the English Reformation then will they make you leave the French Reformation You fail against wind and tyde you think that the Governors you shall have hereafter will be like Sir Tho. Layton you are deceived Though this day you had compassed your wish to morrow or the next day after at your Governors pleasure all shall be marred again Finally the Ecclesiasticall Government which you aske hath no ground at all upon Gods word 'T is altogether unknown to the Fathers who in matter of Christian Discipline and censure of manners were more zealous and precise then we are But you cannot of all the learned and pious antiquity shew one example of the Discipline or Ecclesiasticall order which you hold as your Bishop in his book of the perpetuall government of the Sonne of Gods Church doth learnedly teach I pass over what I have my self written concerning it in my book De diversis Ministrorum gradibus and in my Defence against the Answer of Mr. Beza and more largely in my Confutation of his book De triplicigenere Episcoporum I cannot wonder enough at the Scotchmen who could be perswaded to abolish and reject the state of Bishops by reasons so ill grounded partly false partly of no moment at all and altogether unworthy a man of such fame If the Scots had not more sought after the temporal means of Bishops then after true Reformation never had Mr. Beza's Book perswaded them to do what they have done And I assure you that your opinion concerning the government of the Church seems plausible unto great men but for two reasons the one is to prey upon the goods of the Church the other for to keep it under the Revenues and authority of Bishops being once taken away For the form of your discipline is such that it will never be approved of by a wise and discreet supreme Magistrate who knows how to govern Ye see not the faults you commit in your proceedings as well Consistoriall as Synodals men well versed in the Lawes and in government do observe them But they contemn them so long as they have the law in their own hands and that it is far easier for them to frustrate them regard neither Consistorie nor Synodes then for you to command and make Decrees Were your Discipline armed with power as the Inquisition of Spain is it would surpass it in tyranny The Episcopall authority is Canonical that is so limitted and enclosed within the bounds of the Statutes and Canons of the Church that it can command nothing without Law much less contrary to Law And the Bishop is but the Keeper of the Lawes to cause them to be observed and to punish the transgressors of your Consistories and Synodes For the present I will say no more only take notice of this that it is not likely the King who knows what Consistories and Synodes be will grant that to the Islands which doth displease him in Scotland This Gentlemen and Brethren have I thought good to write vnto you intreating you to take it well as comming from him that loves the Islands and the good and edification of the Church of Christ as much as you can doe Upon this occasion I have thought fit to add thus much concerning Dr. Hadrianus Saravia HIs learning is sufficiently known by his works his judgement in relation to the Liturgy and Discipline of the Church of England is declared by this Letter which doth further appear by his Subscriptions following 1. In Queen Elizabeth's time the form required was in these words We whose names are here underwritten do Declare and unfainedly Testify our assent to all and singular the Articles of Religion and the Confession of the true Christian Faith and the Doctrine of the Sacraments comprized in a book imprinted intituled Articles whereupon it was agreed by the Arch-bishops and Bishops of both Provinces and the whole Clergy in the Convocation holden at London in the year of our Lord God 1562. according to the computation of the Church of England for the avoiding of the diversities of opinions and for the establishing of Consent touching true Religion put forth by the Queens Authority And in testimony of such our Assents we have hereunto subscribed our names with our own proper hands as hereafter followeth Unto this Doctor Hadrianus de Saravia the sixth Prebend of the Church of Canterbury being conferred upon him subscribes in these words Per me Hadrianum de Saravia Sacrae Theologiae Professorem cui sexta Prebenda in Ecclesia Cathedrali Christi Cantuariens conferenda est sexto December is 1595. Wherein I find he did immediately succeed Doctor Whitaker whose Subscription is in these words viz. Per me Gulielmum Whitaker sacrae Theologiae Doctorem ejusdemque Professorem Regium in Academia Cantabrigiensi cui sexta Praebenda in Ecclesia Cathedrali Chrstl Cantuarens conferenda est Decimo Maii 1595. According unto which I find Mr. John Dod of Hanwell in Oxfordshire who wrot upon the Commandements to have subscribed in these words Per me Johannem Dod in Artibus Magistrum praesentatum ad Ecclesiam de Hanwell Oxon. Dioces 28. Julii 1585. unto whom abundance more and about that time might be added Mr. Richard Rogers Doctor Reynolds of Oxford c. among whom it pleased me to find the hand of the Reverend and Learned Mr. Hooker thus subscribing Per me Richardum Hooker Clericum in Artibus Magistrum praesentatum ad Canonicatum et Praebendam de Neather-haven in Ecclesia Cathedrali Sarum 17. Julii 1591. 2. In King Jame's time and since the form of the Subscription was thus To the three Articles mentioned in the 36. Chapter of the Book of Canons First that the Kings Majesty under God is the only supreme Governor of this Realm and of all other his Highness Dominions and Countries as well in all Spirituall or Ecclesiasticall things or Causes as Temporall and that no foraign Prince Person Prelate State or Potentate hath or ought to have any Jurisdiction Power Superiority Preheminence or Authority Ecclesiasticall or Spirituall within his Majesties said Realms Dominions and Territories That the Book of Common Prayer and of Ordering of Bishops Priests and Deacons containeth in it nothing contrary to the word of God and that it may lawfully so be used and that he himself will use the form in the said book prescribed in publick prayer and administration of the Sacraments and none other That he alloweth the book of Articles of Religion agreed upon by the Arch-bishops and Bishops of both Provinces and the Clergy in the Convocation holden at London in the year of our Lord One thousand five hundred sixty and two And that he acknowledgeth all and every the Articles therein contained being in number nine and thirty besides the Ratification to be agreeable to the word of God To these three Articles Doctor Hadrianus de Saravia being instituted unto the Rectory of Great Chart in the Diocess of Canterbury anno 1609. subscribes in these words Ego Hadrianus
one either of the Ministers that made scruple to use it or of the People that took offence at it But after that some leading men of the House of Commons in that Parliament for the better driving on the design they had upon the King had let all loose in the Church whilst some few stood fast to their honest Principles and were most of them undone by it the greatest part of the Clergy to their shame be it spoken many for fear of loosing their own more in hope to get other mens livings and some possibly out of their simplicity beguiled with the specious name of Reformation in a short space became either such perfect Time-Servers as to cry down or such tame Complyers with the stronger Side as to lay down ere they needed the use of the whole Liturgy and of all the Rites and Ceremonies therein prescribed But among them ail none in the whole bunch so bitterly inveighed against nor with such severity anathematized as this of the Cross as smelling ranker of Popery Superstition then any of the rest as it is even at this day by the Managers of the Presbyterian Interest represented as of all other the greatest Stone of offence to tender Consciences and the removal of it more insisted upon then of all the other Ceremonies by such men as having engaged to plead in the behalf of other mens tender Consciences do wisely consider withall that it will not be so much for their own Credit now to become Time-Servers with the Laws as it was some years past for their profit to become Time-Servers against the Laws These out-cries against a poor Ceremony to us who were not able to discerne in it any thing of harme or Superstition worthy of so much noise afforded sometimes when two or three of us chanced to meet together matter of discourse It hapned upon a time that falling occasionally upon this Theme the Learned Primate among other things said to us that were then casually present with him that in his opinion the Sign of the Cross after Baptisme as it is appointed in the Service-Book and taken together with the words used there withall was so far from being a Relike of Popery that he verily believ'd the same to have been retained in the Church of England at the Reformation of purpose to shew that the custom used in the Church of Rome of giving the Chrisme to Infants immediately after their Baptisme was in their Judgments neither necessary to be continued in all Churches nor expedient to be observed in ours Which his opinion as it is most certainly true in the former so to me it seemeth very probable in the latter branch thereof For first how can that be with any truth affirmed or but with the least colour of reason suspected to be a Popish Custom or a Rag or Relike of Rome that hath been for above a hundred years used and that use by Law established in the Protestant Church of England but is not at all used nor for ought I can learn ever was used by the Papists in their Churches nor is it by any Order or Authority of the Church of Rome enjoyned to be used in any Church in the world that professeth subjection thereunto True it is that in the Office of Baptisme according to the Romane Ritual the signe of the Cross is very often used from first to last at least twenty times viz. in the Benediction of the Salt in the Exorcismes in the formal words of Administration and otherwise yet as luck would have it that signe is not made nor by the Ritual appointed to be made upon the Childs Forehead as with us is used Nor are those very words therewithal used nor other words to the like purpose by the said Ritual appointed to be so used shewing what the intent meaning and signification of that Sign is as in our Service Book is done And true it is also for I wil not as I think Iought not dissemble any thing that I can imagine might be advantagiously objected by an Adversary that according to the Romane Order the Minister as soon as he hath finished the Baptisme Ego baptizo te c. is in the next place to annoint the Infant cross-wise with a certain Prayer or Benediction rather to be said at the same time as by the Ritual printed at Antwerp An. Dom. MDCLII pag. 23. may appear But so far distant is that Rite of theirs from this of ours in many respects as may also by comparing their Ritual with our Service Book appear that ours cannot with any congruity be thought to have been drawen by that patterne or to have been borrowed or taken from their practice For first 1. Theirs is actus immanens a material annointing and so leaveth a real effect behind it the visible Form or Figure of a Cross to be seen upon the Childs head after the act is done But ours is a meer transient act an immaterial sign of a Cross made in the aire without any sensible either impression or expression remaining when the act is over 2. Theirs is done upon the Top or Crown of the head in summitate capitis Ritual p. 23. which is else where expressed by Vertex see pag. 49. 51. 56. which sure must needs have some other signification if it have any then ours hath Which is done upon the Childs Forehead the proper seat by the common judgment of the world and according to the grounds of Phisiognomy of shamefastness and boldness and so holdeth a perfect analogy with that which the Church intended to signifie by it in token that he shall not be ashamed c. 3. Their Cross belongeth precisely to the annointing with the Chrisme whereunto it relateth and hath such a dependance thereupon that supposing there were no such Chrisme used in the Church of Rome there would be no place left for the Cross in all that part of the Office that followeth after the formal words of Baptisme as from the frame and order of their Ritual is most evident It cannot therefore be the same with the Cross used in our Church where the Chrisme is not at all used but thought fit rather at the Reformation to be I dare not say condemned as unlawful and superstitious but laid aside as at least unnecessary and useless as many other Ceremonies still retained in the Church of Rome were because though some of them were guiltless yet they were grown so burdensome by reason of their multitude that it was fit the number of them should be abated And yet secondly there might be and in the Primates judgment probably there was a more peculiar Reason why after Baptisme our Church did substitute the signe of the Cross with the words thereto appertaining in stead of the Chrisme and the Cross attending it used in the Church of Rome The Ceremony of giveing the chrisme to Infants in all likelihood came into the church about the same time when through the misunderstanding
jus sit dicendum prima regnandi fecisse fundamenta but after an Oath of an Allegiance the bonds are deposited in Gods hand so that the whole argumentation is both unchristian and irrational and rejected by us as the Doctrine of some Romanists which such as are so afraid to come neer them in any thing else should be as much deterred in this In a word as Kings receive their power from God so are we to leave them only unto God if they shall abuse it not but that they may and ought to be prudently and humbly reminded of their duties for which we have the example of the Primitive Fathers Bishops to the Emperors Constantius Constans and others introducing Arianism but yet without lifting up our hands against them in the least resistance of them which is the Judgement also of most of our Modern Orthodox Divines and even divers of the Writers of the Church of Rome who have stiffey contradicted the Jesuites assertions of the contrary one of each shall suffice 1. For those of ours Franciscus Junius thus determines All good men should bear even the most cruel injury from the magistrate rather then enveigh against him by word pen or action to the disturbance of order and the publick peace according to which see Luther lob de offic magistr Tom. 2. Brentius Hom. 27. in cap. 8. lib. 1. Sam. Melanthon Bucer Musculus Mathesius Erasmus and others 2. For those of the Church of Rome Gregorius Tholosanus Governours saith he are rather to be left to the Judgement of God then to defile our hands by a Rebellion against them God wants not means whereby he can when he pleaseth remove or amend them If there be an evil Government farre be it from us to revenge it by an evil obedience or to punish the sins of the King by our own sins but rather by a patient bearing to mollify the wrath of God who governs the hearts of Kings with his own hands c. And surely if it be a terrible thing for any man to fall into the hands of the living God much more is it to them who are only accomptable to him and the Justice of God hath been often notoriously manifested upon them in sacred story Abimelec Jeroboam Baasa Ahab both the Herods In Ecclesiasticall story Anastasius Julian Valens and others So much for holy writ Now secondly let me demonstrate this out of the antient-Fathers and practise of the Primitive Church in these three things 1. After the example of Jeremiah and Daniel for Nebuchadnezzar and St. Paul for Nero. 1 Tim. 2. We find the antient Fathers praying for the Emperors though of a different Religion and persecutors of the true Now to be at the same time praying for them and conspiring in any combinations against their government are inconsistent Tertulliau who lived under Severus the Emperor saith this in the name of the Christians we pray daily for the health of the Emperors c. That of Marcus Aurelius distress in his expedition into Germany when by the prayers of the Christian Legion as it was acknowledged by the heathen Rain was obtained in a great Drought and consequently a victory is sufficiently known They called not for fire from heaven to consume him and his Army according to that advice of Sanders the Jesuit in the like case lib. 2. cap. 4. de visib Monarch but for water to refresh both The Letters of the Fathers Synodi Ariminensis written to Constantius an Arrian are observable who asking him leave to return to their severall Diocesses give this for their reason That we may diligently pray for thy health Empire and peace which the mercifull God everlastingly bestow upon thee And in their second Letters asking the same request of him they say thus Again most glorious Emperor we beseech thee that before the sharpness of the Winter thou wouldst command our return to our Churches that we may as we have done and doe earnestly pray unto the Almighty God for the state of thy might with thy people How are they then to be abhorred who to a Christian pious Orthodox King stained neither with Vice nor Heresie temperate meek prudent gracious instead of prayers have returned menacies for a dutifull subjection Arrogant language if he yield not to every particular of their peremptory demands You shall not find the antient Fathers either by word or writing giving the least offence to the Emperors though Hereticks St. Hillary wrote two books against Constantius the Arrian yet stiles him Gloriosissimum Beatissimum nay Sanctum i. e. Ratione Imperii Non Religionis c. Nazianzen is found of the like temper in his Orations against Valens and Valentinian which are written throughout with all the Reverence and subjection that can be ezpected from a Subject to a Prince and yet Valens burnt fourscore Orthodox Bishops and Presbyters together in a ship and did other horrid Acts which Socrates tells us Oh the distance between the spirits of some men now dayes and those of the antient Church even as as far those excelled these in sanctimony of life integrity of Conversation piety and truth of Doctrine You shall ever find them exemplary in their obedience and subjection to the Emperors never stirring up the people to the least resistance or mutiny but appeasing them Excellently is that of St. Augustine of the Christians under Julian An Infidel Emperor a wicked Apostate The Faithfull souldiers served a faithless Emperor when it came to the Cause of Christ then they acknowledged no other then him that sits in heaven but in Millitary affairs when he said unto them bring forth your forces into the field goe against such a Nation presently they obeyed they distinguisht the Lord who is aeternal from him that is only temporall and yet were subject to the temporall Lord for his sake who is aeternall Tertullian affirms it as a high honour to Christianity that they could never find a Christian in any seditious conspiracy We are saith he defamed in relation to his Imperiall Majesty but yet they could never find any of us among the Albiniani Nigriani or Cassiani who had been some seditious parties against the Emperor That of St. Ambrose was both becomming a good Bishop and a Loyall Subject when he was commanded by the means of Justina the Empress who was an Arrian to deliver up the Churches of Millain to the use of the Arrians returned this answer to his people and to the Emperor Willingly I shall never do it but if compel'd I have not learned to fight I can weep my Tears are my Arms I neither can nor ought to resist otherwise Indeed by the desire of the Orthodox party he refused to give up the chief Church or his Cathedral to them but the detaining of it was with all possible humble representation by way of Petition for it with all the solicitous care that might be of preventing
were of greater scandal to the Church then that aptitude habitually attained unto by some could be of profit His Judgment of the Articles of Religion and practice of the Eeclesiastical Constitutions of the Church of England THe Articles of the Church of England as the Primat had long agon subscribed them so have I often heard him highly commending them The reception of which Articles in the First Canon of Ireland Anno 1634. He drew up himself with his own hand with an addition of a very severe punishment to such as should refuse to subscribe them as may appear in it Anno 1614. He was a principal person then appointed for the collecting and drawing up such Canons as might best concern the Discipline and Government of the Church of Ireland taken out of Queen Elizabeths Injunctions and the Canons of England to be treated upon by the Arch-Bishops and Bishops and Clergy of that Kingdom some of which I have which were written then with his own hand and presented by him The two first of them were these 1. That no other Form of Liturgy or Divine Service shall be used in any Church of this Realm but that which is established by Law and comprized in the Book of Common-Prayer and Administration of Sacraments c. 2. That no other Form of Ordination shall be used in this Nation but which is contain'd in the Book of ordering of Bishops Priests and Deacons allowed by Authority and hitherto practiced in the Churches of England and Ireland c. And in his subscription in relation to the above mentioned it is in these words viz. I do acknowledge the Form of Gods Service prescribed in the book of Common-Prayer is good and godly and may lawfully be used and do promise that I my self will use the Form in the said Book prescribed in celebration of Divine Service and administration of the Sacraments and none other I do also acknowledge that such as are consecrated and ordered according to the form prescribed in the Book of Ordination set forth by Authority have truly received holy Orders and have Power given them to exercise all things belonging to that Sacred Function whereunto they are called c. For the now more perfect Canons of the Church of Ireland constituted Anno 1634. in the Convocation there whereof I was a Member most of them were taken out of these of England and he being then Primate had a principal hand in their collection and proposal to the reception of them the methodizing of all which into due order I have seen and have it by me written with his own hand throughout whereby 't is apparent what his Judgment was in relation to them The Annual Festivals of the Church he duly observed preaching upon their several Commemorations On Christmas-Day Easter Whitsunday he never fail'd of Communions that excellent Treatise of his Entituled The incarnation of the Son of God was the substance of two or three Sermons which I heard him preach in a Christmas time Good-Fryday he constantly kept very strictly preaching himself then upon the Passion beyond his ordinary time when we had the publick prayers in their utmost extent also and without any thought of a superstition he kept himself fasting till the Evening Confirmation of Children was often observed by him the first time he did it when a great number were presented to him by me he made a Speech to the Auditory to the satisfaction of all sorts of persons concerning the Antiquity and good use of it The publick Cathechism in the book of Common-Prayer was enjoyned by him to be only observed in the Church a part of which for a quarter or half an hour was constantly explained by me to the people every Sunday before evening Prayer himself being present which was also accordingly enjoyned throughout his Diocess He was much for that decent distinctive habit of the Clergy Cassocks Gowns Priests-Clokes c. according to the Canon in that behalf provided to be used by them in their walking or riding abroad which himself from his younger years always observed And in Anno 1634. that Canon of England of the decent Apparrel of Ministers was by his special approbation put in among those of Ireland Lastly though in our Constitutions there is no form appointed for the consecration of a Church or Chappel yet he was so ready to apply himself to what had been accustomed in England that at his consecration of a Chappel not far from Drogheda in Ireland he framed no new one of his own but took that which goes under Bishop Andrews name and used it with little variation which I have in my custody And thus I have endeavored by this Declaration of his Judgment and Practice in these particulars to give satisfaction to all such who by their misapprehensions have had their various censures and applications to the great injury of him I shall only wish that not only they but all others that hear this of him were both almost and altogether such as he was Mr. HOOKERS Judgment of Regal Power in matters of Religion and the advancement of Bishops wholy left out of the common Copies in his eighth Book here confirmed by the late Lord Primate USHER'S marginal notes and other Enlargements with his own hand THe service which we do unto the true God who made heaven and earth is far different from that which Heathens have done unto their supposed Gods though nothing else were respected but only the odds between their hope and ours The office of piety or true Religion sincerely performed have the promises both of this life and of the life to come the practices of Superstition have neither If notwithstanding the Heathens reckoning upon no other reward for all which they did but only protection and favour in the temporal estate and condition of this present life and perceiving how great good did hereby publickly grow as long as fear to displease they knew not what Divine power was some kind of bridle unto them did therefore provide that the highest degree of care for their Religion should be the principall charge of such as having otherwise also the greatest and chiefest power were by so much the more fit to have custody thereof Shall the like kind of provision be in us thought blame-worthy A gross error it is to think that Regal Power ought to serve for the good of the body and not of the soul for mens temporal peace and not their eternal safety as if God had ordained Kings for no other end and purpose but only to fat up men like hogs and to see that they have their Mast Indeed to lead men unto salvation by the hand of secret invisible and ghostly regiment or by the external administration of things belonging unto Priestly order such as the Word and Sacraments are this is denied unto Christian Kings no cause in the world to think them uncapable of supreme
government under which we live I consider the state of England and that of the Islands and the dignity of Bishops and the condition of the other Ministers of the Church such as it is at this day In Scotland for the time present the State hath otherwise provided but not in England and therefore ye ought not to take example by them as though your State were like theirs I hear that your Governor hath taken order about Wills and appointed one to prove them But I cannot conceive how that may be done without Episcopal Jurisdiction conferred by the Bishop Your Governour I know hath power to present to the Bishop a man proper to execute this authority of the Bishop in his name Likewise the Governor as Patron of the Churches and Parishes of his Government upon the vacancy of any living ought to present by such a time a man well qualified to succeed in the Office of a Pastour but the admission and induction of such a charge belongs to your Bishop and to no body else If I be well informed you observe nothing of all this which if it be so you 'l never be able to justifie it The example of the French Churches and of the Low-Countries doe you no good Your case is quite another They have Laws from their Soveraigns and particular places for themselves but all that you doe is contrary to the Laws and Ordinance of the King your Soveraign You hold Synodicall meetings wherein you make Statutes about the Government of the Church unto which you bind your selves and the rest that are naturall Subjects to the King wherein you unsensibly derogate from his authority The Synods of the Arch-bishops and Bishops together with the rest of the Clergy of this Realm dare not presume that which you doe nor attribute to their Canons and Statutes what you attribute to yours Yet the Assembly of Bishops and of their Clergie is of men far otherwise qualified then some dozen of the Ministers of your Islands to judge and discern what belongs to the edification of the Church their Decrees nevertheless are of no authority to tye unto them those of this Realm till the King yea in his own person have approved them and by Proclamation made them his There is no body in his Realm nor in any of his Dominions that hath power to enact Laws and Decrees but himself The Parliaments authority is great but without the Kings assent nothing takes the rigour of Law I know very vell that at the perswasion of the Ministers your Governours and others that were present to your Synods have subscribed and acknowledged your Synodicall Acts they did it even in my time but their power doth not stretch so far That may bring a greater prejudice to themselves then give force of Ecclesiasticall Law to your Decrees I doe not think that his Majesty being well informed will grant unto your Ministers or Governours of your Islands such authority They will be more pernicious to you then youthink You 'l alledge me I know your Priviledges but I dare boldly answer you that you never had any such priviledges I have read them and have the copies of them and they say that in matters Civil you shall be governed by the ancient Coustumier of Normandy and that you are not subject to the Statutes of the Parliament in such matters nor to the Subsidies other charges and impositions that are raised in England except which God forbid ever should come to pass the King were detained Prisoner by the Enemy In matters Ecclesiasticall you are freed from the Bishop of Constance and under that of Winchester yea even of old by the Popes authority and consent of the two Kings from whom also in part your neutrality in times of warre is approved excommunicating all such as would molest you Ye cannot shew concerning your priviledges but only what is renewed as often as there is a new King And for the Patent which you say you have procured from his Majesty for matters of Religion First it is in generall terms and without any clause derogating from the authority of your Bishops Secondly if it be questioned it may be told you that it was surreptitious and granted you before the King was well informed of the business To conclude you must understand that in matters of Religion the Kings Majesty will doe nothing without the counsell and advice of the Arch-bishop and your Bishop of Winchester wherefore you may doe well to insinuate your selves in their favour and conform your selves to them as we have done in the beginning You may reduce the Decrees of the Church of England and the use of the book of prayers to a good and Christian Discipline farre more solid and better grounded then that for which ye so earnestly bestirre your selves I must addone word more which will be hard of digestion This is it that you may be upbraided that as many Ministers that are naturall of the Countrey being not made Ministers of the Church by your Bishop nor by his Demissories nor by any other according to the order of the English Church you are not true and lawfull Ministers Likewise that as many among you as have not taken institution and induction into your Parishes from the Bishop nor from his Substitute lawfully ordained and authorised so to doe ye are come in by intrusion and usurpation of cure of Souls which no body could give you but your Bishop that is in terms and words Evangelicall that you are not come into the Sheep-fold by the door but by elsewhere and that by the Ecclesiasiastical Laws you are excommunicants and Schismaticks I know well enough you do not regard such Laws and think that your Priviledges will exempt you from them wherein you greatly deceive your selves For a man may tell you who are yee that would have your Ecclesiastical Decrees made by Private Authority to have force of Laws and dare scorn and reject those of the English Church made by Publick Authority by farre honester men greater Scholars without comparison more learned and farre more in number then you are The Kings Majesty by his Royall authority hath approved them this Realm hath received them But what are your Synodall Decrees who be the Authors of them and who be they that have approved them 'T is winkt at and your ignorance is born with but think not that that which is born in you be any such thing as vertue Your Priviledges do not stretch so far as that you may make Ecclesiasticall Decrees Had it been so the Priests had retained Mass and Poperie In that you hold a contrary course to that of the English Church whereof you are and must be if you be Englishmen Members it proceeds from nothing else but from the connivence and indulgence of your Governors who have given too much credit to the French Ministers and partly in the beginning to the stubborness of the Papists of the Islands When your Governors shall have a liking to
controll See pag. 60. They that betake themselves to these un worthy arts though they may please themselves for a while with an imagination that by this means the people will fall to them apace and thereout they shall suck no smal advantage to their Cause and Party yet as it mostly cometh to pass such their rejoycing is but short For the imposture once discovered nor is it often long before that be done for a lying tongue is but for a moment the Imposters are forced to lye down in sorrow and that if they could be found out with shame enough For such discovery once made wisemen fall off faster from them then ever fools came on concluding the Cause to be desperately crazy that must be beholding to such weak props as these to shore it up and support it How they that are guilty of such foul play will be able to make answer for their insincerity before the tribunal of the great Judge at that his day if yet they that do such things can really believe there is any such thing as a day of Judgment to come I leave to their own Judgments in this their day to consider As for us qui leges colimus severiores as we profess our utter abhorrency of all forgery and other like un worthy unchristian attempts in any person of whatsoever perswasion he be or for what soever end it be done so we hold our selves religiously obliged to use all faithfulness and sincerity in the publishing of other mens works by suffering every Author to speak his own sense in his own words nor taking the boldness to change a phrase or syllable therein at least not without giving the Reader both notice where and some good account also why we have so done Such faithfulness and ingenuity the learned publisher of these Treatises professeth himself to have used in setting them forth neither better nor worse but just as he found them in the Reverend Primate's Paper some perfect and some imperfect according as they were and still are in the Copies which are in his custody and which he is ready upon all occasions to shew if need shall require The Primates two Speeches and Dr. Saravia's Letter are set forth perfect according as they are in the Original Copies to be seen The Treatise of the Form of Church-Government heretofore published and very probably supposed to have been some Collections of the most Learned and Reverend Bishop Andrews but whereunto the Author had not put to his last hand is a piece though little in bulk yet of huge industry and such as neither could the materials thereof have been gathered without very frequent reading and attent observing of the sacred Text nor being gathered could they have been easily contrived or digested into any handsome Form so compendiously without the help of a methodical and mature judgment which doubtless had the Author polished and finished according to his own mind abilities and exactness in other things would have given very much satisfaction to the impartial Reader and done good service to the Church of God Yet rather then a Tract of so much usefulness should not be publickly known to the World the Publisher in order to the publick good thought fit notwithstanding whatsoever defects it may have for want of the Authors last hand thereunto to joyn it with the rest in this Edition especially the Learned Primate having had it under his File as by the Notes and other Additions written with the Primates own hand which I have seen and can testifie doth plainly appear The same also is to be said of the three pieces of the renowned Hooker and of what is written with the same hand in the Margent of the Manuscript Copie whereof some account is given pag. 47. Great pity it is if it could be holpen that any thing which fell from the Pen of any of these Four Worthies should be lost But where the entire Work cannot be retrived it is pity but as in a Shipwrack at Sea or Scath-fire by land so much of it should be saved as can be saved be it more or lesse Those men have been always thought to have deserved well of the Commonwealth of Learning that have bestowed their pains in collecting out of the Scholiasts Grammarians Lexicons and other antient Authors the Fragments of Ennius Lucilius Cicero the Dramatike Poets and of other learned though but Heathen Writers whether Greek or Latine How much more then ought the very imperfest Fragments and Relikes so they be genuine of such excellent persons that tend so much to the advancement not of the knowledge only but of the Power also of Christianity and of Godliness as well as Truth be acceptable to all those that are true Lovers of either Of Gold quaevis bracteola the very smalest filings are precious and our Blessed Saviour when there was no want of provision yet gave it in charge to his Disciples the off-fall should not be lost The more commendable therefore is and the more acceptable to the men of this Generation should be the care of the Reverend Preserver and Publisher of these small but precious Relikes of so many eminent persons men of exquisite learning sober understandings and of exemplary piety and gravity all concurring in the same judgment as concerning those points Factious Spirits in these latter times so much opposed of Regal Soveraignty Episcopal Government and Obedience in Ceremonialls What the Reverend Doctor hath added of his own as touching the Learned Primates Judgment in the Premises and confirmed the same by instancing in sundry particulars under those three Generall Heads and that from his own personal knowledge and long experience having for divers years lived under or near him is in the general very well known to my self and many others who have sundry times heard him as occasion was given deliver his opinion clearly in every of the aforesaid points which were then grown to be the whole Subject in a manner of the common discourse of the times But one particular I shall mention which above the rest I perfectly remember as taking more special notice of it when it was spoken then of the rest because I had never heard it observed by any before and having my self oftentimes since spoken of it to others upon several occasions which for that it hath given satisfaction to some I think it my duty to make it known to as many others as I can by acquainting the Reader with it and it concerneth the Ceremony of the Cross after Baptisme as it is enjoyned by Law and practised in the Church of England The use of this Ceremony had been so fully declared and as to the point of Superstition where with some had charged it so abundantly vindicated both in the Canons of the Church and other writings of Learned men that before the beginning of the Long Parliament and the unhappy Divisions that followed thereupon there were very few in the whole Nation scarce here and there
of a passage in John 6. 53. the opinion of the necessity of administring the Lords Supper to Infants had obtained in the christian church And that as it seemeth to supply in some sort the want of confirmation wherein the like Ceremony of annointing with the chrisme was used of which young children were not capable and which yet was in all reason to precede the receiving of the Lords Supper That opinion in time vanished as an Error and with it the practise of communicating Infants ceased But still the custom of giving them the chrisme continued as a kind of initial confirmation if I may so call it as if by it were conferred some degree of that grace which in their account is the proper effect of the Sacrament of confirmation to wit the grace of Spiritual Strength to fight against the Spiritual Enemie of the Soul the flesh the world and the Divel Now to prevent the imagination of any such efficacious vertue in the chrisme and to shew that by Baptisme alone which is sacramentum militare without the addition of the chrisme the person baptized receiveth all that benefite of grace and strength whatsoever it be which he should do if the chrisme were joyned with it for by Baptisme he is not only received into the church as a Member of Christ but matriculated also into the Militia as a Soldier of Christ it might very well be thought convenient laying aside the annointing with the chrisme per modum crucis cross-wise that the Minister as soon as he hath baptized the child should in express words signifie to the Congregation that he is now become the Soldier of Jesus Christ as well as a Member of his Church with the sign of the cross also used there withall as a significant ceremony in token that the person so baptized being now the Soldier of Christ should not be ashamed of his profession nor behave himself cowardly therein This is the substance of what the Learned Primate declared to us to be his Judgment concerning the use of this Ceremony and the place it hath in our Liturgy In the setting down whereof if for the Readers fuller satisfaction I have allowed my self a good liberty of enlargement either for the farther confirming or the better clearing of â—is opinion I hope none will therefore charge me to have misrepresented it having gone all along upon his grounds and perfectly to his sense This Story of what discourse we had with the Primate at that time as I had to others heretofore so I told very lately to the Reverend Doctor the Publisher of these Treatises who told me back again that himself had also heard him declare his opinion to the same effect as aforesaid and remembreth particularly which I here publish having the Doctors Warrant so to do that he so declared it in a publick Speech mentioned pag. 63. before a great Auditory at Drogheda in Ireland when he first confirmed children there I am unwilling having gone thus far already to weary the Reader or my Self with proceeding any farther nor indeed is it needful I should For since only by pride commeth contention Prov. 13. 10. if all men that pretend to be wise and honest would be humble and truly he that is not so is neither honest nor wise and make that their business which is certainly their Duty That is to say if they would study quietness more and Parties less bear a just reverence to Antiquity and to their betters allow as favorable a construction to things established as they are capable of suspect their own judgment wherein it differeth from the publick submit to reason and yield when they are convinced obey cheerfully where they may and where they dare not suffer without noise a little saying and writing would serve the turn But when men are once grown to this to make it their Glory to head or hold up a Party To study wayes how to evade when they are called to obey To resolve to erre because they have erred and to hold their conclusion in despite of all Premises To preferre their private opinions before wiser mens judgments and their reputation with the vulgar before Obedience to Superiors In a word to suffer themselves to be swayed with Passions Parties or Interests all the writing and saying in the World as to such men untill it shall please God to put their hearts into another Frame is to no more purpose then if a man should go about to fill a Seive with Water or to wash a Blackamore white When we have tried all the ways and conclusions we can we shall in the end find the best expedient for Peace and the best Service we can do the Church our Selves and our Brethren to be our constant and instant Prayers to Almighty God with our subservient Endeavors that he would give to every one of us a discerning judgment to see the Truth and a willing mind to embrace it conscience to do what we ought and Patience to suffer what wee must Humility to acknowledge our own and Charity to bear with other mens infirmities that so we may keep the unity of the Spirit in the bond of peace and fulfil the Law of Christ which is the unfeigned hearty Wish of London Aug. 10. MDCLXI The unworthy Servant of JESUS CHRIST Ro. Lincoln The Contents of each Treatise I. Of the Oath of Supremacy THe distinct Power of the Sword and Keys That the Sword is not restrained to Temporal Causes only That there is a Civil Government in Causes Spiritual and a Spiritual Government in Causes Civil The Right Sense of the Oath Four Arguments against the Bishop of Romes Title to an universal Supremaey King James His gracious Thanks to the Primate for it II. Of the Duty of Subjects to supply the Kings Necessities The Pretensions of Spain to the Kingdom of Ireland The Distinction in point of Loyalty between those of the ancient English Race and the meer Irish. The hatred shewn by the latter to the former in the Colledges abroad The moderating and answering Objections on both sides for and against the Contribution propounded Divers Records produced as presidents for it His Iudgment as a Divine in the â—ase not to be an Arbitrary Act but a matter of Duty and Conscience That the denying of the King what is necessary for the support of his Kingdom is no less a Robery of him then a Subtracting of Tithes and Oblations is called a Robbery of God by the Prophet III. Of the late Lord Primate Ushers Judgment and Practice 1. In point of Loyalty The Occasion of his writing of that book of the Power of the Prince c. His joy or sorrow according to the success of his Majesties affairs His compassionate affection to such as had suffered for his Majesty 2. In point of Episcopacy His writing for it Exercise of the Iurisdiction of it The occasion and end of those Proposals concerning it An. 1641. His censure upon the Omission of the form
of words used by the Bishop in the Ordination of the Church of England His sufferings for it The right sense of that gradual superiority of a Bishop above a Presbyter His confirmation of Books tending to the Preheminency of Episcopacy 3. Of the Liturgy His dayly observing of the Book of Common-prayer At Drogheda the Service sung upon Sundays before him as in Cathedrais of England His observing of the Ceremonies and causing them so to be His pains in reducing and satisfying the scrupulous His Constancy in the above-mentioned to the last The falsehood of some Pamphlets since his death Some specialties observed in him as to decency and Reverence in the Church at publick prayer c. 4. The Constitutions and Canons c. His subscription to the 3. Articles in the 36. cap. of the book of the Canons of England The severity put in with his own hand in the first Canon of Ireland against such as should refuse to subscribe to the Articles of England Observation of the annual Festivals Good-Friday c. Confirmation of Children Church Catechisme Canonical decency of Apparrel in the Clergie Consecration of Churches c. IV. Mr. Hookers Judgment confirmed by the Primate 1. The Kings power in matters of Religion 2. Of his Power in advancement of Bishops to their Rooms of Prelacy 3. The King exempt from Censure and other Iudicial power V. Bishop Andrews Judgment as it is conceived of Church Government before and after Christ c. confirmed and enlarged by the Primate In the Old Testament 1. Before the Law 2. Under Moses 3. Among the Priests 4. Under Joshua 5. Under David where is much added by the Primate 6. Under Nehemiah A Recapitulation of the whole c. with some new enlargements by the supposed Author answering the objections made against having the like government now and giving reasons why it may be now In the New Testament 1. In the time of our Sáviour 2. In the dayes of the Apostles and after Of Deacons Evangelists Priests and Bishops Of the persons executing those Offices Of the promiscuous use of their names The use of the Bishops office and the charge committed to him The choice of persons to their Callings VI. A Letter of Dr. Hadrianus de Saravia to the Island of Garnzay Of the first Reformation in the Island Subjection to Episcopal Iurisdiction Difference in the Case between them and France and the Low-Countries Their Synodicall meetings not justifiable The Kings Power in making of a Law Of Ordination otherwise then by Bishops Of the Scotch Reformation D. Hadr. Saravia with other learned mens Subscriptions to the Articles and Liturgy of the Church of England A Pamphlet printed under the name of the late Archbishop of Armagh coucerning the Liturgy and Church Government declared to be none of his As he hath been also injured and is still by another Book intituled a Method of Meditation or a Manual of Divine Duties which though by his own direction in his life time 1651. I did in his name declare to be none of his but falsly put upon him and have done so twice since his death yet is still reprinted and sold up and down as his to the great injury of him The late Lord Primate Ushers Iudgment of the signe of the Cross in Baptisme confirmed by the Bishop of Lincoln in his Preface VII The Contents of the Sermon Regal Power of Gods Ordination That of 1 Pet. 2. 13. Submit your selves to every Ordinance of man c. Answered Sauls Election not by the People Difference in Religion quits not the due of Obedience The Novelty of the Doctrine of Resistance The Pharisies the first among the Iews The Arguments for it taken out of Bellarmine and the Jesuites which many other Writers of the Church of Rome do contradict The Antient Fathers Loyalty to the worst of Emperors 1. Constantly praying for them Tertullian c. 2. Not giving the least Offence in word or writing St. Hillary Nazianzen c. 3. Not stirring up the people in their own defence St. Augustines Commendation of the Christians under Julian Tertullians under Severus St. Ambrose Athanasius and others That Evasion viz. That the Christians then wanted Power to resist cleared out of Eusebius Tertullian St. Ambross Theodoret Rebellion always found the Ruine of the Actors The Speech of Rodolphus upon his mortal wound in taking up Armes against the Emperor A Conclusive Application An Animadvertisement SUch of the Bishops and Clergy as by Gods Mercy escaped with their Lives to Dublin in that Bloody Rebellion in Ireland Anno 1641. and 1642. did conceive fitting at a so great though sad meeting to have somewhat like a Commencement in that University The Doctors part pro gradu was the Concio ad clerum The Text Rom. 13. 2. was taken out of the Epistle appointed for the day being the Tuesday after the Fourth Sunday after the Epiphany The day according to that account of the late Kings of Blessed Memory murder The Doctrine delivered was then so offensive to some potent persons newly landed that he was forced to send a Copy to the L. Primate Usher who gave his approbation of it And upon the Thirtieth of Ianuary last 1660. the day of Humiliation for the abovesaid Murder it was preached in English at the Honorable Society of Grayes-Inn London The Intention was to have published it in that Language it had its first being but by the Printers Experiment of the slowness of the Sale in that as the better suiting with these other Tracts and that the Profit intended would be of a farther extent the latter was resolved of ERRATA PAge 24. line 29. read the. p. 25. l. 8. r. 2. marg l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 27. l. 3. r. him l. 4. thee p. 29. l. 19 r. thus p. 31. 10. Jehu p. 39. marg l. 1. r. Julianus l. 5. r iniquus p. 40. marg l. 27. r. fletibus l. 35. r. injuriam p. 45. marg l. 6. r. pontisicumque p. 43. l. 24. dele for marg l. 8. r. per regiam 52. l. 31. r. waited p. 56. l. 20. r. calls p. 60. l. 9. r. commendam p. 81. 6. r. consecratus l. 7. r. gratias p. 90. l. 9. r. scarce l. 10. r. inexcusablae p. 95. 11. r. Potiphera Job 1. 5. 42. 8. p. 96. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 97. 16. r. fisties l. pen. Merari l. ult after these r. the. p. 100. l. 14 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 101. l. 5. r. camp l. 15. r. Asher p. 102. l. 12. r. Further. p. 103. l. 9. r. Gibethon p. 105. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 107. l. 22. r. Gershon l. 23. r. Ethan l. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 109. l. 12. r. Benaiah l. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 112. l. 7. r. Governors of the. p. 113. l. 25. r. Priest
in regard their ignorance of thus much might still occasion it is one cause of my enlargement upon it but so much in relation to his Loyalty whereof he was an eminent Patterne His Judgment and Practice in point of Episcopacy FOr Episcopacy first in his Judgment he was a full assertor of it which appears in those Learned Tractates of the Original of Bishops and that of the Lydian Asia where he doth not only deduce Episcopacy from the Apostolique times but also the Metropolitans or Arch-Bishops to have been accordingly from the superscription of St. John to the Seven Churches each of which Citys being Metropolitical and the rest of the Citys of Asia as daughters under them for the confirmation of which he hath given such strong probabilities that 't will be hard to gainsay them Secondly for his Practice I can witness his constant exercise of the Jurisdiction of it or his causing it so to be exercised throughout his Diocess and Province while those quiet times in Ireland did permit it In all which a Learned and Prudent Divine was his Chancellor or Vicar-General and afterwards a Bishop Bishop SINe one known to have been as much for the Government and Constitutions of the Church of England as any person whatsoever As for that of his Reduction of Episcopacy to the form of Synodical Government c. presented to his late Majeof Blessed Memory Anno 1641. It is to be considered how it was occasioned by the present Tempestuous Violence of the Times as an accommodation by way of Prevention of a totall Shipwrack threatned by the Adversaries of it as appears sufficiently by the Title before it viz. Proposed in the year 1641. as an expedient for the prevention of those troubles which afterwards did arise in matter of Church Government c. Now what can this in the sense of any prudent unbiassed person prejudice him in his Judgment or Affection to Episcopacy it self which rather confirms it The Marchant parts with that in a Storme that he would not have done in a Calme and at shore recruits himself with the like goods again St. Paul in that Wracke Acts 27. consented not only to the lightning of the Ship of the lading but of the Tackling also We cast them out saith he or St. Luke with our own hands and all for the saving if it were possible of the Ship and the Passengers in it That of the same Apostle in another case I think it fit for the present necessity might in some measure in this particular be the Primates Application wherein he was not singular neither Unto which I can add this further confirmation that for those many years I had the happines to be known unto him in those serene times before these troubles arose to the disturbance of Episcopacy I never heard him mentioning any thing by way of alteration that way in those Proposals there specified so that the sole occasion and end of them must be as afore-said And for these 4. Propositions they were only present prudentiall representations left to the Judgment and correction of others without any Magisterial Imposition of them as a Copy to be writ after and as they were not published till an imperfect Copy invited unto it so the real intent of it was by that Conjunction of both parties in Ecclesiasticall Government to have the easier way prepared to their union in the civil even an unanimous endeavour for his Majesties happy Restauration now through Gods great goodness wonderfully accomplished for which as none prayed more zealously so none could have exceeded the Primates in the joy for it had he lived to see it For the form of words used by the Bishop in the ordination of the Church of England he did much approve thereof viz. Receive the Holy Ghost Whose sins thou remittest are remitted and whose sins thou retainest are retained and be thou a faithfull dispenser of the Word and Sacraments c. And the delivering of the Bible into the hands of the person ordained saying Take thou authority to preach the word of God and administer the Sacraments c. Which being wholly omitted in that of the Presbyterian way and no other words to that sense used in their room and thereupon no express transmission of ministeriall Power he was wont to say that such an Imposition of hands by some called the Seal of Ordination without a Commision annexed seemed to him to be as the putting of a seal to a blank That the scruple was not only in the instrumentall cause but in the formall and that if a Bishop had been present and done no more the same query might have been of the validity of it And in his letter to me which hath been published he hath declared the Ordination made by such Presbyters as have severed themselves from their Bishops unto whom they had sworn Canonicall obedience cannot be excused from being Schismaticall For that of a gradual superiority of a Bishop above a Presbyter which some have been offended at 1. It is the language of Archbishop Whitgift in the defence of the Answer to the Admonition Tract 8. p. 383. that Episcopus is commonly used for that Priest that is in degree over and above the rest c. But secondly howsoever if so that the gradus be granted to be of Apostolicall constitution which is the Primats sense I do not see how it any more takes off from the Preheminence and Authority of Episcopacy then the denomination of Lights given in common by Moses to all in the Firmament detracts from the Sun whom he call only the greater from whom the rest derive theirs and is the Ruler of the day Or that of the first-born among his brethren who by his Primogeniture had the supremacy of Dignity and Power to whom the rest must bow and he was to rule over them The distinction in both is but gradual The Primate hath also elsewere derived the form of Church Government under the New Testament from the Pattern prescribed by God in the Old and shews how it was from the Imitation thereof brought in by the Apostles Now though the Distinction of the Chief or High-Priest and the other inferiour Priests was but gradual yet there being so great a distance between them the Chief-Priest having rule over the rest called by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall not need any further instance to illustrate it And whereas there hath been a learned tractate some years agone published entitled the form of Church government before and after Christ as it is expressed in the Old and New Testament which then went under the name of Bishop Andrews I found a Manuscript of it among the Primates Papers wherein the Author upon a review hath ordered some things to be altered added or taken away and some to be further inquired into according as the marks make reference unto several Pages of it This I found accordingly
noted by the Primate throughout and some passages which the learned Author desired to be farther inquired into are at large perfected under the Primats own hand and I know no book more full for the preheminency of Episcopacy so that what he did or was willing to have yielded unto out of a calme temper of Moderation in such times of extremity to preserve the unity and peace of the Church then in great hazard to be shattered ought not in reason so to be stretched as to inferre it was his Absolute desire or free choice but only upon the present distress to keep the Chariot upon its wheels from a Precipice of a total overturning So much for Episcopacy 3. His Judgement and Practice of the Liturgy of the Church of England FOr the Liturgy of the Church of England he was a constant Assertor and observer of to the last At Drogheda in Ireland where I had the happiness for many years to live under him he had the Common-Prayer read twice every day in his Chappel from which nothing but sickness excused his absence And in the Church it was by his approbation as duly observed by my self we had there an Organ and a Quire on Sundayes the Service was sung before him as is used in Cathedrals in England Anthems were sung very frequenly and often instead of a Psalm before Sermon He came constantly to the Church in his Episcopal habit and preacht in it and for my self by his approbation when I officiated I wore my Surplice and Hood administred the Communion and at such occasions preached in them also The Surplice was accordingly observed constantly by the Reader and some of the Quire every Sunday And for all other Administrations they were fully observed in each Rite and Ceremony according to the Rubrick or Rule of the Book of Common-prayer which many years after his leaving of Ireland was according to his trust committed to me continued till my Church in that bloody storm of Drogheda 1649. was blown up with Gun-powder and for my refusing to obey the command of his Nephew Colonel Michael Jones sent by an Officer unto me in writing to forbear the use of the Common-prayer I had much thanks from the Primate being much displeased at his presumption in it though thereupon the little means I had remaining there was by the Colonels order taken from me and in the storme of the Town he did not forget it in his designing my death as I was assured by an Ear-witness And indeed while the Primate continued in Drogheda I doe not remember there were any Protestant Inhabitants there that so much as scrupled at the Crosse in Baptism or kneeling at the Communion with the like but in all things conformed and submitted to what they saw was approved by him and for such as were refractory in the Northern parts of Ireland where the Scotch had mingled themselves with the English he did his utmost to reclaim them in his Provincial Visitation which I was a witness of and imployed by his directions among them for that end Wherein craving leave for this short digression I have observed that such who had so geat a prejudice to the Liturgy as to run out of the Church when it was offered to be read out of the Book when I used the very same form in several Administrations by heart without the book Baptism Communion Matrimony Burial and the like they have highly commended it as conceiving they had been my own present conceptions the younger sort having never heard it and the other almost forgotten it which guile both at Drogheda when several Parliament Regiments were sent thither successively to suppress it like the Messengers of Saul to destroy David at Ramah they have accordingly Prophesied with us and in other places since my coming over I have continued who at first being praeingaged without the Book in the commendation of it the next time upon the use of it finding it to be the same they have confessed their former delusion and have been fully satisfied And what the Primates Practice had been in Ireland he continued in England to his last which in the Countess of Peterboroughs house where he lived and died I have been often a witness of And upon a false rumour raised of his remisseness that way he shewed me not long before his death what he then had written to an Eminent person who had told him of it signifying his high approbation and commendation of the said Book of Common-prayer And when after his being destroyed in Ireland the late King of blessed memory had for his subsistence given him the Bishoprick of Carlile in Commerdam He did at a Visitation of the Diocess unto which the remoteness of the place did not permit himself to travel writ a Letter unto the Ministers thereof charging them to use constantly the Book of Common-prayer and the publick Catechism in their several Churches Some Pamphlets which of late years have been published in his name containing as they pretended his opinion for the omission and change of divers things in it as I did at their first comming forth protest against them to be fictitious papers so I doe here confirm it and whatsoever he might now have yeilded unto for the peace and unity of the Church that we might all speak the same thing I can assure it if he were alive in these late disputes of it he would have been for the Defendant And for some other particulars observed by me of him at Drogheda may not be impertinent herewith to relate At the Creed he stood up constantly repeated it with the Minister alwayes received the Communion kneeling At the publick prayers he kneeled also At his entrance into the Pulpit he addressed himself with some short prayer unto God for his assistance not steping in irreverently with a rude confident boldnes as the manen of some is but rather with some fear and trembling At his entrance into his Seat both in the Church and in his Chappel he kneeled down with some short Prayer also and as he always came reverently into the Church and went out of it uncovered so did he continue all the time of Divine Service And though he had as great an ability as the chief Pretenders to an extemporary expression yet he constant ly used a set form of Player before his Sermon and that with a decent brevity which in private Families as most profitable he commended accordingly and even at their Tables which was his own practice also when he did not omit to pray according to the usuall Form for the Kings Majesty and Royal issue now commonly omitted In a wotd this was his often assertion that as the affecting and imposing of a daily sudden conception at Prayer was a Novelty and a singularity not being practised in any other Reformed Church so the immethodical impertinencies and other indiscreet extravagancies both for measure and matter frequently occasioned by it
authority in the outward government which disposeth the affairs of Religion so farre forth as the same are disposable by humane authority and to think them uncapable thereof only for that the said religion is everlastingly beneficiall to them that faithfully continue in it And even as little cause there is that being admitted thereunto amongst the Jews they should amongst the Christians of necessity be delivered from ever exercising any such power for the dignity and perfection which is in our Religion more then theirs It may be a question Whether the affairs of Christianity require more wit more study more knowledge of Divine things in him which shall order them then the Jewish Religion did For although we deny not the forme of external government together with all other Rites and Ceremonies to have been in more particular manner set down yet withall it must be considered also that even this very thing did in some respects make the burthen of their spiritual regiment the harder to be born by reason of infinite doubts and difficulties which the very obscurity and darkness of their Law did breed and which being not first decided the Law could not possibly have due execution Besides in as much as their Law did also dispose even of all kind of civill affairs their Clergy being the Interpretors of the whole Law sustained not only the same labour which Divines doe amongst us but even the burthen of our Lawyers too Nevertheless be it granted that more things do now require to be publickly deliberated and resolved upon with exacter judgment in matters divine then Kings for the most part have their personal inhability to judge in such sort as professors do letteth not but that their Regal authority may have the self same degree or sway which the Kings of Israel had in the affairs of their Religion to rule and command according to the manner of supreme Governors As for the sword wherewith God armed his Church of old if that were a reasonable cause why Kings might then have Dominion I see not but that it ministreth still as forcible an argument for the lawfulness and expedience of their continuance therein now As we digrade and excommunicate even so did the Church of the Jews both separate offendors from the Temple and depose the Clergie also from their rooms when cause required The other sword of corporall punishment is not by Christs own appointment in the hand of the Church of Christ as God did place it himself in the hands of the Jewish Church For why he knew that they whom he sent abroad to gather a people unto him only by perswasive means were to build up his Church even within the bosome of Kingdomes the chiefest Governors whereof would be open enemies unto it every where for the space of many years Wherefore such Commission for discipline he gave them as they might any where exercise in a quiet and peaceable manner the Subjects of no Common-wealth being touched in goods or person by virtue of that spirituall regiment whereunto Christian Religion embraced did make them subject Now when afterwards it came to pass that whole Kingdomes were made Christian I demand whither that authority served before for the furtherance of Religion may not as effectually serve to the maintenance of Christian Religion Christian Religion hath the sword of spiritual Discipline But doth that suffice The Jewish which had it also did nevertheless stand in need to be ayded with the power of the Civil sword The help whereof although when Christian Religion cannot have it must without it sustain it self as far as the other which it hath will serve notwithstanding where both may be had what forbiddeth the Church to enjoy the benefit of both Will any man deny that the Church doth need the rod of corporall punishment to keep her children in obedience withall Such a Law as Macabeus made amongst the Scots that he which continued an excommunicate two years together and reconciled not himself to the Church should forfeit all his goods and possessions Again the custom which many Christian Churches have to fly to the Civil Magistrate for coertion of those that will not otherwise be reformed these things are proof sufficient that even in Christian Religion the power wherewith Eeclesiastical persons were indued at the first unable to do of it self so much as when secular power doth strengthen it and that not by way of Ministry or Service but of predominancie such as the Kings of Israel in their time exercised over the Church of God Yea but the Church of God was then restrained more narrowly to one people and one king which now being spread throughout all Kingdoms it would be a cause of great dissimilitude in the exercise of Christian Religion if every King should be over the Affairs of the Church where he reigneth Supream Ruler Dissimilitude in great things is such a thing which draweth great inconvenience after it a thing which Christian Religion must always carefully prevent And the way to prevent it is not as some do imagine the yielding up of Supream Power over all Churches into one only Pastors hands but the framing of their government especially for matter of substance every wher according to one only Law to stand in no less force then the Law of Nations doth to be received in all Kingdoms all Soveraigne Rulers to be sworn no otherwise unto it then some are to maintain the Liberties Laws and received Customs of the Country where they reign This shall cause uniformity even under several Dominions without those woful inconveniencies whereunto the State of Christendom was subject heretofore through the Tyranny and Oppression of that one universal Nimrod who alone did all And till the christian world be driven to enter into the peaceable and true consultation about some such kind of general Law concerning those things of weight and moment wherein now we differ If one church hath not the same order which another hath let every Church keep as near as may be the order it should have and commend the just defence thereof unto God even as Judah did when it differed in the exercise of Religion from that form which Israel followed Concerning therefore the matter whereof we have hitherto spoken let it stand for our final conclusion that in a free christian State or Kingdom where one and the self same people are the church and the common-wealth God through christ directing that people to see it for good and weighty considerations expedient that their Soveraign Lord and Governor in causes Civil have also in Ecclesiastical Affairs a Supream Power Forasmuch as the Light of reason doth lead them unto it and against it Gods own revealed law hath nothing surely they do not in submitting themselves thereunto any other then that which a wise and religious people ought to do it was but a little over-flowing of wit in Thomas Aquinas so to play upon the words of Moses in the old and of
and ever will be so great use even of humane Laws and Ordinances deducted by way of discourse as conclusions from the former divine and natural serving for principles thereunto No man doubteth but that for matters of action and practice in the affairs of God for manner in divine service for order in Ecclesiastical proceedings about the Regiment of the Church there may be oftentimes cause very urgent to have Laws made but the reason is not so plain wherefore humane Laws should appoint men what to believe Wherefore in this we must note two things First that in matter of opinion the Law doth not make that to be truth which before was not as in matters of action it causeth that to be duty which was not before but it manifesteth only and giveth men notice of that to be truth the contrary whereunto they ought not before to have believed Secondly that as opinions doe cleave to the understanding and are in heart asserted unto it is not in the power of any humane Law to command them because to prescribe what men shall think belongeth only unto God corde creditur ore fit confessio saith the Apostle As opinions are either fit or inconvenient to be professed so mans Law hath to determine of them It may for publick unities sake require mens professed assent or prohibit their contradiction to speciall articles wherein as there happily hath bin controversie what is true so the same were like to continue still not without grievous detriment unto a number of souls except Law to remedy that evil should set down a certainty which no man afterwards is to gain-say Wherefore as in regard of divine Lawes which the Church receiveth from God we may unto every man apply those words of wisdom in Solomon Conserva fili mi praecepta patris tui My sonne keep thou thy fathers precepts Even so concerning the statutes and ordinances which the Church it self makes we may add thereunto the words that follow Et ne dimittas legem matris tua And forsake not thou thy mothers Law It is undoubtedly a thing even naturall that all free and independent societies should themselves make their own Lawes And that this power should belong to the whole not to any certain part of a politique body though happily some one part may have greater sway in that action then the rest Which thing being generally fit and expedient in the making of all Lawes we see no cause why to think otherwise in lawes concerning the service of God which in all well-ordered States and Common-wealthes is the first thing that Law hath care to provide for When we speak of the right which naturally belongeth to a Common-wealth we speak of that which must needs belong to the Church of God For if the Common-wealth be Christian if the people which are of it do publickly imbrace the true Religion this very thing doth make it the Church as hath been shewed so that unless the verity and purity of Religion doe take from them which imbrace it that power wherewith otherwise they are possessed Look what authority as touching Laws for Religion a Common-wealth hath simply Here this breaks off abruptly The Princes power in the advancement of Bishops unto the rooms of Prelacy TOuching the advancement of Prelats unto their rooms by the King Whereas it seemeth in the eyes of many a thing very strange that Prelates the Officers of Gods own Sanctuary then which nothing is more sacred should be made by persons secular there are that will not have Kings be altogether of the Laitie but to participate that sanctifyed power which God hath indued his Clergy with and that in such respect they are anointed with oyle A shift vain and needless for as much as if we speak properly we cannot say Kings do make but that they only do place Bishops for in a Bishop there are these three things to be considered The power whereby he is distinguished from other Pastors The special portion of the Clergy and the people over whom he is to exercise that Bishoplie Power and the place of his Seat or Throne together with the Profits Preheminencies Honors thereunto belonging The first every Bishop hath by consecration the second the Election invested him with the third he receiveth of the King alone Which consecration the King intermedleth not farther then only by his Letters to present such an elect Bishop as shall be consecrated Seeing therefore that none but Bishops do consecrate it followeth that none but they do give unto every Bishop his being The manner of uniting Bishops as heads unto the flock and Clergy under them hath often altered for if some be not deceived this thing was somtime done even without any election at all At the first saith he to whom the name of Ambrose is given the first created in the Colledg of Presbyters was still the Bishop he dying the next Senior did succeed him Sed quia coeperunt sequentes Presbyteri indigni inveniri ad primatus teneÌ„dos immutata est ratio prospiciente concilio ut non ordo sed merituÌ„ crearet episcopum multorum sacerdotum constitutum ne indignus temere usurparet esset multis scandalum In elections at the beginning the Clergy and the people both had to do although not both after one fort The people gave their Testimonie and shewed their affection either of desire or dislike concerning the party which was to be chosen But the choice was wholy in the sacred Colledg of Presbyters hereunto it is that those usual speeches of the antient do commonly allude as when Pontius concerning St. Cyprians election saith he was chosen judicio Dei populifavore by the judgment of God and favor of the people the one branch alluding to the voices of the Ecclesiastical Senat which with religion sincerity chose him the other to the peoples affection who earnestly desired to have him chosen their Bishop Again Leo nulla ratio sinit ut inter Episcopos habeantur qui nec a clericis sunt electi nec applebibus expetiti No reason doth grant that they should be reckoned amongst Bishops whom neither Clergy hath elected nor Laitie coveted in like soâ—t Honorius Let him only be established Bishop in the Sea of Rome whom Divine Judgment and universal consent hath chosen That difference which is between the form of electing Bishops at this day with us and that which was usual in former ages riseth from the ground of that right which the Kings of this Land do claim in furnishing the places where Bishops elected consecrated are to reside as Bishops for considering the huge charges which the ancient famous Princes of this Land have been at as well in erecting Episcopal Seas as also in endowing them with ample possessions sure of their religious magnificence and bounty we cannot think but to have been most deservedly honored with those Royall prerogatives taking the benefit which groweth out of them in their vacancy
Sacrament Act 2. 42. As of the Oblations Acts 4. 35 The Ordination Acts 6. 6. The Government Acts 5. 3. But upon occasion of the Greeks complaint whose Widdows were not duly regarded in the daily ministration which was as well of the Sacrament as of the Oblations otherwise the Apostles would not have left out the mention of the Sacrament in Act. 6. 4. They transferred that part upon the 7. Deacons whom they ordained for distribution of the Sacrament not for Consecration * For that the Deacons dealt not only with alms 't is acknowledged by all the Primitive Church Justin Apolog. 2. Ignatius ad Heron. Tertull. de Baptismo Cyprian de Lapsis lib. 3. epist. 9. Chrysost. hom 83. in Matth. Hieron epist. 48. ad Sabinam contra Lucifer Ambr. Offic. lib. 1. c. 41. Greg. 4. 88. Concil Nicaen 1 Can. 14. 1 Tim. 3. 12. Of EVANGELISTS Upon occasion of the scattering of the Disciples by means of the persecution after the death of St. Stephen * grew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8. 4. 11. 19. of which number St. Phillip is reckoned Acts 8. 21. and divers others Acts 11. 19 20. of whom Eusebius maketh mention lib. 3. cap. 37. and lib. 5. cap. 10. Upon these was transferred that part of the Apostles function which consisted in preaching from place to place Electio per sortes Acts 1. 10. Per populi suffragia Acts 6. 6. Per spiritum sanctum Act. 13. 2. Of PRIESTS When the Church was in some sort planted by the preaching of the Apostles Prophets and Evangelists that they might continually be watered and have a standing attendance the Apostles ordained them Priests by imposition of hands in every Church Acts 14. 23. 11. 30. 21. 18. And they made choice of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more in use with the Greeks because it includeth an Embassie and that chiefly of reconcilation which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressed by St. Paul in 2 Cor. 5. 20. with Luke 14. 32. and thence they were called Presbyters Of BISHOPS Last of all that the Churches thus planted and watered might so continue the Apostles ordained Overseers to have a generall care over the Churches instead of themselves who had first had the same which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 15. 36. and containeth in it as a strengthening or establishing in that which is already well Acts 14. 22. 15. 41. Rev. 3. 2. so a rectifying or redressing if ought be defective or amiss Tit. 1. 5. These are called by the Apostles Acts 20. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syrrian that is Episcopi by St. John Rev. 1. 20. the Angels of the Churches These were set over others both to rule and teach 1 Tim. 5. 17. 1 Pet. 5. 2. Upon these was transferred the chief part of the Apostolick function The Oversight of the Church The power of Commanding Correcting Ordaining The occasion which caused the Apostles to appoint Bishops besides the pattern set by Gods Ordinance in the time of the Law seemeth to have been Schisms such as were in the Churches of Rome Rom. 16. 17. Corinth 1 Cor. 1. 11. and 3. 3 4. Galatia Gall. 5. 12. Ephesus Eph. 4. 2 3. Phillippi Phil. 4. 2. Colossi Col. 3. 13. Thessalonica 2 Thess. 3. 11. The Hebrews Heb. 13. 9. James 3. 1. For which St. Cyprian S. Jerome and all the Fathers take the respect to one Governor to be an especiall remedy for which also see Calvin Instit. lib. 4. cap. 4. 8. 2. This power even in the Apostles time was necessary for God chargeth not his Church with superfluous burdens yet had they such graces as power of healing doing signes sundry languages c. that they of all other might seem best able to want it for by these graces they purchased both admiration and terrour sufficient for crediting of their bare word in the whole Church If necessary then in their times that were so furnished much more in the Ages ensuing when all these extraordinary graces ceased and no means but it to keep things in order So that were it not apparent to have been in the Apostles times yet the necessity of the times following destitute of these helps might enforce it Seeing then God hath no less care for the propagation and continuance of his Church then for the first settling or planting of it Eph. 4. 13. it must needs follow that the power was not personal in the Apostles as tyed to them only but a power given to the Church and in them for their times resident but not ending with them as temporary but common to the ages after and continuing to whom it was more needfull then to them to repress Schism and to remedy other abuses So that the very same power at this day remaineth in the Church and shall to the worlds end Of the PERSONS * that executed these Offices I. Albeit the Commission were generall over all Nations which was given to the XII yet was that generality only by permission not expresly mandatory Else should they have sinned that went not through all Nations Therefore how soever the Commission was to all Nations yet was it left to their discretion how and in what fort they would dispose themselves as the Holy Ghost should direct them Therefore that partition Gal. 2. 9. betwixt St. Peter and St. Paul was lawfull and good and no wayes derogatory to ite praedicate Goe teach all Nations Further the Ecclesiasticall History doth testifie that they parted the Coasts and Countries of the world among them by common advice and so sundred themselves Peter to Pontus Galatia Capadocia John to Asia Parthia Andrew to Cythia Pontus Euxinus Bizantium Phillip to Upper Asia unto Hierapolis Thomas to Jndia Persia and the Magi. Bartholomew to Armenia Lycaonia India citerior Mathew to Ethiopia Simeon to Mesopotamia Persia Egypt Afrique Britany Thaddeus to Arabia Jdumea Mesopotamia Matthias to Ethiopia Soc. 1. 15. 2. Again albeit their preaching was for the most ambulatory yet do the same Histories witness that having setled Religion and brought the Church to some stay towards their end they betook themselves to residence in some one place divers of them as St James at Jerusalem Euseb. lib. 2. cap. 1. Epiphan Haeres 66. Chrysost. in Act. 15. Hierom. Chrysost. in Acts 15. St. John at Ephesus Euseb. 3. 26. Tertul. lib. 4. contra Marcion Hierom. St. Peter first at Antioch and after at Rome Which places were more specially accounted their Sees and the Churches themselves after a more special manner were called Apostolick Sedes Apostolorum August in Epist. 42. Ecclesiae Apostolicae Tertullian 3. It is also plain that the Apostles * while they lived chose unto them as Helpers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divers who were companions with them in their Journies ministred unto them and supplyed their absences in divers Churches when they were occasioned *
that which is well and orderly Acts 15. 41. Rev 3. 2. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manatseach the redressing which is otherwise Tit. 1. 5. To him was committed principally I. Authority of Ordaining Tit. 1. 5. and so of begetting Fathers Epipha Haeres 75. See Ambros. Theodoret and Oecumentus in 1 Tim. 3. Damasus Epist. 3. Jerem Epist. 85. ad Evagr. Leo Epist. 88. Concil Ancyran Can. 12. al. 13. For though St. Paul should mention a Company * together with him at the Ordaining of Timothy 1 Tim. 4. 14. yet it followeth not but that he only was * the Ordainer No more then that Christ is the only Judge although the XII shall sit with him on Thrones Luke 20. 30. II. Authority of enjoyning or forbidding 1 Tim. 1. 3. Ignatius ad Magnesia Cyprian Epist. 39. III. Authority of holding Courts and receiving accusations 1 Tim. 5. 19. 1 Cor. 5. 12. Revel 2. 2. Augustin de opere Monachor cap. 24. IV. Authority of Correcting 1 Tim. 1. 3. Mâ—cro Episcopalis Tit. 1. 5. Hieron contra Lucifer cap. 4. Epist 53. ad Riparium Cyprian Epist. 38. ad Rogatianum V. Authority of Appointing Fasts Tertullian adversus Psychicos The Choice of persons to their calling 1. The Apostles were immediately called by Christ. 2. For the calling of Matthias the Apostle Peter gave direction two persons were propounded by the 120. the chief and constant disciples of Christ but he was designed to his place by a sacred Lot 3. Some were chosâ—n and appointed to their callings by the Holy Ghost Acts 11. 12. Acts 13. 2. Acts 8. 29. Acts 20. 28. 4. In choice of the Seven Deacons who were credited with the provision for such as wanted the multitude of the Chief and constant Disciples of Christ and the Apostles who were contributers of the same present 7. persons the Apostles ordain them Deacons 5. The Apostles chose to themselves Helpers fellow Servants of Christ fellow-Souldiers and the like Acts 15. 5. Rom. 16. 9. 2 Cor. 8. 23. Coll. 4. 7. Tit. 1. 5. So Timothy well reported of is taken by Paul Act. 16. 2. 3. 6. The Apostles chose such as were their Attendants or Ministers and sent them to severall Churches and People Acts 19. 22. 2 Tim. 4. 10. 12. 2 Cor. 12. 17. 1 Thess. 3. 2. and left some to abide in Churches where was need of their help Tit. 1. 5. Col. 20. Acts 18. 19. 1 Tim. 1. 3. A LETTER of Dr. Hadrianus Saravia to the Ministers of the Isle of Garnsay written in French and translated into English Grace and Peace from Jesus Christ our Lord. GEntlemen and wel-beloved Brethren in the Lord my calling doth oblige me to procure the good and the true edification of the Churches of Christ Jesus and chiefly of those which I have formerly had to doe with as their Minister such are those of the Islands where I was one of the first and know which were the beginnings and by which means and occasions the preaching of Gods word was planted there But you hold now to my thinking a course quite contrary to that which we have held All the favour we then obtained was through the Bishops means and without them I dare confidently assure you that you will obtain nothing of what you look for In the beginning there was no other Reformation in the Islands then that common throughout the whole Kingdome of England The Priests which a little before had sung Mass became suddenly Protestants but yet not one of them was appointed to preach the word of God They were but ignorant blockheads continuing still in â—eart and effection Papists and enemies to the Gospel Now such as were sincerely affected to the Gospel prevailed so far as that they obtained Ministers with whom the Priests could not agree they retained their Service and the Ministers preached and had the exercise of Religion asunder following the order of the Churches of France In those beginings at the pursuit of Mr. John After Dean I was sent by my Lords of the Councell to the Islands as well in regard of the School that was newly erected as to be a Minister there At that time the Bishop of Constance was sent Ambasadour from the French King to Queen Elizabeth from whom and from her Councell he obtained Letters to the Governors of the Islands whereby they were enjoyned to yeild unto him all authority and right which he pretended did belong unto him as being the true Bishop of the Islands But how this blow as was warded let your Fathers tell you Upon this occasion the Bishop of Winchester as their true Bishop took upon him the protection of the Churches of both Islands representing to the Queen and unto her Councel that of old the Islands did belong to his Bishoprick and that he had ancient Records for it yea an Excommunication from the Pope against the Bishop of Constance whenever he would challenge any Episcopall Jurisdiction over the Islands So through the means of the said Bishop and Mr. John After Dean two places only were priviledged of my Lords of the Councell St. Peeter-haven for Garnzay and St. Helier for Jarnsay with prohibition to innovate in ought in the other Parishes Then were the Court and Chapter of the Bishop held which afterwards were supprest how by whom and by what authority I know not I fear the Authors have run themselves into Premunires if premunires have power within the Islands The Consistories Classes and Synods of Ministers have succeeded them yet without any Episcopall Jurisdiction Now so it is that your Islands want Episcopall Courts for proving of Wills for Divorces and Marriages and for the Tythes which are causes and Actions Ecclesiasticall and have so been these 600. years and upwards as well under the Dukes of Normandy as the Kings of England The Reformation and change of Religion hath altered nothing neither is there any one that hath power or authority to transferre the said causes to any other Judges then to the Bishop but the Kings Majesty so that your Civil Magistrates have nothing to doe with such causes if they meddle with them 't is usurpation The French Ministers are so rash as to say that the Bishops of England have usurpt this Jurisdiction and that it belongeth not unto them because it is Civil making no difference between what some Bishops have heretofore usurpt what the King and Soveragn Magistrates have freely given for certain reasons moving them thereunto and conferred upon Bishops therefore though the matter be civill yet can they not be held for usurpers Truly the present state and condition of the Kingdom of England doth bely such slanderers of our Bishops I fear that your Magistrates being seasoned with this Doctrine have carried themselves in this point more licentiously then the Laws of this Kingdome and of their Islands will warrant them I pass over the debates that might be made upon this matter as a thing impertinent in the place and
Quod me um est i. e. sundum meum non refragarer si co pus petit occuâ—ram vultis in unicula rapere vultis in mortem voluptati est mihi non ego me vallabo circumfusione populorum nec altaria tenebâ— vitam obsecrans sed pro altaribus gratis immolabor ibid. q Bern Ep. 221. ad Ludon Reg. pro matre nostra Ecclesia Propugnabimus sed quibus armis non scutis non gladâ—s sed precibus flâ—ctibusque ad deum r Religioni quam profi ebatur putavit magis consenâ—a neum patientia quam injusta seditione conjuriam imperatoris superare Apol. a Haec sola novitas ne dicam haeresiâ— nec dum in mundo emenserat Sigeb Chronol Ann. 1088. Object Necessitaâ—i magic quam vi tâ—â—â— valunâ—ati â—aâ—ctorum Patâ—um c. b Julianus Tyranide sua vi res omnes praeciderit quibus alids its contra Apostatam uti fas fuisses c Lib. 6 de regn c. 26. depoâ—est Papae d In Apol. Bâ—ll a n. 249. usque ad u. 267. Answer e Fere omâ—eâ— mortales â—unâ— denrum cultu reli to Christianorum genit c. Euseb. l b. 9. c. 9. f Apol. Exterâ—â—â—umus vestra omnia in pâ—cvimus urbes insulas caâ—â—ella mâ—â—nâ—ci pâ—a conciliaba la. castra ipsa decarias pâ—la ita sorum Se nalsâ—â— cui bello non 〈◊〉 non prem â—â— suissexiuâ— â—â—i tam 〈…〉 si nan apud discipliam nostram magis ctcid liâ—â—reâ— quam 〈…〉 g Theod. lib. 3. cap. 17. Cum multi militum qui exerâ—ore thus adoleverunt imposturis Juliani decepti peregiam discurrences non tantum manus sed corpor a ad ignam offerent ut igne polluti igne repurgarentur h lib. 5. de Pontifice c. 7. i Helmold histor Sclau cap. 28 29 30. lib. 1. Spectate manum meam dextram de vulneie cauciam haec ego iuravi Domino Henrico ut non nocerem et nec insidtarer gloriae ejus sed jussio Apostolica Poâ—tificamus mandatum me ad id deduâ—iâ— ut juramenti transgressor honorem mihi 〈◊〉 usorparem Videtis quod in manu unde jura menta violavi mortale hoc viâ—lnus accepi Viderint ii qui nos ad 〈◊〉 instigaveâ—unt qualiter nos duxerint ne forte deducti simus in praecipitium aeierâ—ae damnationis Praesat Apol. Apol. Occasion of writing that Book of the Power of the Princes c. His Speech of the Oath of Supremacy His Speech of supplying the Kings Necessiries Mr. Hookers judgment of Regal Power confirmed by the Primate His sufferings for it His Prayers joy and sorrow according to the success of his Majesties affairs His compassionate affection to such as had suffered for his Majesty His judgment His Practice The reduction of Episcopacy c. The occasion and end oft it Ordination of the Church of England Episcopal superiority over Presbyters As the Sun to the other Lights The dignity and power of the first-born Aâ— the distance beween the High-Priest and the other inferiour Priests His approbation of books tending to the preheminence of Episcopacy The Liturgy The Service Song The Ceremonies His reducing the scrupulous 〈…〉 The falshood of some Pamphlets put out in his name since his death Some particulars observed by him The Articles of Religion of England The Canons of Ireland 1614. taken out of Q. Eliz. Injunct and Can of Engl. The Common Prayer Book of Ordination His Subscription Canons of Ireland Anno 1634. taken out of those of England The Festivals Good Friday Confirmation of Children Catechism Apparrel of the Clergy Consecration of Churches * This is wanting in the common books of Mr. Hookers M. S. Cor. 3. 7 8. Ad. 2. Ad. 3. Exod. 19. 1 Pet. 2. * Thom. in cum locum Revel 1. 6. * This is also wanting in the common copy * Euseb. l. 4. de vit Constant. * Dib ad Const. * Lib. 5. Epi. 33. * Ep. 166. 162. T. C. l. 1. p 193. This is in the common copies That is in the copies which the Primate then saw but not in that which is now printed Of their power in making Ecclesisticall Laws What Laws may be made for the affairs of the Church to whom the power of making them appettaineth Deut. 12. 32 4. 2. Jos. 1. 7. * Tho. 2. quaest 1 c 8. artic 2. Prov. 6. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Archit de leâ—e justit * This is wanting in the common books of Mr Hooker's M. S. In vit Cypy Nulla ratio Dist. 63. * Ep. Honoâ— Imp. ad Bonif. Concil Tom. 1. * 25 Ed. 3. * 25 Ed. 3. * 25 H. 8. c. 20 * C. Nulluâ— Dist. 63. * Tom. 1. Concil * Onuph in Pelag 2. * â—Rea in Dist. 63. * Wâ—tthramuâ— Naumburgensis deinvestit Episcoporum per Imperat saciendâ * Cap. General de elect l. 6. * Adver Jovin l. 1. * L. 7. Epist 5. * Theod. lib. 5. cap. 27. * Sozom. lib. 8. cap. 2. * Marcel l. 15. * Socr. 2. c. 27. l. 4. c. 29. * Theod. l. 2. c. 15 16 17. * Sozom. lib. 4. c. 11. l. 6. c. 23. * In vit Cypr. * C. Sacrorum Canon dist 63. * C. Lectis Dist. 63. * This is in the common Copy of Mr. Hoâ—ke M. S. that is in the copies which the Primate then saw but not in the now printed ones * T. C. lib 3. Pag. 155. * Euseb. de vita Constant. lib. 4. * Epist. 162. 166. * Lib. ad Constant * Lib. 5. Ep 33 * Inclusa desunt in vulâ—atis exemplâ— ib. * Doctrin â—iccip lib 5. Cont. 2 cap. 18. * Apud Athanos in Epist. ad solit vit agentes * Suid. in verb. Leontius * Epist. 68. * See the Stature of Edward 1. and Edward 2. and Nat. Bren. touching Prohibition See also in Bract n these sentences l. 5. c. 2. Est jurisdictio quaedaÌ„ ordinaria quaedam delegata quae pertinet ad Sacerdotium forum Ecclesiasticum sicut in causis spiritualibus spiritualitati annexis Est etiam alia jurisdictio ordinaria vel delegata quae pertinet ad Coronam dignitatem Regis ad Regnum in causis placitis rerum temporalium in soâ—o seculari Again Cum diversae sint binc inde jurisdictiones diversae judices diversae causae debet quilibet ipsorum inprimis aestimare an sua sit jurisdictio ne falcem videatur ponere in messem alienam Again Non pertinet ad Regem injungere poenitentias nec ad judicem secularem Nec etiam ad eos pertinet cognoscere de iis quae sunt spiritualibus annex asecut de decimis aliis Ecclesiae proventionibus Again Non est laicus conveuiendus coravs judice Ecclesiastico de aliquo quod in soro seculari terminari possit debeat * None of all this which follows is to be found in the common coppy of Mr Hookers MS * Antiquit. l. 4. c. 8. 2 Sam. 2 3. Nehem. 11. 25. All this is writ with the Lord Primat Ushers own hand 2 Sam. 17. 24. 1 Of Priests 2 Of Levites 1 Chron. 24. vers 26. 27. * IBRI The AUTHOR in his review and emendations hath in this place made this Querie Seeing the Courses were but 24. why should IBRI 25. be reckoned Jedeiah was chief Quer. Whether he was not to be connted one of the 24. because of his generall superintendency over the rest This Querie seems to be resolved by the PRIMATE and was the occasion of setting down the bove mentioned Genealogy * It seemeth the first of these Jedeiah is to be omitted in the reckoning as chief over them all in respect of his generall superintendency over the rest 3 Of Judges 4 of Officers 5 Of Singers 6. Of Porters Officers and Judges This answer I find ordered by the Author to be thus put instead of that which had been in a former copy This also the Author hath added to be put unto the former answer Exod. 14. 27. Numb 33. 9. The supposed Author in his advertisments concerning this passage saith This I know not well what way to make more clear The supposed Author in his Advertisments put this out here saying This I thought might better make a chapter of it self See infra the last chapter of all Acts 5. 5. 15. 13. 11. 19. 2. 1. 16. 46 Acts 14. 11. 8. 13. 5. 11. 13. Vid. Hierem. Epist. 4. ad rusticum c. 6. Et Epist. ad Evaâ— ium * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodorat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1. 6. This is added by the supposed Author There was one called Vox Hy berntae published in his name for the suppressing of which he had an Order from the House of Peâ—rs