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often have done, and still will do the same. How many struggles have there been in the German Empire, betwixt the Popes and the Emperors; and in France, between the Pontificate and the most ChriItian Crown? I am sure most of the Nations with in the Pope's Spiritual Power groạn under his Ufurpations, and have much more reason to be called Pontifical States, than ours hath to be mifcalled by you a Parliamentary, or a Regal-Church. But to be short, Sir, we neither allow our Kings and Parliaments, or any Civil Sovereignty upon Earth, Power to make or unmake a Bishop, Priest, or Deacon, or to preach the Word, administer the Holy Sacrament, or exercise the Power of the Keys, to which, according to our Church, Princes are subject as well as private Men, or to take that honour to themselves as to do any facerdotal Act. But they have power to restrain the exerc cife of facerdotal Ads in the Ministers of the Church by Temporal Penalties; in which case it is always the unalienable Right of the ChurchGovernors to judge, whether they can with a good Conscience submit to those restraining Acts, or patiently undergo the Penalties, when they cannot. You cannot deny but there are cases wherein they may, and ought to submit, and others wherein they ought not. In a word, Sir, the Church and State, or Ecclesiastical and Civil Society, hath each a Power or Authority for Edification, to help, alift, and preserve the other; but no Power of Destruction, to hurt, annoy, or pull down one another, or of Usurpation to go beyond the Bounds God hath severally set them, or invade one anothers Fundamental Rights.
You are wont to speak many things magnificently of your Church to draw our People, to her, as that She was before the Scriptures of the New Testathent; which may be true of the first planted Dsqa cesan Church at Rome ; and so many other Churches were before the Scriptures, as that of Hierufalem and Antioch, which were planted before the Church of Rome. In like manner are you wont to boast of her Extent and Universality, as the Spanis ards do of their Monarchy, in which they say the Sun never sers; and yet other Kingdoms of less Compass and Extent have all that belongs to Sovereignty, and all the Royal Honours and Majesty that belong to crown'd Heads, as well as the King of Spain. To what purpose then do you tell us, that the High Mass is said in one place or other of the World in every one of the Twenty Four Hours, since you cannot deny by your own Principles, but that she was as holy, true Catholick and Apostolick Church, when she was confined to a much lesser Pale; and would be so, though she were reduced to her first narrow Limits, so as to have her High Mass said but in one Hour of the Day. Sir, at this way of arguing for the Glory of your Church, the Jews may, and do boast of theirs; who notwithstanding all the Kings and Potentates of the Earth, are either their Enemies, or not their Friends, yet they have a Name and People over all the World ; and there is scarce an Hour of the Natural Day, in which their Synagogues in one Country or other, are not open for Divine Worship. There is not any Country in Christendom, nor in the Turks or grand Mogul's Dominions, where there are not Jews, nor a Roman Catholick Countrey; not Italy, or Rome it self excepted, where there are not Jewish Dispersions, though they neither have, nor can have a Foot of Land in any Nation. And this makes them boast, like you, that they are still the Church, still the Peculiar People of God, and that his special Presence is now as much among them, as when he made it manifest to their Senses in the Wilderness, in a cloudy Pillar by Day, and in the
* The Second part of the Homily of the right vse of the Church. 5
Night Night by a Pillar of Fire, or by his Glory in the Temple. But, Sir, after all your boasting, the Greek Church though perhaps it is not so much scatter'd and dispers’d as yours about the World, yet it hathi a much greater number of Souls in its Communion, as learned Men tell me ; and if the Emperor and most Christian King, a the great Pillars of your Church, should fall off from it, which they may do, as well as the Kings of England have done, then the narrow Pale of our Church, which you despise, would be as wide, and her external Glory as great as that of yours.
Another thing you are wont to object against the Church of England, when you go about to proselyte her Children from her, is, that she is in - Communion with no other Church; which I know at first hearing often shocks weak People, and makes them suspect, when you flourish upon that Topick, that she is a Church by her self, and like an Illand, is divided from the whole Continent of the Univerfal Church. But, Sir, there lurks a Fallacy, , as our Divines have shewed me, in this Argument; for, First, the Church of England, tho’a single National Church, yet is a Collection of many Churches in Communion with one another, viz. of two famous Provincial, and lix and Twenty large Diocesan Churches; which would better appear to vulgar apprehensions to be so many distinct, co-ordinate Sister Churches, were England, as it once was, under differerit independent Sovereignties, and Wales a distinct Kingdom independent of the rest. But, Secondly, This great collective Church of England, or rather Church in England is in Communion with feve
. in Christo, filios noftros Carolum Romanam impera+ forum, & Christianisl. R. Franciscum, duo præcipua Christiani, nominis firmamenca, arque subsidia crare, acque obsecrare inftirimus. Bulla Indi&t. Sacri Oecum, Conc.Trid. fub Paulo 3. Pont.11.1.
ral other National Churches, as that of Scotland, Ireland, and Man, which as. I said before, would better appear to be so many distinct, independent National Churches, were they under distinct independent Sovereigns, as the Churches of France, Spain, and Portugal are ; and therefore it is a great mistake to say, that the Church of England is in Communion with no other Church ; for she is in Communion with all those Churches, and in a state of as strict Union with them, as the particular Church of Rome, of which the Pope is Bihop, is with all the Churches of her Communion; only with this difference, that she doth not pretend to be the Mother, and Mistress, and Head of them, and Principle of Unity to them, as the Diocesan Church of Rome doth with great Arrogance and Presumption; which were she never fo Pure and Primitive in all other respects, would be a just cause, for which all other Churches ought to refuse Communion with her, because they cannot be in Communion with her without being in absolute Subjection to her ; no, nor allowed to be Catholick Churches but by Agreement and Participation with her, which is causally the Catholick Church, and makes all others in her Communion to be such. She is also, as I am told, in actual Communion and Correspondence with a reformed Episcopal Church in Poland ; and that with her, and in Heart, Will, and Desire, she is in Communion with all truly Catholick Churches, wheresoever dispers’d over the Face of the Earth. In the second place, this Objection against the Church of England collectively taken for her, and all other Churches in her Communion, may be retorted on the Church of Rome, taken collectively for the particular Church of Rome, and all the other Churches in Communion with her. For in this collective Sense the Church of Rome is in Communion with no other Church in the World ; not
with the Patriarchal Church of Greece, or any Member of it, nor with any of the Oriental Patriarchal Churches, nor with the Church in the Abyssin
Æthiopia, but stands by her self as much as the . Church of England doth : So that by consequence the Reflection you are wont to make upon the Church of England, for not being in Communion with any other Church, were it truly such, touches your Church as much as ours. But in the third place, let us suppose that France and Spain, and the residue of the Empire should fall off from your Church, as several other Kingdoms have done; nay, let us suppose that all other Churches in Communion with the Diocefan Church of Rome should depart from her Communion, would she be less Catholick in this folitary State than she was before, or rather would she cease to be the Catholick Church, when she was left to her felf. You dare not answer in the Affirmative, because you say she is causally called Catholick, making other Churches to be Catholick when they agree, and participate in Doctrine and Conimunion with her. If then in that folitary State, when she would be in Communion with no other Church, she would still be the Catholick Church, why Mould you object, as a Reproach and Dishonour to the Church of England, yea, and urge it as an Argument against her, that she is in Communion with no other Church? Methinks your learned Priests at least should forbear this Objection, which low popular soever they may think it, they cannot but know is
You have also told me, that we allow you may saved, but that you cannot allow us any hopes of Salvation. It is true, Sir, we do not only allow, but pray you may be saved : But then tho we say you may be fav’d, yet it is at best with very great Difficulty, Pains, and Hazard of your Salvation,