it self For he that is a just man wrongeth no man And Solomon saith Prov. 16.12 The Kings throne is established by righteousness And again he saith Prov. 14 34. That Righteousness exalteth a Nation so that both King and Kingdom shall prosper through righteousness And he saith further That although evil pursueth sinners yet to the righteous good shall be repaid Prov. 13.21 And when the house of the wicked shall be overthrown Prov. 14.11 Chap. 3.33 the tabernacle of the upright shall flourish because God blesseth the habitation of the just And therefore the very Heathens erected a Temple unto Justice and ascribed divine worship unto Astraea which they termed the Goddess of Justice How just and righteous the Heathens were to the shame of our Fanatick and Cromwellian Christians in Ireland and many of them were very just most singular observers of justice for Homer saith That Sarpedon preserved the Kingdom of Licia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through justice and fortitude And Herodian saith of Pertinax That he was both loved and feared of the Barbarians as well for the remembrance of his vertues in former battels as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because wittingly or willingly he never did wrong or injustice to any man Plutarch ascribeth the like vertues to Lucullus Cicero to Pompey Ovid to Erictthaeus Virgil to Aeneas Suetonius to Octavius Augustus his Father and many others of the Heathens are recorded to have been like Aristides exceeding just And I would to God all those that say they are Christians were as just aâ— these Heathens were or as righteous as the Scribes and Pharisees for they were so strict in their lives especially in shew and made so great account of justice that they would tythe Mynt and Rue and the rest of the very smallest things and therefore S. Paul saith that they were the strictest Sect of all the Jewish Religion and yet our Saviour saith Except your righteousness doth exceed the righteousness of the Scribes and Pharisees you shall not enter into the Kingdom of Heaven So you see the way that leads you to the Kingdom of God is to be just and righteous and so honest men without which it is in vain to pray to God it is in vain to believe in Christ and in vain to rely on him because as the Prophet David saith you must offer to God the sacrifice of Righteousnes Psal 4.5 and then you may trust in the Lord. But wherein doth the sacrifice of Righteousness consist Q. or how shall we become just or righteous men Rsep and so acceptable in the sight of God I answer that to be just and righteous and to offer the sacrifice of righteousness is reddere unicunque quod suum est That is to render 1. To God 2. To our King 3. To our Neighbours 4. To our selves what belongs to each of these 1 Branch of Righteousness and these are like the four Rivers of Paradise watering the whole Garden of God that being well observed will make it a Paradise indeed 1. What belongs to God Our Fanatique Enthusiasts and Sectaries think that as God is a Spirit so he requires no more but to be served in Spirit and truth for as the Prophet saith If he be hungry he will not tell thee because all the Beasts of the Forrest are his and so are the cattel upon a thousand hills And therefore the Lord saith my Son give me thy heart and so worship me with Faith Hope Love and the like spiritual affections which are most correspondent to me that am a Spirit That God will be worshipped with all that we have But you must know that they are very much deceived for as God hath made both Body and Soul and hath given us all that we have Houses Lands Riches and whatsoever else we do possess so he will be served and worshipped by all that we have with our Hearts to love him with our Tongues to praise him with our Eys lifted up to behold his wonders with our Knees bowed down to submit unto him with our Hands to do the work that he requireth and with our Wealth and Riches to honour him as the Wise man commandeth Honour God with thy riches And so our Saviour when he biddeth us to render unto Caesar what was Caesars and to God what is Gods meaneth it of our Wealth and Riches that we ought to render unto God and not of these internal services and spiritual worship that we do likewise owe to God for here the question was of the Tribute and Mony that the Jews were to pay to Caesar and therefore the true sense of our Saviours answer was secundum materiam subjectam according to their question give that part of your Wealth and Riches to Caesar which belongs to Caesar and that part of it to God which is due to God that Caesar himself may not have that which belongs to God Q But then you will demand what is that part and portion which belongs to God out of that All which God gives unto us Resp Levit. 27.30 I answer that they are first the Tythes which God requireth to be payd unto him and secondly the Donations which his people do freely offer unto him and God doth most graciously accept them which is an unspeakable favour that the great God and creator of all things the giver of all things that owns all things and wants nothing should so graciously accept the small gifts of us his poor creatures far beyond the Clemency of Xerxes that did so curteously accept a little cold water that was presented unto him by a poor subject that had nothing else to offer him But when any Lands Houses or Monies or any other part of our Goods is offered unto God let us not be so unjust as to rob God thereof for you may see what the Prophet saith will a man rob his God yet you have robbed me Mal. 3.8 in Tythes and Offerings that is in converting the Tythes to your own uses which I commanded to be paid to uphold my services and taking those Lands and Houses into your own possessions which most pious men had offeâ—ed to maintain my Religion Or if we do this as I see it commonly don in Ireland and in too many places in England then let us take heed lest that quorum flagitium imitamur eorum exitum inveniamus we find not the like success as they found that had don this before us And what is that I will shew you some examples of good note And I will not insist upon the punishment inflicted upon Achan Gehezi Shisake King of Egypt Johas King of Israel Sennacherib King of Assyria and Belshazzar King of Babylon and others for their Sacriledg and Injustice against God because you may read the same at your leasure in the holy Scripture But I shall desire you to remember what Seneca Sen. de Benefic l. 5. c. 12. a man that
1. The Act. we lost God we lost our selves and our own Souls and are become like lost sheep without a Shepherd and therefore we have great reason to seek and to seek diligently till we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 19.10 what we lost And The loss of God is nothing else but the withdrawing of his Love The loss of God what it is and the withholding of the influences of his favour from us like the parting of the Sun from our Horizon whereby darkness followeth and so all miseries and mischiefs fire and brimstone storm and tempest wars famines plagues and all evils Two things considerable must be the lot of them that lost the love of God but then you must consider 1. The cause for which the Lord departeth from us 2. The means whereby we suffer him to be detained from us 1. The cause why the Lord departeth from us is sin 1. The cause that driveth away God from us is sin for by this Adam lost him and as the Prophet sheweth this makes the separation betwixt God and all the children of Adam for your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear saith Esayas Cap. 59.2 And you may see this truth further cleared and proved in * Lam. 3.39 Psal 5.5 Ezek. 18 4. Rom. 6.23 Jam. 1.15 Lev. 11.44 And it is no marvel that sin should make such a separation betwixt God and us if we consider the nature of God and of sin for God testifieth of himself that he is holy and there is as much difference betwixt holiness and sin as is betwixt the clearest light and the blackness of darkness for holiness is of such a resplendent Excellency that the very Enemies of it the prophanest Atheists that neither fear God nor regard men Why sin separates us from God The nature of holiness how excellent yet will they nill they they cannot chuse but approve it in others though they reject it froâ— themselves because as Seneca saith Virtus in omnium animos lumen suum immittit ut qui non sequuntur eam videant tamen vertue and goodness do so shine among all men that they which use it not which love it not yet cannot chuse but see it yea and confess it too to be most admirable and excellent in it self for what adulterer is so impure but that his conscience will tell him especially at some time or other that chastity is better then his sensuality What drunkard is so besotteâ— but that his heart will tell him especially when he is sober that sobriety is better then surfetting and drunkenness or what swearer is so far past all grace that his own soul will not tell him and sometimes compel his tongue to confess it that to say indeed is far better then by his hideous oaths to lose that God which made him The nature of sin how execrable and heaped his blessings upon him On the other side sin and filthiness are such ugly monsters that the very followers and practisers thereof cannot chuse but condemn them and hate them in others though they do love and follow the same in themselves yea as St. Aug. saith they that are filthy themselves Aug. de Civit. l. 14. c. 18. Chrys in Eph. c. 4. will call their own lewdness filthiness and though they love it yet they will not dare to profess it And all this St. Chrysostom expresseth most elegantly saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in effect is that holiness is such a thing that the very Enemies thereof canchuse but admire it and wickedness is such a thing that the very Lovers thereof cannot chuse but condemn it therefore it is no wonder that God which is holiness it self in abstractâ— should hate all those that work wickedness All sins not alike Yet you must observe that as every offence divorceth not man and wife so all sins do not alike separate the love of God from us for there be some sins that do but anger him so that he only chides us or most gently corrects us not in his indignation nor as the Prophet saith in his heavy displeasure but in love for the amendment of the sinner and there be other sins that do so highly provoke him that he doth utterly forsake us to execute his wrath and vengeance upon the sinner for the honour of himself and the destruction of the other as the Lord saith I will get me honour upon Pharaoh that is in his destruction And therefore though we ought to take heed of all sins yet more especially of these because they are more odious unto God and more pernicious unto our selves And here I find three sins set down of this kind whereby these Israelites lost the Lord and they are 1. Idolatry against God v. 5. 26. 2. Injustice towards men v. 7. 11. 3. Contempt of the Priest whereby they became hateful both to God and man v. 10. Which were 3 deadly sins â—s I shal shew â—ou in their order 1. Idolatry is a sin most hainous and most odious unto God I know few or none so pestiferous for though Atheism is a fearful sin to be without a God in the World without him without whom we cannot live we cannot move we cannot have our being Yet Atheism seemeth not so ugly a Monster Exod. 14.17 and so detestable unto God as Idolatry is and though the prophanation of Gods Holy Name is a transcendent sin yet this seems but to ascend so high into Gods displeasure as Idolatry doth For in the first precept which is against Atheism The three fearful sins of the Israelites 1. Their Idolatry he doth not say without any threatning thou shalt have none other Gods but me and in the third precept which forbiddeth all vain swearing he doth but say I will not hold him guiltlesse that taketh my name in vain but in the second precept where he prohibiteth Idolatry he seems to search for words and to coyn phrases to express his hatred to this sin against which he expandeth his fury to a mighty reach saying I am a jealous God that do visit the sins of the fathers upon the children unto the third and fourth generation of them that hate me Idolatry how hateful to God as if Idolaters only were the chiefest haters and the greatest enemies of Almighty God and therefore most justly hated by God and no marvel for as Plutarch saith he had rather men should think there was never such a man in the world as Plutarch than to say he was so savage and so cruel as to kill and eat his dearest friends and children ita satius est nullos Deos credere quam Deos noxios So it is better to think there are no Gods than to believe them to be such as thy self art as the Prophet speaketh or like Jupiter Saturn and the rest of the Gentile Gods that were
a green bay tree cloathed in scarlet and fine linnen and fair deliciously every day the poor Saints even in their bonds are glad to eat ashes as it were bread and to mingle their drink with weeping I confess this hath been ever a sore objection that disheartned many men and made King Davids feet well nigh to slip Sol. but if I shall obtain your patience to stay with me a little in Gods Sanctuary I shall soon unty this Gordian knot or so cut it to pieces that it can no waies be any hinderance to our progress For 1. Seneca proveth Seneca de brevit vitae c. 8. that long life consisteth not in the great number of years but in vertuous actions and the wise man saith an undefiled life is the old age for God esteemeth of no time but what we spend in his service Sap. 1. All time lost that is not spent in Gods service and therefore they that lived 100 years in pleasures have but lost all their time and been as dead all that time which they lived and those holy Saints that were cut off in the midst of their daies have lived longer because they spent their whole time in Gods service the other lost their time and lost their life as Titus was wont to say diem perdidi I lost the day wherein I did no good and these have gained every hour And 2. Afflictions not so esteemed by the Saints as they are by the worldlings 2. Whatsoever afflictions the Saints do suffer we must not account them so great miseries unto them as the world takes them for the Philosopher tells us that quicquid recipitur recipitur ad modum recipientis and they esteem them not as the world doth but they count them as the fatherly chastisements of Gods love and not any arguments of Gods hatred and as the Poet saith How God sweetneth the afflictions of his servants Una eademque manus vulnus opemque tulit the same hand which layed on their stripes will heal their sores Way 1 1. By giving them that invincible gift of patience which doth more iurage their tormenting persecutors Tert. in apolâ—g then themselves are in suffering torments Way 2 2. By filling them with true content that is in any estate to be contented Phil. 4.11 which is far better than to abound with wealth and to want this heavenly gift for he is most rich that desires nothing and he is best pleased that is never discontented And Way 3 3. By making them to rejoyce in tribulation and to account it all joy James 1.2 Rom. 8.31 Ver. 37. when they fall into divers temptations a strange thing that they should rejoyce in that which the world doth most fear yet such is the case of the righteous that neither life nor death nor principalities nor powers nor any other thing shall be able to separate them from the love of God which is in Christ Jesus but they abound in want they are content in Prison they rejoyce in death and in all things they are more than conquerours for his sake that loved them And therefore to conclude let us seek the Lord and we shall live and we shall be happy because he never faileth them that seek him but he will hear their prayers and will help them so that they need fear neither the scarlet gowns nor the sharpest swords neither their dissembling friends nor their greatest enemies for that God is with them in Prison as with Joseph in the Sea as with Jonas in the fire as with the three Children and in all places to preserve them from all evil here and to bring them to all happiness hereafter to live for ever through Jesus Christ our Lord to whom be all praise and dominion for ever and ever Amen Jehovae Liberatori FINIS How the Rebels dealt with the Bishop while he was Preaching this Sermon VVHile Archimedes was very studious in the framing of his Mathematical proportions the enemy saith the Historian was sacking the Town and pulling him out of his house or ready to pull down his House about his ears and not much unlike That very day the 8th of March when I was as Religious as I could I am sure with an unfaigned heart Preaching this very Sermon in S. Maries the Rebels out of Northampton seized upon my House took away all my goods and Cattel and as I am informed by a Letter from a faithful Preacher the Committee concluded to sequester all my Estate and all that I purchased for my Wife and Children by the indefatigable pains of 17 years service in an honourable house to the use of the Parliament so that now the poor Bishop of Ossory Incidit in Scyllam cupiens vitare Charibdins Or as Lucian saith shunning the smoak of the Irish insurrection that only withheld all that they should pay unto him he fell into the fire of the English Rebellion that thus took all that he had from him for which I pray God to forgive them it doth no waies trouble me when I know that he which lent me all may justly send whom he will to fetch all away from me and I do Profess before my God if I had all the Rebels Estate yet I should freely without the least dispute leave it lose it and part with it rather than I would take their wicked Covenant prove disloyal unto my King depart an inch from the truth of God or any waies defile my conscience for any worldly wealthy and I do heartily thank my God that he hath given me this resolution to rejoyce more in the sincerity of this my Prosession than any waies to grieve at my losses afflictions or persecutions and therefore the taking away of my Estate moves me to nothing else but to pray to God to give them grace to repent them of their sins committed against God and their Rebellion against their King whom God hath commanded them to honour and to obey so I leave them that left nothing besides Loyalty to his King and fidelity to his God unto their Oratour still remaining Gr. Ossory Though the Lord slay me yet will I trust in him saith holy Job and though the pretended Parliament should rob me to my very shirt yet will I both Preach and write and pray against their wickedness this will I do so help me God who is my God in whom I trust Amen THE EIGTHTH SERMON MATTHEW 17.21 This kind of Devils goeth not out but by prayer and fasting THe holy and blessed Apostle S. Paul being a stout Champion of Jesus Christ saith He hath fought with beasts at Ephesus which was a great City full of Great men and of great wickedness and he overcame them and I have fought with beasts in London not inferiour to Ephesus any ways and with the limbs head and tayl of the great Antichrist the members of the the long Parliament and as yet I praise Jehovah my Deliverer I escape invulnerate and now I am
aide and free will offering to do the same they were ready and so willing every man beyond his power to bring in their oblation in such abundance that Moses was fain to tell them they had brought enough and too much and therefore forbade them to bring in any more he like a good man and just being not desirous to make any gain of their bounty And you may read in 1 Chron. 29.3 1 Chron. 29.3 when King David resolved to have the Temple built what great provision he left for the erecting of it and how Solomon his Son did most gloriously finish the same in seven years 1 Reg. 6.37 and furnished the same with all things necessary for the service of God and after that Nebuchadnezzar had destroyed it the Jews under Zorobabel did most readily beyond the ability of captived men newly released contribute and offered their free-will offerings towards the re-edifying of the same which they finished in the ninth year of Dâ—rius Histaspes Joseph lib. 11. c. 4. that made it to be forty six years in building from the second year of Cyrus who began it according as the Jews say to our Saviour Christ And because these newly released Jews that had scarce taken root in the Land of Jury and were but scarce seated and unsetled in Jerusalem were not able to make this their Temple answerable in glory and sumptuousness to that most rare and admirable Temple which those two mighty Kings and Kings of all Israel David and Solomon had joyned their wealth and strength together to make it a most glorious house for the most glorious and Almighty God therefore Herod that was but an alien an Idumean knowing that great and glorious things are to be offered ascribed and dedicated to the great and glorious God re-edified and finished the same most sumptuously in eight years Joseph l. 15. c. ult as Josephus writeth and he built the same so exceeding excellent and more admirable than the Egyptian Pyramides that Cheops builded of rare Theban Marble so that for the rareness thereof the Disciples shew it our Saviour Christ saying Master see what manner of stones Mar. 13.1 and what buildings are here And the Jews generally were so zealous of Gods service and so ready to build and erect houses for his service that besides this glorious great and magnificent Temple they had many Synagogues that is other lesser houses like unto our Parish Churches dedicated and consecrated for the worship of God and he was counted a very good man and worthy of all love and respect that had built one of these as they tell Christ that the Centurion was worthy to have that favour shewed him by Christ as to heal his Daughter Luk. 7.5 because he had loved their nation and had built them a Synagogue that is a house for the people to meet in it to pray and to serve their God in it And it is most likely they began to build these Synagogues when the Tribes were setled in the Land of Canaan because the Ark that remained in Shilo and afterwards the Temple that was erected in Jerusalem Why the Synagogues of the Jews were built were so far distant from them that dwell in the remotest parts of the Land that they could not come so often as they would unto it therefore they built to themselves Synagogues to pray to God and to serve him in them instead of the Temple for so we read that Moses of old time probable I say from their very first beginning of their settlement Acts 15.21 had in every City them that preached him being read in their Synagogues every Sabbath day where by the way you may observe that of old time contrary to the conceit of our new Fanaticks the reading of the holy Scriptures was accounted the preaching of Gods word though I deny not but after it be read and so preached Luk. 4.18 it may be further explained as Christ did that place of Isa 61.1 And you see they had these Synagogues in every City so they must have as many Synagogues as there were Cities in all their Land The number of their Synagogues and Sigonius writeth that there were four hundred and eighty of these Synagogues in Jerusalem and the Scripture sheweth that in other Cities and Provinces there were many other Synagogues as in Galile in Damascus in Salamis and in Antiochia and Maymonides one of their prime Doctors saith the tradition of their Elders was that wheresoever ten Families of Israel were they ought to build them a Synagogue And shall the Jews that were under the Law and burdened with such infinite Taxes and Ceremonies of their Religion as were more than they were able to bear Acts 15.10 as the Apostle testifieth be so zealous so religious and so ready to part with their wealth and the best things they had to build so sumptuous and so glorious a Temple and so many Synagogues to perform those services that God required of them which notwithstanding were but the types and shadows of that true Religion which we have and do profess to embrace it and shall we that have the substance of those shadows which they had and the truth of the Gospel of Jesus Christ which they never had but in aenigmate preached so clearly and so amply among us and are freed from all the legal Ceremonies and Ordinances of the Law be so cold and so careless as we are to repair the houses of Jesusr Christ I fear then that these Jews shall rise in judgment against us Nay more than this if you look into the stories of the Gentiles Grecians or Barbarians that knew not God but knew that there is a God which all men ought to worship you shall find how zealous they were to build Temples and Oracles to their unknown Gods that were no other than the devils as the Oracle of Delphos Amphiaraus Hamonium Dodonaeum the Temple of Diana at Ephesus of Vesta Ceres Minerva and other Goddesses of the Gentiles and the many many Temples that the Romans and other Nations built to Jupiter Apollo Mars and the rest of their false and faigned Gods and Goddesses that were indeed but very devils Quia dii gentum daemoâ—ia and how sumptuously they erected and gloriously adorned and beautified those houses of these deceitful Oracles and were so exceeding bountiful almost beyond belief in their oblations and donations to these holy places as they deemed them as it appeareth in Herodotus Herodotus l. 1. by the large gifts of inestimable value that Cresus sent to the Temple of Delphos and other Temples of those Gentile gods And because they knew no otherwise but that these infernal devils were Celestial Gods and so worshipped them as gods with Temples Altars Sacrifices Prayers and Oblations dedicated unto them which do only and properly belong to the true and eternal God therefore Horace saith to them that neglected the erecting and beautifying of these
would discharge his Servants quarters he would take off the Inhibition upon the Jurisdiction whereupon Mr. Connel and my self engaged to discharge the Reckoning and so we thought that all things had been ended in a fair correspondence but upon his departure he did privately sequester all the Livings of Mr. Cull Junior the Vicaredge of Aghaboe into the hands of one Manby the Archbishops Chaplain he sequestered out of my own poor means Donnoghmore and Rosconnel and two Livings more of Mr. Cull Senior and there were many other Sequestrations that I could not get an account of which they carried to Dublin Thus praying for your Lordships speedy return to countenance and support the Clergy I rest Kilkenny July 23. 1664. Your Lordships most obliged Servant Joseph Teate And now having set down this Letter I would have my Reader to understand that whatsoever I set down here touching my Lords Grace his Visitation I say it not to accuse any of his Officers of the least fault or to lay the least blame on them for any unjust proceeding therein The things acted by Mr. Archdeacon Bulkley in my Lords Grace his Visitation which the Bishop of Ossory understands not as 1. The suspension of the Bishops jurisdiction Canon 24. But I only set down rem gestam to shew how heavy the Censure was and how burthensome which a just judgement may be unto the poor Clergy whose neglect or fault I excuse not if they committed any but only pitty their case under their Censure and likewise to shew how far beyond my understanding which notwithstanding might be most just many things were acted therein As 1. The Suspension or inhibition of the Jurisdiction I know not for how many months together nor for what cause if as Mr. Teates Letter saith for the neglect of the Archbishops Refection I find the Canons say that neither the Archbishops in their Visitation shall charge their Suffragans nor the Bishops their Clergy with any noctials or refections over and above their ordinary Procurations reserving notwithstanding unto the Archbishops the refections heretofore usually received in those Diocess where the same Procurations are not received by them which are yearly paid by the Clergy unto their Bishops But the Archbishops do receive from the Clergy of the Diocess of Ossory all the Procurations that they do yearly pay unto their Bishops And yet notwithstanding this exemption of Refections by the Canon I am sure I paid seventeen pound for the Archdeacons refection in the Archbishops last Visitation which is a great deal more than the Subsidy and twentieth part that I pay unto his Majesty any year and it may be more than ever was bestowed upon a Dinner for the blessed Apostles S. Paul But you see in the Letter how highly they do extoll the Bishop of Kildare which is the prime Bishop in the Kingdom for the noble entertainment that he made at this Visitation spending as some say forty pounds at least for their Refection and the Bishop of Lachlin and Fernes in like manner that was not much behind the former to shew his love and respect to his Metrâ—politan my Lords Grace of Dublin Truly I do honour respect and reverence and do heartily love my Lords Grace of Dublin as a most noble Gentleman and a most reverend and a worthy Father of the Church and as much and it may be more than any of them and have suffered somewhat for the love I bare him though my large expence for the rights of the Church darkened the expression thereof in the Archdeacons Refection as the Archdeacon represented it to his Grace Or it may be as some say my Jurisdiction for the Jurisdiction is mine and not my Archdeacons nor Register was suspended because I appeared not at the Visitation but went to England without my Lords Grace his leave especially after I had notice of his Visitation Indeed I must confess I went after I had notice of the Visitation but my only business was the business of the Church and I had my Lord Lieutenants leave under his hand and seal to go without any prejudice unto me neither was I so forgetful of my duty or of civil respect as to neglect my Lords Grace but I went unto his Grace to excuse my absence from his Visitation and to desire his leave to go on my journey and he very graciously yielded unto me And why after such leaves obtained my Jurisdiction which is half my Episcopal Function should be inhibited I understand not If Mr. Bulkley saith quomodo constat that you had my Lords Grace leave to be absent I answer quomodo constabat how did I know that Mr. Archdeacon Bulkley should visite me and would think me so uncivil and so ill bred as to forget my respect and duty to my Lords Grace as to go away without his leave I but why did not you saith the Archdeacon send a Certificate under the Archbishops hand that you had his Grace his leave 1. Because I did not understand that if I were at Corke or Kerry or some other such remote place from Dublin it is absolutely necessary by any Canon or Law that I must either go or send to Dublin to get my Lords Grace his leave to go about my most unavoidable occasions of what consequence soever they be or else to be sequestred from my means or to be suspended from my jurisdiction 2. Because that having his leave ore tenus by word of mouth I did not believe that Mr. Archdeacon would imagine that a man should not trust the Archbishops words except he had it under his hand and seal when as I never doubted of any honest mans word and much less of the words of my Lords Grace of Dublin Yet the Jurisdiction was suspended as they say for six months till all the harvest and the profit of the year should be past over and what a grievance this is to all those parties that have suits depending in the Bishops Court to have justice retarded all this while and to those also that would sue for their Tythes or for any other right within the cognizance of the Ecclesiastical Court I do not understand it but am sorry for it and let others judge of it 2. The taking of the Articles exhibited against the Dean out of the Bishops Court 2. When as Articles were exhibited unto me of high nature against the Dean of S. Kenny and I calling him into my Court to answer them and giving him his own time that he desired to have to make his answer that he might not be surprized and this long before any inhibition of my Jurisdiction came into my hands I do not understand how the same suit depending in my Court could be taken off but by an appeal and transmitted by a due Course of Law or otherwise all the suits and causes depending in my Court might be cancelled and taken off as well as this and what a grievance is this to the prosecutors of any suit