof; an indelible immediate Allegiance in every heart to God and the truth alone, and a deafness to all other Foreign power whatsoever, against him: Yea and an accuser of itself, under any such delinquency. For Children and Clowns shall discern and condemn such disloyal deviations in their Prince, whom they reverence; and the Prince in himself, being above all, but not above the Sovereign of his heart. Men of Honour, or Reverence, arriveing, or supporting their Grandeur, by the means, and countenance of Vice, upon the like Loyalty, shall be despised by every mouth in the Streets, and the Consciences of troubled silent Servants at home, that dare not, and of their own that dare, and will reprove. This loyalty and disloyalty against Heaven, is such an eternal unalterable measure of men's Misery, and bliss, that  rags will not envy the condition of unclean Silks and Satin; but those shall often wish for the peace and pure content of these. The Soul, till drowned in Lusts, or gagged by Antichristian Tyranny, never skrinks from its Heavenly Loyalty; while it is a Soul, it is for Christ. It never deserts this Sovereign, till it morally ceases to be a Soul: Which is the reason a priori, that Popery, or the seduction of men from their Loyalty to Christ, to slavery to a Mortal, can never be well promoted without Debauchery, which must first precede, to extinguish the Soul. Its obedience afterwards shall be blind, implicit, and servile, like that of beasts that have no understanding; nothing shall be its Conscience and Religion more, but its Carnal Interest, and gain, and pleasures, and compliance with its new false Christ, for a false Salvation; for human Nature cannot dispense to be without all Religion, and Superstition too: Its state, and condition therefore is a state of enmity and rebellion against God, whose Laws it neither is, nor can b● subject to Rom. 8.7. And therefore all its Actions and designs are null, and void, and damned in Law; and also in Fact, when God's patience is out, either by its timely, or eternal Recantation, either by Repentance here, or durance hereafter; for all cross and Irregular wills must at last come up to Christ's will, the judge of quick and dead, either with, or against their wills; and know their true Sovereign at last, either by life, or death. Rom. 8.6, 13.  
Whereby the true ground appears for our Reduction of this Controversy from the beginning, to one single point, of obedience, or disobedience to the right Sovereign of the heart; For so doth the wisest of Kings reduce all Divine and human concern and wisdom into one Principle of Loyalty to God: The fear of the Lord is the beginning of wisdom, Prov. 1.7. And not only the beginning, but compliment and perfection: For he is the wisest and soberest Christian, who hath (not the Pope) but Christ most constantly present in his heart, and mind: As he is ever the vainest, that hath him least. This presence of Christ in the Soul being its chief life and sobriety, or preservation of the mind, as the Greek imports, and begetting that syberwid, wherein the British Ethics did, and doth consist. And our Laws, which are the wisdom of the Nation, Indite none, but Rebels against God, who for not setting his fear always before their eyes, become injurious to their Brethren: The great Apostle of the Gentiles, comprizes the Disease of the Heathen world in one like word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1.28. their averseness to eye God ever in their minds; and the health of the Christian World, to be in this, when the Grace of our Lord Jesus was always with them, which was ever his last wish and prayer. And the Cure of the Antichristian, to be herein; for when he had forwarn'd, of the Pest, that was to overspread the Christian Church in future Ages, for their want of love to the Truth, 2 Thess. 2.9, 10, 11, 12. he there names the best Amulet and Antidote against it, again and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 3.16.18. The Lord of Peace give you peace: The Lord be with you all. The Grace of our Lord Jesus be with you all. Amen. For they alone should escheat to Antichrist, who cast off Christ, and Christ them; and those fall into the pit of the one whore, and the other; (that, in the Proverbs, and the other, in the Revelation,) who are abhorred of the Lord, Prov. 22.14.  
And so much shall suffice by way of Exhortation to all Loyal Christians, true to Christ, their King, and Country, to adhere to our own good Mother-Church of Britain, in opposition to the pretences and inveiglements of the Modern Roman, whom we leave as we found, (as Epaminondas is said to leave a sleeping Centinel, whom he run through,) without a heart, and Soul, and Life, through their taking man, and not Christ, (who is the truth and the life,) for the Lord and Sovereign of their hearts, and judgement.   

SECTION XVII. Where the place of the undoubted true Church is, out of whose Pale there is no Salvation? And how to be of the Church in Heaven, while we are on Earth.  
THe British Church of England, is a good, and a true Church, and so are many others, but before men; the Church of Christ, that is in Heaven by true Faith, is the true Church before God, and the heart. And certain Salvation is annexed to the Church of Hearts and Faith. For according to St. Paul, every true Christian, (who is a Mystical Jew, or Israelite,) is to be tried by this Rule: For he is not a Jew, saith he, which is one outwardly; neither is that Circumcision, which is outward in the flesh; but he is a Jew, which is one inwardly; and Circumcision, is that of the Heart, in the Spirit, and not in the letter, whose praise is not of men, but of God, Rom. 2.28, 29. An unblamable outward profession, constitutes us Sons of this, or that Church, before men, but the sincerity of the heart to God, sets us in the true Church before God; for as he were not a right Son of this Church, that should only observe Rubrics, and Ceremonies, and Consormity, and neglect Temperance, and Charity, and Truth, and Honesty, which are greater; so where both these are outwardly observed, and kept, (as the Laws of God, and the Customs of the place, are the measures of all wise and sober men,) yet not from sincere love, and obedience in the heart to Christ, but for impunity from human Laws, or vainglory, or some other secret end, and purpose of the mind; it is that end, we thereby serve, and not the Lord; and by our outside, and the charitable estimation of men, who are deceivable, we may be true Sons of the Church of England, but our Inside, or our souls (which truly are ourselves,) will be found out of the Church of Christ, in God's account, who Judges by the heart, and cannot be deceived. And this Church of Christ is in Heaven, where Christ is at God's right hand, and men become of it by saith, and the sincerity of the heart, (which alone can reach it) while in the body they remain on Earth. This is the true Catholic Church, (whose Silver Rome borrows to cover its Brass with,) out of whose pale there can be no Salvation, nor Condemnation ever to any that are found within it. Rom. 8.1. There is no Condemnation to them that are in Christ Jesus. If a man were Excommunicated by Rome, and England, and be of this Church, he were safe, being Christianus in occulto, as St. Augustine styles such a one in his Book, de verá Religione cap. 6. and miss of Salvation, though in the bosom of both Churches, if he be not in his heart, of this. A Christian who is inwardly by his heart, in Heaven with Christ, Christ and Heaven are present to his heart by Consequence; and such a one is, as it were, Christ Incarnate, (as every one who is out of Christ in his heart, and wedded to other ends, or Idols, is a Devil incarnate, more or less.) And this new Celestial person, which he puts on, becomes the standard of his Interest, and the Rule of his deportment; whatsoever he doth agreeable to Christ, thus in him, is his honour, and newself-preservation, and peace; and whatsoever unbecoming, the contrary. For Cicero would allow, that the person, we sustain by nature, or by calling, (and by Grace by Consequence) becomes the Rule, and measure of men's duties, and obligations; so that there is a vast, and an infinite difference, between one in Christ, and out of Christ, between a Christian and no Christian, as much as between Heaven, and Earth, Flesh and the Spirit, God and a Creature. And St. Paul reduces the whole, to this point: They only, that are in Christ, can be Justified, and Sanctified, and Saved, and no other: and their Natures are changed, and exalted by this conjunction; and consequently all their Actions and affections; which answer to the nature, they arise from, as the fruit to the tree. And they that are out of Christ, are out of all hopes, and possibility of Justification, or Sanctification, or Salvation: and the old man, or Nature, continues in them, and the mortal inclinations and deeds thereof, by Consequence. And this change of men's state, in respect of dignity, as well as safety, to be freed from wrath, and made as second Sons to God, is not from any human merit, or power; but only from the Infinite, and free grace of Christ. By whom we have access by Faith, into this grace wherein we stand, and rejoice in hope of the Glory of God. Rom. 5.2. Our Justification, and happiness by this new state, is attributed by the Scriptures, to Christ, and to Faith, and to his Resurrection; to Christ without us, as to the Purchaser, and Founder, and Finisher: To Faith within us, as to the Counterpart Instrument of our acceptance, and the effectual appearance, and existence of the Truth, and reality, of this high mercy, and its Obligations, in our minds and persuasions; for what is not known, or owned and received in the soul, is, as was said before, with all men of no account, as to them; no more, than if it had never been: and we move and Act in our souls, and in the conceptions and models thereof, as our souls, in God, or Idols: for we walk not in the Streets, and stairs without us: but in the Streets, and stairs within our brain, and count; for let the last be mistaken, or out of order, men shall stumble, and stagger, though the first be never so true and right. And to the Resu●●ection. Rom. 4.25. or Ascention into Heaven above 〈◊〉 as to the livery and seisin, of this blessed State, into which, Christ entered for us, in our Name, and Na●●●● drawing all hearts after him to Heaven, by this 〈◊〉, and obligation, as to a new centre. Whereby the S●●●● of the Christian Church, (to use the 〈◊〉 of the World,) or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Country-Ship of every Christian, is laid and fixed in Heaven, with Christ, our of himself, and this Transitory World; And the nature of our fall in Adam, understood by the cure and reparation, to have been our departure far from God, and Paradise, into flesh, and self, and death; for out of Christ in the fallen State, the natural man is neither dead to this World in his Cross, nor exalted to Heaven in his Resurrection, nor United by love, and the holy spirit to his person; nor dead to himself; but stands upon his own Legs and Power, against all opposition; upon his own righteousness and Impeccability, against Divine Justice; upon his own strength and Grace, against Infernal Powers, and the deceits of the Flesh, and the World: upon the love of himself, (as the spring and end of all his Actions and designs,) above the love of God; being his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in enmity with God by setting up Rebelliously, himself Instead; being miserably beside himself, because so totally in, for, and to himself: man's bliss and rest, being not immanent, but transitive; not in himself, but in God, his Centre; for of him, and through him, and to him are all things, to whom be glory for ever. Rom. 11.36. And the return of the soul to God by love, in the extinction of all enmity on either hand, is wrought alone by Christ, our Mediator; satisfying God's Justice, by his death for us, when we were Enemies; and swallowing all our lives, and hearts into himself, by the obligation, infinitely surpassing all comprehension, or requital. And we are not lost, but perfected, by this our Transmigation into Christ by love and gratitude; lost indeed to ourselves, and to this World; but found in Christ in Heaven, each part being the health, and perfection of the soul: For so the Apostle understood this mystery. None of us liveth to himself, and none dyeth to himself, for whether we live, we live unto the Lord; and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lords. For to this end, Christ both died, and ●ose, and revived, that he might be Lord both of the Dead and Living, Rom. 14.7, 8, 9 And in another place, The love of Christ constraineth us, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath our beings wrapped up together with him) because we thus Judge, that if one died for all, than were all dead; And that he died for all, that they which live, should not henceforth live unto themselves, but unto him, which died for them, and rose again; we are to follow him in his Resurrection, by our Conversation in Heaven, and affections set on things above; and in his death, by mortification, and self-denial, as dead men by construction, and entendment, to all things here below: for the Laws, and fictions of reason well supported, are as much to guide and conclude us, as outward reality: the Mathematics, the most certain of Sciences, have no other foundation. The Church bids farewell to the present World, as if it were already dead, and buried; and lives by its Faith and love in Heaven, as if it were already ascended thither, and its life hid with Christ in God, Col. 3.3. or, as we said, Christ and Heaven descend to abide in every Christian, (that thus ascends) by his holy Spirit, and the consequence of this union; for they never are in Heaven with him, without his being on Earth in them: Withal, Christ is never backward at Redamation, to prevent the delinquiums, and deadly fits of his sincere lovers, for want of being re-loved, and those Eli, Eli, Lamma Sabacthani's, which himself felt, and underwent for us, out of Love: The Air is not more at watch, and readiness, to break in at the place, a Vessel is flowing out, to prevent a Vacuum; than Christ by holy inspirations to replenish, that heart, that expires after him, in zeal and love; and by that, to prevent its dissolution: Yea Vessels, though never so full, will not, and cannot, flow without such vent; nor the Air step through, for relief, but where the Vessel is in a posture, and inclination, to run out. But Divine Inspirations far out do, and super-repair human expirations; yea sometimes shoot out by their force, the all, that is within, even life itself, into Martyrdom; and repair it with a stronger life in the midst of death: According to the Aphorisms or Paradoxes of Christ himself, the first Author of this Divine Art of loving, and mutual dying, and living, in one another. He that findeth his life, shall lose it; and he that looseth his life for my sake, shall find it, Mat. 10.39. And the reason assigned, why Christians are able to count death and Tribulations, as nothing, yea to Glory in them, is, Because the love of God is shed abroad in our hearts by the Holy Ghost, which is given us. Rom. 5.5. Because love delights and glories to prove itself by trials, especially when raised and elevated by a divine life, and mixture. And if crosses become easy, and glorious, and acceptable to Christians, by this mystery of spending, how much more will their prosperities and favours? He that can rest on Thorns, may much more, on Down. There are many and familiar Instances in the World of these mutual transmigrations between lovers and Benefactors, as well as between Christ and Christians. Vendidit libertatem, qui beneficium accepit, Obligations exhale men's liberties, and a courtesy from the Heart of the Giver, steals away the heart of the Receiver: But what Grace or obligation can be compared to Christ's Grace to men? The Servant upon the score of a little Salary in his want, ceases to be his own man; and becomes swallowed, in reason, into the person of his Master; and who more deservedly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord and Master of all men, than our for ever blessed Redeemer? Right love in Matrimony, and Friendship, is mutually transposed; the Husband loves himself in his Wife, and the Wife herself, in her Husband; 1 Cor. 7.4. Jonathan loved David more than Jonathan, And David loved Jonathan, more than David, by their dwelling in one another in their hearts: 1 Sam. 18.1. And this in agreeableness to that indelible principle of self-preservation, which preserves itself, not where it is not, but where it is. But no where is this strife and ecstasy of love, and the mutual exchange of hearts and beings, more visible, than between Christ, and true Christians: These swarming out of their Tabernacles of clay after him in Heavenly affections, and daily Martyrdom, and he much more aforehand with them, in dying for them all, in whole, and in, and with every one over again, apart: As appears by his expostulation from Heaven, when pinched by Saul in his members on Earth: Saul, Saul, why persecutest thou me? Act. 9.5 where love was expressed, like that between the friendly  in the Poet, but with the tone, and effect of Omnipotence; Me, me; adsum, qui feci, in me convertite ferrum,— nihil iste, nec ausus, nec meruit: As if our Saviour had said, Saul, Saul, what mean you? It is not poor Christians, that you hale and persecute; for what have they poor sheep, either done, or deserved, but for their excess of love towards me? It's Me, that am their Head, (where the pain is felt, and judged,) it is Me, that have at this time darkened the Sun with the Glory of my appearance to you, that you are so hot, to have me strangled in my Infancy once more; and think you yourself able, to carry on this War, against me, an●●●●●e? And he trembling, and astonished, made no other return, but Lord what wilt thou have me do? Which manifested to the whole World, as well as to St. Paul, the Divinity of that voice and vision. Nothing less could have changed in an Instant, the superlative zeal of an Israelite for Moses Law, to run on a sudden in a contrary stream; no less assistance could make his Ministry, and Writings to be seen ever since by all Ages, to outdo the Sun in usefulness and Glory; as St. 
a Chrysost. Hom. 3. c. 1. Epist. ad Philipp.  chrysostom proclaims in a Panegyric on the Consideration, (the most elegant strain perhaps in all his works,) upon the occasion of his choosing rather to abide in the flesh, for the use and need of Christians, by a laborious Ministry; than to be with Christ in bliss and rest, which was far better for himself, Phil. 1. 23, 24. Transitive love, or charity to others on Earth, being more his delight and perfection, than immanent self-love in Glory: So contrary is self-love, and especially terminating in Carnal, and Worldly bliss and advantage, to the Spirit of a Christian; being therein the lively Copy of the Son of God, beginning man's Salvation, (and making Eternal Glory his own by merit, which he had before by Inheritance, Phil. 2.6, 9) by loving others before himself, and preferring death and reproach for our Redemption, before the continuance of his Beatifical Glory, which he had with the Father before the World began; Joh. 17.5. rather than mankind should lie for ever under wrath; For the u●most arrival of all Christian perfection, is to be as 
b Chrysost. Hom. 10. in cap. 3. Philip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  second Christ's, in the imitation of his virtues: And Christ is never exactly transcribed, nor his Image drawn to the life, in any Soul, where immanent self-love is not obliterated, and transitive self-love, or Charity, (or the love of ourselves in Christ, and all his members for his sake,) is not induced in its place: Where Christ is not exemplified, in three conformities: In his death, in his life, in his Redamation. In the death of his Cross, in our death to this World, and the Flesh, and self-love, and lust; all Crucified to us, and we to them, Gal. 5.24.6, 14. In his life, and exaltation, in the transmigration of our hearts and affections, in the consequence of his Grace, and the power of his Resurrection, after him to Heaven, Phil. 3.10, 11, 20. Col. 3.1, 2. And, (which is never failing, and is in the Scripture phrase the new man, or image of God, (or in Cicero's Dialect,) Persona Christiani, the new Christian person in us, that is to be preserved, and adorned, thence forward by Congruous Conversation, as the life and support thereof: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 1.27. Only let your Conversation, be as becometh the Gospel of Christ.) In his Redamations, and counter-descent into our hearts from Heaven by his Holy Spirit, to fill our vacuities and expirations, and to maintain the exundations of our Charity after our beloved, with new supply, and Divine force; termed by St. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The supply of the Spirit of Jesus Christ. Phil. 1.19. And, if insurance of Salvation be the point in question; neither obedience to the Pope, nor being within the Pale of Rome, can effect it to the Conscience; nor any thing else, but this Spirit of Christ born in our hearts, (as the loving Wife her Husband's picture at her breast,) which alone can secure, and prove it to us, and that in a high measure of satisfaction, because by Divine Institution, and undertaking, ordained to be the seal of our Salvation, and the earnest of our Inheritance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, until the Redemption of the purchased possession, as it is expressed, Eph. 2.13, 14. being as the Turf at taking possession, standing for all the rest of Land; or the Livery and Seisin of Heaven in its first fruits left in our hands on Earth: The earnest, which secures our bargain, and contract to us, as fully and effectually, as if we had it in our possession, and without this earnest to produce, (which steps ever into the heart, as its love steps out after Christ, and that ever according to the proportion of our Faith, and serious view of Christ in its benefits, and beauty; for ignoti nulla cupido; what the eye never sees, the heart never covets,) we have no evidence, or title to Son ship, nor consequently to Inheritance, Rom. 8.14.17. For it's expressly affirmed, If any one have not the Spirit of God, he is none of his, v. 9 And Christ in us (thus by his Spirit) and the flesh dead in us by consequence, v. 9 is our hope of glory, which is the whole Mystery of the Gospel, Col. 1.26, 27. Whereby every true Christian is reborn, and conceived by the Holy Ghost, as Christ was; and raised up from the death of sin, by that Spirit dwelling in him, which raised up Christ from the dead v. 11. and predestinated to suffering, in conformity to Christ image, v. 30.18. and like Glory, by like Suffering, v. 17. which is St. Paul's predestination, and calling according to God's purpose, v. 28, 29. whereby all, that own him before men, by suffering, are his Elect; as they, that to save themselves deny him, Reprobates, Mat. 10.32, 33. which Spirit of Christ is first freely given in the Ordinance of 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Hom. 11. in cap. 3. Philipp.  of Baptism, wherein we die to the flesh, and this World, and rise again to Heaven with Christ; and is nourished, and cherished in us, according to that beginning: Every being, that God found'st, being accompanied with im-bred Law, and Instincts for its self-preservation. And this new Creatures self-preservation is performed in a new, and different method; not in, but out of itself. It preserves itself in another, that is, in Christ, and his members; and another, (that is Christ, in his Spirit,) in itself. To preserve itself in itself, (which is the use and wisdom of this World, that is to perish,) is Antipathy, and suffocation to the Christian Church, that is to be saved. Therefore the principal Diet, and aliment of this new Creature, (whereby its fed and kept alive,) is God's holy word and Eucharist, whereby these mutual Immeations, or Christ in us, and we in Christ, is best supported, and preserved: The Air, it lives and breaths in, is fervent prayer; whereby it dwells out of itself in God, by Divine ecstasy; and God in it, by Divine Condescension and supply. The Robe it wears, is Humility; the love and preference of another before itself, being its warmth, and chief content, and Ornament: Its Language, is sincerity before God and man; which its chiefest Oratory, and Eloquence. The path it always treads, and walks in, is the Spirit, and not the Flesh; every step in the one, which ends in self, and this World, being its death and suffocation; as in the other, which ends in God, and that to come, its life and liberty. All the parts of Christian Religion, both of example, and copy, are performed by a Counterchange of self; which on our parts can only be done by the heart, for no other way can we go out of, and quit, ourselves. The sum of Christian mystery is comprised, in that Of God in Christ reconciling the World to himself. 2 Cor. 5.16. The Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making an exchange between Christ, and our human Nature; (the nature of Reconciliation, being to be one within another, as the falling out of Friends, to be both, apart, and in themselves,) whereby our sins were Construed to be His. Esa. 35.5. 2 Cor. 5.16. And his righteousness transferred, and consigned to us. 2 Cor. 1.30. Such an Instance of stupendious Grace and Love, as no heart, that once observed the least glance thereof, by serious faith and consideration, could continue to be its own, ever afterwards; but its nature was changed, and its Centre altered thereupon; and it strove to mount towards him, in utmost gratitude, to answer his descent towards it, by Infinite compassion. And finding itself overmatched at love, it turns towards his weak and poor members; and Christ is ready to lay his Majesty aside, and to try it there; and to accept its alms and forgiveness in formâ pauperis, to be requited by him in formâ dei; yea to exalt our charity towards our Brethren, into the rate, and likeness of his Redemption; Be kind, and merciful to one another, forgiving one another your Trespasses; (which with St. Chrysostom, is the greatest of Alms) even as God in Christ hath forgiven you. Ephes. 4.32. The Characteristical distinguishing duty of a Christian, is to imitate Christ in his love; and that we love others, not as, but mutually, above ourselves; which is a lesson not to be met in Tully's Office. 
a Lactantius lib. 5.  For so Christ loved us; for had he loved us only equally, or next to himself, he had spared himself, and we had perished for ever, by that measure. We that are strong, aught to bear the infirmities of the weak, and not to please ourselves, but to please every one his Neighbour, for his good to Edification, For even Christ pleased not himself. Rom. 15.1, 2, 3. And this chief point of Christianity, is, the greatest Article in the British Faith and tradition, among all sorts, High, and Low, Rich and Poor, that are right British Christians, not degenerating from the Principles of their Progenitors, (as ●umbers are found to be, to this day) comprising all Practical Religion, and Irreligion towards Neighbours, in Syberwid, and Ansyberwid, as before; and more was, before our unnatural Wa●●, and il● examples; and more yet, perhaps, before the mixtures of the Nations, in Henry the 7th.  
Hereby several momentous questions in Christianity, both speculative, and practical, may be easily resolved. 1. Whether Christian obedience, or a good life, be conditional to the Grace of the Gospel? For answer; Essentially consequent it is; but conditional, it can hardly be styled with any propriety. It's Essential to the being of a Christian, to be Holy, Just, and Sober, and un-selfish: else he receives the Grace of God in vain, to his greater account, and guilt, than if he had ever been an Heathen, and without God. A vicious, unjust, unconscionable Christian, is an Inconsistency, or a contradiction; as much as a Valiant Coward, a chaste Adulterer, an honest Cutthroat, a Loyal Rebel, a Traitorous Saint, a Christian Fiend, Satan in Christ's shape, or Christ in Satan's disposition; which is monstrous Blasphemy to imagine, yet the daily Blasphemy of all Christians, that live unanswerably to their high Grace and Calling: But conditional, it ought not to be called for several reasons. 1. Because conditional is repugnant and destructive of Grace, in its Nature, and end; what's conditional, is not Grace: what's Grace, is not conditional; especially the Grace of Christ, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superabounds all comparison, and merit, or contract, Rom. 5.21. The design of Grace, is to win the heart, and to swallow our beings, to become one with Christ; but the nature of condition, (which is Covenant,) supposes too, and them distinct, and to continue so asunder, and so to undertake and perform each their part. 2. Hereby suppositions will be employed, that are contrary to sound Doctrine; for if Grace were conditional in such manner, that condition was ever concurrent, and Indenting, and coevous with it; and neither set out, without the other; nor could Grace be exerted, without the condition were the same time performed, either really, or by fiction, through belief and acceptation, which is equivalent. Now it's manifest, we did not love God, but he first loved us, when we were Enemies, Rom. 8.10. and gave himself for us, that we might not perish, but live; besides, such contemporary contract on man's part, to indent with, and answer Grace on God's part, supposes an Ability in human nature, before Grace, to undertake for itself, to walk worthy of the Grace it shall receive; and is as absurd, and incongruous, as it were to Imagine, that God, before he would enter upon man's Creation, required the the dust of the Earth, (whereof he was to be made) to enter into Articles, and promise, that it should walk answerable to reason, after it were made into man, and received God's breath into it; and that promise to be believed, and relied on, and God to proceed to his Creation, upon that belief, (or performance in fiction) of the condition so insisted on. The Red Earth being as much qualified to pass its word for human performance at man's first Creation; as Corrupt nature, to pass its word for Christian performances, upon our Regeneration by Grace; which is the root, and venom of Pelagianism, if Pelagius himself went so far. 3. It greatly soils, and wrongs unworthily, the noble spring, and genuine clearness of Evangelical obedience; which must now begin to arise and proceed from Interest, and self-ends within us, which before did spring from gratitude, and God's grace without us, constraining us to give the whole glory to him, and leaving nothing to ourselves to boast off: these two obediences differing from one another, as the obedience of a Servant, upon the score of Salary and contract, which is necessary and servile, from the obedience of a child, upon the score of duty, and nature, which is also necessary, but more Generous: or the mutual love between hearty friends, from that which is between Politicians to one another, both proceeding (as all our Actions do) from self-preservation; the one Immanent, and sordid, the other (between true friends,) Transitive and Divine. The one loves himself in his Friend; where, by the mutual Transmigration of love, each conceives himself to be the other: The other loves his friend in himself, and for his own Immanent ends, that is, he loves himself, but not his friend. It is a great slavery and grievance, to be tied up to Act towards God, upon low, and selfish Principles, when we may, and aught to move upon Generous and Transitive: to Act as children, (as it were) upon childish motives, when we may, and aught as men; to appear before a Prince in old Rags, when we may in good Apparel. To have no other Opinion of Christian Heroes, but that they were chief guided by self-interest; That St. Paul loved himself, as much, or more than Christ; or King Arthur his skin above his Church, and Country; than which, what greater Indignity can be offered to their memories? 4. It curtails the rewards of the other life, which will be scanter to those, that were Religious for their own benefit, and Interest only; than to those that acted out of thankfulness to their Redeemer, above any private ends whatsoever; for the one served Christ, the other themselves; the ends of the one was duty, and service, more than reward; of the other, reward, and benefit, more than duty. The one shall have more in the end, of what was less in his Intention; the other no more by his bargain, than what he aimed at. The one obtains Heaven, as a Gracious recompense for the improvement of his Morality, the other a Heaven of Heavens above his contract, or expectation, for walking answerable to his High Calling and Dignity. 5. It's a weaker tye and engagement ●o Holiness of Life, this principle, I say, of Grace in suspense, than freely bestowed and absolute; under the one, men act by option and choice, under the other by obligation and necessity. It is in men's power, juri suo cedere, to dispense with their option, and to quit their felicity for a lust, (or as they please;) but it is not in their power to dispense with their obligation, or deny the truth, and its equitable consequence; withal, the one strives to arrive to spiritual greatness, upon the stock of nature, the other to maintain it in himself, already had, by walking answerable to himself: Failer in the one, is the loss of what he never had; in the other, an Infamous degradation from the highest Dignity enjoyed: The fall of the one, is like that of Adam, from Paradise to wrath; of the other, like the fall of Angels, from Heaven. And the greater is the precipice, the greater is men's fear and caution about their Station.  
2. Whether Ministers of the Gospel may not press to Christian duties, upon the principles of Morality and Philosophy, as well as upon supernatural principles of Faith, seeing the same God is the Author of Nature, and Reason, as well as of Grace and Faith? For answer, sure both may be used in their place; for both work upon the Soul in the strength of self-preservation, which necessitates to Action, but the self-preservation driven at by the one, is immanent and homely, by the other, transitive and generous, and Heavenly: But they than prefer the one, and condemn the other method, mutually censure and traduce one another, as the Corrupters of the Faith, or depravers of men's Manners; and fasten odious characters of Calvinists, or Puritans; or Pelagians, or Arminians, upon each other. For many by Preaching unconditional Grace, are observed to beget a Sect of Libertines, and Hypocrites, instead of Christians; who, let them never so much forget the duty of Justice, and Charity, and Truth, to their Neighbours, or of Obedience, and Loyalty towards their Christian Governors, though none more selfish, and censorious, and covetous, and proud, or more contrary to the meek and selfdenying Heavenly temper of our Saviour; yet none must be more God's people, or greater Saints in his Church, because of a dexterity they have above others, to give him the honour of his free Grace by fervent Compliment, and a wordy profession; whilst others must pass but for Moral men, or mere Heathens in Civil terms, that live better, and Prate less: Others, on the other side, to prevent such unworthy abuse of Grace, as to make it a cloak for maliciousness, or to turn it into wantonness, mould the Gospel anew by strong Parts, and stick it all over with Prouisoes, and Conditions, (as Tyrants their Acts of Oblivion,) and make a New Moral Philosophy of Christian Divinity, with some Scripture leaves spread for Ornament about the Corners, but the substance of the Aliment being from the breast of Nature. And that Rock of freegrace, (whereon so many stumbled and fell,) is far removed out of all sight and mention, that Christians shall be as free, and fa●e hereafter, from the danger of its influence, as Heathens ever were, and shall no more be abused, or lulled into Vice, or immortality, upon hopes of a Saviour to bring them off, but they must bring themselves off, or Christ shall serve them in little stead; which the other traduce as an Arminian, or manifestly Pelagian method of Salvation, contrary to the mind of Christ, and his Apostles, and the Holy Scriptures. For the Solution of this difficulty, and to contribute endeavours to reconcile the well meaning sort of either side. Men are to be considered and distinguished, into several degrees and orders; into Heathens, or Christians, which differ in kind; and these again into Babes, or Perfect men in Christ, which differ but in degree; for all are either wholly selfish, and worldly, and Carnal, (as are all out of Christ,) or highly Spiritual, and self-Annihilated, and Heavenly, as are those within the School of Christ, as are of the highest form therein; or of a mixed sort between both, on the frontiers between the flesh and spirit, an unpeaceable station, subject by turns to the inroads and prevalence of both, being mortal enemies to one another. The Truth also is to be considered, either absolutely in itself; or in its due and suitable application, to these several capacities and tempers. Of which distinctions we find Christ himself to be a great approver, who would not have his little ones offended, Mat. 18.6. Nor his Pearls cast before Swine, Mat. 7.6. Nor his bread given to Dogs, nor denied to Children, c. 15.26. And no Rule was more exactly observed by his Apostles, especially St. Paul, wherein he is most carefully noted by St. Cbrysostom, (wherein lies also the excellency of those Commentaries,) Now he argues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reasoning after the manner of men, or human reason, Rom. 3.5. assigning the cause to be their Infirmity, Rom. 6.19. as who would hardly believe any further, than they were convinced by reason. At other times, (when he hath to do with more perfect Christians, more strongly established in the faith,) He warns and minds them of a higher rule to wal●● by, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 2.8. according to Christ in his death and exaltation to the right hand of God, Col. 3.1, 2, 3. and not according to the weak and beggarly Elements of this transitory World, or the Philosophy of human model and Tradition, which differs from the wisdom that is in Christ, as Earth from Heaven, or Death from life: Here, he speaks to his Auditors, as to Babes, or Carnal men. And I Brethren could not speak to you, as unto Spiritual, but to you, as unto Carnal, even as to Babes in Christ, I have fed you with milk, and not with meat, for hitherto you are not able to bear, neither yet now are you able. In another place, saith he, Strong meat belongeth to them that are of full Age, or of perfection; Therefore leaving the principles of the Doctrine of Christ, let us go on to perfection, Heb. 5. ult. 6.1. etc. Therefore the primitive Church divided her Disciples into several forms, and degrees; Catechumen, and Believers, etc. some higher, than others, who were to be differently instructed, with weaker, or stronger aliment, according to their several tempers and capacities. At Athens St. Paul reasons with Philosophers, from the light of nature; at Ephesus and Philippi, from the Creed, and the Cross, and the Resurrection. St. Chrysostom, in his great Christian Auditory, uses an Apology for quoting Heathen Testimony before them; (where the matter seemed to require it,) upon the like account Aristotle conceived young men, by reason of their heady passions, to be unfit Auditors of his Ethics: Which Considerations being premised, and proved: This Controversy may be decided in three Conclusions. 1. Grace is to be affirmed to be free and unconditional; and not to depend upon human merit, and performance, which it infinitely surpasses, as well in point of time, as of love undeserved: and that Divinity, which degenerates into a mere Moral Philosophy, is to be suspected, as unsound, and far short of their Orthodoxy, who assert, and maintain the free love, and Grace of God in Christ. The principles of the one, going no higher than immanent, and Carnal self-preservation, which the old man, and Heathenism could reach; the other, to transitive and Divine, proper to Christians, or the newman in Christ. 2. That Christian edification, (which is to be heeded next after absolute Truth,) is most with them, who attemper their Doctrines to the several maturities of their hearers; Being all things to all men, that they may gain some, convincing natural men with natural light, and those that are Spiritual, with the demonstration of the Spirit and Truth. For the glorious light of free grace, which drinks up the pure soul in gratitude, and redamation, is too strong a lustre for weak and Carnal eyes, enough to blind them into security and libertinism; the soil being not fully fitted for this Heavenly seed, such are better manured and prepared by rational culture, to become right men in the first place, to the end they may become right Christians in the next; and their false health, and confidence to be cast down, with the discovery of their natural Disease, and danger, that their Cure, and their Physician, may be rightly valued by them; the servile spirit of bondage is best tamed by a suitable terror and Discipline. The Husbands of the Amazons conquered their servants, (who had married their Wives in their absence,) when they brought their whips into the field against them, who proved too hard before for their Masters, at Weapons of War. Divinity, in the form of Philosophy, may edify Heathens, that are in the form of Christians; but Christians that are sincere, and able to know Christ's voice from another's, are scandalised, and troubled at nothing more, than at the change of of their Gospel, and the return of Heathenism: which is then intended, when the milk is maintained to be strong meat; and what served for edification to some, is raised to be an absolute Law of Truth, for all; and grace to give place to morality. Which is manifest Palagianism, or Heathenism revived, which the Church hath been so careful to condemn; though Pelagius himself perhaps, intended his Principles no further, than to the edification, and conviction of corrupt, and carnal Christians, who walked short, of the light of Nature, (as some Pious, and great Divines have in other times,) and not for an Universal standing Truth, throughout the Church of Christ, which had been absolute Heresy. As in alike instance, though eyes, and ears be attributed to God, by his own word, for the sake of our weak capacities, to infer from thence, that God is really Corporeal, as other mortals be, were to run by such mistake, into the Blasphemous Heresy of the Anthropomorphites. 3. That in our Christian Congregation, which consist of mixed tempers, some perfect Christians, some but Babes in Christ, some mere Heathens, in the shape of Christians; A right Minister of God, may and aught to be stored with varieties; with Milk, and Strong Meat, Divinity and Philosophy, in his Sermons, according to men's several needs. Nor are the defenders of free Grace, and the truth, to reproach him straight for an Arminian, or Pelagian; or our Conditionalists, or Moralists, for a Puritan, as long as he obtrudes not, his expedients of Edification, as Articles of Faith; as long as he keeps himself within St. Paul's distinction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that, I delivered, as a Philosopher, for some men's satisfaction, but not as a Christian, for a General rule of Evangelical Truth to all: resolving to take nothing for such, against the Scripture, or his Creed, or his Church.  
The third Question is more Practical and to the point. What sets the soul within the Church of Christ in Heaven, out of which, none can be ever saved, nor in it, ever lost? A Roman Catholic, if asked, will say, To be within the Pale of the Church of Rome, or to be subject to the Pope, and to believe as the Church believes, will do it; and nothing else without it. For let a man be never so vicious, and Ungodly, if he stick close to their Church, (which is allowed to be consistent, provided he have the Absolution of a Priest, at the last gasp upon his sorrow and condition; (or if this be wanting) upon his attrition, or fear of Hell;) he shall not miss Eternal Salvation, nor ever attain the same, if he be a Protestant, though never so holy, or charitable, or Penitent, and believing; so are such Casuists, for their want of love to the truth, delivered over to deceive, both themselves, and others. But to wave all parties, and to give a plain and clear answer according to the truth, (or the mind of God in his word, which is the same,) which the soul and Conscience loves to believe, and build upon, before any human Authority whatsoever. This question may be divided into two points, or Issues; Stricti juris, & largi. 1. What that is, that makes one a Member of that Heavenly Church; which if he wants, he is none. 2. What makes him more assuredly of it, than many others, that yet be in it. The first question is best answered, in St. Paul's Phrase, in one word; in the sense of that Phrase, in three: By the first, he is of this Salvifical Church; who is in Christ, he is not of it, who is out of Christ, Rom. 8, 1. Here the issue is short and clear, with St. Paul; (Not to be In, or out of the Church of Rome, this he never saith) but in, or out, of Christ, which he affirms throughout. Neither Jew nor Gentile, nor Greek, nor Barbarian, nor Britain, nor Roman, nor English, or Scot, or Irish, are nearer, or further from Salvation, by their Country, but their conditions: Not by their first birth, which is Temporal, but their second which is Celestial and Catholic, and one and the same, to all true Christians, stil●d for this Originally, the Brethren. Neither Circumcision, nor uncircumcision, nor the skin Black, or White, nor a Pall from the body of St. Peter, nor the Vest of St. Francis, to be buried in; nor dispensations Sealed in Lead, more lasting than Wax, nor sprinkling, nor bathing in Holy Water, can avail any thing to save the soul, or to purify the heart, but only faith which worketh by love. Act. 15.9. Gal. 5.6. Nor the sign of the Cross alone, nor the very nails, and wood of the Cross itself, were they to be seen and touched, nor any other contact, or show, or specious title, nor the entering in at Porta Caeli, at a Jubilee, nor the Pope's Canonization, nor the name and title of Roman-Catholick, nor the Holy Roman Church, like the Temple of the Lord, the Temple of the Lord, with them in the old Testament, Jer. 7.4. or saying Lord, Lord, with them in the New, Math. 7.21. can give entrance into the Kingdom of Heaven, but the doing the will of our Father which is in Heaven. And did not this old anile faith of Modern Rome, which serves to make so many Catholic Sons of their Church, serve as much to make them children Universally in understanding also, (which the Apostle dislikes, 1 Cor. 14, 20.) their practices would have more of their own suspicion, and less of their Neighbour's Censures. What can any mortal excellency, that hath visibility, and hic & nunc, or perishing Temporality stamped upon it, signify to Christians, who are not of this World, as Christians, but of the World to come, by faith? And look not at the things, which are seen, but at the the things which are not seen; for the things which are seen, are Temporal, but the things which are not seen, are Eternal. It's true, as men, we are to prefer, and provide for the nearest in flesh unto us, before others, or else we are worse than Infidels; and prefer our Country, and our Prince, before our own flesh, and life, or else we fall short of Noble Heathens: but as Christians, who is to be nearest to us, but he, that is holiest, and likest to God and Christ? How unlike Christians therefore are they, in their estimates and measures, who think any man is a better or worse Christian, or more capable or incapable of Salvation, for being of this, or that place, or City, or Nation on Earth, rather than for having his affection with Christ in Heaven at God's right hand. Col. 1.3. In whom is neither Greek, nor Jew, Circumcision, nor Uncircumcision, Barbarian, Scythian, Bond nor Free, but Christ is all, and in all, Col. 3.11. 2 Cor 5.16. Math. 12.50. Act. 10.34, 35. But how Antichristian is it, to make a contrary measure of Salvation, to curse them as Heretics, though they be in Christ, that be not of their way and Communion? and bless them as Catholics, though out of Christ, if they be? According to the sense of that Phrase, it may be further answered, in three words. 1. To be Christ's and not his own. 2. to die in his death to Earth: 3. to live in his life to Heaven. 1. To be Christ's, and not his own. All are yours, and ye are Christ's. 1 Cor. 3.22, 23. and 2 Cor. 5.15. Christ died for all, that none should live unto themselves. No Christian is to live unto himself, but unto Christ. He is to eat, and drink, and converse, and rise, and lie down, and labour, and rest, and study, and serve, and obey, and command, and rule, and to bring up, or provide for children, and relieve the poor, and poor friends, every thing, as to Christ, as guided by his Law, and accountable to his Judicature. For he cannot be said to be a Servant to another, that minds his own affairs, or pleasure altogether, and never his Master's, but when himself pleases, for a spurt or humour. Neither is any selfish person a Servant of Christ, nor a true salvable Christian by consequence; but is one, that sets up for himself; And is not under Christ's Law and will, but his own. Neither shall be under his pay, but must must expect his reward, and Salvation from himself, as he lived wholly to, and for himself; and his Conscience cannot gainsay this Law; for such a one never hath Communion with God, (as all true Christians have) but only with himself, like a Rebel Mock-god, ordering all things in the World for his own ends; as God doth all, for his own glory; and never durst trust God so far, as to go out of himself for his sake: In himself shall he therefore ever remain, and out of Christ forever; because he never had the honesty, to give God his glory; nor the faith, to give his heart, that is himself to his Redeemer. 2. To die in Christ's death, to the Pomp and vanity of the World; which according to St. Paul's comment, is the mystical Christian meaning, and fulfilling of the Ancient Circumcision. Col. 2.11, 12. Phil. 3.3. Gal. 6.14, 16. That, as amongst the Jews, who ever was uncircumcised, was to be cut off from his people; so all, among Christians, that live to their flesh, in luxury, and uncleanness, in worldly pride, and vainglory, and carnal security, and give their heart from Christ to his Enemy, to sin, and Satan, and the World, contrary to the Christian vow, cannot belong to Christ; but are spiritually uncircumcised, and to be for ever cut off from the hopes and privilege of a Christian Israelite. Some strongly led by their Carnal will, (which easily believes what it loves,) think their lusts, and their Lord, may agree; and Salvation, and a sinful life, stand well together; what advantage else hath a Christian, by having a Saviour, above a Heathen, who hath none? and is not this an honourable requital then, to make Christ, who came to destroy the works of the Devil, a greater Patron for them, than the Devil himself? and to fortify his temptations to sin, with Indemnity. Such suggestions, and delusions are not to be answered, but abhorred. Shall we continue in sin, that grace may abound? God forbidden. Rom. 6.1, 2. or to be seriously warned and monished, with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Have a care, be not deceived; neither Fornicators, nor Idolators, nor Adulterers, nor Effeminate, nor Abusers of themselves with mankind, nor Thiefs, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the Kingdom of God. 1 Cor. 6: 9, 3. To live with Christ in Heaven, or to have our affection. and Conversation in Heaven; from whence we look for the Saviour, the Lord Jesus Christ. Phil. 3.20. Col. 3.2. For his affections, cannot choose but be with Christ, if his heart be with him; but his heart can never be with him, till it be se●sible of his grace: nor be sensible of his 〈…〉 see its danger, and deliverance by him, and 〈◊〉 he can never see, without hearing God's word, and believing his Gospel. Clear therefore it is, Conscience itself being judge, that where there is no pulse of Heavenly life, and concomitancy of the heart after Christ in his Exaltation; there is no belief, and who hath no belief, is no Christian: He may pass for a Protestant, or Catholic, for his profession before men, but God and his heart will pronounce him to be an Infidel, and out of Christ at the last day: and here, great is the usefulness and service of a wary Conscience, and a faithful Pastor to be its Adjutant and guide.  
The second question is, who are in Christ, with a stronger title, and firmer possession, than others of their Brethren? Or who they be, that be no punies, but complete Graduates, and of the highest form and degree in the Church of Heaven? All men are ambitious of excelling their Brethren, either in Riches or Honour, or Precedency, or Parts, or Learning, or Activity, or Beauty, or in their very Clothes. And no where is their more scope, or encouragement, or praise, and honour, from God, and man, and Conscience; and less danger of wrong, or envy, than in the honest ambition of being the greatest man with God in Heaven; and surer of being saved, than many others; to be a Christian, not in the Positive degree only, but also in the superlative, according as the Apostle Beseeches and exhorts all, by the Lord Jesus, that as they have received, how they ought to walk, and to please God, so they would abound more and more, 1 Thess. 4.1. And Heroes, and Worthies, and men taller than others by the Head, belonging to the Heavenly Kingdom, may be met, and found on Earth, amongst all Ages, and Conditions, and Degrees, High and Low, Young and Old, Rich and Poor. For Instance, he is Princeps Civitatis, a Grandee of this Heavenly City, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first mark with the Apostle, to qualify a man to be a Bishop, 1 Tim. 3.2. there translated blameless; but may well signify, one that is unsurprizeable in his Christian principles, and profession, and watch, by any lust, or temptation, or worldly Allurement; always retaining his Baptismal vow, and love, and Allegiance, and fear of God, in his remembrance and esteem; and that in all times, and places, and companies, by an uniform, healthy, victorious sobriety, and vigilance over his heart, and fancy, and senses; subject to no Convulsion-fits, or Spiritual Epilepsies, or scandalous fall: But having Heaven ever present in his eye, (to the life,) to cure all weariness, and fainting, and to outbid all Worldly and Carnal Allurements. Keeping himself altogether with God, or, as near as may be, to Him; having no end, or design ever in his heart, that doth not finally reach his Lord; no thought therein; that his God doth disallow, or take unkind; no word in his mouth to be published without His Licence, no bargain or sale without his God to approve and supervise it to be just; and keeps no Company, but with the living Images of his God, for every virtue; Is inseparable from Church, and Sacraments, where he is sure to meet with his God, by special promise and appointment. And either Reads, or Prays without ceasing, at all Intervals of business, that he and his God, may be ever within hearing of one another, which is effected with success, while God is ever speaking to him, or he to his God: Which is an infallible method to be ever with God, that is, to be in the Church of Heaven, (while he is on Earth,) by prefruition.  
He is another great Prince, or Peer, that bears great sway and rule, and hath large, and fair Possessions, and domaines, in this Heavenly Territory; that bears a Martyrial breast, and a fixed Resolution, to come off with Faith, and a good Conscience, in all his Trials, though not with life: Being never touched, or hurt, but where his Interest and adherence to Christ (where he computes his self, and being wholly to be,) comes to be shaken and assaulted. And feels no heat in flames, no rubs in Persecution, to prove his love, and to make good his March, and Progress under his Saviour's Flagg; but daunts all that stand in his way, with his  Innocence, and Heavenly unconcernedness: And makes all Tyrants, and Atheists confess, they have not strength and power enough, to shock his constancy; nor the whole World wrongs, and vexations enough, to overwhelm his patience and forgivenness. For the World, with all its terrors and preparations, is but a dead Host, already subdued, and crucified to his hand, in the Cross of his General; through whom he is more than Conqueror, and altogether inseparable from him, by that love in his heart; Which neither Tribulation, nor distress, nor Persecution, nor Famine, nor Nakedness, nor Peril, nor Sword, nor Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other Creature, can divide from God; but maintains his ground, though but one, against the whole World; who may perhaps prevail to separate his Body from his Soul; but never, his Soul and Heart from Christ, nor from his love, or Laws.  
This Celestial Champion is hardly to be exceeded, o● outdone by any, but by ● Joseph, encountering flames, burning not only his flesh, but his very Soul and outgoing all other Martyrs, that keep the Field, by running away from his enemy, and his thoughts, and from himself, into the bosom, and protection, and fear of God; transforming the flattering visage of his lust into deformity, and flat Rebellion against Heaven, by the glass of consideration, or consultation with his Heavenly Interest and gratitude, How can I do this great wickedness and sin against God? Gen. 39.9. Chastity and purity of Soul and Body, being a Divine transcendent virtue in every Age, and zone, but in the torrid zone of youth, lovely, and admirable beyond measure; where the storm is greatest, and the walls weakest, there to make good one's post, against all the Arts, and Fireworks of Satan, or his blandishments, and deceitful Treaties, and Counsels, (wherein he ever was stronger, than in the Field, or storm,) This is such a proof of victorious loyalty, and courage, and grace, and wisdom, all in one part, as is hardly to be paralleled, or exceeded, either in Earth, or in Heaven: It is doing Gods will on Earth, not as, but in some manner, above, what it is done in Heaven, by those Glorious beings; who are not infested with that war, and contagion, and clog of flesh and blood, that may give greater lustre and merit to there obedience, from its difficulties: How much is he in Heaven, while on Earth, who is, in a manner, more than in Heaven, by the Glory of his highly rewardable service and loyalty?  
Yet the conflict of this Heavenly Victor seems as easy, as shutting the eye, or turning away the face from beholding vanity, if compared to the achievements of another great Peer, (not to be estimated or understood by Carnal judges,) the contentment and serenity of a Lazarus, at Dives his gate, pined with hunger and thirst, macerated with Sores and Boils, and tempted the more, to unevenness, by the Pride, and Inhumanity of Dives, more unnatural, and merciless, and Ansyber, than his dogs, who came and licked his sores. A poor man in the eye of this World, is like a withered plant out of a dry ground, he hath no form, nor comeliness, or desirable beauty in him, but is despized, and rejected of men, and shunned by friends, and slighted in his Vote and Testimony, by the Law, which was ordained to do right to all men▪ And forsaken, as it were by God himself, who seems more bountiful to the wicked, that Blaspheme his name, who yet far deliciously, and are filled with his hid Treasures, while the poor man's portion is short of the Fowls of the Air, or the Rich man's Kennel; enough to subdue the strongest Spirit, and to bring down the stoutest heart, to be without heart, or life; not only by the unsupportable pressure and discouragement, but by the endless continuance of such a life-less life, without all prospect of relief. A condition, that Agur prayed against, lest I be poor, and steal, and take the name of my God in vain, Prov. 30.9. And all the World shuns, like paena damni, and finds not that evil in perjury, or perfidiousness, or the Gallows, or Hell and damnation itself, as in a poor, and narrow fortune, which sets one out of the World, while it disables him to be of the fashion in it, or to live up to his quality and degree: He therefore, that can be thankful to his God in poverty, as well as plenty, and bless him upon a Dunghill, no less than on a Throne, and though his outward man perish, hath his inward man renewed day by day, and is rich in Faith, though poor in Pence, and alive in Heaven, while dead on Earth; and viewing his condition, with the right end of the prospective, finds his poverty to be his riches; and his misery to be his felicity; and himself to be in the midst of Heaven, when he was thought out of World; for what else is it to be a perfect Christian, than to be dead to this World, and alive to Christ? wherein a poor man hath the advantage above the Rich: Carrying his Mortification ever in readiness about him, while the Rich are to fetch it far off, with labour, and cost, and much Discipline, and difficulty; and to strive against pride, and intemperance, and the snares, and temptations of wealth, wherewith the poor is seldom troubled, but is strong in God, who is his trust, while Mammon is the strength and trust of the other; and is clothed with Graces, while the other with but Worms, and Clay; and hath the feast of a good Conscience to match the other's surfeits, and the rooms of his understanding cleared from all Childish conceptions, by a manly Faith; and looks upon fashions, to be but stage appearances, and Earthly dignities, to be but bubbles, and delicious fare but the Dainties of the dead; and stately Mansions, but as children's Turretts reared with Cards; and this World, to that to come, to be but as the Earth, is to Heaven, for quantity; and his Heavenly condition, not to grow greater, by addition, or lesser, by substraction, of the goods of this World to, or from it. He, I say, that can thus live in death by his Faith, and is hearty and contented amidst wants, and honest, and true in Rags, is that Christian Phoenix, which the Psalmist conceived, was hardly to be met with, Who, O Lord, shall give thee thanks in the Grave, or declare thy loving kindness in Destruction? Lo! the man is found, that shall. It is the poor, that receive their evil things in this World, yet praise God continually for his goodness nevertheless; and are full of heart, though not of present pay, in his service, and resolve to trust in him, though he kill them: These that are full of hallelujahs in their pains and wants; how fit are they already to be of the Choir of Glory? Therefore in the Sermon in the Mount, where several of the blessed Citizens, and chief Peers in this Heavenly Kingdom are recounted by our Saviour, in their several ranks and orders, the place of Premier Nobles and chief Probationers of Glory, is remarkably assigned to the poor, the really poor in Fortune expressly, (Luc. 6.20.16.25. Blessed be the poor, for yours is the Kingdom of Heaven, blessed are ye that hunger now, for ye shall be filled, blessed are ye that weep now, for ye shall laugh:) As well as the poor in Spirit, or humble in heart amidst their greatest affluence, wherewith they are not puffed, as if it were their own, but are diligent Stewards thereof under God, for their poorer Brethren and Neighbours, whose needs with their Compassion, entitles them to an equal share: The Rich, that are humble and liberal; the Poor, that are thankful and contented; act both equally above this World, in the Society and view of God in Heaven.  
Which points and discovers one other order in the Heavenly City, that are to ●it above them also, for these Stars of the first Magnitude, must give place to the Sun and Moon; these Premier Peers must yield precedence to the Royal blood, to the exact and lively Images, and descendants of the Son of God; who being light of light, very God of very God, yet left his Glory to express his Charity; and for us men, and for our Salvation came down from Heaven, and made himself to be of no Reputation, a man of sorrows and contempt, to exalt others from misery, to rest and honour; such his Genuine offsprings, and special Images, are they only, (for no other in this World, are dignified to such a singular capacity,) who most resembling the Eternal Son, in the height of their birth, and Power, and Wealth, and Wisdom, and Authority, and Command, and trust, in their several Spheres and Neighbourhoods; yet delight to transfer their Wealth and Honour, from themselves upon others, upon their poorer Brethren, that are in want and weakness; and to copy out the Divine humility of the Incarnation; and to quit their glory, as Christ did, to put on the griefs and wants, and the miseries of others, to make them happy and full; and become eyes to the blind, and feet to the lame, and Fathers to Orphans, and Husbands to Widows, and Champions for the oppressed, and Gods on Earth to the Poor and weak. And consume the least share of their estate upon themselves, (much less ignobly upon their Lusts, and Luxury) but in the return, after others have been served, receive them again entire, and doubled, and trebled, with the hearts of the refreshed, along with them, and the Acclamations of their Country, and the blessing of their Church, and the reward of God, in the Establishment of their houses, and the Salvation of their souls: for both Exinanitions upon the score of charity, (in the Copy, as well as in the Original) end in highest Glory; to have a name above every name, in Heaven or Earth, that all hearts and tongues should confess, and praise them, to the honour of the Lord Jesus, whom they so Imitate, and the glory of God the Father, whom they so please. The Heavenly Magnanimity, and Serenity of the contented poor, is outdone, in several features of divine lovelyness, by the Exinination of the Rich, and liberal, not only in the exact likeness to Christ, in his humility, and Exaltation, and the transitive love, and preference of others, before themselves; but in the difficulty of the Victory, and conflict; it being easier to bear Poverty than Riches; as Winter is more healthy of the two, than Summer; hard Frosts pinch, but excessive heats, Intoxicate sometimes, exhale the strength, at all times; and more souls miscarry under wealth, than under want; and our Streets are fuller of the Blasphemies of the Rich, than of the Poor. These give Divine honour to their bags, and put their trust, Idolatrously, in uncertain Riches, and say unto their Gold, thou art my confidence; others take, and receive Divine honour to themselves; and the fears of the Poor, and the admiration of the sensual, and childish, upon the score of their worldly power, and pomp, and glory, till an Angel sometimes smite them for example, that they be eaten up of Worms. Acts 12.23. Others, though of private condition, think nothing too much to be spent in Luxury, and Liveries, (nothing too little on Alms and Charity) to attract men's eyes to see their power; which they value above all blessings: a fashion more currant in civitate mundi, then in civitate Dei, more suitable to vain Heathens, than sober and Baptised Christians; The middle condition excels both extremes in safety, but not in honour and reward; the Poor for his Patience, and the Rich for his sobriety, and bounty, shall have higher Thrones in the other World: with this pre-eminence, that the Patiented Poor, shall have life Eternal hereafter, Luke 16.25. the communicative Rich, have it delivered to their hands, to lay hold off here, as the Apostles affirms, laying up in store a good foundation for themselves, against the time to come, that they may lay hold on Eternal life, 1 Tim. 6.9.  
But though none have properly this singular opportunity, and Privilege, of resembling their Lord in such a depth of love, and height of Glory, but those alone; to whom it is given to be Great and Rich, in this present World: who have much wealth and greatness to quit and leave, for the relief of the Needy, as Christ did; great Parts to prostrate, great State, and Dignity to undervalue, for Christ, and his poor Members. Yet every charitable Christian hath this capacity and Privilege in the Kingdom of his heart, and in the sight of God, though not in the Kingdom of the World, and in the sight of men; for so the Widow's mite was her Exinanition, and is, in proportion, of every liberal giver of a narrow Estate and Fortune, in our Saviour's Book of Rates; wherein all men's Actions, and Persons are Rated, and computed by the heart: And the true Church is a Kingdom of hearts; where all we do, is to be done from the heart, as unto the Lord; and he is in Heaven, whose heart is in Heaven; and with Christ at God's right hand, whose heart is there with Christ, though he be on Earth in the flesh. The Christian gins to be in Heaven in this World, (wafted beyond all the dangers of Fabulous Purgatory) when he gins to converse entirely from his heart with Christ in Heaven; for, non ubi animat sed ubi amat, there all men are, where there hearts are; their hearts, being with Christ, the men themselves are by consequence with him, wheresoever else they may be in their mortal Bodies. Heaven there gins, where this Christian conversation gins, that leads to Heaven, and is already in it; as the Ocean in reason, many be said to begin, not at the River's mouth. but from the first spring of the River, that Travels towards it; for means are the beginnings of those ends, for which they serve, and similar parts thereof. And every step from our home, in the right way, is more or less, an entrance into our Journie's end.  
The Christian's first setting forth for Heaven, is like the beginning of a small Rivulet, which many a time, a hot Summer, or sharp Winter of temptation, wholly dries up, and stops; but recovering itself again, by the Influence, and pity of Heaven, in Dew, and Rain; and falling in, with other Rivers, that speed towards the same Sea, either they into it, or it into them, it grows bigger, and stronger, by the Communion; and drawing towards its latter end, and hoping to be disembogued at last into its rest; it finds itself repelled again, and again, with a kind violence, and an useful growth, and Sealike largeness, and swelling, so that it becomes hard to distinguish, where the River ends, or where the Sea gins; and being rewarded, and comforted for these frequent stops, and interruptions, with Divine foretastes of that final brackishness, into which it is to be in the end dissolved, and seasoned with; it's insensibly received, and admitted into its rest at last; and then, and there, lost forever, and found forever, in the Bosom of the Immense Ocean: so is it, most an end, with every Christian soul, at the beginning, and progress, and end of his Christian Race; who is as sure to reach to his rest, and glory, in the bosom of God forever, as Rivers to reach the Sea: which they are reaching every day, nearer, and nearer, as they move towards it, in the channel, that leads unto it, and is the very same Element with it.  
To conclude, if all could be persuaded, and won to walk up to this short and Catholic Rule, which reaches all Nations, and Churches, and Conditions, and Vocations, and degrees, to discharge all their duties to one another from the heart, as unto Christ; there would be more truth, and veracity in the World, not only towards Brethren, but towards enemies, and strangers, who have Christ in men's hearts to hold, in their behalf, any promise pawned, and made unto them; the violation whereof carries as much of Atheism, and contempt of Christ within the heart, as dishonesty without, towards him, it wrongs: There would be more meekness and patience towards enemies, and persecutors, if not for their sakes, yet for Christ's, who commands forgiveness and love to enemies, More obedience, or submission, to all Governors, to the best, for Christ's sake, and their own; to the worst, for Christ sake however, being our necessary duty, and their due Alms. There would be more love, and readiness to help one another by Counsel, or Purse, or Prayer, instead of eating, and devouring one another by Craft and Power; when it shall be considered, that every benefit, or wrong, we do to our Neighbour without, we do both, in a higher degree, and greater edge, to Christ himself, within our hearts, to our Eternal reward, or reckoning. This would make men true Christians, and Loyal Subjects, and tender Fathers and Governors, and just Masters, and right members in their respective Communities and Societies, and trusts; and Genuine Sons of the Church, not only of England, our Mother on Earth, but of Jerusalem above, the Mother of us all in Heaven, to the saving of our Souls Infallibly, when the whole stock of Mountebank Indulgencies shall fail to effect the Cure. This little Commandment well observed, would be the Harmony of the World, set Heaven and Earth in Tune again, and God at peace with his Creatures; and plant joy, and concord, and the peace of God, (which passeth all understanding,) in every Kingdom, in every City, in every Family, in every Breast. And that Angelical Prophetical Anthem at our Saviour's Birth, would recover its Truth and Power in the World; And Glory should be to God on high, and on Earth peace, and good will towards men.    
FINIS.  

A Particular Table of the Contents.  

PART I.  
MOral experiments proving the Body to be as nothing in comparison of the Soul, pag. 1, 2, 11. Masters and Princes Symbols of Christ, how? 4. How the Stature of a Christian reaches from Earth to Heaven? p. 5. The Heart is never without its God, p. 7. 20. Sincere Heathens, and Carnal Christians compared, and which preferred 7. Outside Duties in Religion necessary, though nothing when compared to the Inside, p. 8. None ought to vilify their own Faith before a fair and open Renuntiation, ibid. Sincere and dangerous mistakes arising from the comparative excellency of the Soul above the Body, p. 9: Monkery and Nonconformity compared, p. 9, 10. How a thought of the Soul true, or false, is preferred before Estate, Health, and Life. p. 11. Three properties required to Act from the heart, p. 12. Of force about Religion, p. 13, 14. Both good and bad men are for pleasure, and the difference, and the necessity of Divine Grace to set the will free, p. 14, 15. The Heart is for God, and Christ, and none beside, why? How? p. 16. seqq. Two reasons why the heart is so, and how the Soul is Correlate to God? p. 19 seqq. An Irrefragable proof of the Deity from wicked men's experience; and why it operates not upon some? p 20, 21. The Scheme and Hypothesis of the Christian Faith out of St. Paul, and Creed, and Fathers, and Baptismal Vow, p. 21, 22. The right rule to choose, or avoid Communion with Churches, p. 23. The Christian Hypothesis the best foundation and support of Societies, p 23, 24. A description of a true and right member of a Society, p. 25. seq. Honour is more than Life, Conscience more than Honour, what more than Conscience? p. 27. Of a false member, and of self-love; how sordid and destructive of itself? p. 28. seqq. What makes good Men, good Subjects, good Rulers, p. 31. seqq. The great Rule of doing as we would be done by, fenced, and exalted by the Text, p. 32. seq. Blind obedience and implicit Faith in the Church of Rome to Superiors, fairly examined, and found unsound, and unworthy, p. 32. 33. seq. What is Truth? p. 37. Which the greater sin, Tyranny, or Rebellion? p. 38, 39 Plenitude of Sovereignty and Liberty consistent, p. 40. Christ's Divinity proved against Socinians, p. 41, 42.  

SECT. I.  
An Exhortation to adhere to the Church of England against Rome, p. 43. seqq. The way to be Infallible, p. 44. Worship in an unknown Tongue excludes the heart p. 44. seq. Men are to be Infallible for themselves first, for their Brethren next, p. 47. The Controversy consists in the Election of a right, or wrong Infallible guide, p. 47. This Question stated in the sense of both parties, p. 48, 49, 51. All other Controversies would end, if this were decided, p. 51. Obedience to the wrong, is disobedience to the Right Sovereign, ibid. Three Questions proposed to find out the true, p. 52. The heart cannot be without a guide, Christ, or sin, or man of sin, p. 53. The Principles of Government with the last, p. 54, 55, No Law of Christ, or Conscience, or Country, must be heeded against his Authority, and Interest, p. 56, 57, The Soul is God's Temple, and the Pope instead of Christ, affects to be Sovereign there. p. 61, 62. Great folly, and danger to hearken to a Perkin Warheck p. 63, 64. The Principles of Protestants, how they prove the uniform Loyalty of the heart to Christ, as the right Sovereign? p. 63, 64. How the British Church knows the Scriptures to be God's word? p. 64. How our Controversies about things indifferent are decidable by these Principles, p 65, 66. Christ is the Judge of quick and dead, and who are his Depu●●●●on Earth, 47, 67. And nothing to be acted against him, by ●●●s Authority, p. 67. Such as be Heretics with the Pope (but Catholics with God,) are in no danger, p. 67.   

SECT. II.  
Rome no Mother Church to us, not Loyal to Christ, her Sovereign, p. 68, 69. Every Church may be considered three ways. 1. According to its Inside. 2. Outside. 3. Or extraction, p. 69. Jerusalem above, not Rome, is the Mother Church to all Christians in respect of their inside. p 70. Magistrates have no Supremacy here; neither Bishops and Curates; who are only Ministers and Stewards, p. 71, 102. The Harmony between Christ in the hearts of Preachers, and of Hearers. p. 72. The conscience of another is not our Rule, but our own, p. 72. Every conscience is to judge (for itself) of truths and guides, p. 73. So many Souls, so many Kingdoms, Ibid. Atheism destroys God 〈…〉 himself, but in the soul of the Atheist. Ibid. God 〈…〉 … rserces, and consciences, p. 74. The Apostles app…d to conscience in every man, which the Pope would ●eign suppress, p. 73. 74. How Rome invades Christ's Sovereignty herein, and neglects its own duty. p. 74. 75, 76, 77, 78.   

SECT. III.  
Christian Kings are the Sovereigns of the outside of the Church, though not of its inside. p 78.79. And Vicars of Christ in their Territories, and Fathers of the Church, p. 80. The outside of the Church is secular p. 82. 83. Of the Pope's encroachment upon Kings, both in their Temporal are Ecclesiastical Supremacy p. 83. 84. seq. Several Roman Catholic Gentlemen disclaim the first, p. 85 an address to such. p. 86. The Pope hath no Ecclesiastical Supremacy in Britain, but only our Kings, and they as Christians, p. 87. seq. The Pope Originally, had no Supremacy over the Church of Milan, so near his own doors, p. 88 The Original Supremacy of Christian Bishops sets, as do the stars in the day, when Kings become Christian, like the Suns rising, p. 88 89. Yet keep still in the Firmament, and shine in the day, in case of an Eclipse, or Antichristian Apostasy p 89. A soul deprived of Superiors, is under Christ alone, Ibid. Great Loyalty, and disloyalty, in choosing, right, or wrong Sovereigns. p. 90, and the error therein greater, or lesser Ibid. Instances of God's mind, that men should be under Rulers of their own flesh and blood, rather than under Foreigners, p. 91. Mitre Subject to the Crown, not the Crown to the Mitre, p. 93. And St. Peter no where more abused, than at Rome, ibid. p. 191 Kings lose no Supremacy, or Prerogative in becoming Christians, p. 95. King's Supreme in the Jewish Church, p. 95. 96. seq. and by consequence in the Christian, which is New Israel. p. 94. 100 Of the Limits of Temporal, and Spiritual Governors, and whether Bishops are greater, in their chairs, or Pulpits? p. 102, seq. of maintenance due to the Clergy, and the difference of t●mes, and dispositions, when God, or the World is in the heart p. 107. seqq. How great a blessing from God, Kings are, to moderate between the excesses of the Roman Clergy, and the defects of Protestant Laity? p. 112. In the World there is difference of degrees, in the Church all are fellow-servants, under Christ their Lord. p. 113. How St. Ambrose and Theodosius, did both the parts of Servants in suspending, and submitting, Ibid. Kings have power to regulate the outside of the Church, And the Divine Law commands obedience to their human. p. 114. 115. The manifest difference between the Internals, where Christ alone is Legislator, and the Externals of Religion, where Kings have Jurisdiction, p. 115 116. Romish Arts to wrest the Ecclesiastical Supremacy from our Kings, p. 116. 117. seq Deserters of Romish errors, though but in part, are not to be discouraged, p 118. Israel could not be cursed, nor weakened, but by dividing them from God. How Balaams method hath been used in England? p. 119. The true recreation of Princes, p. 120. 121.   

SECT. iv  
The sum of Rome's pretences, and Brittain's defences, being the chief heads of the subsequent discourse, p. 123. seq. The British Church proved to be Ancienter than the Roman, from the confession of their own Writers, and by better Arguments. p. 127. and how many years Signior to it? p. 136. The Gospel planted at Rome from Britain, before the Arrival of the Apostles, or any other Christians, and the tradition of Joseph of Arimathea corroborated p. 312. 313. Of precedence claimed in General Councils, by our Ambassadors upon this Seniority. p. 1●9.   

SECT. V  
Scotland a gainer in their Faith, by Dioclesian's persecution here p. 136. Ireland and Germany by the Saxon Invasion p. 141 Sect. 10. The Britain's ever kept their Religion, amidsts Persecutions and Invasions p. 423. and propagated it a broad amongst their Enemies, p. 137. 138. The yoke and errors Rome thrust upon us, were restored to it again at the Reformation; when we were at the worst, we were as Orthodox as Rome, which corrupted us, p. 142.   

SECT. VI  
Eleutherius his Epistle presupposes Christian Religion to be in this Isle. p. 143. It is not in the least probable, the Britain's received any Baptism fro● Rome, why? p. 144. 145. Rome vainly ambitious of the Honour of Baptising the first Christian King, and Emperor p, 146. Of Geoffry of Monmouth, and the Welsh M. S. whence he Translated his History, both corrupted by the Arts of Rome, p. 146. Buchanan's zeal in vindicating the same of King Arthur. p. 147. K. Lucius very probably was Baptised by Timotheus, the Son of Claudia Ruffina, p. 147. and of her British name. The Religion of Rome to be suspected, why? an Intimation to the Irish p. 149. 150.   

SECT. VII.  
The Scottish and Pictish Churches, agreed with the British in all Doctrines and traditions, and opposition to Rome's Innovations, p. 151. The British Church was Scriptural, in its Doctrine; Episcopal, in its Government; Oriental in its traditions. p. 152. Whether Popery be Hên-Fsydh? p. 15●. Abbot Dunawd, and the British Clergy give a meeting to Monk Augustine, p. 153. Christ's example: and submission to Superiors, and General Councils, a further Rule with the Britain's, p. 153. 155. Of Pelagius, or Morgan, His heresy spread here not by him, but from France; Lupus and Germanu● serviceable by ●heir Neutrality, to suppress it amongst the Britain's remaining in England under the Saxons, p. 157. but fully suppressed in Wales, by St. David, p. 157. The Easter Controversy consisted of two parts, Doctrinal, and Astronomical; How days and months are, and are not, to be observed by Christians, p. 158. 159. Easter the first Lord's day, other Sundays 52. Octaves thereof, by Christ's Institution, p. 160. 161. Wednesdays, and Fridays fasts, upon the score of the Passion, as Easter, and Sundays Festivals, upon the score of the Resurrection, p. 161. The Church, or New Israel bound by the decalogue, and other reasons, to observe these Christian Sabbaths? Ibid. Why the Eastern Churches conformed with the Jews, in the observation of Easter? p. 162. The stiffness of the Roman to the contrary, proves their first Popes, to have derived their succession from St. Paul, and not from St. Peter, p. 162. 163. A conjecture of the true reason, of the Roman fast on Saturday, contrary to Catholic tradition, Ibid. The Bishops of Jerusalem, had more to pretend from Antiquity, to be Judges of Controversies in the Christian Church, than Rome. p. 164. Britain more a follower of St. Peter, and the East, than Rome. p. 165, Constantine in General Council, regulates the Controversy about Easter, for Peace and Unity, against great traditions, p. 16●. The Britain's left their Eastern observation of Easter, in submission to the Council of Arles and Nice, p. 164. 166. The difference between Rome and Britain, about Easter, at Augustine's entrance, was Astronomical, not Doctrinal, like our sti●o novo & veteri, saving that the Monk and his party, pretended the Golden Number, to have been a tradition of St. Peter. p. 167. The like Ignorance Paralleled in a modern Enthusia●● p. 168. Rome justifies the old Church of Britain to have been Orthodox throughout, because it had no more, to except against it, in Doctrine, but this Easter difference, p. 169. The British Church took the 7 Churches of Asia, for her Pattern in the first division of her Sees, according to some; of the Heathen Flamens and Archflamins, according to others, not so probable, p. 170, All holy and good Bishops, were Successors of St. Peter; and all Carnal and corrupt, Successors of Judas, in the British estimation, p. 171. An account of several Ancient Customs and Traditions of the British Church, differing from the Roman, and agreeing with the Catholic Church: And Rome condemned in her Clergy, and Laity in General Councils, for not observing some of them, 172. Of Wednesday and Friday in the Holy Week, and their British names, and Grawys, or Le●t, ibid. Of their Plygains, or solemn carols on Christ's Nativity,  break of day, still continued, p. 173. What honour they had for the Cross? how they Prayed for the dead? their great beliefs of the Immortality of the Soul, and detestation of lying, ibid. Of their Eremites and Nunneries, Their Monks followed the Rule of Egypt, and the East, p. 173, 174. Their Clergy might marry, p. 174. Their Bishops were chosen by Clergy and people; their Archbishops by their Kings, and Synods and Parliaments, p. 169 And never sought to Rome for Palls, or Ordinations, p. 175 They differed from Rome in their Tonsu●es, if they had any at all, p. 174. Their singular esteem of Episcopal blessing, or Confirmation, p. 174. 175. Their resort to the East, and Jerusalem, whither St. Helena went, and Pelagius, and St. David, and Te●law, and Paternus, and the three last ordained Bishops by that Patriarch. p. 176, 177. The Ancient Greek Fathers are Records of our British Ecclesiastical Antiquities, why? p. 177, 178. The Homilitical customs of the British Church, p. 178. Their respect and Loyalty to their Princes, whom yet they reproved for their scandals; and of the British Valour for their Country, and from what Principle? and a Passage from K. Henry 2d. to the Emperor of Constantinople concerning them, p. 178, 179, 180. The respect of British Princes and Gentry towards their Clergy, p. 181, 182. Of the British Charity in Commerce with one another; with an account of Syberw, (q. d. is berw, vald● Scaturiens, Effluens,) and ansyberw, wherein they placed all practical Religion, and irreligion, to this day, and of their Cymortha's prohibited by King Henry 4th. what they were? with application to some of our British Gentry, p. 182, ●83 seqq. The present Church of England profesies the same, with the Ancient British; the people are more the same Nation, than Italians, are Old Romans, p. 186. The Romanists have no colour to impute Schism to the British Church, nor to ask where was our Religion before Luther? p. 187. The character of the false Apostles agrees with Modern Rome, p. 189, 190, 198. Communion with the Church of Rome, when best, unsuccessful to Britain, p. 190, 191. The Romanists shook off the Greek Exarches, their lawful Governors, by unlawful means, and blame us for doing the same to unlawful Governors, by lawful means, 192, 193. The Britain's more offended with the Romanists, their fellow Christians, for Robbing them of their Sees, than with the Pagan Saxons, who robbed them of their Country, p. 193, 194.   

SECT. VIII.  
Monk Augustine's Learning, and Principles, and Elocution for his Work, and his Cases of Conscience sent to Rome, whether a woman being with Child might be Baptised, etc. p 195. seq. Of his direction to purify Idol Temples with Holy Water, and the consequences of this error, p 197. His Elocution, p. 201, His method of Propagation, combination with Heathens against Christians, false Miracles, Massacres. p 203, 219. seq. London averse to him, and his followers, why? p. 205, 206. His Miracles, and his Companions, p. 207, 209. His exceptions against the Britain's, 209, 210. The Calumny raised against the Britain's of denying the Gospel to the Saxons, confuted, p. 210. seq. And how the snare was laid? p. 225. Of Gavel kind, or Gavel Kent, the Tenure of Kent, p. 217. Of Christ-Church Canterbury, an Old Church of the Britain's, and Bede's partiality in concealing the Conversion of Kentish Saxons by British Clergy, p. 218. Who were permitted, after the first storm was over, to continue in England, till Augustine's Arrival, p. 215. Romanists Schismatics here unavoidably, p. 220, 221. An account of the reason of Augustine's unnatural Combination with Heathens against Christians, in a British Proverb, p. 221, 222. There was no need of Augustine's coming hither, p. 223. What had been his duty? p. 224. Empire and profit was Rome's design here, not Religion, p. 225, 223. The Monks of Bangor murdered by Augustine's procurement, p. 226. seq. The British Princes revenged their deaths, p. 228. The effects of an Idol set up in the heart in Christ's stead, p. 229. The English cannot take Augustine for their Apostle, why? p 230, 203.   

SECT. IX.  
The Gospel, from its first planting, never failed in Wales, Cornwall, Cumberland, Scotland, p. 232, 423. Conquerors destroy the Nobles, and Gentry, not the Communality, p. 233 The Trunk, and body of the Nation was always British, under Roman, Saxon, and Norman Conquerors Ibid. The Mont●ossian Family of British descent p. 234 How several parts were yielded to the Saxons upon terms, p. 235. 236. 237. A British Church in England under the Saxons, p. 238. 239, &c The British tongue preserved amongst the Communality in Wales, upon the score of the Gospel p. 240 243. A Proposal of charity ●or British Servants in London, p. 243 244. The Saxons forward, to Unite with the Britain's by Intermarriages, p. 244. seqq Why more of British extraction in England, than of any other? p. 247. more discernible in the nobility, and Royal blood, p. 248 249. Invasions compared to inundations and fevers, how? p. 249. 250 English can succeed in British rights and exemptions, as well as Goths and Vandals, in St. Peter's Roman Chair, p. 251 252. How the English are bound in Honour, as well as interest to defend the old British rights p. 252. and especially our Princes, p. 253. The precedent discourse summed in the words of an Anonymous writer, p. 254. Some Learned men conceived not the English, so safe from the pretences of Rome, about their faith, as the Britain's in Wales, but without ground. p. 254. 255 A great, or most part of the English Nation converted to the faith, by British Ministry, before the arrival of Monk Augustine, p. 255. 256 seq. King Aurelius Ambrose, and Arthur, zealous in propagating the faith amongst them, p. 256. 257. How zealous Etbelfred was for Heathenism? p 259. How God moulded the Britain's into several conditions, for the Conversion of the Saxons, p 260. 261. Bede taxed of partiality, p. 261. 214, 215, 2●8. The remainder of the English converted by British Ministry; proved out of Bede himself, p. 263. By the assistance of King Cadwalhan, or Cedwalla, and Oswald, and miraculous Providences regarding the Innocent blood shed at Bangor, p. 264 265, Of Oswald's Bishops, Aidan, Finan, and Diuma, and their Country, and Principles, and British names, p. 266. se●q, The place of Oswald's death, how remarked by providence? p 2●●. 271. 26 Counties of the North, and ●●●rcia, and East- Saxon, with the City of London, entirely recovered to the faith, by the Oswaldian Clergy; and the Church of Rome, had not the least hand, nor finger, nor pretence, to offer for their conversion, p. 271 seq. 276. The English, and British Princes after some descents became friendly, till Rome, and Au●ustine interposed, p 273 27●. Great numbers of British Christians in the West-Saxon Kingdom, concealed by Bede. That Territory recovered to the faith by them; and by Irish, ann French Ministry, agreeing in faith, and communion with the Britain's, and by Oswald's Interest and how Rome's help was nothing? p. 277. seqq. The like of the 4 Counties of the East-Angels p. 280. seq. and South-Saxons, and the Isle of Wight, p. 284. seq The Roman faith in England, reduced within the bounds of Kent; and thence eradicated, p. 286, 287, 205, 207. The Romish Church, with its See of Canterbury, exstinct for 15 years, till the entrance of Theodore a Grecian to be Archbishop there, p. 289. The Ptimacy in Licbfeild, p. 290. Archbishop Parker's Argument from old Saxons Laws, and Homilies, of the English, having their first faith from the Britain's, and not from Rome. p. 291. seq. To which the British intermarriages with the Saxon Infidels, which was their sin, was by Providence made useful p. 204.   

SECT. X.  
Augustine, but Rector of Christ Church Canterbury, or at best, a naturalised British Bishop, by their own Principles p. 295. 296. a Precedent of the Pope's overruling for the right of a Native, against a Foreigner, after 600 years' possession, p. 297, This Controversy at an end, if pope's would do as they would be done by, or stand to their own Decisions, p. 298 Britain how great a Mother Church in Europe? p. 298. The Northern Nations converted by the Germans, the Germans by English and Irish, all from Britain, and God's regard to the Martydom at Bangor, p. 299-305 Rome had its first faith from Britain, before the arrival of the Apostles thither, p. 306. seq. The first Christian Congregation was in our Claudia Ruffina's House, converted into a Temple, which is therefore their Mother Church, and not St. Peter's, built afterwards by our Constantine, p 313: Alcuinus, and Rabanus Maurus Charlemagne's Doctors, their British Names, p. 305, 315. The French (if not the Gauls,) own their Faith and Learning to Britain, p. 315, 317, 318. What words the Britain's borrowed from the Latin, and what the Latin from the Britain's, and why? p 316, 317. The Modern Roman Faith is from the Goths, and why? 3●8. The resort was from Gaul to Britain heretofore, for Philosophy and Religion, as much as now from England▪ to France, for meaner Accomplishments, p. 318, 319. Exceptions against our plantation of the Faith in Germany answered, and that Rome more hindered, than helped, p. 31●. seq The Saxons had their Learning, and Characters from the Britain's, p 320. Three marks of nearer Cognation to the East in our Britain's, than other Western Nations, p. 321. Evidences that the Ancient Greeks had their Philosophy, and Letters from this Isle, p. 320, 3●●. Of the Original of Peter-pences, and the College of Rome, lest the Saxons should be further instructed by the Britain's, and the dismal Ignorance that ensued, p. 325, 326. Where was the Roman Church in England for 600 years before Monk Augustine? What Rome contributed to the Germane Conversion, p. 329, 332. If Popery be a good Religion, Rebellion is no great sin, p. 331, 332. What was true and sound in Religion, Germany had it from Britain, p. 332. Charlemain in the Frankford Council against the second Council of Nice, and Pope Adrian, condemned Image Worship, and owed his Orthodoxy therein to Britain, p. 332, 333. The Canons of that Council embezzled and suppressed by the Roman Heretics, as they did other Records, p 333, 334, 335. Saxons more mild to the British Clergy in Lho●gr, after the first Brunt, till Rome's entrance, p. 334 How Nations ●avour of the Faith of first Planters, p. 335. How Britain was like to the great Primitive Church, in being daily killed by Heathens, and defiled by Heretics, p. 336. The Agreement of the Roman Principles, with Audius, the Apostle of the Goths, p. 336. The Female Sex have a right to Supremacy over most Churches, by the Roman plea, p. 337 Upbraiding, Cancels Courtesies. why? and the Romanists destroy their pretended merits; a clear offer made to them, p. 338, 339, 340, 341. The Romanists insisting upon the merits of Monk Augustine, become responsible for his wrongs to this Church, p. 341. How disingenuous and unreasonable they are in their imputation of Schism to us? p. 342. How under the Roman Usurpation, Ordinations here were valid to the Britain's, and yet Schismatical and null, as to the Romans? p. 343, 344. No slavery to be shaken off by indirect means, the benefit and reward of Patience, p. 345. How unworthy it were to return voluntarily under the yoke of Rome, ibid.   

SECT. XI.  
Rome promotes its Dominion. 1. By giving away the rights and Kingdoms of others, p. 346. 2. By politic Matches, Popery recovered in England by Oswi's marrying K. Edwins Sister, p. 347. seq. 3. And Archbishop Theodore introduced, p. 349, 350. How he used Archbishop Ceadda, p. 351. 4 By preferments to Ambitious parts, and of Wilfrid's ill end, and faults, and omen at his Birth, p. 349, 351, 352. 5. By Ignorance, contrary to its first pretences, p. 352. seq. An address to the Irish; wherein they are to be commended, and wherein bewailed? 354, 355, 356, 357, 358. The Papists ascribe the Privileges of Jerusalem above to their own Church, p. 359 King Cadwaladrs going to Rome, out of Devotion, a Monkish sorgery, and fully refuted, p. 359, 360. Bede averse to the Britain's. 361. 6. How they defeated our Princes of their Church Rights? p. 362. Their opposition from our Norman Kings, and from Henry the 8th set out in a comparison, p. 363   

SECT. XII.  
King's can better assert their Rights with the Sword, than Popes their Usurpations by Excommunication, p. 364. None ought to envy our Restoration; nor especially any that have suffered by Tyrants, p. 365. More of the Rule of Communion and separation, p. 367. Regulated Conscience is no private Spirit; and of Rome's disobedience to general Councils, p. 368. No Church more led by a private Spirit, than Rome; why? ibid. What a needless labour it is, for the Church of Britain to defend itself against Romish imputation of Schism? cleared by several Instances, p. 372, 373. The Reformation commenced in its causes with H. 7th. p. 374. seqq. His Restoration Prophesied of, p. 375. Dr. Colet Founder of St. Paul's School, began to preach against Superstitions, and Legends, Accused for Heresy; liked by Henry the 7th. Warner had his Principles from Colet, Cranmer from Warner, Henry 8th. from Cranmer, p. 377. seqq. A strange alteration of the state of the Nation with King Henry the 7th. p. 379. Of the hand of God, and man, in the Reformation. Most Instruments acted against their first intention, p. 381, 382. The Spirit of Henry the 8th. not to be paralleled, p. 381. Excommunicated by thy Pope, though a Catholic, and with right of his side, ibid. The favour and frown of Providence upon this Nation, according to its disposition against Popery, or for it, observed remarkably p. 384. seqq. K. Henry 8. how Great? p 385. Queen Marry unfortunate Ibid. The success and Fame of Q. Elizabeth, p. 386. Whence are our troubles and ill successes? p. 387. Cromwell's policy, and successes ibid. The fate and humour of this Nation against Popery, p. 388. What will cure this Nation probably? p 389. 435. Rome and Britain mutually, and differently, fatal to one another, p. 389. seq. English, more inexcusable than Foreign, Papists, p. 389. 390.   

SECT. XIII.  
Of our British Archbishoprics London, York, and Caerleon, or St. David's, p. 393. seq. How Metropolitical Sees begun? p. 396. Emperor's honoured the place of their birth, and Seat of Empire, p. 397. 398. Of the Roman pall. which at Rome gives all their Authority, to Patriarches, and Archbishops. And how our Britain's had no faith for it? Archbishop Sampson's Pall at York was Imperial, not Papal, p. 402. 403. ●ees and Pals at Rome, constitute a Church, instead of Christ, and the heart, p. 404. How Rome hath Unchurched herself by her new Principles, p, 404. 405. It's hard to determine where the British Primacy was the facto; easy, where the jure, Ibid. The reasons for York, Ibid. Perterna the name of Constantine's Palace there, what it signified, p. 406. The Antiquity and merits of York, not Inferior to Rome, or Antioch, etc. 40●. How unworthy it is to advise Princes to desert the rights of their Country. p. 409. The Title of London, p. 410. How greatly wronged by Rome, p. 411. The Title of Caerleoni, Ibid. Cressy's exception against the Welsh Epistle in Sir H. Spelman inv●ild. p. 412. Where the Primacy was of right? p. 413. Originally, emmently. Our Kings are Primates of the Temporal part of the Eternal Church, and Christ, of the Eternal, p. 415. The practice of Seamen decides this point, Ibid. An old appetite in Mitre and Crown, to reunite, p. 416. The different respects of Christian, and Antichristian Mitres to the Crown Ibid. The fate of this Church, observed to follow that of the Crown, Ibid. The Revolutions of the Primacy of York, p. 417. The duration and Period of the Archbishopric of London, p 419. Why Monk Augustine did not settle his Archiepiscopal Chair at London, according to the first directions of the Pope? and that London suffered pobably, for its adherence to the British Faith. p. 420. 421, 206. The primacy in Henry 8. was restored to Britain, though not to London, p. 422 423. Bede's testimony, that the faith never failed in Britain, p. 423. Some of the Sees in Wales, erected since the Saxon Invasion, others from King Lucius. ibid. The See of St. David never Subject to Canterbury till Henry 1. and that by force, and an unjust sentence of the Pope. How first brought to be under Rome? 424. 425, 426. Sir H. Spelman bewails the wrong of the See of St. David, how it may be remedied? and why? p. 427. How the Pope made advantage by the contests of our Metropolitans, p. 427 429. Left them at last to the decision of our Kings, p. 432 Kings have power by the Canons to alter and translate Metropolitical Sees, p. 431. The Primacy of Canterbury a stumbling-block to some, not versed in History, to believe Rome to be a Mother-Church to Britain, and consequently our Reformation to be Schismatical, and not fit to be countenanced by Princes, for the disobedience, how answered and remedied? p. 433. Papists the first Schismatics here, and the causes of our divisions and troubles, p, 435▪   

SECT. XIV.  
Rome will stand to no Councils, that are against it, p. 437. Yet calls for Obedience to its Bulls. ibid. The probable cause why the Spirit of truth hath withdrawn from the latter Councils of the Church, p. 432. Cyprus exempted from Antioch by the General Council of Ephesus, and how the case of Britain, as to Rome's pretence, is exactly the same, p. 439. seqq. Of the 6 Canon of Nice. Our British exemption confirmed by it, because our Sees were before in being; and proved by Ruffinus his sense thereof, who was of these parts, and knew our rights, 443. seqq. Rome's pretence of Supremacy, if true, overthrows this, and all General Councils, if false proves itself to be Antichristian, p. 444. 438. several Churches besides Britain, supreme within themselves, p. 447. ●●wes ●orgery openly detected in the Council of Carthage, and its Supremacy shut out, ibid. In the Church, as well as State, men are bound to know their Chief, and who this is? p. ●49. The Government of the Primitive Church was Aristocratical, when that of the State was Monarchical, and the Pope would have it now Monarchical, when the Governments of the World are Aristocratical, and , p. 450. The difference between the Ecclesiastical and Civil Powers, as to extent of Authority heretofore, p. 452. The several nullities of the Roman Church in England. And how their Clergy stand deprived of their holy Orders, and the danger of the Laity, that abet their Intrusion proved at large by undoubted Canons of General Councils, and particularly their beloved Council of Sardyca, by which they are not to be reckoned amongst Christians, as the Ancient Britain's, in Bede, stiffly insisted, p. 456, to 465. Of other particular Nullities in the Ordinations of Romish Bishops here, p. 465. seq. The truly Catholic Church was governed by Laws, the Roman-Catholick would be above all Laws and Canons, p. 4●0. The Nullities of the Romish Church here, proved out of their own Rules, and Principles, p. 470. seqq. The argument against their H. Orders Contracted, p. 475.   

SECT. XV.  
How Christendom is infected by such lawless examples of Popes, made consistent with Holiness? p. 477. How they make themselves incurable? p. 479. Papists are more Pope's people, than God's people, ibid. The cause and occasion of their Apostasy from History, and how parallel for cause and effect to the fall of Angels? p. 480, 489. The advice of the Wesel to the Fox had been their Cure, p 481. How they have been hammering for a fit title to their Supremacy, p. 486. What would mildly cure Christendom of the Nuisance of Popery, p. 487. Protestancy no name of Schism, but of Eternal duty, p. 488. The first Adam the example of Credulous Papists; the second Adam of wary Protestants, ibid. The description of this Apostasy in Prophecy, p. 491. The Roman Heathen Empire a greater blessing to the World, than the Christian Papal, how signified by the number of Horns? ibid. Rome's character in Modern blazonry, ibid. Why the Roman may be said to be a Religion, and no Religion, p. 492. Of the Moral annihilation of the Soul by Romish Principles, p. 49●. And how equivalent in its effects to a real, ibid. Whereby all their gross Errors in Doctrine, and practice are demonstrated to be necessary and unavoidable, while they continue their Principles, p. 493, 494, 495, 497. The Characteristical difference between Protestant and Papist, wherein lies it? p. 498. The Pope a God without Divine Attributes, 498. How fit to be a Judge of Controversy, for Integrity? p. 499. The followers of Popery as inexcusable, as the Leaders, p. 499, 500 Of what sort and tempers, and how misled? p. 500 The misery of Spiritual slavery, exceeding Temporal, and Hell itself, p. 501. Who must do good upon them? ibid. Divine and National Prophecies of an impending alteration upon Rome, p. 502.   

SECT. XVI.  
The right r●le of Heresy, 504. The Roman-Catholick rule thereof, ibid. Illustrated by a passage of a Portuguese General, p. 503, 504. None are greater Heretics than our roman-catholics why? p. 505. seqq. & 333. The pregnancy of their Heresy in excluding the heart, 507. Papists honour Christ upon the score of the Pope, why? p. 508. Form of Godliness no where more, than where the life is wanting, p. 508. Being as the Maggots of a dead Corpse, p. 509. Several Antichristian effects of the exclusion of the heart in that Church. 1. Lying, and Legending, and forging, p. 509, 510. Popish Legends, Alcharon dreams, Talmud dotages, how near a kin? 2. Unchristian Cruelty. God and Christ and all mankind in the heart, p. 511. seq. Our different beings in respect of Souls, or Bodies. ibid. How Protestants put on Christ, and Papists the Pope, and their different tempers thereby, p. 513, 514. Where Christ is out of the heart, Dissenters find no Mediator, p. 515. How the Turk was to rage by the Sword, Rome by Fire, according to Prophecy, p. 515, 516, 517. 3. Carnal Impurities not much reckoned for sins at Rome, p. 518. 4. Accusers of Brethren, p. 519. Catholic and Orthodox belong better to Protestants, than Papists, p. 520, 521, 522. Abraham the first Catholic, p. 522. The Old Church of Rome differed from the Modern, (as we Protestants:) in Doctrine, p. 523. It's a Gothic Church, or Gregorian, p. 525, 529. Old Romans more in Venice, etc. p. 525. Rome made up of the dregs of mankind, after the ruin of the old, according to Platina, p. 483, 484. What is to be thought of the Christian Articles there still professed, p. 525, 526. Their Worship and Mass altered from the Old Worship, and by whose means, remarkably, 526, 527, 528. Our Common Prayer far nearer to the Liturgy of Old Rome, p: 528. The beginning and first start of Popery, when; and with what omens? p. 526. Pope Gregory, and Mahomet equally pretended to Divine Inspirations, by a Pigeon at their Ear, p. 530. Popery compared to a long night, and in what hour of that night Purgatory and Transubstantiation, etc. began to possess men's fancies, p. 530. 531. Europe owes its Knowledge and Learning to Protestancy, and Ignorance and Barbarism to Popery, p. 533. Rome Heathen, and the Modern Christian compared, p. 534. seqq. The Roman Art to secure their Converts p 538. The Old Romans respected their Heathenism, more than the Modern, their Christianity, p. 539. Modern, and Middle, and Ancient Britain's compared with the Romans, for Arms, and Arts, and Altars, p. 540. seqq. Invasions of Nations a mystical deluge, and how the Britain's alone, like Noah, survived and communicated the Old World to the New, ibid. p. 541, 542. How the English, and the Old Britain's, agree in humour, and defence of their Faith, p. 541. The Germane had their first Chemistry from the Britain's, and Poetry and Rhetoric how inseparable from the British Nation and Language, p. 543. Julius Caesar repulsed by Gaswalhan, p. 544. Unpeaceable Divisions the blind-side of Ancient and Modern Britain's, p. 545. Of the Female British Valour, p. 546, Of the Reduction of Caractacus, his Teritory and Fame, p. 547. seq. A bold Speech and strange Faith of an Aged Britain, before K. Henry 2d. The Fame of our British Legions in the Roman Wars, and Musters, p. 551. How unworthy it were to subject this Church to Rome, p. 409, 474, 553. An addition to the Princely Charge, since the time of Justinian, p. 554. It is more disgraceful to be overseen, than overcome, p. 555. The loss and detriment by Popery, and guilt therewith, p. 555, 556. The Incongruity by it, p, 556, 557. The impossibility, how probably in fate, 557, 558. How manifestly in reason, without a curse, p. 558. The reason why Popery and Atheism must have Debauchery to precede p, 560 All in the end, must acknowledge, or feel Christ's Sovereignty, p 561. The connexion of the end of this Discourse with its beginning, or reduction of the Controversy to one point, ibid.   

SECT. XVII.  
How a man may be of the Church of Rome, or England, and not of the Church of Christ, & contra, p. 564 How we are justified, etc. p 565. Of being in, or out, of Christ, p. 564, 595, Of Immanent and transitive self, p. 566 seq St. Paul's Conversion, and the greatness of his love to the Church, p. 570, 571. What ensures Salvation to every man? p. 57●. A new self-preservation belonging to the new Creature, p. 573. Christians to be mutually loved above ourselves, p. 575. Three Questions resolved. 1. Whether Grace be free and absolute, or Conditional? p. 576. 2. Whether Philosophy may be used in the Church? p. 579. What sets the Soul within the Church of Heaven? strictly, and largely, p. 585. Selfish persons are not salvable Christians p. 588. The Worthies of the Church of Heaven, p. 550, 591, seqq. Easier to bear poverty, than riches, p. 598. The man is, where his heart is, 599. The conclusion of this Section in a similitude, 600. The Conclusion of the whole 600, 601.     

Some lesser Litteral Escapes.  
Page 9 line 31. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 22. l. 31. r. Apostle, p. 24. l. ult. r. Apostolical, p. 31. l. 20. r. Salus p. 34. l. 27. r. Rom, p. 81. l. 26. r. form, p. 155. l. 3. r. Catholic, l. 28. r. Conscience, p. 165. l. ●. r. despised, p. 203. l. 17. r. counterfeit, p. ●94, l. 3. r. cladéque p. 318. l. 3. r. through, p. 336, l. 33. r, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 378. l. 4. r. too, p. 34● 3. l. 3. r. Plantation, p. 401. l. 31. r. Missae, p. 445. l. 7. r. to. p. 475. l. 22. r. Disciples, p. 505. l. 12. r.; p. 569. l. 27d., p. 521. l. 34. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 552, l. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

A lesser yet in these words here set down right, and Alphabetically.  



Archiepiscopal,  
Beneficence,  
Concatenation,  
degenerate,  
deliqiums,  
fashion,  
General,  
Grimaces,  
herding,  
indispensable,  
Metropolitical,  
mimical,  
Nunneries,  
perceptible,  
permanency,  
persevere,  
practices,  
preceded,  
Toleration,  
ungodly,    


ansyberwyd,  
brodordhun,  
cylhelh,  
dyffneint,  
fegir,  
fymhenyd,  
gogledh,  
Mae i chwi,  
pylgains,  
o'er,  
o fwystfiledh,  
Syberwyd,  
ynies,  
yw,  
yw'r.