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            <title>The judgement of the late Arch-Bishop of Armagh and Primate of Ireland 1. Of the extent of Christs death and satisfaction &amp;c, 2. Of the Sabbath, and observation of the Lords day, 3. Of the ordination in other reformed churches : with a vindication of him from a pretended change of opinion in the first, some advertisements upon the latter, and in prevention of further injuries, a declaration of his judgement in several other subjects / by N. Bernard.</title>
            <author>Ussher, James, 1581-1656.</author>
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               <date>1658</date>
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                  <title>The judgement of the late Arch-Bishop of Armagh and Primate of Ireland 1. Of the extent of Christs death and satisfaction &amp;c, 2. Of the Sabbath, and observation of the Lords day, 3. Of the ordination in other reformed churches : with a vindication of him from a pretended change of opinion in the first, some advertisements upon the latter, and in prevention of further injuries, a declaration of his judgement in several other subjects / by N. Bernard.</title>
                  <author>Ussher, James, 1581-1656.</author>
                  <author>Bernard, Nicholas, d. 1661.</author>
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                  <publisher>Printed for John Crook,</publisher>
                  <pubPlace>London :</pubPlace>
                  <date>1658.</date>
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                  <note>"The reduction of episcopacy unto the form of synodical government received in the ancient church" has special t.p.</note>
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THE JUDGEMENT Of the late ARCH-BISHOP OF ARMAGH, And <hi>I</hi> Primate of Ireland,<list>
                  <item>1. Of the Extent of Christs death and satisfa<g ref="char:EOLhyphen"/>ction, &amp;c.</item>
                  <item>2. Of the Sabbath, and observation of the Lords day.</item>
                  <item>3. Of the Ordination in other reformed Churches:</item>
               </list> With a <hi>Vindication</hi> of him from a pretended <hi>change of opinion</hi> in the first; Some <hi>Advertisements</hi> upon the <hi>latter;</hi> And, in prevention of further injuries, A Declaration of his <hi>judgement</hi> in several other subjects. By <hi>N. Bernard, D. D.</hi> and Preacher to the Honourable society of <hi>Grayes-Inne,</hi> London.</p>
            <q>Gather up the fragments that remain, that nothing be lost: </q>
            <bibl>Joh. 6. 12.</bibl>
            <p>
               <hi>London,</hi> Printed for <hi>John Crook,</hi> at the Ship in St. <hi>Pauls Church-yard,</hi> 1658.</p>
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            <head>TO THE READER.</head>
            <p>
               <seg rend="decorInit">T</seg>HE first Trea<g ref="char:EOLhyphen"/>tise containing the Judgement of the most eminent <hi>Pri<g ref="char:EOLhyphen"/>mate</hi> of <hi>Ireland,</hi> con<g ref="char:EOLhyphen"/>cerning the <hi>True Intent and Extent of Christs
<pb facs="tcp:41259:3"/>
death, and satisfacti<g ref="char:EOLhyphen"/>on upon the Crosse,</hi> was written by him, at the request of a Friend, a little before the <hi>Synod</hi> of <hi>Dort:</hi> a Copy of which being taken, was (un<g ref="char:EOLhyphen"/>knowne to him) carried thither by a Member of it: upon the multiplying of them <hi>exceptions</hi> were ta<g ref="char:EOLhyphen"/>ken by divers, and by one Penne contracted into a Letter to him; which the <hi>second Treatise</hi> is an an<g ref="char:EOLhyphen"/>swer unto: both these I had from him about twenty
<pb facs="tcp:41259:3"/>
eight yeares agone, and now upon the desire of such, whose judgements I subscribe unto, and the prevention of other mista<g ref="char:EOLhyphen"/>ken <hi>Copies,</hi> which pos<g ref="char:EOLhyphen"/>sibly might be produced, I have been hastened to the printing of them. That which hath given the oc<g ref="char:EOLhyphen"/>casion, is the mistake late<g ref="char:EOLhyphen"/>ly published of the <hi>change of his Judgement</hi> in it, <hi>a little before his death:</hi> But by the view of these, I believe the <hi>Authour</hi> will receive satisfaction.
<pb facs="tcp:41259:4"/>
In the vindication of which <hi>two Letters,</hi> being desi<g ref="char:EOLhyphen"/>red from me long agone, (which have been hi<g ref="char:EOLhyphen"/>therto deferred the publick) I have been importuned to permit them to be an<g ref="char:EOLhyphen"/>nexed.</p>
            <p>Unto which I shall here adde but this, That not onely in the forenamed subjects, but in the rest re<g ref="char:EOLhyphen"/>lating to the <hi>Remon<g ref="char:EOLhyphen"/>strants,</hi> the <hi>Primate</hi> con<g ref="char:EOLhyphen"/>curred with <hi>Bishop Dave<g ref="char:EOLhyphen"/>nant,</hi> whose Lectures <hi>De<g ref="char:EOLunhyphen"/>morte Christi, &amp; praedesti<g ref="char:EOLhyphen"/>natione
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&amp; reprobatione,</hi> he caused to be published, only that little Treatise ad<g ref="char:EOLhyphen"/>ded in the conclusion of it, entituled <hi>Sententia Eccle<g ref="char:EOLhyphen"/>siae Anglicanae de praede<g ref="char:EOLhyphen"/>stinatione &amp; capitibus an<g ref="char:EOLhyphen"/>nexis, &amp;c.</hi> taken to be <hi>Bi<g ref="char:EOLhyphen"/>shop Davenants,</hi> and im<g ref="char:EOLhyphen"/>plyed so by the Printer <hi>(ab eodem, uti fertur, Au<g ref="char:EOLhyphen"/>thore,</hi> which possibly hath occasioned the apprehension of a change in him also) I have been assured by a Per<g ref="char:EOLhyphen"/>son of Eminency, (who af<g ref="char:EOLhyphen"/>firms it out of his own know<g ref="char:EOLhyphen"/>ledge)
<pb facs="tcp:41259:5"/>
that it was Bishop <hi>Overals.</hi>
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            <p>And now upon this occasion I have thought fit to publish a Learned Let<g ref="char:EOLhyphen"/>ter of the <hi>Primates</hi> wrote many yeares agone to <hi>Do<g ref="char:EOLhyphen"/>ctor Twisse,</hi> concerning the <hi>Sabbath, and, Ob<g ref="char:EOLhyphen"/>servation of the Lords day;</hi> having two <hi>Copies,</hi> corrected throughout with his owne hand, with <hi>parts</hi> of two other Letters of the same matter, which I had together with the former: as also his judgement in di<g ref="char:EOLhyphen"/>vers
<pb facs="tcp:41259:5"/>
other subjects, both in <hi>Doctrine</hi> and <hi>Discipline,</hi> with some Advertisements for the clearing and pre<g ref="char:EOLhyphen"/>venting of any further mis<g ref="char:EOLhyphen"/>apprehensions.</p>
            <p>Unto which is ad<g ref="char:EOLhyphen"/>ded his <hi>Reduction of E<g ref="char:EOLhyphen"/>piscopacy to the form of Synodical Government,</hi> &amp;c. before published; And at the request of the <hi>Prin<g ref="char:EOLhyphen"/>ter,</hi> a distinction of those Bo<gap reason="illegible" resp="#OXF" extent="1 letter">
                  <desc>•</desc>
               </gap>kes which are owned by the <hi>Primate,</hi> from such as are not.</p>
            <p>If the Readers Opinion
<pb facs="tcp:41259:6"/>
shall <hi>dissent</hi> in any of the above-named, or <hi>swell</hi> into an opposition, let him not expect any <hi>defensive Armes</hi> to be taken up by me, it being my part to declare his judgement as I finde it, Which with the most Pious and Learn<g ref="char:EOLhyphen"/>ed, I doubt not but will be (as it hath been) of a Reverend and high esteem: If it may but moderate the heat, which hath late<g ref="char:EOLhyphen"/>ly broken out among us a<g ref="char:EOLhyphen"/>bout some of them, the fruit expected is reaped;
<pb facs="tcp:41259:6"/>
And as these shall be of profit and acceptance, I shall be encouraged to a further <hi>gathering up</hi> of the like <hi>fragments.</hi>
            </p>
            <closer>
               <signed>N. B.</signed>
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                     <hi>The Judgement of the late Arch-Bishop of</hi> Armagh, <hi>and Primate of</hi> Ireland, of the true Intent and Extent of Christs death, <hi>and</hi> satisfaction upon the Crosse. Written in Answer to the request of a Friend, <hi>March</hi> 3. 1617.</head>
                  <head>The true Intent and Extent of Christs Death, and Satisfaction upon the Crosse.</head>
                  <p>
                     <seg rend="decorInit">T</seg>He all-sufficient <hi>satisfa<g ref="char:EOLhyphen"/>ction</hi> of Christ, made for the sinnes of the <hi>whole</hi> World. The true intent and extent, is <hi>Lubricus locus</hi> to be handled, and hath, and doth now much trou<g ref="char:EOLhyphen"/>ble
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the Church: this question hath been moved <hi>sub iisdem terminis quibus nunc,</hi> and hath received contrary resolutions; the reason is, that in the <hi>two extremities</hi> of opi<g ref="char:EOLhyphen"/>nions held in this matter, there is somewhat true, and somewhat false; <hi>The one</hi> extremity <hi>extends</hi> the benefit of Christs satisfaction <hi>too farre,</hi> as if hereby, God, for his part, were <hi>actually</hi> reconciled to all mankind, and did <hi>really</hi> dis<g ref="char:EOLhyphen"/>charge every man from all his sins, and that the reason why all men do not reap the fruit of this be<g ref="char:EOLhyphen"/>nefit, is the want of that faith whereby they ought to have be<g ref="char:EOLhyphen"/>lieved, that God in this sort did love them: Whence it would fol<g ref="char:EOLhyphen"/>low, that God should <hi>forgive</hi> a man his sins, and <hi>justifie</hi> him be<g ref="char:EOLhyphen"/>fore he believed, whereas the <hi>Elect</hi> themselves, before their effectuall vocation are said to be <hi>without Christ, and without hope, and to be utter strangers from the Covenants of Pro<g ref="char:EOLhyphen"/>mise,</hi> Ephes. 2. 2.</p>
                  <p n="2">2. <hi>The other</hi> extremity <hi>contracts</hi>
                     <pb n="3" facs="tcp:41259:8"/>
the riches of Christs satisfaction into <hi>too narrow</hi> a room; as if none had any kind of interest therein, but such as were <hi>elected</hi> before the foundation of the World; howso<g ref="char:EOLhyphen"/>ever by the Gospel, <hi>every one</hi> be charged to receive the same: where<g ref="char:EOLhyphen"/>by it would follow, that a man should be <hi>bound</hi> in conscience to <hi>believe</hi> that which is <hi>untrue,</hi> and charged to take that wherewith he hath nothing to do.</p>
                  <p>
                     <hi>Both extremities</hi> then, drawing with them unavoidable absurdi<g ref="char:EOLhyphen"/>ties: The Word of God <hi>(by hear<g ref="char:EOLhyphen"/>ing whereof, faith is begotten,</hi> Eph. 1. 13.) must be sought uuto by a <hi>middle</hi> course, to avoyd these ex<g ref="char:EOLhyphen"/>tremities.</p>
                  <p>For finding out this <hi>middle course,</hi> we must, in the matter of our <hi>Redemption,</hi> carefully put a distin<g ref="char:EOLhyphen"/>ction betwixt the <hi>satisfaction</hi> of Christ <hi>absolutely</hi> considered, and the <hi>application</hi> thereof to every one in particular: The <hi>former</hi> was <hi>once</hi> done for all, The <hi>other</hi> is <hi>still</hi> in doing: The <hi>former</hi> brings with
<pb n="4" facs="tcp:41259:9"/>
it <hi>sufficiency</hi> abundant, to dis<g ref="char:EOLhyphen"/>charge the whole debt; the other addes to it <hi>efficacy.</hi> The <hi>satisfa<g ref="char:EOLhyphen"/>ction</hi> of Christ, onely makes the sinnes of mankind <hi>fit for pardon,</hi> which without it, could not well be; the injury done to Gods Ma<g ref="char:EOLhyphen"/>jesty being so great, that it could not stand with his honour to put it up without amends made. The particular <hi>application</hi> makes the sins of those to whom that mercy is vouchsafed to be <hi>actually pardon<g ref="char:EOLhyphen"/>ed:</hi> for, as all sins are mortal, in regard of the stipend due thereun<g ref="char:EOLhyphen"/>to by the Law, but all do not <hi>actually bring forth death,</hi> because the gracious Promises of the Gos<g ref="char:EOLhyphen"/>pel stayeth the <hi>execution:</hi> even so all the sinnes of mankind, are be<g ref="char:EOLhyphen"/>come <hi>venial,</hi> in respect of the <hi>price</hi> paid by Christ to his Father (so farre, that in shewing <hi>mercy</hi> upon all, if so it were his plea<g ref="char:EOLhyphen"/>sure, his <hi>justice</hi> should be no lo<g ref="char:EOLhyphen"/>ser,) but all do not obtain <hi>actual remission,</hi> because most offenders do not <hi>take out,</hi> nor plead their
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pardon as they ought to do. If Christ had not assumed our <hi>Na<g ref="char:EOLhyphen"/>ture,</hi> and therein made satisfacti<g ref="char:EOLhyphen"/>on for the injury offered to the divine Majesty, God would not have come unto a <hi>Treaty of peace</hi> with us, more than with the <hi>fallen Angels,</hi> whose nature the Sonne did not assume: But this way be<g ref="char:EOLhyphen"/>ing made, God holds out unto us the <hi>golden Scepter</hi> of his Word, and thereby, not onely signifieth his pleasure of <hi>admitting</hi> us unto his presence, and accepting of our <hi>submission,</hi> which is a wonderful Grace, but also sends an <hi>Embas<g ref="char:EOLhyphen"/>sage</hi> unto us, and <hi>entreats us that we would be reconciled unto him,</hi> 2 Cor. 5. 20.</p>
                  <p>Hence, we inferre against the <hi>first</hi> extremity, that by the ver<g ref="char:EOLhyphen"/>tue of this blessed Oblation, God is made <hi>placable</hi> unto our <hi>nature</hi> (which he never will be unto the <hi>Angelical nature</hi> offending) but not <hi>actually</hi> appeased with any, untill he hath received his son, and <hi>put on the Lord Jesus.</hi> As also against
<pb n="6" facs="tcp:41259:10"/>
the <hi>latter</hi> extremity, that <hi>all men</hi> may be truly said to have <hi>interest</hi> in the merits of Christ, as in a <hi>Com<g ref="char:EOLhyphen"/>mon,</hi> though all do not enjoy the <hi>benefit</hi> thereof; because they have no <hi>will</hi> to take it.</p>
                  <p>The <hi>well-spring</hi> of life is set open unto all <hi>(Apoc. 22. 17.) Whosoe<g ref="char:EOLhyphen"/>ever will, let him take of the wa<g ref="char:EOLhyphen"/>ter of life freely,</hi> but many have <hi>nothing to draw with;</hi> and <hi>the Well is deep,</hi> Faith is the <hi>vessel</hi> whereby we draw all vertue from Christ, and the Apostle tells us, That <hi>Faith is not of all, (2 Thes.</hi> 3. 2.) Now the <hi>means</hi> of getting this Faith is the <hi>hearing of the word of truth, the Gospel of our salva<g ref="char:EOLhyphen"/>tion</hi> (Ephes. 1. 13.) which mini<g ref="char:EOLhyphen"/>streth this general ground for eve<g ref="char:EOLhyphen"/>ry one to build his Faith upon.</p>
                  <p>
                     <hi>Syllogisme.</hi> What Christ hath <hi>pre<g ref="char:EOLhyphen"/>pared</hi> for thee, and the Gospel <hi>of<g ref="char:EOLhyphen"/>fereth</hi> unto thee, that oughtest thou with all thankfulnesse to <hi>ac<g ref="char:EOLhyphen"/>cept,</hi> and <hi>apply</hi> to the comfort of thy own Soul.</p>
                  <p>
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But Christ by his death and obe<g ref="char:EOLhyphen"/>dience hath <hi>provided</hi> a sufficient remedy for the taking away of all thy sinnes, and the Gospel <hi>of<g ref="char:EOLhyphen"/>fereth</hi> the same unto thee. <hi>There<g ref="char:EOLhyphen"/>fore</hi> thou oughtest to accept, and apply the same to the comfort of thine own Soul.</p>
                  <p>Now this Gospel of salvation many do <hi>not hear</hi> at all, being de<g ref="char:EOLhyphen"/>stitute of the Ministery of the Word; and many hearing do <hi>not believe,</hi> or lightly regard it; and many that <hi>do</hi> believe the truth thereof, are so <hi>wedded</hi> to their sinnes, that they have no desire to bee <hi>divorced</hi> from them, and therefore they <hi>refuse</hi> to accept the gratious offer that is made unto them. And yet notwithstanding their refusal on their part, we may truly say, That good things were provided for them on Christs part, and a rich <hi>price was put in<g ref="char:EOLhyphen"/>to the hands of a Foole, howsoever he had no heart to use it</hi> (Prov. 17. 16.)</p>
                  <p>
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Our blessed <hi>Saviour,</hi> by that which he hath performed on his part, hath procured a <hi>Jubilee</hi> for the Sons of <hi>Adam;</hi> and his Gospel is his <hi>Trumpet,</hi> whereby he doth pro<g ref="char:EOLhyphen"/>claim <hi>Liberty to the Captives, and preacheth the acceptable yeare of the Lord</hi> (Luke 4. 18, 19.) If for all this some are so well pleased with their Captivity that they de<g ref="char:EOLhyphen"/>sire no deliverance, that dero<g ref="char:EOLhyphen"/>gates nothing from the generality of the freedome annexed to that year. If one say to <hi>sinne</hi> his old Master, <hi>(Levites 25. 24. Exod. 21. 5. Deut, 15, 26:) I love thee, and will not go out free,</hi> he shall be <hi>bored</hi> for a slave, and <hi>serve for ever.</hi> But that slavish disposition of his, maketh the extent of the priviledge of that yeare not a whit the <hi>straiter,</hi> because he was in<g ref="char:EOLhyphen"/>cluded within the general Grant as well as others; howsoever, he was not <hi>disposed</hi> to take the be<g ref="char:EOLhyphen"/>nefit of it: <hi>The Kingdom of Hea<g ref="char:EOLhyphen"/>ven</hi> is like to a certain King that made a marriage of his Son, and
<pb n="9" facs="tcp:41259:11"/>
sent his servants to those that were bidden to the Wedding with this message; <hi>Behold,</hi> I <hi>have prepared my Dinner; my Oxen, and my fat<g ref="char:EOLhyphen"/>lings are killed, and all things are ready, Come to the Marriage,</hi> (verse 4.) If we look to the event. They they that were bidden made light of their entertainment, and went their wayes; <hi>one to his Farme, and another to his Merchandize.</hi> (verse 5.) but that neglect of theirs doth not falsify the word of the King (verse 4.) <hi>viz.</hi> That the Dinner was prepared, and these unworthy Guests were invited thereunto; For what, <hi>if some did not believe, shall their unbelief disannull the Faith, and</hi> truth of God? (Rom. 3. 3, 4.) <hi>God forbid; yea, let God be true, &amp; every man a lyar, as it is written, that thou mayest be justified in thy sayings, and overcome when thou judgest. Let not the house of</hi> Israel <hi>say, the way of the Lord is unequall.</hi> For when he cometh to judge them, the in<g ref="char:EOLhyphen"/>equality will be found on their side,
<pb n="10" facs="tcp:41259:12"/>
and not on his. <hi>O house of</hi> Israel, <hi>are not my wayes equal, and your wayes unequal? saith the Lord,</hi> E<g ref="char:EOLhyphen"/>zek. 18. 29, 30.) <hi>The Lord is right in all his wayes, and holy in all his works. All the wayes of our God are mercy and truth;</hi> when we were in our sinnes it was of his in<g ref="char:EOLhyphen"/>finite mercy that any <hi>way,</hi> or <hi>reme<g ref="char:EOLhyphen"/>dy</hi> should be prepared for our re<g ref="char:EOLhyphen"/>covery. And when the remedy is prepared, we are never the nearer, except he be pleased of his free mercy to <hi>apply</hi> the same to us, that so the <hi>whole praise</hi> of our Re<g ref="char:EOLhyphen"/>demption, from the beginning to the end thereof, may intirely be attributed to the <hi>riches of his grace,</hi> and nothing left to sinfull flesh wherein it may rejoyce.</p>
                  <p>The <hi>freeing</hi> of the Jewes from the Captivity of <hi>Babylon,</hi> was a <hi>Type</hi> of that great deliverance, which the Son of God hath wrought for us.</p>
                  <p>
                     <hi>Cyrus,</hi> King of <hi>Fersia,</hi> who was <hi>Christus Domini</hi> (and herein but a shadow of <hi>Christus Dominus,</hi> the
<pb n="11" facs="tcp:41259:12"/>
Authour of our Redemption) pub<g ref="char:EOLhyphen"/>lished his Proclamation in this man<g ref="char:EOLhyphen"/>ner; <hi>Who is amongst you of all his people, the Lord his God be with him,</hi> and let him go up, (2 <hi>Chron,</hi> 36. 23. and 1 <hi>Ezra</hi> 2.) Now it is true, they alone did follow this Calling, whose spirit God had rai<g ref="char:EOLhyphen"/>sed to go up, <hi>(Ezra</hi> 1. 5.) But could they that remained still in <hi>Babylon,</hi> justly plead, That the Kings Grant was not large enough, or that they were excluded from going up by any clause contained therein? The <hi>matter</hi> of our Re<g ref="char:EOLhyphen"/>demption purchased by our Saviour Christ lieth open <hi>to all,</hi> all are in<g ref="char:EOLhyphen"/>vited to it, none that hath a mind to accept of it, is excluded from it. <hi>The beautifull feet of those that preach the Gospell of peace, do bring glad tidings of</hi> good things to every house where they tread. The first part of their Message be<g ref="char:EOLhyphen"/>ing this, Peace to this house, <hi>(Rom. 10. 15. Luke 10. 5. Luke</hi> 17.) But, unlesse God be pleased out of his abundant mercy <hi>to guide our feet
<pb n="12" facs="tcp:41259:13"/>
into the way of peace,</hi> the Rebel<g ref="char:EOLhyphen"/>lion of our Nature is such, that that we run head-long to the <hi>wayes of destruction and misery,</hi> (Rom. 3. 16.) <hi>and the wayes of peace do we not know.</hi> They have not all obey<g ref="char:EOLhyphen"/>ed the Gospel, <hi>Rom.</hi> 10. 16. all are not apt to entertain this Mes<g ref="char:EOLhyphen"/>sage of peace, and therefore, though Gods <hi>Ambassadours</hi> make a true ten<g ref="char:EOLhyphen"/>tender of it to all unto whom they are sent, yet <hi>their peace only rest<g ref="char:EOLhyphen"/>eth on the sons of peace,</hi> but if it meet with such as will not listen to the motion of it, <hi>their peace doth again return unto themselves,</hi> (Luke 10. 6.) The <hi>Proclamation</hi> of the Gospel runneth thus: Apoc. 22. 17. <hi>Let him that is a thirst come,</hi> for him this Grace is speci<g ref="char:EOLhyphen"/>ally provided, because none but <hi>he</hi> will take the paines to come; But least we should think this should abridge the largenesse of the offer, a <hi>Quicunque vult,</hi> is immediate<g ref="char:EOLhyphen"/>ly added, and <hi>whosoever will, let him take of the water of life free<g ref="char:EOLhyphen"/>ly:</hi> yet withall this must bee
<pb n="13" facs="tcp:41259:13"/>
yielded for a certain truth, that it is God who must work in us <hi>to will and to do, of his good pleasure;</hi> and though the call be never so loud and large, yet none can <hi>come except the father draw him, (John</hi> 6. 46.) For the <hi>universality</hi> of the satisfaction derogates nothing from the <hi>necessity</hi> of the <hi>speciall</hi> Grace in the application: neither doth the speciality of the one any wayes a<g ref="char:EOLhyphen"/>bridge the generality of the other. Indeed Christ our Saviour saith <hi>(Joh. 17. 6.) I pray not for the world,</hi> but <hi>for them that thou hast given me:</hi> but the consequence hereby inferred may well be except<g ref="char:EOLhyphen"/>ed against, <hi>viz.</hi> He <hi>prayed</hi> not for the world, Therefore, He <hi>payed</hi> not for the world; Because the latter is an Act of his <hi>satisfaction,</hi> the former of his <hi>Intercession:</hi> which being divers parts of his Priest-hood are distinguishable one from another, by sundry differences. This his <hi>satisfaction</hi> doth pro<g ref="char:EOLhyphen"/>perly give contentment to Gods <hi>justice,</hi> in such sort as formerly
<pb n="14" facs="tcp:41259:14"/>
hath been declared: His <hi>Interces<g ref="char:EOLhyphen"/>sion</hi> doth solicit Gods <hi>mercy.</hi> The first containes the <hi>preparation</hi> of the remedy necessary for mans salvati<g ref="char:EOLhyphen"/>on; The second brings with it an <hi>application,</hi> of the same. And con<g ref="char:EOLhyphen"/>sequently the one may well apper<g ref="char:EOLhyphen"/>tain to the <hi>common nature,</hi> which the son assumed, when the other is a <hi>speciall</hi> Priviledge vouchsafed to such <hi>particular</hi> persons onely, as <hi>the father hath given him.</hi> And therefore we may safely conclude out of all these premisses, That the <hi>Lamb of God offering him<g ref="char:EOLhyphen"/>selfe a sacrifice for the sinnes of the whole world,</hi> Intended by give<g ref="char:EOLhyphen"/>ing sufficient satisfaction to Gods Justice, to make the <hi>nature of</hi> man, which he assumed, a fit sub<g ref="char:EOLhyphen"/>ject for mercy, and to prepare a <hi>medicine</hi> for the sinnes of the whole world; which should be denied to none that intended to take the benefit of it: Howsoever he intend<g ref="char:EOLhyphen"/>ed not by <hi>applying</hi> this all-suffici<g ref="char:EOLhyphen"/>ent remedy unto every person in particular to make it <hi>effectual</hi> unto
<pb n="15" facs="tcp:41259:14"/>
the salvation of all, or to pro<g ref="char:EOLhyphen"/>cure thereby <hi>actual</hi> Pardon for the sins of the <hi>whole world.</hi> So, in one respect hee may be said to have <hi>died for all,</hi> and in another respect <hi>not</hi> to have died for all; yet so as in respect of his mercy he may be counted a <hi>kind of universal cause</hi> of the restoring of our Nature, as <hi>Adam</hi> was of the depraving of it; For as far as I can discerne, he rightly hits the naile on the head that determineth the point in this manner.</p>
                  <bibl>Thom, Contra Gentiles, <hi>lib.</hi> 4<hi rend="sup">o</hi>. 55.</bibl>
                  <q>Mors Christi est quasi quaedam uuiversalis causa salutis; si cut pec<g ref="char:EOLhyphen"/>catum primi hominis fuit quasi uni<g ref="char:EOLhyphen"/>versalis causa damnationis. Opor<g ref="char:EOLhyphen"/>tet autem universalem causam ap<g ref="char:EOLhyphen"/>plicari ad unumquodque s<gap reason="illegible" resp="#OXF" extent="1 letter">
                        <desc>•</desc>
                     </gap>ecialiter, ut effectum universalis causae parti<g ref="char:EOLhyphen"/>cipet. Effectus igitur peccati pri<g ref="char:EOLhyphen"/>mi
<pb n="16" facs="tcp:41259:15"/>
parentis pervenit ad unumquem<g ref="char:EOLhyphen"/>que per carnis originem; effectus autem mortis Christi pertingit ad ad unumquemque per spiritualem re<g ref="char:EOLhyphen"/>generationem per quam Christo homo quodammodo conjun<g ref="char:EOLhyphen"/>gitur &amp; incorporatur.</q>
               </div>
               <div type="answer">
                  <pb n="17" facs="tcp:41259:15"/>
                  <head>AN Answer of the said Arch-Bishop of <hi>Armagh,</hi> to some exceptions taken against his aforesaid Letter, as followeth.</head>
                  <p>ICannot sufficiently wonder, why such exceptions should be taken at a <hi>Letter of mine,</hi> which without my privity came to so many mens hands, as if thereby I had confirmed <hi>Pa<g ref="char:EOLhyphen"/>pisme, Arminianisme,</hi> and I know not what error of Mr. <hi>Culverwels,</hi> which (as you write) is, and hath been, opposed by <hi>many;</hi> yea, <hi>all good men.</hi> The <hi>Papist</hi> (saith one) doth thus distingnish; A Me<g ref="char:EOLhyphen"/>diator
<pb n="18" facs="tcp:41259:16"/>
of <hi>Redemption</hi> and <hi>Interces<g ref="char:EOLhyphen"/>sion;</hi> And <hi>Bellarmine</hi> (saith ano<g ref="char:EOLhyphen"/>ther) divides the satisfaction and application of Christ. To which, what other <hi>Answer</hi> should I make but this? To hold that <hi>Christ</hi> is the onely Mediator of Redempti<g ref="char:EOLhyphen"/>on, but the <hi>Saints</hi> are also Medi<g ref="char:EOLhyphen"/>ators of Intercession, That <hi>Christ</hi> by his Merits hath made satisfa<g ref="char:EOLhyphen"/>ction to his Father in grosse, and the <hi>Pope by his indulgence,</hi> and his Priests by their Oblations in the Masse do make a particular appli<g ref="char:EOLhyphen"/>cation to particular persons. To joyne thus <hi>partners</hi> with Christ in this manner in the Office of Medi<g ref="char:EOLhyphen"/>ation is Popery indeed; But he who, attributing the entire work of the Mediation unto Christ alone, doth yet <hi>distinguish</hi> the Act of Re<g ref="char:EOLhyphen"/>demption from the act of Inter<g ref="char:EOLhyphen"/>cession, the Satisfaction made by him unto God, from the Applica<g ref="char:EOLhyphen"/>tion thereof communicated unto men, is as far from <hi>Popery,</hi> as he that thinks otherwise is from the <hi>grounds of the Catechisme;</hi> For
<pb n="19" facs="tcp:41259:16"/>
that Christ hath so died for all men (as they lay down in the <hi>confe<g ref="char:EOLhyphen"/>rence of Hague) ut reconciliationem cum Deo, &amp; peccatorum remissio<g ref="char:EOLhyphen"/>nem singulis impetraverit,</hi> I hold to be untrue, being well assured, That our Saviour hath obtained at the hands of his father Reconcilia<g ref="char:EOLhyphen"/>tion, and Forgivenesse of sinnes, not for the <hi>Reprobate,</hi> but <hi>Elect onely;</hi> and not for them neither, before they be <hi>truly</hi> regenerated, and implanted into himselfe. For, <hi>Election</hi> being nothing else but the purpose of God, resting in his own minde, makes no kind of alterati<g ref="char:EOLhyphen"/>on in the party elected, but onely the <hi>execution</hi> of that Decree and Purpose, which in such as have the use of reason is done by an <hi>effectual calling,</hi> in all by spiritual regeneration, which is the <hi>new birth,</hi> without which no man can <hi>see the Kingdom of God.</hi>
                  </p>
                  <p>That <hi>Impetration,</hi> whereof the <hi>Arminians</hi> speak, I hold to be a fruit, not of his Satisfaction, but Intercession; and seeing I have
<pb n="20" facs="tcp:41259:17"/>
learned from Christs own mouth, <hi>Joh. 17. 9. I pray not for the</hi> re<g ref="char:EOLhyphen"/>probate <hi>World:</hi> I must needs e<g ref="char:EOLhyphen"/>steem it a great folly to imagine that he hath impetrated <hi>Reconcilia<g ref="char:EOLhyphen"/>tion</hi> and Remission of sinnes for that world. I agree therefore thus farre with Mr. <hi>Aimes</hi> in his Dis<g ref="char:EOLhyphen"/>pute against <hi>Grevinchovius,</hi> That <hi>application</hi> and <hi>impetration,</hi> in this latter we have in hand, are <hi>of equall extent;</hi> and, That forgive<g ref="char:EOLhyphen"/>nesse of sinnes is not by our Sa<g ref="char:EOLhyphen"/>viour impetrated for any unto whom the merit of his death is not <hi>apply<g ref="char:EOLhyphen"/>ed</hi> in particular. If in seeking to make straight that which was crook<g ref="char:EOLhyphen"/>ed in the <hi>Arminians</hi> opinion, he hath bended it too farre the con<g ref="char:EOLhyphen"/>trary way, and inclined too much unto the <hi>other</hi> extremity, it is a thing, which, in the <hi>heat</hi> of <hi>disputation,</hi> hath befallen many worthy men before him; And if I be not deceived, gave the first oc<g ref="char:EOLhyphen"/>casion to this <hi>present</hi> controversie. But I see no reason why I should be tied to follow him in every step,
<pb n="21" facs="tcp:41259:17"/>
wherein he treadeth: And so much for Mr. <hi>Aimes.</hi>
                  </p>
                  <p>The main error of the <hi>Armini<g ref="char:EOLhyphen"/>ans (vid. Corvin.</hi> in <hi>Defen. Armini.</hi> cap. II.) and of the patrons of uni<g ref="char:EOLhyphen"/>versal grace is this, <hi>That God of<g ref="char:EOLhyphen"/>fereth</hi> unto every man those means that are necessary unto salvation, both <hi>sufficiently and effectually;</hi> and, That it resteth in the <hi>free will</hi> of every one to receive, or reject the same; For the proof thereof they alledge, as their predeces<g ref="char:EOLhyphen"/>sors, the <hi>Semipelagians,</hi> did be<g ref="char:EOLhyphen"/>fore them, that received Axiome of Christs <hi>dying for all men,</hi> which being rightly understood, makes nothing for their purpose. Some of their <hi>opposites</hi> (subject to over<g ref="char:EOLhyphen"/>sights as well as others) more for<g ref="char:EOLhyphen"/>ward herein then circumspect, have answered this Objection, not by <hi>expounding</hi> (as was fit) but by flat <hi>denying</hi> that famous Axiome: Affirming peremptorily, that <hi>Christ died onely for the Elect,</hi> and for others <hi>nullo modo:</hi> whereby they gave the adverse party advantage
<pb n="22" facs="tcp:41259:18"/>
to drive them unto this extream <hi>absurdity, viz.</hi> That seeing Christ in no wise died for any, but for the <hi>elect,</hi> and <hi>all</hi> men were bound to believe that Christ died for <hi>themselves,</hi> and that upon pain of damnation for the contrary <hi>in<g ref="char:EOLhyphen"/>fidelity;</hi> Therefore all men were bound to believe: that they them<g ref="char:EOLhyphen"/>selves were <hi>elected,</hi> although in truth the matter were nothing so:
<q>
                        <l>Non tali auxilio nec defensoribus istis</l>
                        <l>Tempus eget.</l>
                     </q>
                  </p>
                  <p>Neither is their hope that the <hi>Ar<g ref="char:EOLhyphen"/>minians</hi> will be drawn to acknow<g ref="char:EOLhyphen"/>ledge the <hi>error</hi> of their position, as long as they are perswaded the contrary opinion cannot be main<g ref="char:EOLhyphen"/>tained without admitting that <hi>an untruth</hi> must be believed, even by the commandment of him that is <hi>God of truth,</hi> and by the directi<g ref="char:EOLhyphen"/>on of that word, which is the <hi>word of truth.</hi>
                  </p>
                  <p>Endeavouring therefore to make
<pb n="23" facs="tcp:41259:18"/>
one truth stand by another, and to ward off the <hi>blow</hi> given by the <hi>Arminians</hi> in such sort that it should neither bring hurt to the <hi>truth,</hi> nor give advantage to <hi>error,</hi> admit I failed of mine intent, I ought to be accounted rather an <hi>oppugner</hi> than any wise an <hi>abettor</hi> of their <hi>fancies.</hi> That for the <hi>Ar<g ref="char:EOLhyphen"/>minians.</hi> Now for Mr. <hi>Culverwell,</hi> That which I have heard him charged withall, is the <hi>former</hi> ex<g ref="char:EOLhyphen"/>tremity, which in my Letter I did condemne, <hi>viz. That Christ</hi> in such sort did die for all men, that by his death he made an <hi>actuall</hi> re<g ref="char:EOLhyphen"/>concilement between God and man; and, That the special reason why all men reap not the <hi>fruit</hi> of this reconciliation; is the want of that <hi>faith,</hi> whereby they ought to have believed that God in this sort did love them. How <hi>justly</hi> he hath been charged with this error, <hi>him<g ref="char:EOLhyphen"/>selfe</hi> can best tell; But if ever he held it, I do not doubt, but he was driven thereunto by the ab<g ref="char:EOLhyphen"/>surdities, which he discerned in
<pb n="24" facs="tcp:41259:19"/>
the other extremity; For what would not a man fly unto rather then yield, that Christ no <hi>man<g ref="char:EOLhyphen"/>ner</hi> of way died for any <hi>Reprobate,</hi> and none but the <hi>elect</hi> had any kind of title to him, and yet so many <hi>thousand</hi> Reprobates should bee <hi>bound</hi> in conscience to <hi>believe</hi> that he died for them, and <hi>tied</hi> to ac<g ref="char:EOLhyphen"/>cept him for their Redeemer and Saviour; yea, and should be <hi>con<g ref="char:EOLhyphen"/>demned</hi> to everlasting torments for <hi>want of such a faith,</hi> (if we may call that faith, which is not groun<g ref="char:EOLhyphen"/>ded upon the word of truth) where<g ref="char:EOLhyphen"/>by they should have <hi>believed</hi> that which in it selfe was most <hi>untrue,</hi> and laid hold of that in which they had no kinde of interest; If they, who dealt with Mr. <hi>Culver<g ref="char:EOLhyphen"/>well</hi> laboured to drive out one ab<g ref="char:EOLhyphen"/>surdity by bringing in another, or went about to stop one hole by making two, I should the lesse wonder at that you write, that though he hath been <hi>dealt withall by many brethren,</hi> and for many yeares, yet he could not be drawn
<pb n="25" facs="tcp:41259:19"/>
from his errour. But <hi>those stumb<g ref="char:EOLhyphen"/>ling-blocks</hi> being removed, and the plain word of truth laid open, by which faith is to be begotten, I dare boldly say he doth not hold that <hi>extremity</hi> wherewith hee is charged, but followeth that safe, and <hi>middle course,</hi> which I laid down; for after he had well weigh<g ref="char:EOLhyphen"/>ed what I had written, he <hi>hear<g ref="char:EOLhyphen"/>tily thanked the Lord and me,</hi> for so good a resolution of this Que<g ref="char:EOLhyphen"/>stion, which for his part he whol<g ref="char:EOLhyphen"/>ly approved, not seeing how it could bee gainesayed. And so much likewise for Mr. <hi>Culver<g ref="char:EOLhyphen"/>well.</hi>
                  </p>
                  <p>Now for Mr. <hi>Stock's</hi> publick op<g ref="char:EOLhyphen"/>position in the <hi>Pulpit,</hi> I can hard<g ref="char:EOLhyphen"/>ly be induced to believe that he aimed at me therein; If he did, I must needs say he was deceived, when hee reckoned me amongst those <hi>good men,</hi> who make the universality of <hi>all the elect,</hi> and <hi>all men</hi> to be one; Indeed I wrote but even now, that God did <hi>exe<g ref="char:EOLhyphen"/>cute</hi> his Decree of Election in <hi>all</hi>
                     <pb n="26" facs="tcp:41259:20"/>
by spirituall generation: But if any shall say, that by, <hi>all</hi> thereby I should understand the universality of <hi>all,</hi> and <hi>every one in the world,</hi> and not the universality of all the <hi>Elect</hi> alone, hee should greatly wrong my meaning: for I am of no other mind than <hi>Prosper</hi> was, <hi>lib.</hi> 1. De vocat. Gent. <hi>Habet po<g ref="char:EOLhyphen"/>pulus Dei plenitudinem suam, &amp; quamvis magna pars hominum sal<g ref="char:EOLhyphen"/>vantis Gratiam aut repellat aut neg<g ref="char:EOLhyphen"/>ligat, in electis tamen &amp; praescitis atque ab omni generalitate discre<g ref="char:EOLhyphen"/>tis, specialis quaedam censetur uni<g ref="char:EOLhyphen"/>versitas, ut de toto mundo, totus mundus liberatus, &amp; de omnibus hominibus, omnes homines videan<g ref="char:EOLhyphen"/>tur assumpti.</hi> That Christ died for his <hi>Apostles</hi> (Luke 22. 19.) for his <hi>sheep</hi> (John 10. 15.) for his <hi>friends</hi> (John 15. 13.) for his <hi>Church</hi> (E<g ref="char:EOLhyphen"/>phes. 5. 25.) may make perad<g ref="char:EOLhyphen"/>venture against those, who make all men to have a share <hi>alike</hi> in the death of our Saviour: but I pro<g ref="char:EOLhyphen"/>fesse my selfe to hold fully with him, who said, <hi>Etsi Christus pro
<pb n="27" facs="tcp:41259:20"/>
omnibus mortuus est, tamen specia<g ref="char:EOLhyphen"/>liter pro nobis passus est, quia pro Ecclesia passus est.</hi> Yea, and in my former writing I did directly con<g ref="char:EOLhyphen"/>clude; That as in <hi>one respect</hi> Christ might have been said to die for all, so in <hi>another</hi> respect truely said not to have died for all: and my beliefe is, That the <hi>principall</hi> end of the Lords death, was, <hi>that he might gather together in one the Children of God scattered abroad;</hi> (John 11. 52.) and, That for their sakes he did <hi>specially sancti<g ref="char:EOLhyphen"/>fie himselfe,</hi> that they <hi>also might be sanctified through the truth</hi> (John 17. 19.) And therefore it may be well concluded, That Christ in <hi>a speciall</hi> manner died for these; but to inferre from hence, that <hi>in no manner</hi> of respect he died for any others, is but a very weak colle<g ref="char:EOLhyphen"/>ction, specially the <hi>respect</hi> by me expressed being so reasonable, that no sober mind advisedly consider<g ref="char:EOLhyphen"/>ing thereof, can justly make que<g ref="char:EOLhyphen"/>stion of it, <hi>viz. That the Lamb of God offering himselfe</hi> a sacrifice for
<pb n="28" facs="tcp:41259:21"/>
the sinnes of the world, intended by giving satisfaction to Gods ju<g ref="char:EOLhyphen"/>stice to make the <hi>nature</hi> of man which he assumed, a fit <hi>subject</hi> for mercy, and to prepare a Sove<g ref="char:EOLhyphen"/>raigne <hi>medicine</hi> that should, not onely be a sufficient cure for the sinnes of the whole world, but also should be <hi>laid open</hi> to all, and denied to none, that indeed do take the benefit thereof: For he is much deceived that thinkes a preaching of a <hi>bare sufficiency,</hi> is able to yield sufficient ground of <hi>comfort</hi> to a distressed Soule, with<g ref="char:EOLhyphen"/>out giving a further way to it, and opening a further passage.</p>
                  <p>To bring newes to a <hi>bankrupt</hi> that the <hi>King of Spain</hi> hath trea<g ref="char:EOLhyphen"/>sure enough to pay a thousand times more than he owes, may be true, but yields but cold comfort to him the miserable <hi>Debtor:</hi> suf<g ref="char:EOLhyphen"/>ficiency indeed is <hi>requisite,</hi> but it is the word of <hi>promise</hi> that gives comfort.</p>
                  <p>
                     <pb n="29" facs="tcp:41259:21"/>
If here exception bee taken, That I make the whole <hi>nature</hi> of man <hi>fit</hi> for mercy, when it is as <hi>unfit</hi> a subject for grace as may be.</p>
                  <p>
                     <hi>I answer,</hi> That here <hi>two impe<g ref="char:EOLhyphen"/>diments</hi> do occurre, which give a stop unto the peace, which is to be made betwixt God and man. <hi>The one</hi> respects God the <hi>party of<g ref="char:EOLhyphen"/>fended,</hi> whose justice hath been in such sort violated by his base Vas<g ref="char:EOLhyphen"/>sals, that it were <hi>unfit</hi> for his glorious Majesty to put up such an injury without a good <hi>satisfaction. The other</hi> respects <hi>man</hi> the party offending, whose <hi>blindnesse, stu<g ref="char:EOLhyphen"/>pidity,</hi> and <hi>hardnesse of heart</hi> is such, that he is neither sensible of his own <hi>wretchedness,</hi> nor Gods <hi>goodnesse,</hi> that when <hi>God offers</hi> to be reconciled unto him, there must bee much intreaty to per<g ref="char:EOLhyphen"/>swade him to be <hi>reconciled to God,</hi> (2 Cor. 5. 20.) In regard of the <hi>latter</hi> I acknowled with the <hi>Apo<g ref="char:EOLhyphen"/>stle, That the naturall man receives not the things of the spirit, for
<pb n="30" facs="tcp:41259:22"/>
they are foolishnesse to him; neither can he, because spiritually discern<g ref="char:EOLhyphen"/>ed,</hi> (1 Cor. 2. 14.) And this impedi<g ref="char:EOLhyphen"/>ment is not taken away by Christs <hi>satisfaction</hi> (which is a work of his <hi>Priestly</hi> function) but by the <hi>enlightening</hi> of the mind, and <hi>soft<g ref="char:EOLhyphen"/>ning</hi> the heart of the sinner, which are effects issuing from the execu<g ref="char:EOLhyphen"/>tion of the <hi>Prophetical,</hi> and <hi>King<g ref="char:EOLhyphen"/>ly Office</hi> of our Redeemer. When therefore I say, <hi>That by Christs satisfaction</hi> to his Father he made the Nature of Man a fit subject for mercy, I mean thereby, that the <hi>former</hi> impediment arising on Gods part is taken away, that if it were not for the <hi>other</hi> (for the having whereof we can blame none but our selves, and in the <hi>not re<g ref="char:EOLhyphen"/>moving,</hi> whereof, wee cannot say God hath done us any <hi>wrong)</hi> there were no <hi>let,</hi> but all men might be saved: And if it plea<g ref="char:EOLhyphen"/>sed God to extend his mercy un<g ref="char:EOLhyphen"/>to <hi>all,</hi> as he keeps his <hi>freedome</hi> therein, in <hi>having compassion on whom he will have mercy,</hi> and leave<g ref="char:EOLhyphen"/>ing
<pb n="31" facs="tcp:41259:22"/>
others in blindnesse, naturall hardnesse of their own heart, yet the <hi>worth</hi> of Christs satisfaction is so <hi>great,</hi> that his <hi>Justice</hi> herein should be no <hi>loser.</hi>
                  </p>
                  <p>But if this <hi>Justice</hi> (you will say) be <hi>satisfied,</hi> how comes it to passe that God <hi>exacts payment again</hi> from any? <hi>I Answer,</hi> We must take heed we stretch not our <hi>similitudes</hi> beyond their just ex<g ref="char:EOLhyphen"/>tent, least at last we drive the matter too farre, and be forced to say (as some have done) That wee cannot see how <hi>satisfaction and forgivenessè can stand toge<g ref="char:EOLhyphen"/>ther,</hi> and so by denying Christs <hi>satisfaction</hi> be injurious to Gods <hi>justice,</hi> or by denying <hi>remission of sinnes</hi> become injurious to Gods <hi>mercy.</hi> Wee are therefore to un<g ref="char:EOLhyphen"/>derstand, that the end of the sa<g ref="char:EOLhyphen"/>tisfaction of Gods <hi>Justice</hi> is to make way for Gods <hi>free liberty</hi> in shewing mercy, that so mercy and <hi>Justice</hi> meeting: and embrace<g ref="char:EOLhyphen"/>ing one another, God <hi>may be just,</hi> and the <hi>justifier of him that
<pb n="32" facs="tcp:41259:23"/>
believes in Jesus, (Rom.</hi> 3. 26.) Now the <hi>generall</hi> satisfaction of Christ, which was the <hi>first</hi> act of his <hi>Priestly</hi> Office, prepares the way for Gods mercy, by making the sinnes of all mankinde <hi>pardo<g ref="char:EOLhyphen"/>nable,</hi> the interposition of any barre from Gods Justice notwith<g ref="char:EOLhyphen"/>standing, and so puts the sonnes of men onely in a <hi>possibility</hi> of being justified, a thing denied to the nature of fallen <hi>Angels,</hi> which the sonne was not pleased to as<g ref="char:EOLhyphen"/>sume; But the <hi>speciall application</hi> of this satisfaction vouchsafed by Christ unto those persons onely whom his Father hath <hi>given him out of the world,</hi> which is an ap<g ref="char:EOLhyphen"/>pendant, or appertaineth to the <hi>second</hi> Act of his Priest-hood, <hi>viz. his intercession,</hi> produceth this <hi>po<g ref="char:EOLhyphen"/>tentia in Actum,</hi> i. e. <hi>procureth</hi> an <hi>actuall</hi> discharge from Gods anger; And maketh <hi>justification,</hi> which before was a part of our <hi>possibi<g ref="char:EOLhyphen"/>lity,</hi> to be a part of our presenr <hi>possession.</hi>
                  </p>
                  <p>
                     <pb n="33" facs="tcp:41259:23"/>
If it be said, It is a great <hi>de<g ref="char:EOLhyphen"/>rogation to the dignity</hi> of Christs death, to make the sinnes of man<g ref="char:EOLhyphen"/>kinde onely <hi>pardonable,</hi> and brings in a <hi>bare possibility of justifica<g ref="char:EOLhyphen"/>tion.</hi>
                  </p>
                  <p>I answer, It is a most unchri<g ref="char:EOLhyphen"/>stian imagination to suppose the merit of Christs death, being <hi>par<g ref="char:EOLhyphen"/>ticularly applyed</hi> to the Soul of a sinner, produceth no further ef<g ref="char:EOLhyphen"/>fect than this. Saint <hi>Paul</hi> teacheth us that we be not onely <hi>justifia<g ref="char:EOLhyphen"/>ble,</hi> but <hi>justified by his bloud,</hi> (Rom. 5. 9.) yet not <hi>simply</hi> as offered on the Crosse, but <hi>through faith in his blood,</hi> (Rom. 3. 25.) that is, through his bloud <hi>applyed by faith. The bloud of Jesus Christ his Sonne,</hi> (saith Saint <hi>John,</hi> 1 John 1. 17.) <hi>cleanseth us from all sinnes,</hi> yet cleanse it doth not by being <hi>prepared,</hi> but by being <hi>applyed,</hi> prepared it was when hee <hi>poured</hi> it out once upon the Crosse, <hi>ap<g ref="char:EOLhyphen"/>plyed</hi> it is when he <hi>washeth</hi> us from our sinnes therein, (Rev. 1. 5.) It is <hi>one thing</hi> therefore to
<pb n="34" facs="tcp:41259:24"/>
speak of Christs <hi>satisfaction,</hi> in the generall <hi>absolutely</hi> considered; and another thing, as it is <hi>applyed</hi> to every one in <hi>particular;</hi> The consideration of things as they are in their <hi>causes,</hi> is one thing; and as they have an <hi>actuall existence,</hi> is another thing. Things as they are in their <hi>causes,</hi> are no other<g ref="char:EOLhyphen"/>wise considerable, but as they have a <hi>possibility</hi> to be. The ap<g ref="char:EOLhyphen"/>plication of the <hi>Agent</hi> to the <hi>pa<g ref="char:EOLhyphen"/>tient,</hi> with all <hi>circumstances</hi> neces<g ref="char:EOLhyphen"/>sarily required, is it that gives to the thing an <hi>actuall</hi> being. That <hi>disease is curable</hi> for which a So<g ref="char:EOLhyphen"/>veraigne medicine <hi>may</hi> be found, but <hi>cured</hi> it is not till the medi<g ref="char:EOLhyphen"/>cine be <hi>applyed</hi> to the patient; and if it so fall out, that, the medi<g ref="char:EOLhyphen"/>cine being <hi>not</hi> applied, the party miscarries, We say, He was lost, <hi>not,</hi> becanse his sicknesse was <hi>in<g ref="char:EOLhyphen"/>curable,</hi> but, because there want<g ref="char:EOLhyphen"/>ed a <hi>care to apply</hi> that to him that might have helped him.</p>
                  <p>
                     <pb n="35" facs="tcp:41259:24"/>
All <hi>Adams</hi> sonnes have taken a <hi>mortall sicknesse</hi> from their <hi>Father,</hi> which, if it be not remedied, will, without faile, bring them to the <hi>second death:</hi> no medicine under heaven can heale this disease, but onely a <hi>potion confected</hi> of the blood of the Lamb of God, who came <hi>to take away the sinnes of the world;</hi> which, as <hi>Prosper</hi> truly notes, <hi>ha<g ref="char:EOLhyphen"/>bet quidem in se ut omnibus prosit; sed si non bibitur non medetur.</hi> The vertue thereof is such, that if all did <hi>take</hi> it, all without doubt should be <hi>recovered,</hi> but without takeing it there is no recovery; In the <hi>former</hi> respect it may be tru<g ref="char:EOLhyphen"/>ly said, That no mans state is so <hi>desperate,</hi> but by this means it is <hi>recoverable,</hi> (and this is the first comfortable newes that the Gos<g ref="char:EOLhyphen"/>pel brings to the distressed Soule) but here it resteth not, nor feed<g ref="char:EOLhyphen"/>eth a man with such a possibili<g ref="char:EOLhyphen"/>ty, that he should say in <hi>his heart, Who shall ascend into heaven to bring Christ from above?</hi> but it brings the word of comfort <hi>nigh
<pb n="36" facs="tcp:41259:25"/>
unto him,</hi> even to his mouth and heart, and presents him with the <hi>medicine</hi> at hand, and desireth him to take it; which being done accordingly, the cure is actually performed.</p>
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         <text xml:lang="eng">
            <front>
               <div type="title_page">
                  <pb n="37" facs="tcp:41259:25"/>
                  <p>A VINDICATION of the late ARCH-BISHOP OF ARMAGH, From some <hi>mistakes</hi> made by Master <hi>Thomas Pierce,</hi> both in his <hi>Philanthropy,</hi> &amp; <hi>Post-cript</hi> at the conclusion of his <hi>cor<g ref="char:EOLhyphen"/>rect Copy of some Notes of Gods Decrees,</hi> &amp;c. Affirming a <hi>change</hi> of judgement in him <hi>a little before his death,</hi> of some points controverted between Mr. <hi>Bar<g ref="char:EOLhyphen"/>lee</hi> and himself, but especially of <hi>Uni<g ref="char:EOLhyphen"/>versal Grace and Redemption,</hi> relating to the subject of the former Treatise.</p>
                  <p>By Dr. <hi>Bernard,</hi> Preacher to the Honou<g ref="char:EOLhyphen"/>rable society of <hi>Grayes-Inne.</hi>
                  </p>
               </div>
               <div type="printer_to_the_reader">
                  <pb n="38" facs="tcp:41259:26"/>
                  <head>The Printer to the READER.</head>
                  <p>THese <hi>two Letters</hi> fol<g ref="char:EOLhyphen"/>lowing, expected from the person to whom they were writ, as an <hi>Appendix</hi> to another Treatise, being hither to <hi>de<g ref="char:EOLhyphen"/>layed</hi> the publick, and now conceived very <hi>requisite</hi> to be inserted here, as having a rela<g ref="char:EOLhyphen"/>tion to the <hi>former Tractates</hi> mentioned in one of them; The Doctor hath been <hi>importu<g ref="char:EOLhyphen"/>ned</hi> to permit them accord<g ref="char:EOLhyphen"/>ingly also, with some <hi>alterati<g ref="char:EOLhyphen"/>on</hi> and <hi>addition.</hi>
                  </p>
               </div>
            </front>
            <body>
               <div type="letter">
                  <pb n="39" facs="tcp:41259:26"/>
                  <head>The first Letter of Doctor <hi>Bernards</hi> to Mr. <hi>Barlee,</hi> in Answer to some passage in Mr. <hi>Pierces</hi> Philanthropy.</head>
                  <opener>
                     <salute>Worthy Syr,</salute>
                  </opener>
                  <p>IAm much your debtor for those large expressions of your affection to the late. <hi>Arch-Bishop</hi> of <hi>Armagh,</hi> and the readinesse to cleare him from some injury done him by Mr. <hi>Thomas Pierce,</hi> in his Answer to a Book of yours. Two eminent men of each <hi>University,</hi> before I heard from you, had sent unto me for their private satisfaction. And now up<g ref="char:EOLhyphen"/>on your Letter and directions I have viewed the severall passages tending that way, <hi>Chap. 1. Sect.</hi>
                     <pb n="40" facs="tcp:41259:27"/>
3. 5. <hi>Chap. 3. Sect. 17. 7. Chap. 4. Sect.</hi> 13. which in sum I finde a<g ref="char:EOLhyphen"/>mounts to this, <hi>viz. That the late Primate of</hi> Armagh <hi>was, though a late, yet a serious Convert: And af<g ref="char:EOLhyphen"/>firmed, a little, or not long, be<g ref="char:EOLhyphen"/>fore his death to severall persons, that he utterly rejected all those opi<g ref="char:EOLhyphen"/>nions of</hi> Calvin. <hi>That there were evident marks of a change in him. That a little before his death he professed an utter dislike to the whole Doctrine</hi> of Geneva, <hi>in those affairs,</hi> &amp;c. First; it is possible Mr. <hi>Pierces</hi> enformers might mi<g ref="char:EOLhyphen"/>stake the Doctrine for the <hi>Disci<g ref="char:EOLhyphen"/>pline</hi> of <hi>Geneva,</hi> or <hi>Calvin,</hi> which by some in their Sermons hath been ad<g ref="char:EOLhyphen"/>vanced accordingly: or if it were of <hi>the Doctrine,</hi> he hath taken a great latitude in saying, <hi>All the opini<g ref="char:EOLhyphen"/>ons, the whole Doctrine.</hi> And the Restriction. <hi>viz. In those affaires,</hi> is somewhat obscure, being intro<g ref="char:EOLhyphen"/>duced occasionally upon the speech of one or two of them. It had been better to have named the se<g ref="char:EOLhyphen"/>veral points he means, from which
<pb n="41" facs="tcp:41259:27"/>
howsoever, as to <hi>Calvin,</hi> or <hi>Gene<g ref="char:EOLhyphen"/>va,</hi> how could he be said to re<g ref="char:EOLhyphen"/>volt, when <hi>in terminis</hi> he did not professe the defence of either. It being the Doctrine of S. <hi>Augu<g ref="char:EOLhyphen"/>stine,</hi> which hath been confirmed by him.</p>
                  <p>
                     <hi>And for Calvine,</hi> though I do not take upon me the defence of him neither, yet there is one <hi>Doctrine</hi> of his, and <hi>in those affaires</hi> (dif<g ref="char:EOLhyphen"/>ferent from some of his own pro<g ref="char:EOLhyphen"/>fession in <hi>Geneva)</hi> which must be exempted from Mr. <hi>Pierces Uni<g ref="char:EOLhyphen"/>versality,</hi> and which, will not be found that the <hi>Primate</hi> rejected, <hi>viz.</hi> that <hi>massa corrupta was the object</hi> of <hi>Praedestination,</hi> as <hi>Bishop Davenant</hi> makes it appear, (in his determinations, <hi>q.</hi> 26.) where he first cleares him from the <note n="a" place="margin">Calvinum criminantur Je<g ref="char:EOLhyphen"/>suitae quod de<g ref="char:EOLhyphen"/>fendat Deum, in primo instanti ante omnem praevis<gap reason="illegible" resp="#OXF" extent="2 letters">
                           <desc>••</desc>
                        </gap>nem peccati, quosdam absolutè elegisse ad gloriam, alios desti<g ref="char:EOLhyphen"/>nâsse ad interitum. In secundo autem instanti, peccatum Adami eo fine ordinâsse, ut justitiam suam erga Reprobos, &amp; misericordiam erga Ele<g ref="char:EOLhyphen"/>ctos posset exercere. (determ. q. 26.)</note> 
                     <hi>slanders the Jesuites</hi> have raised of him in it, <hi>viz. That he should hold that God in the first Act before any
<pb n="42" facs="tcp:41259:28"/>
fore-sight of sin, elected some to glory, and ordained others to de<g ref="char:EOLhyphen"/>struction; And in the second place ordained the sinne of</hi> Adam <hi>to that end, that he might exercise justice towards the Reprobates, and mercy to<g ref="char:EOLhyphen"/>wards the elect;</hi> and then gives you <hi>clearly</hi> 
                     <note n="b" place="margin">Verissimam Calvini sen<g ref="char:EOLhyphen"/>tentiam, hisce duabus proposi<g ref="char:EOLhyphen"/>cionibus conti<g ref="char:EOLhyphen"/>neri affirmo, <hi>&amp;c.</hi> Caecus est qui non videt in hisce locis sub<g ref="char:EOLhyphen"/>sterni corrup<g ref="char:EOLhyphen"/>tam massam praedestinationis <hi>&amp;c.</hi> subjectum esse tum Electi<g ref="char:EOLhyphen"/>onis tum repro<g ref="char:EOLhyphen"/>bationis, non causam, <hi>&amp;c. Ibid.</hi>
                     </note> 
                     <hi>the truth of Calvines judge<g ref="char:EOLhyphen"/>ment in two propositions</hi> confirmed out of divers <hi>quotations</hi> in his <hi>in<g ref="char:EOLhyphen"/>stitutions,</hi> viz. That <hi>the corrupt Masse; or man lapsed, was the object of Ele<g ref="char:EOLhyphen"/>ction and Reprobation, though not the cause:</hi> And further, proves, That what the Jesuits put upon <hi>Calvine,</hi> their own <hi>Popish</hi> Writers were the prime Authours of, <hi>viz. Scotus, Naclantus, Pighius, Catharinus, Ga<g ref="char:EOLhyphen"/>latinus, Alphonsus Mendoza,</hi> who aver, That the <note n="c" place="margin">Decretum praedestinationis non solum de<g ref="char:EOLhyphen"/>ereto lapsus permittendi, sed hominis Creandi priùs &amp; antiquiùs esse, <hi>&amp;c.</hi> Ibid.</note> 
                     <hi>Decree of Praedesti<g ref="char:EOLhyphen"/>nation is not onely before the Decree of permitting the lapse of man, but also before the creating of him.</hi> And <note n="d" place="margin">Hoc tantùm cupio ut indè perspiciatis, ipsos Pontificios Primarios esse hujus sententiae autho<g ref="char:EOLhyphen"/>res, quae negat hominem lapsum fuisse divinae Praedestinationis subje<g ref="char:EOLhyphen"/>ctum. <hi>Ibid.</hi>
                     </note> 
                     <hi>desires it might be taken notice of,
<pb n="43" facs="tcp:41259:28"/>
That the Popish Writers were the chief Authors of that opinion, which denies <gap reason="illegible" resp="#OXF" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap> lapsed to be the subject of Divine Praedestination;</hi> which, if some of ours did consider, they would be the <hi>slower paced</hi> in the defence of that which hath occasi<g ref="char:EOLhyphen"/>oned this digression. Howsoever, as to <hi>Calvin</hi>'s opinion, this <hi>Reve<g ref="char:EOLhyphen"/>rend</hi> and learned <hi>Bishop</hi> thus far sup<g ref="char:EOLhyphen"/>ports it, that he joyns S. <note n="e" place="margin">Illud sole cla<g ref="char:EOLhyphen"/>rius testimoni<g ref="char:EOLhyphen"/>um est, quod ex Augustino desumptum affertur &amp; pro<g ref="char:EOLhyphen"/>batur à Calvi<g ref="char:EOLhyphen"/>no Institut 3. c. 23. sect. 11. <hi>Ibid.</hi>
                     </note> 
                     <hi>Augu<g ref="char:EOLhyphen"/>stines</hi> suffrage with his <hi>own</hi> in it; and as it is there declared, I un<g ref="char:EOLhyphen"/>derstand not how it is rejected By this Eminent <hi>Primate.</hi>
                  </p>
                  <p>But <hi>whatever</hi> these points were, if this be Mr. <hi>Pierces</hi> meaning, That a little before his death he should <hi>Verbally</hi> retract what he had pub<g ref="char:EOLhyphen"/>lished in his works, I am assu<g ref="char:EOLhyphen"/>red (though it be hard to prove a <hi>Negative)</hi> there was no such mat<g ref="char:EOLhyphen"/>ter: but that he was constant in them to his end. When he was last in <hi>London,</hi> continuing here a<g ref="char:EOLhyphen"/>bout seven weeks together, I was perpetually with him, taking then the opportunity of a further speak<g ref="char:EOLhyphen"/>ing
<pb n="44" facs="tcp:41259:29"/>
with him of most of the passa<g ref="char:EOLhyphen"/>ges of his life, as of the several <hi>Books</hi> he had wrote, th<gap reason="illegible" resp="#OXF" extent="1 letter">
                        <desc>•</desc>
                     </gap> 
                     <hi>Subjects</hi> of them, the occasion of their writing, when some such points (as Mr. <hi>Pierce</hi> possibly may meane) came into discourse. And then there was not the least change in him. And it is to be presumed, in that <hi>last Act</hi> of winding up his <hi>whole life,</hi> if there had been any, he would have then mentioned it, and this was but about <hi>five weekes</hi> (which is <hi>a little,</hi> or <hi>not long)</hi> before his death. And it hath bee confirmed to me by a Mini<g ref="char:EOLhyphen"/>ster, who was at <hi>Ryegate</hi> a fort<g ref="char:EOLhyphen"/>night before, as by some Honou<g ref="char:EOLhyphen"/>rable persons, who spake with him of these Subjects a few dayes be<g ref="char:EOLhyphen"/>fore his death; so that I believe Mr. <hi>Pierce</hi> hath not been well ad<g ref="char:EOLhyphen"/>advised in publishing this his Infor<g ref="char:EOLhyphen"/>mation.</p>
                  <p>And it is no new thing to have <hi>bookes,</hi> as well as opinions, <hi>laid to his charge which he knew not:</hi> It was presumed in his <hi>life,</hi> and so
<pb n="45" facs="tcp:41259:29"/>
the lesse wonder if it be practised after his <hi>death.</hi> There is a book entitled a <hi>Method of Meditation,</hi> which was printed in his name, <hi>Anno</hi> 1651. And, though by his <hi>Com<g ref="char:EOLhyphen"/>mands</hi> to me, it was then publick<g ref="char:EOLhyphen"/>ly declared to be none of his, yet <hi>since his death</hi> (this 1657.) it is <hi>re<g ref="char:EOLhyphen"/>printed,</hi> and, notwithstanding the renewing of that Declaration by the <hi>same way</hi> wherein I found him abu<g ref="char:EOLhyphen"/>sed, it is still sold under his <hi>name</hi> to the great dishonour of him.</p>
                  <p>
                     <hi>The passage</hi> which Mr. <hi>Pierce</hi> is most clear in, <hi>Chap.</hi> 1. <hi>Sect.</hi> 15. Where, speaking of <hi>Universal grace</hi> and <hi>redemption,</hi> he saith, <hi>the most Learned Anti-Arminians have been fein to assert it, as well as Arminius. Among us, the late Bishop of</hi> Ar<g ref="char:EOLhyphen"/>magh, <hi>&amp;c.</hi>
                  </p>
                  <p>
                     <hi>First,</hi> He should have done well to have named <hi>where</hi> he hath asser<g ref="char:EOLhyphen"/>ted it in any of his works, <hi>Next, What,</hi> or <hi>who</hi> compelled him, that he was <hi>fein</hi> to do it; and if by that speech <hi>as well as Arminius</hi> he means (according to common con<g ref="char:EOLhyphen"/>struction)
<pb n="46" facs="tcp:41259:30"/>
As <hi>full,</hi> or in the <hi>same terms</hi> as <hi>Arminius;</hi> it will be the hardest proof of the <hi>three;</hi> whom he scarce ever names in his works: his aime being against <hi>Pelagius</hi> and his Disciples. Unlesse that passage in his <hi>Pelagian History</hi> may be so ap<g ref="char:EOLhyphen"/>plyed (wrapped up under the Title of <hi>Britanniae Antiquitates, Pelagius</hi> being a <hi>Britain,</hi> which he intend<g ref="char:EOLhyphen"/>ed to have taken out, and printed as a Treatise by it selfe) where he having given us at large the bold and rugged language, with which <hi>Julian,</hi> one of <hi>Pelagius</hi> his follow<g ref="char:EOLhyphen"/>ers, in defence of his Doctrine, greets the most <hi>mild and meek</hi> Fa<g ref="char:EOLhyphen"/>ther S. <hi>Augustine,</hi> he addes this, <hi>Chap.</hi> 11. <hi>p.</hi> 312.) <hi>Cujus idcirco ver<g ref="char:EOLhyphen"/>ba hic describenda putavi; ut in hoc speculo contemplaretur lector, consimiles nostrorum temporum arde<g ref="char:EOLhyphen"/>liones; Thrasoni huic adeo gemi<g ref="char:EOLhyphen"/>nos, ut in eos, hujus spiritus quasi per Pythagoricam quandam</hi> 
                     <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>, <hi>immigrasse videatur:</hi> I know not how he can call him an <hi>Anti-Armi<g ref="char:EOLhyphen"/>nian,</hi> unlesse he confesse them to be <hi>Pelagians.</hi>
                  </p>
                  <p>
                     <pb n="47" facs="tcp:41259:30"/>
                     <hi>Secondly,</hi> In this particular con<g ref="char:EOLhyphen"/>cerning <hi>Universall</hi> Redemption I have cause to believe there was not any <hi>change</hi> in him from what his judgement was many yeares a<g ref="char:EOLhyphen"/>gone: and if he were not <hi>totally</hi> according to <hi>Calvin,</hi> must it there<g ref="char:EOLhyphen"/>fore be argued, he was <hi>wholly</hi> for <hi>Arminius?</hi> Might not there be a <hi>mean</hi> wherein he might tread more safely according to the <hi>ancient</hi> Doctrine of the <hi>Church?</hi> And indeed to deal clearly with you, his <hi>judgement</hi> in this point was in <hi>a middle way</hi> dif<g ref="char:EOLhyphen"/>ferent, both from <hi>yours,</hi> and Mr. <hi>Pierce,</hi> which if it might not ex<g ref="char:EOLhyphen"/>pose him to both your pens and censures, but be a reconciliation between you, (the latter of which I see little hope of;) I might be moved the more willingly to declare it. I do the rather mention this; be<g ref="char:EOLhyphen"/>cause, As Mr. <hi>Pierce</hi> saith, <hi>you call it the chief head of Arminianisme, So</hi> he saith, 'tis that <hi>with which o<g ref="char:EOLhyphen"/>ther opinions in debate must stand, or fall:</hi> And <hi>Chap.</hi> 3. <hi>p.</hi> 15. excu<g ref="char:EOLhyphen"/>seth his prolixity on it, because <hi>if
<pb n="48" facs="tcp:41259:31"/>
this error be once disclaimed by the adversary, all the rest will tumble of their own accord,</hi> &amp;c.</p>
                  <p>In a word, I am sorry to find that <hi>heat</hi> between you, which beng <hi>Mi<g ref="char:EOLhyphen"/>nisters</hi> and <hi>Neighbours,</hi> is the more <hi>unseemly.</hi> I shall advise you in your reply to endeavour rather to <hi>heal</hi> up the breach, than make it wider; the fruits of the spirit appearing much in <hi>meeknesse</hi> and <hi>Gentlenesse,</hi> &amp;c. and laying aside all <hi>verball a<g ref="char:EOLhyphen"/>nimosities</hi> and personal reflections, calmely to fall upon the matter, And so I commend you and your labours to Gods blessing and dire<g ref="char:EOLhyphen"/>ction, and rest</p>
                  <closer>
                     <signed>Your very assured Friend N. BERNARD.</signed>
                     <dateline>Grayes-Inne, <date>March 11. 1656.</date>
                     </dateline>
                  </closer>
               </div>
               <div type="letter">
                  <pb n="49" facs="tcp:41259:31"/>
                  <head>
                     <hi>A Vindication of the Primate, from a late change of opinion.</hi> A second Letter, of the said Doctor <hi>Ber<g ref="char:EOLhyphen"/>nard</hi> to Mr. <hi>Barlee,</hi> in Answer to a part of a Postscript at the conclusion of a book of Mr. <hi>Pierces,</hi> viz. a <hi>Correct Copy</hi> of some Notes of Gods decrees, &amp;c. Where<g ref="char:EOLhyphen"/>in the former erroneus report raised upon the late Arch-Bishop of <hi>Armagh,</hi> especi<g ref="char:EOLhyphen"/>ally concerning <hi>Universal Grace,</hi> or <hi>Redemption,</hi> being more largely affirm<g ref="char:EOLhyphen"/>ed, is here more fully cleared and vin<g ref="char:EOLhyphen"/>dicated.</head>
                  <opener>
                     <salute>SIR.</salute>
                  </opener>
                  <p>I Have lately received from you another book of Master <hi>Pierces,</hi> which I saw not before, <hi>viz. A Correct Copy of Gods decrees, &amp;c.</hi> In the <hi>Postscript</hi> of which I find a lar<g ref="char:EOLhyphen"/>ger confirmation of what had been affirmed by him, in relation to the
<pb n="50" facs="tcp:41259:32"/>
late <hi>Arch-Bishop</hi> of <hi>Armagh,</hi> and <hi>Pri<g ref="char:EOLhyphen"/>mate</hi> of <hi>Ireland:</hi> which, at your de<g ref="char:EOLhyphen"/>sire, I cannot refuse to return you my sense of also.</p>
                  <p>The <hi>Authour</hi> is a Stranger to me, but appears to be a man of very ex<g ref="char:EOLhyphen"/>cellent parts and <hi>abilities,</hi> and I am sorry he hath been moved to employ them in this particular, in a continued confident declaring the change of opinion in so <hi>Learned and pious a Prelate</hi> (as himselfe worthi<g ref="char:EOLhyphen"/>ly styles him,) to whom for ought I know he was a <hi>stranger,</hi> and adding, That what he hath be<g ref="char:EOLhyphen"/>fore affirmed to be <hi>upon a just ground and mature deliberation,</hi> and yet I find no other foundation upon which this is built, than the report of o<g ref="char:EOLhyphen"/>thers. The frequent experimen<g ref="char:EOLhyphen"/>tal <hi>failing</hi> of which, when it comes to the proof, hath wrought it out of reputation, with prudent men, to depend upon.</p>
                  <p>That which I find in the <hi>con<g ref="char:EOLhyphen"/>clusion</hi> of his Postscript, I must <hi>begin with,</hi> wherein he doth deter<g ref="char:EOLhyphen"/>mine, viz. <hi>That whosoever shall ap<g ref="char:EOLhyphen"/>pear
<pb n="51" facs="tcp:41259:32"/>
to hold the Negative, That my Lord Primate of</hi> Armagh <hi>did not declare his rejection of these opi<g ref="char:EOLhyphen"/>nions, which I resist, and which himselfe formerly embraced, will wrong the memory of the Bishop.</hi> As I do not (according to his caveat) take upon me to <hi>prove a Negative,</hi> so I do not understand the ground of this definitive Sentence, upon whomsoever shall adhere to it. I am sure his meaning is not, be<g ref="char:EOLhyphen"/>cause <hi>he doth resist them;</hi> and lesse shew is there, because <hi>the Primate had formerly embraced them;</hi> for a changeablenesse in Doctrine carries in it self a shew of dishonour, <hi>that with him there should be yea and nay:</hi> surely there must be some<g ref="char:EOLhyphen"/>what of grosse corruption, or dangerous consequence formerly taught and professed by this good <hi>Primate,</hi> that should incurre this censure; And it is too early a conclusive, while they are yet in Dispute between you, and the matter not heard on the <hi>Primates</hi> side; Which I expected not from
<pb n="52" facs="tcp:41259:33"/>
a person so <hi>ingenuous,</hi> as I read Master <hi>Pierce</hi> to be. And howso<g ref="char:EOLhyphen"/>ever the whole implies that the <hi>Primate</hi> had wronged <hi>himselfe,</hi> if not his hearers and readers, in preaching and writing of untruths so long; but much more if he had died without <hi>retracting</hi> them; and that the injury done to him, is al<g ref="char:EOLhyphen"/>ready <hi>decreed</hi> to lye upon that per<g ref="char:EOLhyphen"/>son that shall affirm otherwise of him in either: yet this must not <hi>deterre</hi> or <hi>discourage</hi> me in this service of his vindication, leaving it to the judgemnent of others, Which may be thought lesse <hi>inju<g ref="char:EOLhyphen"/>rious,</hi> The averring his <hi>constancy,</hi> or <hi>inconstancy</hi> in matters of such weight and moment. I shall be contented he do enjoy his opinion, if he will not censure me for not forsaking my own, <hi>viz.</hi> That I think <hi>I should wrong him and my selfe, at least do neither right,</hi> if I should silently let this belief of him passe without putting it to a stand, by producing those <hi>pro<g ref="char:EOLhyphen"/>babilities</hi> which have prevailed
<pb n="53" facs="tcp:41259:33"/>
with me to the contrary.</p>
                  <p>
                     <hi>That</hi> which Mr. <hi>Pierce</hi> professeth, <hi>viz.</hi> That he published it to the <hi>Immortall honour of that great Pre<g ref="char:EOLhyphen"/>late,</hi> doth not well suit with the expressions in the next breath, calling it an <hi>error which had pos<g ref="char:EOLhyphen"/>sest him,</hi> and intimating it to be a <hi>retraction of his aberrations,</hi> or a <hi>penitency of his sins,</hi> which he ha<g ref="char:EOLhyphen"/>ving no sense of, or not expressing it till then, he must have contra<g ref="char:EOLhyphen"/>cted a great guilt all his life, both in <hi>preaching</hi> and <hi>writing</hi> to the subversion, possibly, of many. This if he had found himself guilty of, a <hi>verball retraction</hi> would not have sufficed, but he should have given satisfaction also by his <hi>pen:</hi> His <hi>judgement</hi> having been by that trans<g ref="char:EOLhyphen"/>mitted <hi>beyond the Seas,</hi> which one Sermon in a Church in <hi>London,</hi> or opening his mind to a few in pri<g ref="char:EOLhyphen"/>vate, could not have <hi>expiated:</hi> nei<g ref="char:EOLhyphen"/>ther would so good a man as he, have rested in it, but with S. <hi>Au<g ref="char:EOLhyphen"/>gustine</hi> humbly have revoked his error in that way also; but I be<g ref="char:EOLhyphen"/>lieve
<pb n="54" facs="tcp:41259:34"/>
none of those pretended <hi>wit<g ref="char:EOLhyphen"/>nesses of his change</hi> will say that he gave them that promise or that they did so much as <hi>request</hi> it of him, though they had time enough to have wrote unto him, if omitted in the conference. And certainly Mr. <hi>Pierce,</hi> (to use his own expression) had <hi>in singlenesse of affection done him more right and honour,</hi> if he had left him wholly to his <hi>works;</hi> which do sufficiently <hi>testifie of him,</hi> rather than thus to bring him upon the Stage after his <hi>death,</hi> and give sentence on him onely upon <hi>hear-say:</hi> There being no necessity in this dispute to have so much as named him. Neither can I think those, any Cordial <hi>friends of the Bishops</hi> (as he stiles them) who have been the occasi<g ref="char:EOLhyphen"/>on of putting him upon it. And I do remember that the last time he was in <hi>London,</hi> he did expresse a <hi>suspition</hi> of some that came to vi<g ref="char:EOLhyphen"/>sit him, that they would by <hi>wrest<g ref="char:EOLhyphen"/>ing</hi> his words, make some such use of them, as now appears: who pro<g ref="char:EOLhyphen"/>posed
<pb n="55" facs="tcp:41259:34"/>
discourses of the like sub<g ref="char:EOLhyphen"/>jects to him, and whereupon he did confirm at full that which had been his judgement of them formerly.</p>
                  <p>For that of Mr <hi>Pierces</hi> offer of proof <hi>by some learned and grave Di<g ref="char:EOLhyphen"/>vines, who had conference with the Bishop, and will</hi> (as he saith) <hi>be glad to attest the same under their hands:</hi> As I know not what cause there should be of <hi>gladnesse,</hi> or forwardnesse in this Testimony; So when they shall meet with <hi>contra<g ref="char:EOLhyphen"/>ry</hi> attestations by the like of their own profession, it makes me <hi>sad,</hi> to foresee what a <hi>fire</hi> this may pos<g ref="char:EOLhyphen"/>sibly kindle among us, (to the re<g ref="char:EOLhyphen"/>joycing of those of the Church of <hi>Rome)</hi> which I have no mind to <hi>burn</hi> my fingers in, onely I stick firmly to my perswasion in my for<g ref="char:EOLhyphen"/>mer Letter confirmed there by se<g ref="char:EOLhyphen"/>veral probable <hi>Testimonies,</hi> that there was no such <hi>change</hi> as is pre<g ref="char:EOLhyphen"/>tended in him near his death. And if this of Mr. <hi>Piercies</hi> affirmation
<pb n="56" facs="tcp:41259:35"/>
should prove to be the <hi>raising of a false report,</hi> (which he ingenuous<g ref="char:EOLhyphen"/>ly confesseth to be <hi>so great an evill,</hi> and doth <hi>so hate and condemne, whether through ignorance, or cre<g ref="char:EOLhyphen"/>dulity:)</hi> this must be of <hi>the first magnitude,</hi> when it hath for its ob<g ref="char:EOLhyphen"/>ject so eminent and pious a per<g ref="char:EOLhyphen"/>son, <hi>whose praise being through the Churches,</hi> and in special, for those his labours tending to those Sub<g ref="char:EOLhyphen"/>jects, the whole <hi>Reformed Church</hi> are concerned in it.</p>
                  <p>I find him still puuctually obser<g ref="char:EOLhyphen"/>ving his former expression, <hi>viz. rejecting all the Doctrines of Gene<g ref="char:EOLhyphen"/>va,</hi> in which besides the <hi>latitude,</hi> there is this <hi>ambiguity,</hi> whether it be meant according to <hi>Calvin,</hi> or <hi>Beza;</hi> for both were of <hi>Geneva;</hi> between whom in some of these points there was the like difference as between Mr. <hi>Perkins</hi> and <hi>Bishop Abbot,</hi> with us, <hi>viz.</hi> In the <hi>Supra<g ref="char:EOLhyphen"/>lapsarian</hi> opinion, which <note n="*" place="margin">Rom. 9. 21s Annotat. <hi>&amp;c.</hi>
                     </note> 
                     <hi>Beza</hi> was for, but <hi>Calvin</hi> held it otherwise, as hath been shewed in the <hi>former</hi> Letter. It had been better to have
<pb n="57" facs="tcp:41259:35"/>
                     <hi>instanced</hi> the particulars of those Doctrines, than thus by <hi>clouding</hi> them in the <hi>Generals</hi> to put us upon <hi>conjectures,</hi> which they should bee.</p>
                  <p>The <hi>onely</hi> point which he names here, is, <hi>That the Primate embra<g ref="char:EOLhyphen"/>ced the Doctrine of Universal Redem<g ref="char:EOLhyphen"/>ption,</hi> and saith, <hi>in that he doth as good as say all.</hi> He doth not assert it from his own knowledge, but saith he hath it from <hi>many most unquestionable persons which had it poured into their eares, by the Primates own mouth.</hi> If it were in a Sermon of his at a Church in <hi>London,</hi> the last he preached in that City, and many moneths be<g ref="char:EOLhyphen"/>fore his death; (which I am en<g ref="char:EOLhyphen"/>formed by others is the sense of it) I was present at it, and with me there was no <hi>new thing</hi> observed to have been uttered by him, dif<g ref="char:EOLhyphen"/>fering from what his judgement was <hi>many yeares</hi> agone, since I had the happinesse to be known unto him. It may be some of these persons produced for witnesses be<g ref="char:EOLhyphen"/>ing
<pb n="58" facs="tcp:41259:36"/>
                     <hi>strangers</hi> to him and taking him to be of the other <hi>extremity</hi> might apprehend it as a <hi>retractation,</hi> If they heard him affirming, That by the death of Christ <hi>all men</hi> receive this benefit that they are <hi>salvabiles</hi> or put into a <hi>capacity</hi> of sulvation; That <hi>terms of peace</hi> are procured for <hi>all mankinde,</hi> That <hi>all mens sins are become pardonable, mercy attainable,</hi> (in which state those of the <hi>Angelical</hi> nature which fell, are not.) That there is some di<g ref="char:EOLhyphen"/>stinction to be made between his <hi>satisfaction</hi> (rightly understood) and his <hi>intercession,</hi> according to that of our <hi>Saviour, I pray for these, I pray not for the world, &amp;c.</hi> It is possible, for ought I know, some such expressions might be his then. But that by this <hi>Universal Redem<g ref="char:EOLhyphen"/>ption</hi> should be understood such an <hi>Universal grace, that the same mea<g ref="char:EOLhyphen"/>sure of it, without any distinction, should equally, and alike, be con<g ref="char:EOLhyphen"/>ferred and aplied to</hi> Judas, <hi>which was to</hi> Peter; <hi>and that the onely difference, was, The free-will of</hi> Pe<g ref="char:EOLhyphen"/>ter
<pb n="59" facs="tcp:41259:36"/>
                     <hi>in accepting, without any fur<g ref="char:EOLhyphen"/>ther cause of thanks to God for his grace in inclining him accordingly,</hi> &amp;c. This I suppose will not be at<g ref="char:EOLhyphen"/>tested to have been professed by him, either in <hi>this,</hi> or any <hi>other</hi> Ser<g ref="char:EOLhyphen"/>mon, or private <hi>conference</hi> with him. And in this present enlarge<g ref="char:EOLhyphen"/>ment, I would not be understood to interpose my selfe in the <hi>contro<g ref="char:EOLhyphen"/>versie;</hi> or to <hi>affixe</hi> thus much up<g ref="char:EOLhyphen"/>on Mr. <hi>Piercies</hi> judgement, but on<g ref="char:EOLhyphen"/>ly to averre, That the <hi>Primate</hi> at his last in this particular differed not from what he had declared for<g ref="char:EOLhyphen"/>merly, which the former tractate, I suppose, will confirm, now pub<g ref="char:EOLhyphen"/>lished, but not resolved on, when this was first written.</p>
                  <p>
                     <hi>That</hi> which he saith, <hi>is the summe of what he had said,</hi> viz. <hi>That the reve<g ref="char:EOLhyphen"/>rend</hi> Primate <hi>did conform his judge<g ref="char:EOLhyphen"/>ment to all the fathers of the Church for the first four Centuries after Christ,</hi> This he might averre with<g ref="char:EOLhyphen"/>out any relation to these points in controversie, it being the term, or thereabouts, which he accepts of in
<pb n="60" facs="tcp:41259:37"/>
his answer to the <hi>Jesuit Malones Challenge</hi> in the justfying, or con<g ref="char:EOLhyphen"/>demning those twelve points of con<g ref="char:EOLhyphen"/>troversie, between us and the <hi>Church of Rome,</hi> of which one concerning <hi>Free will</hi> is of this <hi>fraternity.</hi> What the <hi>Primates</hi> judgement was of that, is sufficiently declared there, and he continued in the same without any <hi>change</hi> the last time I saw him, by the discourse I had then with him of it: and S. <hi>Augustine</hi> (un<g ref="char:EOLhyphen"/>lesse we be over-strict) may be admitted within that compasse, be<g ref="char:EOLhyphen"/>ing accounted by the <hi>Primate,</hi> at the time when he was consecrated a <hi>Bishop,</hi> to be but in <hi>Anno</hi> 410. and <hi>Prosper</hi> reckons his death, in 433. being then of age, 76. Be<g ref="char:EOLhyphen"/>fore whose time these points were never discussed by the <hi>Fathers</hi> at large <hi>singly,</hi> nor determined by them <hi>joyntly</hi> in any <hi>Council;</hi> which <hi>Pela<g ref="char:EOLhyphen"/>gius</hi> gave the first occasion of: and 'tis known that the Doctrine of St. <hi>Augustine</hi> against him is inclined un<g ref="char:EOLhyphen"/>to, and defended by the <hi>Primate</hi> in his works.</p>
                  <p>
                     <pb n="61" facs="tcp:41259:37"/>
And, to say no more, <hi>the Arti<g ref="char:EOLhyphen"/>cles of Religion,</hi> Agreed upon by the <hi>Arch-Bishops</hi> and <hi>Bishops,</hi> and the rest of the <hi>Clergy of Ireland,</hi> in the <hi>Convocation</hi> holden at <hi>Dublin, Anno</hi> 1615. which fully determine and declare all those points accor<g ref="char:EOLhyphen"/>dingly; he had then the honour to be appointed by the <hi>Synode</hi> as a <hi>principal person</hi> to draw them up; Now the last time I saw him (which was after that pretended Testimony of the <hi>witnesses of his change,</hi> either in publick or pri<g ref="char:EOLhyphen"/>vate) he did fully <hi>confirm</hi> and <hi>com<g ref="char:EOLhyphen"/>mend</hi> them to me to be heeded and observed by me as the <hi>summary of his judgement</hi> in those and other sub<g ref="char:EOLhyphen"/>jects, of which I have said some<g ref="char:EOLhyphen"/>what more, elsewheree.</p>
                  <p>
                     <hi>That</hi> of Mr. <hi>Piercies</hi> drawing in more to bear him company, <hi>viz. King James, B. Andrews, Melan<g ref="char:EOLhyphen"/>cthon,</hi> in their changes also <hi>for the</hi> better, as he is pleased to derermine; doth not concern me to take notice of: onely if he have found it as their last Will and Te<g ref="char:EOLhyphen"/>stament
<pb n="62" facs="tcp:41259:38"/>
in their works, he shall but <hi>Charitably erre</hi> (to use his own words) if he should be mistaken; but no such matter appears here, as to the <hi>Primate.</hi>
                  </p>
                  <p>
                     <hi>In a word,</hi> I cannot but professe my <hi>respect to</hi> Mr. <hi>Pierce,</hi> both for his own worth, as the great <hi>esteem</hi> which in this <hi>Postsript</hi> (more then in his former book) he hath ex<g ref="char:EOLhyphen"/>pressed of this <hi>Eminent Primate,</hi> and can easily believe he would account it a reputation to his opi<g ref="char:EOLhyphen"/>nion, that his might <hi>patronize</hi> it, by the great esteem had of him in all parts of the reformed Church, both for his <hi>learning</hi> and <hi>piety;</hi> and I have so much Charity as to be<g ref="char:EOLhyphen"/>lieve that this error is more to be imputed to his <hi>informers</hi> than <hi>himself,</hi> and if I were known to him I would advise him not to <hi>in<g ref="char:EOLhyphen"/>sist</hi> any farther in it, it being by these several circumstances so <hi>im<g ref="char:EOLhyphen"/>probable;</hi> but, according to his own ingenuous offer, <hi>to make an ample satisfaction,</hi> and what he hath so highly extolled in the <hi>Primate</hi> to
<pb n="36" facs="tcp:41259:38"/>
have been his <hi>glory and honour in preferring truth before error,</hi> in that his supposed imaginary retractati<g ref="char:EOLhyphen"/>on, I may without offence return the <hi>application</hi> to himselfe; which, with all prudent men, will be much more, his own <hi>commendation,</hi> and though, according to his professi<g ref="char:EOLhyphen"/>on, he be <hi>innocent,</hi> as to any vo<g ref="char:EOLhyphen"/>luntary injury; thinking <hi>he did God and him good service:</hi> yet it being a wrong in it selfe, will deserve some <hi>Apology.</hi>
                  </p>
                  <p>
                     <hi>And,</hi> indeed, it wil be hard for any prudent <hi>impartial</hi> man to be<g ref="char:EOLhyphen"/>lieve, That what the <hi>Primate</hi> upon mature deliberation and long study for so many yeares had professed in the <hi>Pulpit,</hi> and at the <hi>Presse,</hi> he should be so <hi>soon shaken in minde,</hi> as, without any convincing force of argument from any other, that is known, at once <hi>renounce all</hi> he had formerly <hi>said,</hi> and draw a <hi>cross line</hi> over all he had <hi>wrote;</hi> and that in a Sermon, not made of <hi>purpose</hi> for that end, (which had been ve<g ref="char:EOLhyphen"/>ry requisite, and which must have
<pb n="64" facs="tcp:41259:39"/>
been of too <hi>narrow</hi> a limit in rela<g ref="char:EOLhyphen"/>tion to so <hi>many</hi> Subjects here in<g ref="char:EOLhyphen"/>timated) but onely as on the <hi>bye; I say,</hi> when his <hi>workes</hi> where<g ref="char:EOLhyphen"/>in hee is clearly seen and largely declared, with <hi>a cloud of ear-wit<g ref="char:EOLhyphen"/>nesses</hi> for many yeares, both in publick and private, confirming his <hi>constancie</hi> in them, through the diverse <hi>changes</hi> of the times to his last, shall be produced and laid in <hi>one ballance;</hi> And a <hi>few</hi> witnesses of some <hi>few</hi> passages at <hi>one</hi> Sermon, who in a <hi>croud</hi> might be mistaken, and the apter to be so, by the interest of their own opinion; put into the <hi>other;</hi> will not all unbyassed persons cast the <hi>Er<g ref="char:EOLhyphen"/>rata</hi> into the latter? I shall <hi>con<g ref="char:EOLhyphen"/>clude</hi> with a course complement to your selfe; That I have not thus appeared for your sake, to whom I am a <hi>stranger,</hi> nor out of any <hi>opposition</hi> to Mr. <hi>Pierce,</hi> who appeares to me to be a per<g ref="char:EOLhyphen"/>son of <hi>value:</hi> but onely out of my <hi>duty</hi> and high account, I must ever have of the memory of that
<pb n="65" facs="tcp:41259:39"/>
                     <hi>judicious, holy, and eminent Pri<g ref="char:EOLhyphen"/>mate:</hi> and so commit you to Gods protection and direction, and rest,</p>
                  <closer>
                     <signed>Your assured Friend N. BERNARD.</signed>
                     <dateline>Grayes-Inne, <date>June 10. 1657.</date>
                     </dateline>
                  </closer>
               </div>
               <div type="letter">
                  <pb n="66" facs="tcp:41259:40"/>
                  <head>A Learned Letter of the late Arch-bishop of <hi>Armagh</hi> to Dr. <hi>Twisse,</hi> concerning the Sabbath, and obser<g ref="char:EOLhyphen"/>vation of the Lords day.</head>
                  <opener>
                     <salute>Worthy Sir,</salute>
                  </opener>
                  <p>YOur Letter of the first of <hi>February</hi> came unto my hands the seventh of <hi>April,</hi> but, my journy to <hi>Dublin</hi> following there<g ref="char:EOLhyphen"/>upon, and my long stay in the Ci<g ref="char:EOLhyphen"/>ty, (where the multiplicity of my <hi>publick</hi> and <hi>private</hi> employments would scarce afford me a breath<g ref="char:EOLhyphen"/>ing time) was such; that I was for<g ref="char:EOLhyphen"/>ced to defer my <hi>Answer</hi> thereunto,
<pb n="67" facs="tcp:41259:40"/>
untill this short time of my <hi>retiring</hi> into the Countrey: Where, being now absent also from my <hi>Library:</hi> I can rather signifie unto you, how fully I <hi>concurre</hi> in judgement with those grounds, which you have so <hi>judiciously</hi> laid in that question of the <hi>Sabbath,</hi> than afford any great help unto you in the building, which you intend to raise there<g ref="char:EOLhyphen"/>upon. For when I gave my selfe unto the reading of the <hi>Fathers,</hi> I took no heed unto any thing that concerned this <hi>argument:</hi> as little dreaming that any such <hi>controversie</hi> would have arisen among us. Yet generally I do remember that the word <hi>Sabbatum</hi> in their writings doth denote our <hi>Saturday:</hi> al<g ref="char:EOLhyphen"/>though by Analogy from the manner of speech used by the <hi>Jewes,</hi> the term be sometimes transferred to denote our <hi>Christian festivities</hi> al<g ref="char:EOLhyphen"/>so, as <hi>Sirmondus</hi> the Jesuite obser<g ref="char:EOLhyphen"/>veth, out of <hi>Sidonius Apollinaris,</hi> (lib. 1. Epist. 2.) where, describe<g ref="char:EOLhyphen"/>ing the moderation of the Table of <hi>Theodorick, King of the Gothes
<pb n="68" facs="tcp:41259:41"/>
upon the Eves,</hi> and the excesse on the <hi>Holy day</hi> following; he writeth of the one, that his <hi>convivium die<g ref="char:EOLhyphen"/>bus profestis simile privato est,</hi> but of the other. <hi>De luxu autem illo Sab<g ref="char:EOLhyphen"/>batario narrationi meae superseden<g ref="char:EOLhyphen"/>dum est, qui nec latentes potest late<g ref="char:EOLhyphen"/>re personas.</hi> And because the <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap> of the fourth Commandement point<g ref="char:EOLhyphen"/>eth at the <hi>Sabbath,</hi> as it was in the first institution, the seventh day from the Creation: therefore they held that Christians were not tied to the observance thereof. Where<g ref="char:EOLhyphen"/>upon you may observe, that S. <hi>Au<g ref="char:EOLhyphen"/>gustine</hi> in his <hi>speculum (in operum tomo</hi> 3<hi rend="sup">o</hi>.) purposely selecting those things which appertained unto us <hi>Christians;</hi> doth wholly pretermit that precept, in the recital of the Comman<g ref="char:EOLhyphen"/>dements of the Decalogue; Not be<g ref="char:EOLhyphen"/>cause the substance of the precept was <hi>absolutely</hi> abolished: but because it was in some parts held to be <note n="*" place="margin">
                        <hi>Vid.</hi> Augu<g ref="char:EOLhyphen"/>stin. Praefat. in speculum.</note> 
                     <hi>ceremo<g ref="char:EOLhyphen"/>nial,</hi> &amp; the <hi>time</hi> afterwards was chan<g ref="char:EOLhyphen"/>ged in the state of the New Testament, from the <hi>seventh</hi> to the <hi>first day</hi> of the week: as appeareth by the Au<g ref="char:EOLhyphen"/>thour
<pb n="69" facs="tcp:41259:41"/>
of the 25 Sermon, <hi>de Tempore (in 10<hi rend="sup">o</hi> tomo Operum Augustini:)</hi> and that place of <hi>Athanasius in homil. de semente,</hi> where he most plainly saith, touching the <hi>Sabbath,</hi> 
                     <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>. Whereupon <hi>Caesarius Arelatensis</hi> in his twelfth homily, doubted not to preach unto the people. <hi>Verè dico, Fratres, satis durum &amp; prope nimis impium est, ut Christiani non habeant reverentiam diei Dominico, quam Judaei observare videntur in Sabbato, &amp;c.</hi> Charles the Great in his Lawes, taketh it for granted, that our observation of the Lords day is founded upon the <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap> of the fourth Commandement. <hi>Statu<g ref="char:EOLhyphen"/>imus</hi> (saith he, <note n="a" place="margin">Edit. Linde<g ref="char:EOLhyphen"/>breg. <hi>pag.</hi> 842.</note> 
                     <hi>libro 1<hi rend="sup">o</hi>. Capitula<g ref="char:EOLhyphen"/>rium,</hi> cap. 81.) <hi>secundum quod &amp; in lege Dominus praecepit, ut opera servilia diebus Dominicis non agan<g ref="char:EOLhyphen"/>tur; sicut &amp; bonae memoriae genitor meus in suis Synodalibus edictis man<g ref="char:EOLhyphen"/>davit:</hi> And Lotharius likewise, <hi>in legibus Alemannorum, titulo</hi> 38. <note n="b" place="margin">
                        <hi>Ibid.</hi> pag. 373.</note> 
                     <hi>Die Dominico nemo opera servilia praesumat facere: quia hoc lex pro<g ref="char:EOLhyphen"/>hibuit,
<pb n="70" facs="tcp:41259:42"/>
&amp; sacra scriptura in om<g ref="char:EOLhyphen"/>nibus contradicit.</hi> Accommodating the Law of God touching the Sabbath unto our observation of the Lords day, by the self-same Analogy; that the Church of <hi>Eng<g ref="char:EOLhyphen"/>land</hi> now doth in her publick Prayer: <hi>Lord have mercy upon us, and incline our hearts to keep this Law.</hi>
                  </p>
                  <p>The Jewes commonly hold two things touching their Sabboth; as <hi>Menasses Ben-Israel</hi> sheweth in his eighth Probleme, <hi>de creatione;</hi> which be published at <hi>Amsterdam</hi> the last year. First, that the ob<g ref="char:EOLhyphen"/>servation thereof was commanded onely unto the <note n="a" place="margin">Whether the Proselyte, or <gap reason="foreign">
                           <desc>〈 in non-Latin alphabet 〉</desc>
                        </gap> were tied thereunto, is handled in the Talmud of <hi>Jerusalem,</hi> Seder <gap reason="foreign">
                           <desc>〈 in non-Latin alphabet 〉</desc>
                        </gap>, fol. 8. d of my edition.</note> 
                     <hi>Israelies,</hi> (where he speaketh also of the seven precepts of the sons of <hi>Noah;</hi> which have need to be taken in a large extent, if we will have all the <hi>duties</hi> that the Heathen were tyed unto to be comprised therein) <hi>Secondly,</hi> that it was observed by the Patriarchs, before the coming out of <hi>Egypt.</hi> For that then the observation be<g ref="char:EOLhyphen"/>gan, or that the <hi>Israelites</hi> were
<pb n="71" facs="tcp:41259:42"/>
brought out of <hi>Egypt,</hi> or the <hi>E<g ref="char:EOLhyphen"/>gyptians</hi> drowned upon the <hi>Sab<g ref="char:EOLhyphen"/>bath;</hi> I suppose our good friend Mr. <hi>Mead</hi> will not be able to e<g ref="char:EOLhyphen"/>vince, either out of <note n="b" place="margin">Compare with <hi>Deut.</hi> 16. 12. 7.</note> 
                     <hi>Deut.</hi> 5. 15 or out of any other Scripture what<g ref="char:EOLhyphen"/>soever. And the Text, <hi>Genes.</hi> 2. 3. (as you well note) is so cleare for the ancient institution of the Sabbath, and so fully vindicated by D. <hi>Rivet</hi> from the exceptions of <hi>Gomarus;</hi> that I see no reason in the earth why any man should make doubt thereof: especially con<g ref="char:EOLhyphen"/>sidering withall, that the very <hi>Gen<g ref="char:EOLhyphen"/>tiles,</hi> both <hi>civill</hi> and <hi>barbarous,</hi> both <hi>ancient</hi> and of <hi>latter</hi> dayes, as it were by an universal kind of <hi>tradition,</hi> retained the distinction of the <hi>seven dayes</hi> of the week, which if Dr. <hi>Heylin</hi> had read, so well proved as it is, by <hi>Rivetus</hi> and <hi>Salmasius,</hi> he would not have made such a conclusion as he doth: that because the <hi>Heathen (of the four great Monarchies at least) had no distinction of weeks, therefore</hi> 
                     <note place="margin">Part. 1. cap. 4. pag. 83, 84. pag. 90.</note> 
                     <hi>they could observe no Sabbath;</hi>
                     <pb n="72" facs="tcp:41259:43"/>
whereas he might have found, that the distinction of the dayes of the week did reach <hi>etiam ad ipsos usque Sauromatas,</hi> for even of the <hi>Sla<g ref="char:EOLhyphen"/>vonians</hi> themselves (while they yet continued in their ancient <hi>Paga<g ref="char:EOLhyphen"/>nisme:)</hi> thus writeth <hi>Helmoldus,</hi> Chronic. Slavor. lib. 1. cap. 84. <hi>Illic secundâ feriâ populus terrae, cum flamine &amp; regulo, convenire solebant propter judicia,</hi> the same order of the dayes of the week be<g ref="char:EOLhyphen"/>ing retained by them, which <hi>Theo<g ref="char:EOLhyphen"/>philus the old Bishop of Antioch</hi> noteth to have been observed by all mankind. <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap> (saith he, lib. 2. <hi>ad Antolycum)</hi> 
                     <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>) confounding as it seemeth <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap> with <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>, as also doth <hi>Lacta<gap reason="illegible" resp="#OXF" extent="1 letter">
                           <desc>•</desc>
                        </gap>tius, lib. 7 cap.</hi> 14.) <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>. Wherewith we may joyn that other place of <hi>Johannes Philoponus,</hi> 
                     <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap> 
                     <hi>Lib. 7. Cap. ult.</hi> 
                     <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>
                     <pb n="73" facs="tcp:41259:43"/>
                     <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap> who, with shewing the cause thereof, thus shuts up the whole work. <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>.</p>
                  <p>We see <hi>it</hi> 
                     <note n="a" place="margin">The variation of some rude A<g ref="char:EOLhyphen"/>merican break<g ref="char:EOLhyphen"/>eth here no square no more than it doth in the unskilfull reckoning of their times. [They being meer Savages.</note> 
                     <hi>almost generally</hi> ob<g ref="char:EOLhyphen"/>served in all Nations, though never so farre distant, and strangers one to another, that in their <hi>reckon<g ref="char:EOLhyphen"/>ing</hi> of Numbers, when they come to <hi>ten,</hi> they return to their Addi<g ref="char:EOLhyphen"/>tion of 1. 2. and 3. again. If it should be demanded, how they did all come to agree upon this kind of <hi>Arithmetick;</hi> and not some place their period at 8. some at 12. some at 15? I suppose this could not be better resolved, than by saying they had this by <hi>tradition</hi> from the first <hi>Fathers</hi> that lived before the dispersion; and that this is not an improbable evidence of that truth propounded by the <hi>Apostle</hi> unto the <hi>Philosophers</hi> of <hi>Athens,</hi> Acts 17. 26. that God <hi>made of one bloud all Nations of men to
<pb n="74" facs="tcp:41259:44"/>
dwell on all the face of the Earth.</hi> How more when we finde a farre <hi>greater agreement</hi> among the Nati<g ref="char:EOLhyphen"/>ons, in the computation of the se<g ref="char:EOLhyphen"/>ven dayes of the week (the <hi>self-same day,</hi> which is accounted the <hi>first</hi> by <hi>one,</hi> being in like manner reckoned so by <hi>all;</hi> Notwithstand<g ref="char:EOLhyphen"/>ing, that great <hi>variety</hi> of differen<g ref="char:EOLhyphen"/>ces: which is betwixt them in the ordering of their <hi>years</hi> and <hi>moneths:)</hi> how much more strongly, I say, may we conclude from hence, that the tradition of the seventh day was not of <hi>Moses,</hi> but of the <hi>Fa<g ref="char:EOLhyphen"/>thers,</hi> and did not begin with the <hi>Common-wealth</hi> of <hi>Israel,</hi> but was derived unto all Nations by lineal descent from the Sons of <hi>Noah?</hi>
                  </p>
                  <p>Adde hereunto that those <hi>Hea<g ref="char:EOLhyphen"/>thens,</hi> who were <hi>strangers</hi> from the Common-wealth of <hi>Israel,</hi> though they made not the se<g ref="char:EOLhyphen"/>venth day as <hi>Festival</hi> as the <hi>Jews</hi> did; yet did they attribute some <hi>holinesse</hi> to it, and gave it a <hi>pecu<g ref="char:EOLhyphen"/>liar</hi> honour above the <hi>other dayes</hi> of the week; wherein they retain<g ref="char:EOLhyphen"/>ed
<pb n="75" facs="tcp:41259:44"/>
some <hi>Relicks,</hi> and preserved still some clear <hi>foot-steps</hi> of the first institution. <hi>Quinetiam populi jam</hi> 
                     <note n="*" place="margin">This word was not well left out by <hi>Go<g ref="char:EOLhyphen"/>marus,</hi> in In<g ref="char:EOLhyphen"/>vestigat. p. 123. The <hi>Greek,</hi> S. <gap reason="foreign">
                           <desc>〈 in non-Latin alphabet 〉</desc>
                        </gap>.</note> 
                     <hi>olim,</hi> saith <hi>Josephus,</hi> (sub fin. lib. 2. contra Apion.) <hi>multùm no<g ref="char:EOLhyphen"/>stram pietatem aemulantur: neque est civitas Graecorum ulla usquàm aut Barbarorum, nec ulla gens, ad quam septimanae, in qua vacamus, consuetudo minimè pervenerit; Je<g ref="char:EOLhyphen"/>juniaque &amp; candelabra accensa,</hi> &amp;c. of which Rite of lighting of Can<g ref="char:EOLhyphen"/>dles, or Lamps rather, mention also is made by <hi>Seneca</hi> in his 95<hi rend="sup">th</hi>. Epistle: <hi>Accendere aliquam lucer<g ref="char:EOLhyphen"/>nam Sabbathis prohibeamus; quoni<g ref="char:EOLhyphen"/>am nec lumine Dii egent, &amp; ne ho<g ref="char:EOLhyphen"/>mines quidem delectantur fuligine.</hi> And by <hi>Tertullian</hi> lib. 1. <hi>ad Nation.</hi> cap. 13. where he noteth also those to be the Sabbaths observed by the Nations, saying thus unto them. <hi>Qui solem &amp; diem ejus nobis expro<g ref="char:EOLhyphen"/>bratis, agnoscite vicinitatem: Non longè à Saturno &amp; Sabbatis VES<g ref="char:EOLhyphen"/>TRIS sumus,</hi> wherein though their devotion were somewhat like <gap reason="illegible" resp="#OXF" extent="1 word">
                        <desc>〈◊〉</desc>
                     </gap> of the <hi>Jewes,</hi> (which is
<pb n="76" facs="tcp:41259:45"/>
all that those words of <hi>Josephus</hi> do import; <hi>Multum nostram pietatem ae<g ref="char:EOLhyphen"/>mulantur,)</hi> yet that it was not done by any <hi>late imitation</hi> of them, or with any relation at all to their observance; that other place of <hi>Ter<g ref="char:EOLhyphen"/>tullian</hi> doth seem to evince, in the 16<hi rend="sup">th</hi>. Chapter of his Apologeticum. <hi>Aequè si diem solis laetitiae indulge<g ref="char:EOLhyphen"/>mus, aliâ longè ratione quàm religi<g ref="char:EOLhyphen"/>one solis; secundo loco ab eis sumus qui diem Saturni otio &amp; victui de<g ref="char:EOLhyphen"/>cernunt, exorbitantes &amp; ipsi à Ju<g ref="char:EOLhyphen"/>daico more,</hi> 
                     <note n="a" place="margin">Upon these two words I ground the strength of the Argu<g ref="char:EOLhyphen"/>ment: which will hold, notwithstand<g ref="char:EOLhyphen"/>ing the corre<g ref="char:EOLhyphen"/>ction of <hi>Gotte<g ref="char:EOLhyphen"/>f<gap reason="illegible" resp="#OXF" extent="1 letter">
                              <desc>•</desc>
                           </gap>edus,</hi> out of that in <hi>libro,</hi> 1. ad <hi>Nationes</hi> cap. 13. <hi>Quod quidem facitis, exo<gap reason="illegible" resp="#OXF" extent="1 letter">
                              <desc>•</desc>
                           </gap>bitantes &amp; ipsi à vestris ad altenas religiones.</hi>
                     </note> 
                     <hi>quem ignorant.</hi> And that they did not celebrate their <hi>Satturdayes,</hi> with that solemnity wherewith themselves did their an<g ref="char:EOLhyphen"/>nuall festivities, or the <hi>Jewes</hi> their weekly Sabbaths, may appear by the words of this same Author, in the 14<hi rend="sup">th</hi>. Chapter of his book <hi>de Idololatriâ,</hi> thus speaking unto the Christian, (who observed 52 <hi>Lords dayes</hi> every year, whereas all the annual festivities of the Pagans put together, did come short of fifty.)
<pb n="77" facs="tcp:41259:45"/>
                     <hi>Ethnicis semel annuus dies quis<g ref="char:EOLhyphen"/>que festus est; tibi octavo quoque die. Excerpe singulas solemnitates nationum, &amp; in ordinem texe; Pentecosten implere non potuerunt.</hi> And yet, as I said, that they ac<g ref="char:EOLhyphen"/>counted <hi>Satturday</hi> more holy, and requiring more respect from them than the other ordinary dayes of the week, may be seen by that of <hi>Tibullus. Eleg.</hi> 3. lib. 1.
<q>
                        <l>Aut ego sum causatus aves, aut omi<g ref="char:EOLhyphen"/>na dira.</l>
                        <l>Saturni SACRA me tenuisse die.</l>
                     </q>
                  </p>
                  <p>And that of <hi>Lucian,</hi> 
                     <note n="a" place="margin">Oper. Lucian. Graec<gap reason="illegible" resp="#OXF" extent="1 letter">
                           <desc>•</desc>
                        </gap> lat. pag. 893. edit. Pa<g ref="char:EOLhyphen"/>ris. <hi>Ann.</hi> 1615.</note> in his <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>, of boyes getting leave to play <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>, and that of <hi>Aelius Lampridius,</hi> touching <hi>Alexander Severus,</hi> using to go unto the Ca<g ref="char:EOLhyphen"/>pitols and other <hi>Temples,</hi> upon the <hi>seventh</hi> day. Whereunto we may adde those verses of the <hi>ancient Greek Poets,</hi> alleadged by <hi>Clemens Alexandrinus,</hi> (lib. 5. <hi>Stromat.)</hi> and <hi>Eusebius</hi> (lib. 13. <hi>Praeparat. Evangelic.)</hi> which plainly shew that
<pb n="78" facs="tcp:41259:46"/>
they were not ignorant, that the works of Creation were finished on the seventh day, for so much doth that verse of <hi>Linus</hi> intimate.</p>
                  <lg>
                     <l>—<gap reason="foreign">
                           <desc>〈 in non-Latin alphabet 〉</desc>
                        </gap>
                     </l>
                  </lg>
                  <p>And that of <hi>Homer.</hi>
                  </p>
                  <lg>
                     <l>
                        <gap reason="foreign">
                           <desc>〈 in non-Latin alphabet 〉</desc>
                        </gap>
                     </l>
                  </lg>
                  <p>And that of <hi>Callimachus.</hi>
                  </p>
                  <lg>
                     <l>
                        <gap reason="foreign">
                           <desc>〈 in non-Latin alphabet 〉</desc>
                        </gap>
                     </l>
                  </lg>
                  <p>The <hi>Israelites,</hi> by the Law of <hi>Moses,</hi> were not only to observe their weekly Sabbath every seventh day, but also their <hi>feast of weekes</hi> once in the year: Which although by the <hi>vulgar use</hi> of the <hi>Jewish</hi> nation it may now fall upon any day of the week, yet do the <hi>Sa<g ref="char:EOLhyphen"/>maritans</hi> untill this day constantly observe it on the first day of the week; which is our <hi>Sunday,</hi> For which they produce the Let<g ref="char:EOLhyphen"/>ter of the Law, <hi>Levit.</hi> 23. 15, 16. where the <hi>feast of the first fruits</hi> (otherwise called <hi>Pentecost,</hi> or the <hi>feast of weeks)</hi> is prescribed to be
<pb n="79" facs="tcp:41259:46"/>
kept the <hi>morrow after the seventh Sabbath;</hi> which not they onely, but also amongst our Christian In<g ref="char:EOLhyphen"/>terpreters, <hi>Isychius</hi> and <hi>Rupertus</hi> do interpret to be the <hi>first</hi> day of the week. <hi>Planiùs,</hi> saith <hi>Isychius,</hi> 
                     <note place="margin">Isych. <hi>lib. 6. in</hi> Levit. <hi>cap.</hi> 23. Vid. Lidya. De variis annorum formis, <hi>cap.</hi> 5.</note> 
                     <hi>Legislator intentionem suam demon<g ref="char:EOLhyphen"/>strate volens, ab altero die Sabbati memor ari praecepit quinquaginta dies: Dominicum diem proculdubiò volens intelligi. Hic enim est altera dies Sabbati, (in hâc enim resurrectio fa<g ref="char:EOLhyphen"/>cta est) qua hebdomadae numerantur septem, usque ad alterum diem ex<g ref="char:EOLhyphen"/>pletionis hebdomadae. Dominicâ rur<g ref="char:EOLhyphen"/>sus die Pentecostes celebramus festi<g ref="char:EOLhyphen"/>vitatem, in quâ Sancti Spiritus ad<g ref="char:EOLhyphen"/>ventum meruimus.</hi> 
                     <note n="a" place="margin">i. Consecuti sumus, (juxta usum loquendi veterum.)</note> Where you may observe by the way, that although this Authour made a little bold to strain the signification of <hi>altera di<g ref="char:EOLhyphen"/>es Sabbati,</hi> (which in <hi>Moses</hi> de<g ref="char:EOLhyphen"/>noteth no more than <hi>the morrow after the Sabbath)</hi> yet he maketh no scruple to call the day of Christs Resurrection another Sabbath day, as in the Councel of <hi>Friuli</hi> also (If I greatly mistake not the mat<g ref="char:EOLhyphen"/>ter) <note place="margin">Concil. Foro<g ref="char:EOLhyphen"/>juliens. <hi>cap.</hi> 13.</note>
                     <pb n="60" facs="tcp:41259:47"/>
you shall find Satturday cal<g ref="char:EOLhyphen"/>led by the name of <hi>Sabbatum ulti<g ref="char:EOLhyphen"/>mum</hi> and the Lords day of <hi>Sabba<g ref="char:EOLhyphen"/>tum primum,</hi> (with some allusion perhaps to that of St. <hi>Ambrose, in Psal. 47. Ubi Dominica dies caepit praecellere, quâ Dominus resurrexit; Sabbatum, quod primum erat secun<g ref="char:EOLhyphen"/>dum haberi caepit à primo,)</hi> not much unlike unto that, which Dr. <note n="b" place="margin">Part. 2. cap. 2. pag. 19. 1.</note> 
                     <hi>Heylin</hi> himself noteth out of <hi>Sca<g ref="char:EOLhyphen"/>liger</hi> of the <hi>Aethiopian</hi> Christians; that they call both of them by the name of <hi>Sabbaths:</hi> the one the first, the other the latter Sabbath; or in their own Language, the one <hi>San<g ref="char:EOLhyphen"/>bath Sachristos,</hi> (i. e.) Christs Sab<g ref="char:EOLhyphen"/>bath, the other <hi>Sanbath Judi,</hi> or the Jews Sabbath.</p>
                  <p>But touching the old <hi>Pentecost</hi> it is very considerable, that it is no where in <hi>Moses affixed</hi> unto any one certain day of the moneth, as all the rest of the feasts are: which is a very great <hi>presumption,</hi> that it was a moveable feast, and so <note n="c" place="margin">Against Do<g ref="char:EOLhyphen"/>ctor <hi>Heylin,</hi> part 2. cap. 1. pug. 14.</note> 
                     <hi>varied,</hi> that it might alwayes fall upon the <hi>day</hi> immediately fol<g ref="char:EOLhyphen"/>lowing
<pb n="81" facs="tcp:41259:47"/>
the ordinary Sabbath. And if God so order the matter, that in the celebration of the <hi>feast of weeks</hi> the <hi>seventh</hi> should purposely be <hi>passed over,</hi> and that solemnity should be kept upon the <hi>first:</hi> what other thing may we imagine could be praesignified thereby, but that under the State of the <hi>Gospel</hi> the solemnity of the weekly ser<g ref="char:EOLhyphen"/>vice should be celebrated upon <hi>that day?</hi> That on <hi>that day</hi> the famous Pentecost in <hi>the 2. of the Acts</hi> was observed, is in a manner gene<g ref="char:EOLhyphen"/>rally acknowledged by all: <hi>where<g ref="char:EOLhyphen"/>in the truth</hi> of all those that went before being accomplished, we may observe <hi>the type</hi> and <hi>the verity,</hi> concurring together in a wonder<g ref="char:EOLhyphen"/>full manner. At the time of the Passeover <hi>Christ our Passeover</hi> was slain for us: the whole <hi>Sabboth</hi> fol<g ref="char:EOLhyphen"/>lowing <note place="margin">1 Cor. 5. 7.</note> he rested in the <hi>grave.</hi> The <hi>next day</hi> after that Sabbath, the <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>, or sheaf of the <hi>first fruits</hi> of <note place="margin">Levit. 23. 10, 11.</note> 
                     <hi>the first</hi> (or <hi>barly)</hi> Harvest was offe<g ref="char:EOLhyphen"/>red unto God; and Christ rose from the dead, and became the <hi>first
<pb n="82" facs="tcp:41259:48"/>
fruits of them that slept; many bo<g ref="char:EOLhyphen"/>dies</hi> 
                     <note place="margin">1 Cor. 15. 20. Matth. 27. 52, 53. Levit. 23. 15, 16, 17.</note> 
                     <hi>of the Saints that slept,</hi> arising likewise after him. From thence was the count taken of the seven Sabbaths; and upon the more af<g ref="char:EOLhyphen"/>ter the seventh Sabbath (which was <hi>our Lords</hi> day) was celebrated the feast of weeks, the day of the first fruits of the <hi>second</hi> (or <hi>wheat)</hi> Har<g ref="char:EOLhyphen"/>vest: <note place="margin">Numb. 28. 26. Exod. 34. 22.</note> upon which day the <hi>Apostles</hi> having themselves received the <hi>first fruits of the spirit, begat</hi> three thousand Soules <hi>with the word of truth,</hi> and presented them as the <hi>first fruits of the Christian Church</hi> 
                     <note place="margin">Acts 2. 1, 4, 5, 41. Jam. 1. 18. Revel. 14. 4.</note> unto God, and unto the Lamb. And from that time forward doth <hi>Waldensis</hi> note that the Lords day was observed in the Christian Church in the place of the Sab<g ref="char:EOLhyphen"/>bath. <hi>Quia inter legalia</hi> (saith he) <hi>tunc sublata Sabbati castodia fuit unum, planum est tunc intrâsse Do<g ref="char:EOLhyphen"/>minicam loco ejus: sicut Baptisma</hi> 
                     <note place="margin">Thom. Wal<g ref="char:EOLhyphen"/>dens. Doctri<g ref="char:EOLhyphen"/>nal. Tom. 3. Tit. 16. c. 140.</note> 
                     <hi>statim loco Circumcisionis. Adhuc enim superstes erat sanctus</hi> Johan<g ref="char:EOLhyphen"/>nes, <hi>qui diceret:</hi> Et fui in spiritu die Dominicâ, Apocal. 1. <hi>cùm de
<pb n="83" facs="tcp:41259:48"/>
Dominicâ die ante Christi Resurre<g ref="char:EOLhyphen"/>ction nulla prorsùs mentio haberetur. Sed statim post missionem Spiritus sancti, lege novâ fulgente, in hu<g ref="char:EOLhyphen"/>mano cultu sublatum est Sabbatum; &amp; dies Dominicae Resurrectionis cla<g ref="char:EOLhyphen"/>rescebat Dominica.</hi>
                  </p>
                  <p>The <hi>Revelation</hi> exhibited unto <note place="margin">Revel. 7. 10.</note> St. <hi>John</hi> upon <hi>the Lords day;</hi> is by <hi>Irenaeus</hi> (in his fifth book) re<g ref="char:EOLhyphen"/>ferred unto the Empire of <hi>Domi<g ref="char:EOLhyphen"/>tian,</hi> or, as S. <hi>Hierome</hi> in his Ca<g ref="char:EOLhyphen"/>talogue more particularly doth ex<g ref="char:EOLhyphen"/>presse it, to the fourth yeare of his Reigne: Which answereth partly to the forty ninth, and part<g ref="char:EOLhyphen"/>ly to the ninty fifth year of our Lord, according to our vulgar computation; and was but eleven or twelve yeares before the time, when <hi>Ignatius</hi> did write his Epi<g ref="char:EOLhyphen"/>stles. Of whom then should we more certainly learn, what the Apostle meant by the <hi>Lords day,</hi> then from <hi>Ignatius?</hi> who was by the Apo<g ref="char:EOLhyphen"/>stles <note place="margin">Acts 11. 26.</note> themselves ordained Bishop of that Church, wherein the Disci<g ref="char:EOLhyphen"/>ples were first called <hi>Christians;</hi>
                     <pb n="84" facs="tcp:41259:49"/>
and in his Epistle to the <hi>Magnesi<g ref="char:EOLhyphen"/>ans</hi> clearly maketh <hi>the Lords day</hi> to be a weekly holy day, obser<g ref="char:EOLhyphen"/>ved by <hi>Christians,</hi> in the room of the abrogated Sabbath of the <hi>Jews:</hi> than which, can we desire more? But here you are to know, be<g ref="char:EOLhyphen"/>side the common edition, wherein the <hi>genuine Epistles of Ignatius</hi> are fouly depraved by a number of <hi>beg<g ref="char:EOLhyphen"/>garly</hi> patches added unto his <hi>pur<g ref="char:EOLhyphen"/>ple</hi> by later hands; there is an an<g ref="char:EOLhyphen"/>cient <hi>Latine</hi> translation to bee found in the Library of <hi>Caies Col<g ref="char:EOLhyphen"/>ledge in Cambridge;</hi> which, al<g ref="char:EOLhyphen"/>though it be very rude, and cor<g ref="char:EOLhyphen"/>rupt both in many other, and in this very same place also of the E<g ref="char:EOLhyphen"/>pistle to the <hi>Magnesians;</hi> yet is it free from these <hi>additaments,</hi> and in many respects to be preferred before the common <hi>Greek</hi> Copy, as well because it agreeth with the Ci<g ref="char:EOLhyphen"/>tations of <hi>Eusebius, Athanasius,</hi> and <hi>Theodoret,</hi> and hath the sentences vouched by them out of <hi>Ignatius</hi> (and particularly that of the <hi>Eucha<g ref="char:EOLhyphen"/>rist,</hi> in the Epistle to the <hi>Smyrnians)</hi>
                     <pb n="85" facs="tcp:41259:49"/>
which are not at all to be found in our Greek; and hath in a manner none of all those places in the <hi>true</hi> Epi<g ref="char:EOLhyphen"/>stles of <hi>Ignatius,</hi> against which excep<g ref="char:EOLhyphen"/>tion hath been taken by our Di<g ref="char:EOLhyphen"/>vines: which addeth great strength to those exceptions of theirs, and sheweth that they were not made without good cause. Now in this Translation there is nothing to be found touching the <hi>Sabbath,</hi> and the Lords day in the Epistle to the <hi>Magnesians,</hi> but these words only. <hi>Non ampliùs sabbatizantes, sed se<g ref="char:EOLhyphen"/>cundùm Dominicam viventes, in quâ, &amp; vita nostra orta est;</hi> whereun<g ref="char:EOLhyphen"/>to these of our common <hi>Greeke</hi> may be made answerable. <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap> 
                     <note n="a" place="margin">It may be the three first syll ables of this word were wanting in the Greek Co<g ref="char:EOLhyphen"/>py, which the Translator u<g ref="char:EOLhyphen"/>sed; &amp; thence came his <hi>vi<g ref="char:EOLhyphen"/>ventes.</hi>
                     </note> 
                     <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>. all those other words alleadged by Dr. <hi>Heylin,</hi> (part. 2. pag. 43.) to prove that <hi>Ignatius</hi> would have both the <hi>Sab<g ref="char:EOLhyphen"/>bath and the Lords day</hi> observed, being afterwards added by some <hi>later</hi> Grecian; who was afraid that the custome of keeping both dayes observed in his time should appear
<pb n="86" facs="tcp:41259:50"/>
otherwise to be directly opposite to the sentence of <hi>Ignatius,</hi> where<g ref="char:EOLhyphen"/>as his main intention was to op<g ref="char:EOLhyphen"/>pose the <hi>Ebionites</hi> of his owne time: who, as <hi>Eusebius</hi> witnesseth in the third book of his Ecclesia<g ref="char:EOLhyphen"/>sticall History, did both keep the Sabbath with the Jewes, and also <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>. By whose <hi>imitation</hi> of the Church herein, the antiquity of the observation of the Lords day may be further con<g ref="char:EOLhyphen"/>firmed: <hi>Ebion</hi> being known to have been St. <hi>Paul</hi>'s <hi>Antagonist;</hi> and to have given out of himself, that he was one of those that <hi>brought the prices of their goods, and laid them down at the Apostles feet:</hi> as the universality of the observance may be gathered by the argument drawn from thence by <hi>Eusebius</hi> towards the end of his <hi>Oration</hi> of the prai<g ref="char:EOLhyphen"/>ses of <hi>Constantine)</hi> to prove the pre<g ref="char:EOLhyphen"/>eminency of our <hi>Saviour</hi> Christ, above all the gods of the Hea<g ref="char:EOLhyphen"/>then: because this prescript of his touching the celebration of this day
<pb n="87" facs="tcp:41259:50"/>
was admitted and submitted unto, not within the Dominions of <hi>Con<g ref="char:EOLhyphen"/>stantine</hi> onely, but also through<g ref="char:EOLhyphen"/>out the compasse of the <hi>whole world.</hi> 
                     <note n="*" place="margin">
                        <gap reason="foreign">
                           <desc>〈 in non-Latin alphabet 〉</desc>
                        </gap>.</note> 
                     <hi>Quis n.</hi> (saith he) <hi>cunctis totius orbis terrarum incobis, seu terra seu mari illi sint, praescripserit ut sin<g ref="char:EOLhyphen"/>gulis septimanis in unum conveni<g ref="char:EOLhyphen"/>entes diem Dominicum festum cele<g ref="char:EOLhyphen"/>brarent; instituentque ut sicut cor<g ref="char:EOLhyphen"/>pora pascerent cibariis, sic animos Divinis Disciplinis refi<gap reason="illegible" resp="#OXF" extent="1 letter">
                           <desc>•</desc>
                        </gap>erent?</hi>
                  </p>
                  <p>We see then that the Doctrine, which the true <hi>Ignatius</hi> received immediately from the hands of the Apostles, was the very same with that was delivered by the Fathers of the Councel of <hi>Laodicea,</hi> about 250 years after, (for the profs pro<g ref="char:EOLhyphen"/>duced by the Authours, to whom my <note n="a" place="margin">D. <hi>White.</hi>
                     </note> 
                     <hi>Lord</hi> of <hi>Eli,</hi> pag. 73. refer<g ref="char:EOLhyphen"/>eth us, for having it to be held before the first <hi>Nicene,</hi> are nothing worth.) <hi>Non oportet Christianos Judaizare &amp; in Sabbatho otiari; sed ipsos eo die operari, diem au<g ref="char:EOLhyphen"/>tem dominicum praeferentes otiari (si modo possint) ut Christianos:</hi>
                     <pb n="88" facs="tcp:41259:51"/>
the contrary whereunto Pope <hi>Gre<g ref="char:EOLhyphen"/>gory</hi> the first (in Registr. lib. 11. <hi>Epist.</hi> 3. esteemeth to bee the Doctrine of the <hi>Preachers of Anti<g ref="char:EOLhyphen"/>christ: qui veniens, diem Domini<g ref="char:EOLhyphen"/>cum &amp; Sabbatum ab omni opere fa<g ref="char:EOLhyphen"/>ciet custodiri:</hi> which my Lord of <hi>Eli,</hi> pag. 219.) rendreth; <hi>upon the old Sabbath-day, or upon the Sun<g ref="char:EOLhyphen"/>day:</hi> by a strange kinde of mistake turning the <hi>copulative into a dis<g ref="char:EOLhyphen"/>junctive.</hi>
                  </p>
               </div>
               <div type="letter">
                  <pb n="89" facs="tcp:41259:51"/>
                  <head>A Letter of Doctor <hi>Twisse</hi> to the Lord <hi>Primate,</hi> thanking him for the former <hi>Letter,</hi> and his <hi>Book</hi> de primordiis, Brit. Eccles. The History of <hi>Goteschalcus,</hi> &amp;c. where the honour and respect he gives him is exemplary, unto others.</head>
                  <opener>
                     <salute>Most Reverend Father in God,</salute>
                  </opener>
                  <p>I was very glad to hear of your <hi>Grace</hi> his coming over into <hi>Eng<g ref="char:EOLhyphen"/>land;</hi> and now I have a faire op<g ref="char:EOLhyphen"/>portunity to expresse my thankfull acknowledgement of that great fa<g ref="char:EOLhyphen"/>vour wherewith you were pleased to honour me, in bestowing one of your books upon me, <hi>de origine Britannicarum Ecclesiarum;</hi> which I
<pb n="90" facs="tcp:41259:52"/>
received from Sir <hi>Benjamin Rudierd</hi> in your <hi>Grace</hi> his name, about the end of Summer last, wherein I do observe not onely your <hi>great learn<g ref="char:EOLhyphen"/>ing and various reading</hi> manifested at full, but your singular <hi>wisdom</hi> also in reference to the necessitous condition of these times; taking so fair an occasion to insert there<g ref="char:EOLhyphen"/>in, the <hi>History of the Pelagian He<g ref="char:EOLhyphen"/>resie,</hi> so opportunely coming in your way. Your History of <hi>Goteschal<g ref="char:EOLhyphen"/>cus</hi> was a piece of the like na<g ref="char:EOLhyphen"/>ture, which came forth most seaso<g ref="char:EOLhyphen"/>nably; we know what meetings there were in <hi>London</hi> thereupon by some; and to what end, to relieve the reputation of <hi>Vossius,</hi> who labou<g ref="char:EOLhyphen"/>red not a little when he was dis<g ref="char:EOLhyphen"/>covered to have alleadged the <hi>con<g ref="char:EOLhyphen"/>fession of Pelagius,</hi> for the <hi>confes<g ref="char:EOLhyphen"/>sion of Austin:</hi> As also in father<g ref="char:EOLhyphen"/>ing upon the <hi>Adrametine Monkes,</hi> the Original of the <hi>Praedestinarian Heresie:</hi> I was at that time upon answering <hi>Corvinus</hi> his defence of <hi>Arminius,</hi> and had dispatcht one digression upon the same argument,
<pb n="91" facs="tcp:41259:52"/>
and in the issue concluded that it was but a trick of the <hi>Pelagians</hi> to cast the Nick-name of the <hi>Praede<g ref="char:EOLhyphen"/>stinarian</hi> Heresie, upon the Ortho<g ref="char:EOLhyphen"/>dox Doctrine of St. <hi>Austine:</hi> But up<g ref="char:EOLhyphen"/>on the coming forth of your Gotes<g ref="char:EOLhyphen"/>chalcus, I was not onely confirm<g ref="char:EOLhyphen"/>ed therein, but upon better, and more evident grounds, enabled in a second digression to meet with the <hi>Dictates</hi> of—who endeavou<g ref="char:EOLhyphen"/>red to justifie the conceit of <hi>Vossi<g ref="char:EOLhyphen"/>us,</hi> but upon very weak grounds. Thus I have observed with com<g ref="char:EOLhyphen"/>fort the hand of God to have gone along with your <hi>Grace,</hi> for the ho<g ref="char:EOLhyphen"/>nouring of the cause of his truth, in so precious a point as is the glory of his <hi>Grace.</hi> And I nothing doubt, but the same <hi>hand of our good God</hi> will be with you still, and his wis<g ref="char:EOLhyphen"/>dome will appear in all things you undertake, whether of your own choice, or upon the motion of others: There being never more need of hearkening unto, and putting in practice our Saviours rule, Be ye wise as Serpents, and
<pb n="92" facs="tcp:41259:53"/>
innocent as Doves. And have I not as great cause to return your <hi>Grace</hi> most hearty thanks, for the <hi>kind Letters</hi> I received in <hi>answer to the motions</hi> I was emboldned to make; had it been but onely to signifie the great <hi>satisfaction I re<g ref="char:EOLhyphen"/>ceived thereby in divers particulars,</hi> but especially in <hi>two</hi> principal ones; the <hi>one,</hi> the mystery of the <hi>feasts of first fruits opened</hi> to the singu<g ref="char:EOLhyphen"/>lar advantage <hi>of the honour of the Lords day</hi> in the time of the Gos<g ref="char:EOLhyphen"/>pel, <hi>the other,</hi> in correcting <hi>Igna<g ref="char:EOLhyphen"/>tius</hi> by a Latine Manuscript of <hi>Caies Colledge;</hi> which since I have gotten into my hands, and taken a Copy thereof, and have caused it to be compared with two other Copies, Manuscripts in <hi>Oxford,</hi> the one in <hi>Magdalene,</hi> the other in <hi>Baliol</hi> Colledge Library; I take no small comfort in the hope I conceive of seeing your <hi>Grace</hi> before your de<g ref="char:EOLhyphen"/>parture into <hi>Ireland,</hi> I heare of a purpose your <hi>Grace</hi> hath to see <hi>Oxford,</hi> and abide some time there, the Lord blesse you, and keep
<pb n="93" facs="tcp:41259:53"/>
you, and make his face to shine upon you.</p>
                  <closer>
                     <dateline>Newberry <date>May 29. 1640.</date>
                     </dateline>

                     <signed>Yours in all obser<g ref="char:EOLhyphen"/>vance, <hi>desiring to sit at your</hi> Grace <hi>his feet.</hi> WILLIAM TWISSE.</signed>
                  </closer>
                  <postscript>
                     <p>Mr. <hi>Chambers</hi> of <hi>Clouford</hi> by <hi>Bath,</hi> hath long ago answered Dr. <hi>Hey<g ref="char:EOLhyphen"/>lines</hi> History of the Sabbath, but knowes not how to have it printed.</p>
                  </postscript>
               </div>
               <div type="letter">
                  <pb n="94" facs="tcp:41259:54"/>
                  <head>A Clause in a Letter of the <hi>Primates,</hi> to Mr. <hi>Ley,</hi> of the Sabbath.</head>
                  <p>FOr mine own part, I never yet <hi>doubted</hi> but took it for grant<g ref="char:EOLhyphen"/>ed; that as the setting of some whole day apart for Gods solemne Worship was <hi>Juris Divini natura<g ref="char:EOLhyphen"/>lis,</hi> so that this solemne day should be one in seven, was <hi>juris Divini positivi,</hi> recorded in the fourth <hi>Com<g ref="char:EOLhyphen"/>mandement.</hi> And such a <hi>jus divinum positivum,</hi> here I mean, as <hi>Baptisme</hi> and <hi>the Lords Supper</hi> are established, both which lie not in the power of any man, or Angel to change, or alter, wherein me thinks, your se<g ref="char:EOLhyphen"/>cond position is a little too wate<g ref="char:EOLhyphen"/>rish, <hi>viz. That this Doctrine ra<g ref="char:EOLhyphen"/>ther
<pb n="95" facs="tcp:41259:54"/>
then the contrary is to be held the Doctrine of the Church of</hi> England; <hi>And may well be gathered out of her publick liturgy, and the first part of the Homily concerning the place, and time of prayer.</hi> Whereas, you should have said that this is to be held <hi>undoubtedly</hi> the Doctrine of the Church of <hi>England.</hi> For if there could be any reasonable doubt made of the meaning of the Church of <hi>England</hi> in her <hi>Liturgy,</hi> who should better declare her meaning, than self in her <hi>Homily?</hi> where she pe<g ref="char:EOLhyphen"/>remptorily declareth her minde. <hi>That in the fourth Commandement God hath given expresse charge to all men, that upon the Sabbath day, which is now our Sunday, they should cease from all weekly and work-day labour, to the intent, that like as God himself wrought six dayes, and rested the seventh, blessed and san<g ref="char:EOLhyphen"/>ctified it, and consecrated it to rest, and quietnesse from labour, even so Gods obedient people should use the Sunday holily, and rest from their common, and daily businesse,
<pb n="96" facs="tcp:41259:55"/>
and also give themselves wholly to heavenly exercises of Gods true Re<g ref="char:EOLhyphen"/>ligion and service;</hi> Than which, what could you devise to say more your self? For the further mainte<g ref="char:EOLhyphen"/>nance of which Doctrine, I send you herewith a Treatise, written by <note n="a" place="margin">Mr. <hi>Hely</hi> of <hi>Perry.</hi>
                     </note> a <hi>learned man</hi> (now with God) against <hi>Theophilus Brabourn;</hi> who gave occasion to the raising up of these <hi>unhappy</hi> broiles; which, if it may any way conduce to the fur<g ref="char:EOLhyphen"/>therance of your more exact Trea<g ref="char:EOLhyphen"/>tice, <hi>&amp;c.</hi> I shall be very glad, and be ready to, <hi>&amp;c.</hi>
                  </p>
               </div>
               <div type="letter">
                  <pb n="97" facs="tcp:41259:55"/>
                  <head>Part of a Letter of the <hi>Pri<g ref="char:EOLhyphen"/>mates,</hi> to an Honourable person, not long after the coming forth of Doctor <hi>Heylins</hi> book<g ref="char:punc">▪</g> of the Hi<g ref="char:EOLhyphen"/>story of the Sabbath, which I found wrote in the same Paper with the former.</head>
                  <p>AS for Dr. <hi>Heylins</hi> 
                     <note n="a" place="margin">Hist. of the Sabbath. part. 2. cap. 8.</note> 
                     <hi>relation,</hi> concerning our <hi>Articles</hi> of <hi>Ire<g ref="char:EOLhyphen"/>land,</hi> it is much <hi>mistaken.</hi> For first where he saith, they did passe when his <hi>Majesties Commissio<g ref="char:EOLhyphen"/>ners</hi> were imployed about the set<g ref="char:EOLhyphen"/>ling of the Church, Anno 1615. and chargeth them with <hi>this strict austerity</hi> (as he termeth it) in the prescript observation of the <hi>Lords day,</hi> he sheweth himself very <hi>cre<g ref="char:EOLhyphen"/>dulous,</hi> there having been no such
<pb n="98" facs="tcp:41259:56"/>
Commissioners here at that time, and our Articles having been publi<g ref="char:EOLhyphen"/>shed in Print <hi>divers years before</hi> the Commissioners (whom hee meaneth) came hither, as Sir <hi>Nathaniel Rich</hi> (who was one of them himself) can sufficiently in<g ref="char:EOLhyphen"/>form you. Secondly, where he saith, he is <hi>sure, that till that time the Lords day had never attained such credit as to be thought an Ar<g ref="char:EOLhyphen"/>ticle of the faith,</hi> he speaks very <hi>inconsiderately.</hi> Hee that would confound the ten <hi>Commandements</hi> (whereof this must be accounted for one, unlesse he will leave us but nine) with the <hi>Articles of the faith,</hi> he had need be put to learn his Catechisme again: And he that would have every thing, which is put into the <hi>Articles of Religion</hi> (agreed upon in the Synod <hi>for the avoyding of diversity of opinions, and for the maintenance of peace, and uniformity in the Church)</hi> to be held for an <hi>Article of the faith,</hi> should do well to tell us whe<g ref="char:EOLhyphen"/>ther hee hath as yet admitted
<pb n="99" facs="tcp:41259:56"/>
                     <note n="a" place="margin">These <hi>two</hi> here instanced were not by way of <hi>diminu<g ref="char:EOLhyphen"/>tion,</hi> for he did highly approve of <hi>both,</hi> as be<g ref="char:EOLhyphen"/>ing excellent composures, but because they are either for the most part to be reckoned among the <hi>Agenda,</hi> rather then the <hi>Credenda,</hi> or that in both there are some <hi>circumstanti<g ref="char:EOLhyphen"/>als</hi> observed, and exhorted unto, only <hi>for decency</hi> and order, according to the wisdom of the <hi>Church,</hi> which come not within the compasse of the <hi>Creed,</hi> as upon the view of them, without descending to particulars, may easily ap<g ref="char:EOLhyphen"/>pear.</note> the <hi>Book of the ordination of Bi<g ref="char:EOLhyphen"/>shops, and the two volumes of Ho<g ref="char:EOLhyphen"/>milies</hi> into his Creed, for sure I am he shall find these received in the Articles of Religion, agreed upon in the Synod held at <hi>London,</hi> 1562. To which Doctor <hi>Heylen</hi> him<g ref="char:EOLhyphen"/>self having subscribed, I wonder how he can oppose the conclusion, which he findeth directly laid down in the <hi>Homily</hi> of the <hi>time and place of prayer in the fourth Commande<g ref="char:EOLhyphen"/>ment,</hi> viz. <hi>God hath given expresse charge to all men that upon the Sabbath-day which is now our Sun<g ref="char:EOLhyphen"/>day</hi> (for these are the plain words of the <hi>Homily,</hi> which the Doctor with all his Sophistry will never be able to elude) <hi>they shall cease from all weekly, and week-day labour, to the intent thot like as God him<g ref="char:EOLhyphen"/>selfe wrought six dayes, and rested the seventh, and blessed, and con<g ref="char:EOLhyphen"/>secrated it to quietnesse, and rest from labour, even so Gods obedient people should use the Sunday holily, and rest from their common and dai<g ref="char:EOLhyphen"/>ly businesse, and also give them<g ref="char:EOLhyphen"/>selves
<pb n="100" facs="tcp:41259:57"/>
wholly to the heavenly exer<g ref="char:EOLhyphen"/>cises of Gods true Religion and ser<g ref="char:EOLhyphen"/>vice.</hi> By the verdict of the Church of <hi>England,</hi> I am sure the Lords day had obtained such a pitch of credit, as nothing more could be left to the Church of <hi>Ireland</hi> in their Articles, afterward to adde unto it. Thirdly, he shameth not to affirm, That <hi>the whole Book of the Articles of Ireland is now called, in</hi> (which is a notorious untruth.) And lastly, that <hi>the Articles of the Church of</hi> England, <hi>were confirmed by Parliament in this Kingdome,</hi> Anno 1634. where it is well known that they were not so much as once <hi>propounded</hi> to either House of Parli<g ref="char:EOLhyphen"/>ament, or ever <hi>intended</hi> to be pro<g ref="char:EOLhyphen"/>pounded. The truth is, that the House of Convocation in the begin<g ref="char:EOLhyphen"/>ning of their Canons, <hi>for the mani<g ref="char:EOLhyphen"/>festation of their agreement with the Church of</hi> England, <hi>in the confession of the same Christian faith, and the Doctrine of the Sacraments</hi> (as they themselves professe) and for no o<g ref="char:EOLhyphen"/>ther end in the world, did receive
<pb n="101" facs="tcp:41259:57"/>
and approve of the Articles of <hi>Eng<g ref="char:EOLhyphen"/>land;</hi> but that either the Articles of <hi>Ireland</hi> were ever called in, or any <hi>Articles,</hi> or <hi>Canons</hi> at all, were ever here confirmed by Act of <hi>Par<g ref="char:EOLhyphen"/>liament,</hi> may well be reckoned a<g ref="char:EOLhyphen"/>mong Doctor <hi>Heylins fancies.</hi> Which shews what little credit he deserves in his <hi>Geography,</hi> when he brings us newes of the <hi>remote</hi> parts of the world, that tells us so many un<g ref="char:EOLhyphen"/>truths of things so <hi>lately,</hi> and so <hi>publickly</hi> acted in his <hi>Neigbour Na<g ref="char:EOLhyphen"/>tion.</hi>
                  </p>
               </div>
               <div type="letter">
                  <pb n="102" facs="tcp:41259:58"/>
                  <head>A <hi>Confirmation</hi> of the latter clause in this Letter of the <hi>Primates,</hi> viz. That the Articles of <hi>Ireland</hi> (determining the obser<g ref="char:EOLhyphen"/>vation of the <hi>Lords day)</hi> were not called in <hi>Anno</hi> 1634. as Doctor <hi>Heylin</hi> hath affirmed.</head>
                  <p>DOctor <hi>Heylin,</hi> under the mask of an Observator hath been already offended with me, for joyning in a <hi>Certificate</hi> against what he hath related concerning the <hi>abrogating of the Articles of</hi> Ireland, which was done by the <hi>command</hi> of this most Reverend <hi>Primate</hi> in his <hi>life</hi> time, and since that, he hath been much more; for my saying in his Funeral Sermon, <hi>Some had rashly affirmed it, and
<pb n="103" facs="tcp:41259:58"/>
that some such presumptious affections have been lately published,</hi> and stiling that person a <hi>presumptuous (I</hi> may say also <hi>uncharitable) observator,</hi> that should presume to enter into the Lord <hi>Primates</hi> breast, and aver that the <hi>abrogating</hi> of them (to use his own term) was the cause of his <hi>carrying a sharp tooth,</hi> bearing <hi>a grudge</hi> (and that a mortal one) to<g ref="char:EOLhyphen"/>wards the L. <hi>Lieutenant Strafford.</hi> The Language with which through<g ref="char:EOLhyphen"/>out he pleaseth himselfe, might have been easily returned, but in regard such <hi>pen-combats</hi> are unsea<g ref="char:EOLhyphen"/>sonable, and unfitting betweene those of the <hi>same profession</hi> (onely gratefull to the adversary of both) I have left it to the <hi>prudence</hi> of a <hi>third</hi> person, who hath a <hi>conveni<g ref="char:EOLhyphen"/>ent</hi> opportunity in his History to clear the whole, in the examina<g ref="char:EOLhyphen"/>tion and <hi>moderation</hi> of all the pas<g ref="char:EOLhyphen"/>sages between Mr. L. <hi>Strange and him.</hi>
                  </p>
                  <p>
                     <hi>Onely</hi> thus much upon this <hi>occa<g ref="char:EOLhyphen"/>sion,</hi> the observator is pleased to give me a share in his <hi>Title-page,</hi>
                     <pb n="104" facs="tcp:41259:59"/>
calling it a rescue from the <hi>back<g ref="char:EOLhyphen"/>blowes</hi> of Dr. <hi>Bernard;</hi> Indeed as to the person smitten, if they were <hi>any,</hi> they could be <hi>no other,</hi> for he then <hi>turned the back, and not the face,</hi> being an <hi>Anonymus,</hi> and so appearing in that <hi>disguise,</hi> I might be excused as he was that smote a <hi>Clergy man,</hi> riding without his <hi>Priestly habit,</hi> A man that walks in the dark, may meet with a <hi>knock</hi> by such as <hi>mean</hi> him <hi>no harm.</hi> And indeed the apprehension of the Authours <hi>disaffection</hi> so much ex<g ref="char:EOLhyphen"/>pressed to this <hi>Eminent, and pious Primate</hi> in the endeavours thus to <hi>blemish</hi> him, (whom <hi>the whole refor<g ref="char:EOLhyphen"/>med Church</hi> hath an high esteem of,) gave it suspected, both to my self, and others to have been some <hi>Jesuit,</hi> or <hi>Agent of the Sea of</hi> Rome, though as yet, not any one (as I hear of) hath <hi>moved his tongue against that true</hi> Israelite <hi>at his</hi> Exit <hi>hence,</hi> and I am sorry to see his sole <hi>enemies to be those of his own house,</hi> and profession.</p>
                  <p>But for the <hi>confirmation</hi> of what
<pb n="105" facs="tcp:41259:59"/>
is here affirmed by the <hi>Primate,</hi> that the <hi>Articles of</hi> Ireland <hi>were not cal<g ref="char:EOLhyphen"/>led in,</hi> though his above-mentio<g ref="char:EOLhyphen"/>ned Letter is <hi>sufficient</hi> to all uninte<g ref="char:EOLhyphen"/>ressed persons, yet for the <hi>Rea<g ref="char:EOLhyphen"/>ders</hi> more full satisfaction, I shall give you a brief <hi>Narrative</hi> of the whole matter, being then a Mem<g ref="char:EOLhyphen"/>ber of that Convocation.</p>
                  <p>First in the <hi>House of the Clergy,</hi> which was then in the <hi>Cathedrall of</hi> St. <hi>Patricks Dublin,</hi> there was a motion made for the <hi>reception anew</hi> of the Articles of <hi>Ireland,</hi> and all unanimous were for the <hi>affirmative,</hi> excepting <hi>two,</hi> who went out. A<g ref="char:EOLhyphen"/>nother time the whole house of the <hi>Clergy</hi> being called into the <hi>Quire,</hi> where the <hi>Bishops</hi> sate, and the same thing again <hi>propounded</hi> to them, they all stuck to their former vote, excepting <hi>seven.</hi> The intent of the whole <hi>Clergy</hi> being by this suffici<g ref="char:EOLhyphen"/>ently understood, and it appearing, there was no need of any such <hi>con<g ref="char:EOLhyphen"/>firmation,</hi> having been An. 1615. fully and formally established, <hi>(viz.</hi> signed by <hi>Arch-Bishop Jones,</hi> Chan<g ref="char:EOLhyphen"/>celour
<pb n="106" facs="tcp:41259:60"/>
of <hi>Ireland,</hi> and then <hi>Spea<g ref="char:EOLhyphen"/>ker</hi> of the House of the Bishops in Convocation, by the <hi>Prolocutor</hi> of the House of the Clergy in their names, and signed by the then <hi>Lord Deputy Chichester,</hi> (by order from <hi>King James</hi> in his name) that mo<g ref="char:EOLhyphen"/>tion was no more <hi>repeated,</hi> onely the <hi>Primate</hi> was consulted with, concerning the <hi>approving</hi> and <hi>recei<g ref="char:EOLhyphen"/>ving</hi> of the Articles of <hi>England also,</hi> to which he readily consented, there being no <hi>substantial</hi> diffe<g ref="char:EOLhyphen"/>rence between them, to which he had subscribed himself voluntarily, long before in <hi>England,</hi> and conceiving it to be without any prejudice to the other.</p>
                  <p>Hereupon the <hi>first Canon</hi> (being all that was done in relation to them) was drawn up, the <hi>Primate approved</hi> it, and <hi>proposed</hi> it selfe (as <hi>President</hi> of the <hi>Synod)</hi> in the House of the Bishops, commended it to the House of the Clergy, where by his motion many assent<g ref="char:EOLhyphen"/>ed the more readily, they all gave their Votes, <hi>man by man,</hi> excepting
<pb n="107" facs="tcp:41259:60"/>
one person, who suspended his, out of the <hi>suspition</hi> that some might make that construction, which is the <hi>observators</hi> conclusion.</p>
                  <p>Now the chief argument, which the <hi>observator</hi> (if I may not call him Dr. <hi>Heylin)</hi> spends himself up<g ref="char:EOLhyphen"/>on, is from what he hath <hi>picked</hi> out of the words of the Canon, where they do not onely <hi>approve,</hi> but <hi>receive</hi> the Articles of <hi>England,</hi> from thence he inferres a <hi>superin<g ref="char:EOLhyphen"/>ducing</hi> of those, and so an <hi>abro<g ref="char:EOLhyphen"/>gating</hi> of these of <hi>Ireland.</hi>
                  </p>
                  <p>But I answer, there was not a reception of the one <hi>instead</hi> of the other, but the <hi>one with the other,</hi> and there being no diffe<g ref="char:EOLhyphen"/>rence in <hi>substance,</hi> but onely in <hi>method</hi> number of subjects deter<g ref="char:EOLhyphen"/>mined, and other <hi>circumstantials,</hi> it argues no more an abrogation than that doth of the <hi>Apostles Creed,</hi> by our reception of the <hi>Nicene Creed</hi> and <hi>Athanasius</hi>'s, wherein some points are more <hi>enlarged,</hi> or that the reception into our use the form of the <hi>Lords Prayer,</hi> according to
<pb n="108" facs="tcp:41259:61"/>
Saint <hi>Matthew,</hi> abrogates that of Saint <hi>Luke,</hi> being the <hi>shorter;</hi> Nei<g ref="char:EOLhyphen"/>ther do I see, but if for the <hi>ma<g ref="char:EOLhyphen"/>nifestation</hi> of our <hi>Union</hi> with <hi>other reformed Churches;</hi> We should <hi>ap<g ref="char:EOLhyphen"/>prove</hi> and <hi>receive their</hi> Articles of Religion, and they receive <hi>ours,</hi> it were no abrogating of <hi>either.</hi> And the <hi>difference</hi> in them being onely in <hi>circumstantials,</hi> and not in substance, all might be called <hi>one confession,</hi> That as of <hi>many</hi> Seas <hi>one</hi> Ocean, of many <hi>National</hi> Churches one <hi>Catholick</hi> Church, so of many forms of Canfessions, but one faith amongst them.</p>
                  <p>That Argument from the Apo<g ref="char:EOLhyphen"/>stles speech of <hi>making void the old Covenant by speaking of a new,</hi> or taking in the <hi>first</hi> day of the week to be the <hi>Sabbath,</hi> instead of the <hi>last,</hi> when but one of the seven was to be kept, doth not fit the case: for in these there was a <hi>super<g ref="char:EOLhyphen"/>induction,</hi> and reception of the one <hi>for</hi> the other: but in the <hi>Canon,</hi> the Articles of <hi>England</hi> are recei<g ref="char:EOLhyphen"/>ved not <hi>instead,</hi> but <hi>with</hi> those of
<pb n="109" facs="tcp:41259:61"/>
                     <hi>Ireland.</hi> And that it was the sense then <hi>apprehended,</hi> not only by the <hi>Primate,</hi> but by the other <hi>Bishops</hi> (at least divers of them) appears in this, That afterwards at an <hi>Ordination</hi> they took the <hi>subscription</hi> of the par<g ref="char:EOLhyphen"/>ty ordained to both Articles. And for further confirmation of this I shall give you the sense of a <hi>most eminent, learned,</hi> and <hi>judicious</hi> person, upon the view of what the <hi>observator re<g ref="char:EOLhyphen"/>scued</hi> had written of it,  <q>
                        <hi>I have recei<g ref="char:EOLhyphen"/>ved</hi> (sayes he) the book you sent me, and have perused it; I see he will have the allowance of our Ar<g ref="char:EOLhyphen"/>ticles of <hi>England,</hi> by the Synod in <hi>Ireland,</hi> to be a virtual disanulling of the <hi>Irish</hi> Confession; which (I conceive) saith no more, but, That both Confessions were consistent; And the Act of that Synod not a re<g ref="char:EOLhyphen"/>vocation of the <hi>Irish</hi> Articles, but an approbation of ours, as agreeing with them; He hath his flings at your Sermon, Preached at the Lord <hi>Primates</hi> Funeral, but in truth, he wrongs himself and our Church in those detractions from him.</q>
                  </p>
               </div>
               <div type="letter">
                  <pb n="110" facs="tcp:41259:62"/>
                  <head>
                     <hi>A Letter of the late</hi> Arch-Bishop of <hi>Armagh,</hi> and Primate of <hi>Ireland,</hi> to Doctor <hi>Bernard</hi> of <hi>Grayes Inne,</hi> containing his judgement of the ordination of the Ministry in <hi>France</hi> and <hi>Holland.</hi>
                  </head>
                  <p>I Received this following Letter from the late <hi>Arch-Bishop</hi> of <hi>Ar<g ref="char:EOLhyphen"/>magh,</hi> not long before his death, which (at the desire of some <hi>prudent men,</hi> and of <hi>different</hi> opinion in the subject of it) I have been moved to <hi>publish,</hi> which indced was <hi>commit<g ref="char:EOLhyphen"/>ted</hi> to me by him for that <hi>end,</hi> and I do it the rather <hi>now,</hi> in regard somewhat hath been <hi>mistaken</hi> in the discourse of it, to his prejudice on <hi>both sides:</hi> So that without <hi>breach of trust</hi> I could no longer detain it. The <hi>occasion</hi> of it was this, there was given
<pb n="111" facs="tcp:41259:62"/>
me by an <hi>Honourable person</hi> a wri<g ref="char:EOLhyphen"/>ting, containg a report raised of the said <hi>Arch-Bishop</hi> concerning his <hi>judgement</hi> of the <hi>ordination beyond the Sea,</hi> which he prayed me to send unto him, which is as follow<g ref="char:EOLhyphen"/>eth: <q>Mr.—asked the <hi>Arch-bishop</hi> of <hi>Armagh,</hi> upon occasion of an ordination, what he thought of them that were ordained by Presbyters? he said he judged their ordination to be null, and look<g ref="char:EOLhyphen"/>ed on them as Lay-men. He as<g ref="char:EOLhyphen"/>ked him, what he conceived of the Churches beyond the Sea. The Bishop answered, he had cha<g ref="char:EOLhyphen"/>ritable thoughts of them in <hi>France.</hi> But as for <hi>Holland,</hi> he questioned if there was a Church amongst them, or not: or words fully to that purpose. This Dr.—con<g ref="char:EOLhyphen"/>fidently reports. </q>This paper ac<g ref="char:EOLhyphen"/>cording to the earnest desire of the said person, I sent inclosed to the <hi>Lord Primate,</hi> being then <hi>out</hi> of Town, from whom immediately I received <hi>this answer,</hi> containing <hi>his judgement</hi> of the <hi>ordination</hi> of the
<pb n="112" facs="tcp:41259:63"/>
Ministery <hi>of the reformed Churches</hi> in <hi>France,</hi> and <hi>Holland,</hi> as fol<g ref="char:EOLhyphen"/>loweth.</p>
                  <p>
                     <q>Touching Mr.—<hi>I cannot call to mind that he ever proposed unto me the Questions in your Letter in<g ref="char:EOLhyphen"/>closed, neither do I know the Doctor—who hath spread that report;</hi> But for the <hi>matter it self,</hi> I have ever declared my opinion to be, That <hi>Episcopus &amp; Presbyter, gradu tan<g ref="char:EOLhyphen"/>tum differunt, non ordine;</hi> and consequently, that in places where Bishops cannot be had, the ordi<g ref="char:EOLhyphen"/>nation by Presbyters standeth va<g ref="char:EOLhyphen"/>lid, yet on the other side holding as I do, that a Bishop hath supe<g ref="char:EOLhyphen"/>riority in degree above a Presby<g ref="char:EOLhyphen"/>ter, you may easily judge that the ordination made by such Presby<g ref="char:EOLhyphen"/>ters, as have severed themselves from those Bishops, unto whom they had sworne Canonical obedi<g ref="char:EOLhyphen"/>ence, cannot possibly by me be excused from being Schismatical; And howsoever, I must needs think that the Churches, which have no Bishops, are thereby be<g ref="char:EOLhyphen"/>come
<pb n="113" facs="tcp:41259:63"/>
very much defective in their Government, and that the Chur<g ref="char:EOLhyphen"/>ches in <hi>France,</hi> who, living under a Popish power, cannot do what they would, are more excusable in this defect than the Low-Coun<g ref="char:EOLhyphen"/>tries that live under a free State: yet for the testifying my Commu<g ref="char:EOLhyphen"/>nion with these Churches (which I do love and honour as true Mem<g ref="char:EOLhyphen"/>bers of the Church Universal.) I do professe that with like affe<g ref="char:EOLhyphen"/>ction, I should receive the bles<g ref="char:EOLhyphen"/>sed Sacrament at the hands of the <hi>Dutch</hi> Ministers, if I were in <hi>Hol<g ref="char:EOLhyphen"/>land,</hi> as I should do at the hands of the <hi>French</hi> Ministers, if I were in <hi>Charentone.</hi>
                     </q>
                  </p>
               </div>
               <div type="animadversions">
                  <pb n="114" facs="tcp:41259:64"/>
                  <head>Some Animadvertisements upon the aforesaid Letter, in pre<g ref="char:EOLhyphen"/>vention of any misinterpre<g ref="char:EOLhyphen"/>tations of it.</head>
                  <p n="1">1. WHereas in the former part of it, he saith, <hi>he hath ever declared his opinion to be,</hi> &amp;c. I can witnesse it from the time I have had the happinesse to be known to him, it being not (as some possibly might suggest) a change of judgement upon the occurrences of latter years.</p>
                  <p n="2">2. For that <hi>superiority onely in degree; which,</hi> he saith, <hi>a Bishop hath above a Presbyter,</hi> it is not to be understood as an arbitrary mat<g ref="char:EOLhyphen"/>ter at the pleasure of men, but that he held it to be of <hi>Apostolical insti<g ref="char:EOLhyphen"/>tution,</hi> and no more a <hi>diminution</hi> of the preheminencie and authority of <hi>Episcopacy,</hi> than the denomina<g ref="char:EOLhyphen"/>tion
<pb n="115" facs="tcp:41259:64"/>
of <hi>lights</hi> given in common by <hi>Moses,</hi> to all of them in the <hi>firma<g ref="char:EOLhyphen"/>ment</hi> (Genes. 1.) detracts from the <hi>Sun &amp; Moon,</hi> whom he calls the <hi>grea<g ref="char:EOLhyphen"/>ter,</hi> and were assigned of God to have the rule of the rest; though the difference between them be onely <hi>graduall,</hi> yet there is a <hi>derivative subordination,</hi> as the preheminence of the <hi>first-born,</hi> was but <hi>graduall,</hi> they were all <hi>brethren,</hi> but to him was given of God the <hi>excellency,</hi> or supremacy of <hi>Dignity and power,</hi> to him they must <hi>bow,</hi> or be <hi>sub<g ref="char:EOLhyphen"/>ject,</hi> and he must have <hi>the rule o<g ref="char:EOLhyphen"/>ver them:</hi> And that this <hi>gradus</hi> is both derived from <hi>the pattern pre<g ref="char:EOLhyphen"/>scribed by God in the Old Testament</hi> (where that distinction is found in the <hi>Title</hi> of the <hi>Chief Priest,</hi> who had the <hi>rule</hi> of the <hi>rest,</hi> called by the LXX <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>) and from the <hi>imita<g ref="char:EOLhyphen"/>tion thereof brought in by the Apo<g ref="char:EOLhyphen"/>stles, and confirmed by Christ in the time of the New;</hi> The <hi>Primate</hi> hath so fully confirmed in that learned Tractate of his, <hi>of the Originall of Bishops,</hi> which he hath deduced
<pb n="116" facs="tcp:41259:65"/>
from the <hi>Apostolicall</hi> times; that I know not what can be added; And even for that higher <hi>gradus</hi> of a <hi>Metropolitan,</hi> or Arch-Bishop, to have been also <hi>Apostolicall,</hi> he hath, from the <hi>superscription</hi> of John, <hi>to the seven Churches,</hi> (each of which Cities being <hi>Metropolitical, and the rest of the Cities of</hi> Asia <hi>daughters under them)</hi> given very strong pro<g ref="char:EOLhyphen"/>babilities, hard to be gain-said; unto which (as an <hi>excellent</hi> com<g ref="char:EOLhyphen"/>ment upon this <hi>Letter)</hi> I shall refer the Reader.</p>
                  <q>
                     <p n="3">3. That in this <hi>judgement</hi> of his he was <hi>not singular; Doctor Davenant,</hi> that pious, and Lear<g ref="char:EOLhyphen"/>ned <hi>Bishop</hi> of <hi>Salisbury,</hi> consents with him in it. (in his <hi>determinati<g ref="char:EOLhyphen"/>ons,</hi> q. 42. produceth the princi<g ref="char:EOLhyphen"/>pal pf the Schoolmen, <hi>Gulielmus Parisiensis, Gerson, Durand,</hi> &amp;c. Episcopatus non est ordo praecisè distinctus à sacerdotio simplici, <hi>&amp;c.</hi> non est alia potestas ordinis in Epis<g ref="char:EOLhyphen"/>copis quam Presbyteris, sed inest modo perfectiori. <hi>And declares it to be the generall opinion of the
<pb n="117" facs="tcp:41259:65"/>
Schoolmen.</hi> Episcopatum ut distin<g ref="char:EOLhyphen"/>guitur à simplici sacerdotio non non esse alium ordinem; sed emi<g ref="char:EOLhyphen"/>nentiorem quandam potestatem &amp; dignitatem in eodem ordine sa<g ref="char:EOLhyphen"/>cerdotali, <hi>&amp;c. And as he grants the Bishop to have</hi> dignitatem altio<g ref="char:EOLhyphen"/>rem, potestatem majorem, <hi>&amp;c. so doth the Primate in that he saith he hath a</hi> superiority in degree a<g ref="char:EOLhyphen"/>bove a Presbyter, and that the Churches which have no Bishops, are thereby become very much defective in their Government; Both of them being farre from a parity.</p>
                     <p>
                        <hi>And whereas the Primate saith, That</hi> in cases of necessity, where Bishops cannot be had, the Or<g ref="char:EOLhyphen"/>dination by Presbyters standeth va<g ref="char:EOLhyphen"/>lid, <hi>Bishop</hi> Davenaut <hi>concurres with him also: That where</hi> Bishops <hi>were</hi> Heretical, or idolatrous, <hi>and</hi> re<g ref="char:EOLhyphen"/>fuse to ordain Orthodox Ministers, <hi>that in such and the like cases he saith:</hi> Si Orthodoxi Presbyteri (ne pereat Ecclesia) alios Presby<g ref="char:EOLhyphen"/>teros cogantur ordinare, ego non
<pb n="118" facs="tcp:41259:66"/>
ausim hujusmodi ordinationes pro<g ref="char:EOLhyphen"/>nuntiare irritas, &amp; innanes, <hi>&amp;c.</hi> Necessitas non inscitè lex tempo<g ref="char:EOLhyphen"/>ris appellatur, &amp; in tali casu de<g ref="char:EOLhyphen"/>fendat id ad quod coegit, <hi>and pro<g ref="char:EOLhyphen"/>duceth the opinion of</hi> Richardus Armachanus <hi>(one of this Primates Predecessors, and one of the most Learned men in his time) to be ac<g ref="char:EOLhyphen"/>cordingly.</hi> Armachani opinio est, quod si omues Episcopi essent de<g ref="char:EOLhyphen"/>functi, sacerdotes minores possunt ordinare, <hi>&amp; applies it to the like Pro<g ref="char:EOLhyphen"/>testant Churches, which the Primate mentions.</hi> Hac freti necessitate si Ecclesiae quaedam protestantium quae ordinationes ab Episcopis Papistis expectare non poterant consensu Presbyterorum suorum Presbyte<g ref="char:EOLhyphen"/>ros ordinarunt, non inde Episco<g ref="char:EOLhyphen"/>pali dignitati praejudicasse, sed ne<g ref="char:EOLhyphen"/>cessitati Ecclesiae obtemperasse ju<g ref="char:EOLhyphen"/>dicandi sint, <hi>Thus much for Bishop</hi> Davenants <hi>concurrence, to which divers others might be added, as in speciall,</hi> Doctor Richard Field <hi>sometimes</hi> Dean of Glocester, <hi>in his Learned Book</hi> of the Church,
<pb n="119" facs="tcp:41259:66"/>
                        <hi>lib. 3. cap.</hi> 39. and <hi>lib. 5. cap. 27. where this judgement of the</hi> Pri<g ref="char:EOLhyphen"/>mates, <hi>and this concurrence of</hi> Bi<g ref="char:EOLhyphen"/>shop Davenants <hi>is largely confirm<g ref="char:EOLhyphen"/>ed, without the least derogation from the preheminencie of</hi> Epis<g ref="char:EOLhyphen"/>copacy.</p>
                     <p>
                        <hi>But that book entituled,</hi> The de<g ref="char:EOLhyphen"/>fence of the Ordination of the Mi<g ref="char:EOLhyphen"/>nisters of the reformed Churches beyond the Seas <hi>maintained</hi> by Mr Arch-Deacon Mason, against the Romanists <hi>(who wrote also a</hi> defence of Episcopacy, and of the Mini<g ref="char:EOLhyphen"/>stery of the Church of <hi>England)</hi> is <hi>sufficiently known, and I have been assured, it was not onely the</hi> Judge<g ref="char:EOLhyphen"/>ment of Bishop Overal, <hi>but that he had a</hi> principal hand <hi>in it; He produceth many Testimonies.</hi> The Master of the Sentences, <hi>and most of the</hi> Schoolmen, Bonaventure, Tho. Aquinas, Durand. Domini<g ref="char:EOLhyphen"/>cus, Soto, Richardus Armachanus, Tostatus, Alphonsus à Castro, Ger<g ref="char:EOLhyphen"/>son, Petrus, Canisius, <hi>to have af<g ref="char:EOLhyphen"/>firmed the same, and at last quo<g ref="char:EOLhyphen"/>teth</hi> Medina, <hi>a principal Bishop of
<pb n="120" facs="tcp:41259:67"/>
the</hi> Councel of Trent, <hi>who affirm<g ref="char:EOLhyphen"/>ed, That</hi> Jerome, Ambrose, Au<g ref="char:EOLhyphen"/>gustine, Sedulius, Primasius, Chry<g ref="char:EOLhyphen"/>sostome, Theodoret, Theophy<g ref="char:EOLhyphen"/>lact, <hi>were of the same judgement also. And I suppose there is none doubts, but that the</hi> Primate <hi>joyn<g ref="char:EOLhyphen"/>ed with</hi> Arch-Deacon Mason <hi>in that conclusive wish of his,</hi> viz. That wherein the Discipline of <hi>France,</hi> or <hi>Holland</hi> is defective, they would by all possible means redresse, and reform it, and con<g ref="char:EOLhyphen"/>forme themselves to the ancient custome of the Discipline of Christ, which hath continued from the Apostles time, that so they may remove all opinion of singularity, and stop the mouth of malice it selfe,</p>
                  </q>
                  <p>In a word, If the <hi>ordination of Presbyters in such places where Bishops cannot be had,</hi> were not <hi>valid,</hi> the late Bishops of <hi>Scotland</hi> had a hard task to maintain themselves to be <hi>Bi<g ref="char:EOLhyphen"/>shops,</hi> who were not <hi>Priests,</hi> for their Ordination was no other, And for this, a passage in the <hi>History of
<pb n="121" facs="tcp:41259:67"/>
Scotland,</hi> wrote by the <hi>Arch-Bishop</hi> of Saint <hi>Andrews</hi> is observable, <hi>viz.</hi> That when tke <hi>Scots Bishops</hi> were to be consecrated by the <hi>Bishops of Lon<g ref="char:EOLhyphen"/>don, Ely,</hi> and <hi>Bath,</hi> here at <hi>Lon<g ref="char:EOLhyphen"/>don house,</hi> An. 1609. he saith, A question was moved by Doctor <hi>An<g ref="char:EOLhyphen"/>drews, Bishop</hi> of <hi>Ely,</hi> touching the consecration of the <hi>Scottish</hi> Bishops, who, as he said, <hi>must first be ordain<g ref="char:EOLhyphen"/>ed Presbyters, as having received no ordination from a Bishop.</hi> The Arch-Bishop of <hi>Canterbury,</hi> Doctor <hi>Ban<g ref="char:EOLhyphen"/>croft,</hi> who was by; maintained, <hi>That thereof there was no necessity, seeing where Bishops could not be had, the ordination given by the Presbyters must be esteemed lawfull, otherwise that it might be doubted if there were any lawfull vocation in most of the reformed Churches, This applauded to by the other Bishops,</hi> Ely <hi>acquiesced, and at the day, and in the place appointed, the three</hi> Scottish Bishops <hi>were consecrated by the above-said three English Bishops,</hi> the Arch-Bishop of <hi>Canterbury</hi> forbearing for another cause there mentioned.</p>
                  <p>
                     <pb n="122" facs="tcp:41259:68"/>
Now though the <hi>ordination of Presbyters</hi> in this case of necessity be granted to be valid, yet I have heard this <hi>learned Primate</hi> wonder at the neglect found in the <hi>late Presbyterian</hi> way of ordation, <hi>viz.</hi> That at <hi>imposi<g ref="char:EOLhyphen"/>tion of hands,</hi> they neither used the ancient form of words, with which the first framers of it were them<g ref="char:EOLhyphen"/>selves ordained, nor used any other to that sence in their room, at least there is no order, or direction for it. For suppose the words of our <hi>Sa<g ref="char:EOLhyphen"/>viour</hi> to the Apostles, (John 10. 21, 21.) at their ordination were scru<g ref="char:EOLhyphen"/>pled at, <hi>viz. Receive the holy Ghost, whose sins thou dost forgive are for<g ref="char:EOLhyphen"/>given: and whose sins thou dost re<g ref="char:EOLhyphen"/>tain are retained,</hi> (which rightly un<g ref="char:EOLhyphen"/>derstood, gave no just cause) yet why might not the next words have been continued? <hi>viz. and be thou a faithfull dispenser of the word of God, and of his holy Sacraments, in the name of the Father, and of the Son, and of the holy Ghost:</hi> or the other words upon the solemne delivery of the <hi>Bible,</hi> into the hands of the per<g ref="char:EOLhyphen"/>son
<pb n="123" facs="tcp:41259:68"/>
ordained; <hi>Take thou authority to preach the word of God, and to mini<g ref="char:EOLhyphen"/>ster the holy Sacraments in the Con<g ref="char:EOLhyphen"/>gregation where thou shalt be so ap<g ref="char:EOLhyphen"/>pointed.</hi> I can imagine no cause a<g ref="char:EOLhyphen"/>gainst the use of one of these, un<g ref="char:EOLhyphen"/>lesse it be because they had been u<g ref="char:EOLhyphen"/>sed there, as if in this sense, <hi>old things must be done away;</hi> and <hi>all must be new.</hi> To impose hands (ac<g ref="char:EOLhyphen"/>cording to the injunction of the A<g ref="char:EOLhyphen"/>postle, and to have it accompani<g ref="char:EOLhyphen"/>ed with prayer and thanksgiving for the person, is <hi>well done</hi> (wich in the <hi>former constitution</hi> was so<g ref="char:EOLhyphen"/>lemnly observed before, and after it) but why should the formal trans<g ref="char:EOLhyphen"/>mitting of Authority also in the name of Christ for the power of officiating <hi>be left undone,</hi> if the scruple in the <hi>instrumental</hi> cause be satisfied, why might it not have been prevented in the <hi>formall,</hi> who might have <hi>freely given</hi> what they had <hi>received.</hi> Now to give the <hi>seal</hi> of ordination (as some please to call <hi>imposition of hands)</hi> without any expresse <hi>com<g ref="char:EOLhyphen"/>mission</hi> annexed, or <hi>grant</hi> of Autho<g ref="char:EOLhyphen"/>rity
<pb n="124" facs="tcp:41259:69"/>
to the person, the <hi>Primate</hi> was wont to say, seemed to him to be like <hi>the putting of a seale to a blanck,</hi> which being so weighty a businesse, I wish prudent men would consider of, least in the future it arm the <hi>adversary</hi> with <hi>objections;</hi> and fill our <hi>own</hi> with further <hi>scru<g ref="char:EOLhyphen"/>ples;</hi> And so much (far larger then I intended) for the prevention of any offence, which might be taken at the one part of the Letter.</p>
                  <p>Now for the <hi>other clause</hi> of his <hi>judgement,</hi> which he leaves unto me to <hi>judge,</hi> what in reason I might ap<g ref="char:EOLhyphen"/>prehend to be <hi>his,</hi> I leave it accor<g ref="char:EOLhyphen"/>dingly to the judgement of others: All that can give any offence, is that term of <hi>Schisme.</hi> But in regard it is not <hi>directly</hi> determined, but onely that he could not be an <hi>Advocate</hi> to <hi>excuse</hi> it; and being delivered in that <hi>Latitude,</hi> that it is dubi<g ref="char:EOLhyphen"/>ous whether <hi>forreigne</hi> (to which the question chiefly relateth) or <hi>do<g ref="char:EOLhyphen"/>mestick, former</hi> times, or <hi>latter,</hi> may take the application. I shall not of<g ref="char:EOLhyphen"/>fend the Reader with any larger
<pb n="125" facs="tcp:41259:69"/>
                     <hi>Apology,</hi> onely wherein any shall find themselves concerned, I wish such <hi>humble and meek spirits,</hi> that the admonition of so <hi>pious,</hi> and emi<g ref="char:EOLhyphen"/>nent a Bishop, <hi>(whose fame is through<g ref="char:EOLhyphen"/>out the Churches)</hi> might prevaile to the amendmeut of what hath been amisse among us. If I have abound<g ref="char:EOLhyphen"/>ed <hi>beyond my measure,</hi> to the ha<g ref="char:EOLhyphen"/>zard of the offence of <hi>both parties</hi> in these advertisements, let it be excused by the <hi>impartiality</hi> of it, and the <hi>unbyassed</hi> intention for the setling of truth and peace so shaken of later dayes.</p>
               </div>
               <div type="part">
                  <pb n="126" facs="tcp:41259:70"/>
                  <head>The Primates judgement of severall Subjects.</head>
                  <p>THe mifinterpretations, which have been alrea<g ref="char:EOLhyphen"/>dy made of this <hi>most Reverend and Learned mate,</hi> of a change of judgement in him towards his lat<g ref="char:EOLhyphen"/>ter end, (which I have been mo<g ref="char:EOLhyphen"/>ved here to <hi>vindicate)</hi> giving it suspected to be the <hi>fore-runner</hi> of more of the like, which may be raised hereafter, I have been ad<g ref="char:EOLhyphen"/>vised upon this occasion, both in answer to, and prevention of any other <hi>false rumours</hi> for the <hi>fu<g ref="char:EOLhyphen"/>ture</hi>
                     <pb n="127" facs="tcp:41259:70"/>
to declare more <hi>fully</hi> what I did of him <hi>briefly</hi> in his Fune<g ref="char:EOLhyphen"/>rall Sermon, as to some particu<g ref="char:EOLhyphen"/>lars then whispering of him <hi>(o<g ref="char:EOLhyphen"/>mitted at the presse,</hi> but not with my will,) And I do it the ra<g ref="char:EOLhyphen"/>ther in regard, as I was desired then by some of different <hi>judge<g ref="char:EOLhyphen"/>ment,</hi> to make an impartial relati<g ref="char:EOLhyphen"/>on of <hi>his</hi> there (there each like <hi>Israel</hi> and <hi>Judah,</hi> for <hi>David,</hi> claim<g ref="char:EOLhyphen"/>ing an interest in him) so finding that <hi>omission</hi> to be diversly inter<g ref="char:EOLhyphen"/>preted to my censure, and con<g ref="char:EOLhyphen"/>ceived by some to be the occasion of those severall <hi>mistakes</hi> raised of him since, (whereby, as <hi>(praef. to disp. of Sacram.)</hi> Mr. <hi>Baxter</hi> complaines, <hi>The good Bishop must now be what every one will say of him, one feigning him to be of one extreame, and the other of the o<g ref="char:EOLhyphen"/>ther extreame)</hi> which the publish<g ref="char:EOLhyphen"/>ing might have <hi>prevented,</hi> I have thought fit to discharge that trust reposed in me, both in relation to his <hi>Doctrine</hi> and <hi>practice,</hi> and I know no person of more gene<g ref="char:EOLhyphen"/>rall
<pb n="128" facs="tcp:41259:71"/>
                     <hi>reputation,</hi> and more like to be an exemplary pattern in this his <hi>moderation,</hi> which I con<g ref="char:EOLhyphen"/>ceived fit to <hi>be known unto all men.</hi>
                  </p>
               </div>
               <div type="part">
                  <pb n="129" facs="tcp:41259:71"/>
                  <head>The late <hi>Arch-Bishop</hi> of <hi>Armagh,</hi> and <hi>Primate</hi> of <hi>Ireland,</hi> his <hi>judgement</hi> in matter of <hi>Doctrine, Discipline,</hi> and <hi>other subjects;</hi> of which there have been some different opinions among others, and some misinterpretations of him.</head>
                  <p>IN <hi>Doctrine</hi> he did fully ap<g ref="char:EOLhyphen"/>prove the <hi>Articles of Reli<g ref="char:EOLhyphen"/>gion</hi> of the Church of <hi>Eng<g ref="char:EOLhyphen"/>land,</hi> as the same more en<g ref="char:EOLhyphen"/>larged in the <hi>Articles of Ire<g ref="char:EOLhyphen"/>land:</hi> The <hi>discipline</hi> and <hi>constitu<g ref="char:EOLhyphen"/>tious</hi> of both, he did also ap<g ref="char:EOLhyphen"/>prove.</p>
                  <p>For the <hi>Liturgy</hi> in the publick prayers, as while he lived at <hi>Dro<g ref="char:EOLhyphen"/>gheda</hi> in <hi>Ireland,</hi> they were con<g ref="char:EOLhyphen"/>stantly
<pb n="130" facs="tcp:41259:72"/>
observed in his <hi>family,</hi> so he had them in estimation to his <hi>last;</hi> And the last time he was in <hi>London</hi> upon the occasion of some rash groundlesse rumours raised of him to the contrary, (to his <hi>no small grief)</hi> he gave his judgement accordingly to an <hi>Honourable per<g ref="char:EOLhyphen"/>son,</hi> wrote with his <hi>owne hand,</hi> which he shewed unto me; He had constantly prayers in his family <hi>four</hi> times a day; At <hi>six</hi> in the <hi>morning,</hi> and <hi>eight</hi> at <hi>night,</hi> they were such, wherein the <hi>gifts</hi> of those, who were his <hi>Chaplains</hi> were exercised, but before Dinner and Supper in the <hi>Chappel,</hi> was the forenamed al<g ref="char:EOLhyphen"/>so observed; Indeed he was not so <hi>rigid,</hi> as to tie all men in the <hi>pri<g ref="char:EOLhyphen"/>vate,</hi> to an absolute necessary use of it, or in the <hi>publike,</hi> that a Sermon was not to be heard, un<g ref="char:EOLhyphen"/>lesse that did precede; And for the <hi>healing</hi> or <hi>preventing</hi> of those distra<g ref="char:EOLhyphen"/>ctions and divisions, which have been among <hi>Ministers</hi> as others, and the moderating of each <hi>extre<g ref="char:EOLhyphen"/>mity</hi> in relation to the use of it
<pb n="131" facs="tcp:41259:72"/>
whereby there might be a return of that wished-for <hi>peace</hi> and <hi>unity,</hi> which of late years we have been <hi>strangers</hi> to, He conceived some prudent moderate <hi>accommodation</hi> might have been thought of (and yet may) by <hi>wise men,</hi> in order to the present continuance of the <hi>sub<g ref="char:EOLhyphen"/>stantial</hi> part of it, (each side yiel<g ref="char:EOLhyphen"/>ding somewhat, after the example of Saint <hi>Paul</hi> in <hi>circumstantials)</hi> which might have better borne the name of a <hi>reformation,</hi> than thus to have a <hi>totall suppression</hi> of it, whereby <hi>with the intention of ga<g ref="char:EOLhyphen"/>thering up the Tares, the Wheat hath been rooted up also.</hi>
                  </p>
                  <p>As for some arbitrary <hi>innovations,</hi> not within the compasse of the rule, and order of the book, he did not affect, and <hi>often wished</hi> they had not been introduced, as foresee<g ref="char:EOLhyphen"/>ing the issue of it, what was <hi>com<g ref="char:EOLhyphen"/>manded</hi> he readily observed, but did not take upon him to introduce any <hi>Rite,</hi> or <hi>Ceremony</hi> upon his own opinion of <hi>decency,</hi> till the Church had judged it so; and thought they
<pb n="132" facs="tcp:41259:73"/>
most owned the book, who nei<g ref="char:EOLhyphen"/>ther <hi>added,</hi> or <hi>diminished</hi> from the rule of it.</p>
                  <p>
                     <hi>And for bowing at the Name of Jesus,</hi> though he censured not those that did, either in <hi>our,</hi> or other <hi>Reformed</hi> Churches, according to the <hi>custome</hi> of each, yet he did not conceive the <hi>injunction</hi> of it could be founded upon that of the <hi>Apo<g ref="char:EOLhyphen"/>stle,</hi> Phil. 2. 10. and wondred at some <hi>learned</hi> mens assertions, that it was the <hi>Exposition of all the Fa<g ref="char:EOLhyphen"/>thers</hi> upon it, And as the wise composers of the <hi>Liturgy</hi> gave no direct injunction for it there, so in <hi>Ireland</hi> he withstood the putting of it into the <hi>Canon,</hi> Anno 1634.</p>
                  <p>That a <hi>form of prayer,</hi> not only by way of <hi>direction,</hi> but punctually composed were fit to be had in the <hi>publike</hi> he was ever for, as much conducing to the benefit of the <hi>vulgar</hi> people, which are the major part of the Nation, and especially in the administration of <hi>Baptisme,</hi> and the <hi>Communion,</hi> as well for the shunning and pre<g ref="char:EOLhyphen"/>venting
<pb n="133" facs="tcp:41259:73"/>
the <hi>disorder,</hi> and scanda<g ref="char:EOLhyphen"/>lous <hi>confusion</hi> found in some mens performances of them, as the te<g ref="char:EOLhyphen"/>stifying of an <hi>unity</hi> and <hi>unanimity</hi> a<g ref="char:EOLhyphen"/>mong us, which Saint <hi>Paul</hi> prefers as <hi>the more excellent way,</hi> before the variety of all <hi>Spirituall gifts</hi> whatsoever.</p>
                  <p>He often wished The judgement of <hi>Calvine</hi> concerning it (who was a wise and learned man) in his let<g ref="char:EOLhyphen"/>ter to the L. <hi>Protector</hi> of <hi>England,</hi> in <hi>Edward the sixth</hi>'s time, were more known than it is, in regard of his esteem with such, who have oppsed it,<q> who doth <note n="a" place="margin">o Quod ad for<g ref="char:EOLhyphen"/>mulam precum &amp; rituum Ec<g ref="char:EOLhyphen"/>clesiasticorum valde probo, ut certa illa extet à qua pastoribus discedere in functione sua non liceat, tam ut consulatur quorundam sim<g ref="char:EOLhyphen"/>plicitati &amp; im<g ref="char:EOLhyphen"/>peritiae, quam ut certius it a constat omnium inter se Ecclesiaerum consen<g ref="char:EOLhyphen"/>sus; <gap reason="illegible" resp="#OXF" extent="1 letter">
                              <desc>•</desc>
                           </gap>ostreme etiam ut obviam eatur desultoriae quorundam levitati, qui No<g ref="char:EOLhyphen"/>vationes quasdam affectant; sic igitur statum esse Catechismum oportet statam Sacramentorum administrationem, publicam item precum formu<g ref="char:EOLhyphen"/>lam; <hi>vid.</hi> Ep. Anno 1546. Protectori Angliae.</note> much ap<g ref="char:EOLhyphen"/>prove  that there should be a cer<g ref="char:EOLhyphen"/>tain set form of prayer, from which it should not be lawfull for the Pastors to depart in their fun<g ref="char:EOLhyphen"/>ction, both that some care might be had of the more simple, and igno<g ref="char:EOLhyphen"/>rant sort, as also that the consent of all the Churches within themselves
<pb n="134" facs="tcp:41259:74"/>
might the more evidently appear. And lastly, for the prevention of the inconstant levity of some, who are affecters of novelty, and so adviseth to have a set Cate<g ref="char:EOLhyphen"/>chisme, a set form of publick prayers, and administration of Sa<g ref="char:EOLhyphen"/>craments.</q>
                  </p>
                  <p>He was for the <hi>Ministers</hi> impro<g ref="char:EOLhyphen"/>ving of their gifts, and abilties in prayer, <hi>before Sermon and after,</hi> ac<g ref="char:EOLhyphen"/>cording to his own practice: but if that were done, he saw no reason why the other should <hi>be left undone;</hi> The Church of God being like a great <hi>family,</hi> whereein some being <hi>Infants</hi> and <hi>Children,</hi> as well as of <hi>full age,</hi> a provision must be had <hi>of Milk, as stronger meat,</hi> and all ought to be <hi>equally</hi> taken care of, even the ignorant, and <hi>sim<g ref="char:EOLhyphen"/>pler</hi> sort, as well as those of grea<g ref="char:EOLhyphen"/>ter <hi>education.</hi>
                  </p>
                  <p>For <hi>Ordination,</hi> or an ordained Ministery, such was his judgement of the <hi>necessity</hi> of it, That he took it to be a <hi>fundamental,</hi> and one of those <hi>principles of Christian Do<g ref="char:EOLhyphen"/>ctrine,
<pb n="135" facs="tcp:41259:74"/>
(Hebr.</hi> 6. 2.) called, <hi>laying on of hands;</hi> the great neglect of which he much lamented, as fearing it would prove to be the <hi>undermining</hi> the foundation of our Church, which Mr. <hi>Cartwright,</hi> in his <note n="a" place="margin">Answer to the <hi>Rhem. <gap reason="illegible" resp="#OXF" extent="1 letter">
                              <desc>•</desc>
                           </gap>est</hi>
                     </note> 
                     <hi>Commentary</hi> upon the place, confirmes to the <hi>full,</hi> and in a <hi>higher</hi> expression, as if it were the <hi>overthrow of Christi<g ref="char:EOLhyphen"/>anity.</hi> And yet, as you have heard, he was not so severe as to condemn, and <hi>disown the Ministery of other reformed Churches,</hi> or refuse Com<g ref="char:EOLhyphen"/>munion with them, because in eve<g ref="char:EOLhyphen"/>ry particular, as to <hi>some persons</hi> u<g ref="char:EOLhyphen"/>sually ordaining, they were de<g ref="char:EOLhyphen"/>fective.</p>
                  <p>For <hi>Episcopacy,</hi> he was not want<g ref="char:EOLhyphen"/>ing with Saint <hi>Paul to magnifie his own office,</hi> by two several <hi>Tractates</hi> he hath published, (none being more able to defend the <hi>ancient</hi> right of it) for which he was by Letters <hi>im<g ref="char:EOLhyphen"/>portuned,</hi> by some of the most <hi>emi<g ref="char:EOLhyphen"/>nent</hi> persons of his own <hi>profession,</hi> yet how <hi>humbly</hi> without any <hi>parti<g ref="char:EOLhyphen"/>ality</hi> to himself, and the eminent <hi>degree</hi> he had obtained in it, did he
<pb n="136" facs="tcp:41259:75"/>
declare his judgement, is evident by the above-said <hi>Tractates,</hi> and the <hi>Letter</hi> before mentioned, And his <hi>prudence</hi> in the present <hi>accom<g ref="char:EOLhyphen"/>modation</hi> of things in that Treatise of his, viz. <hi>The reduction of it to the form of Synodical Government,</hi> for the <hi>prevention of that disturbance, which did afterwards arise about it,</hi> is as apparent also; if others concerned in these transactions had been of that <hi>moderation, humility,</hi> and <hi>meek<g ref="char:EOLhyphen"/>nesse,</hi> the wound given, might have been <hi>healed</hi> before it grew <hi>in<g ref="char:EOLhyphen"/>curable.</hi>
                  </p>
                  <p>That the <hi>Annual Commemorati<g ref="char:EOLhyphen"/>ons</hi> of the Articles of the faith, such as the <hi>Nativity, Passion, Re<g ref="char:EOLhyphen"/>surrection,</hi> of our Saviour, <hi>&amp;c.</hi> were fit to be observed (which Saint <hi>Augustine</hi> saith, in his time were <hi>in use through the whole Catholick Church</hi> of Christ) and is now in some <hi>Reformed Churches,</hi> as a means to keep them in the <hi>memory</hi> of the vulgar, (according to the <hi>pattern</hi> of Gods injunction to the <hi>Israelites</hi> in the Old Testament, for the
<pb n="137" facs="tcp:41259:75"/>
                     <hi>Types</hi> of them) appeared sufficient<g ref="char:EOLhyphen"/>ly to be his judgement, by his <hi>then constant preaching</hi> upon those sub<g ref="char:EOLhyphen"/>jects.</p>
                  <p>The <hi>Friday</hi> before <hi>Easter</hi> (i e. the <hi>Resurrection,</hi> East <hi>in old Saxon,</hi> signifying <hi>rising)</hi> appointed for the remembrance of the <hi>Passion</hi> of our Saviour, he did duely at <hi>Drogheda,</hi> in <hi>Ireland,</hi> observe as a <hi>solemn fast,</hi> (inclining the rather to that <hi>choice</hi> out of <hi>Prudence, and the security from censure,</hi> by the then custome of having Sermons beyond their or<g ref="char:EOLhyphen"/>dinary limit in <hi>England;)</hi> when (after the publick prayers of the Church) he first preached upon that subject, <hi>extending</hi> himselfe in <hi>prayer</hi> and Ser<g ref="char:EOLhyphen"/>mon beyond his ordinary time, which we imitated, who succeed<g ref="char:EOLhyphen"/>ed in the duties of the day, and which being known to be his <hi>con<g ref="char:EOLhyphen"/>stant</hi> custome, some from <hi>Dublin,</hi> as other parts, came to partake of it; which most excellent <hi>Sermons</hi> of his upon that occasion, he was by ma<g ref="char:EOLhyphen"/>ny <hi>Godly Religious</hi> persons importu<g ref="char:EOLhyphen"/>ned much for the publishing of
<pb n="138" facs="tcp:41259:76"/>
them, and his <hi>strict</hi> observation of this <hi>fast</hi> was such, that neither <hi>before,</hi> or <hi>after</hi> that extraordinary paines would he take the least <hi>refreshment,</hi> till about six a Clock, and which did not excuse him from Preaching again on <hi>Easter day,</hi> when we con<g ref="char:EOLhyphen"/>stantly had a Communion.</p>
                  <p>That Tractate of his, entitled, <hi>The Incarnation of the Son of God,</hi> was the summe of two, or three Sermons, which I heard him preach at <hi>Drogheda,</hi> at that <hi>Festivall,</hi> when we celebrate the <hi>birth of our Sa<g ref="char:EOLhyphen"/>viour.</hi>
                  </p>
                  <p>That he was for the often publike reading of the <hi>ten Commandements,</hi> and the <hi>Creed,</hi> before the Congre<g ref="char:EOLhyphen"/>gation, according to the custome of other reformed Churches, I sup<g ref="char:EOLhyphen"/>pose none can doubt of, and not onely that, which is commonly cal<g ref="char:EOLhyphen"/>led the <hi>Apostles Creed,</hi> but the <hi>Ni<g ref="char:EOLhyphen"/>cene</hi> and <hi>Athanasius,</hi> his book of the <hi>three Creeds</hi> sufficiently per<g ref="char:EOLhyphen"/>swade it.</p>
                  <p>What his judgement was of the <hi>use</hi> of the <hi>Lords Prayer,</hi> his practice
<pb n="139" facs="tcp:41259:76"/>
shewed it in the constant conclu<g ref="char:EOLhyphen"/>ding of his prayer before Sermon with it. And his approbation of that gesture of <hi>kneeling</hi> at the Commu<g ref="char:EOLhyphen"/>nion was often apparent before many witnesses.</p>
                  <p>For <hi>confirmation of Children</hi> (which <hi>Calvine, Beza, Piscator,</hi> and others do much commend, and wish it were restored among them) he was not wanting in his observa<g ref="char:EOLhyphen"/>tion, as an ancient laudable <hi>cu<g ref="char:EOLhyphen"/>stome,</hi> by which was <hi>occasioned</hi> the more frequent having in <hi>memory</hi> the principles of religion, with the yonger sort. At his <hi>first publike</hi> giving notice of the time of that his intention, (it having been long <hi>dis<g ref="char:EOLhyphen"/>used</hi> in <hi>Ireland)</hi> he made a large speech unto the people of the <hi>anti<g ref="char:EOLhyphen"/>quity</hi> of it, the <hi>prudence</hi> of the first reformers in purging it from <hi>Popish superstitions,</hi> with the <hi>end</hi> of it, and then such youths presented to him, who could repeat the publike <hi>Catechisme</hi> were confirmed, and so often afterwards, and indeed the apprehension of his <hi>piety</hi> and <hi>ho<g ref="char:EOLhyphen"/>linesse</hi>
                     <pb n="140" facs="tcp:41259:77"/>
moved the <hi>Parents</hi> much, to desire that their Children might <hi>by him</hi> receive <hi>that Benediction,</hi> which was seconded with <hi>good,</hi> and <hi>spi<g ref="char:EOLhyphen"/>ritual</hi> instruction, that stuck to them when they came to further yeares.</p>
                  <p>The <hi>publike Catechisme,</hi> contain<g ref="char:EOLhyphen"/>ing the summe of the <hi>Creed,</hi> the 10. <hi>Commandements,</hi> the <hi>Lords Prayer,</hi> and <hi>Doctrine of the Sacraments,</hi> de<g ref="char:EOLhyphen"/>spised by some for its <hi>plainnesse,</hi> he thought <hi>therefore</hi> to be the more profitable for the <hi>vulgar;</hi> And at <hi>Drogheda</hi> in <hi>Ireland,</hi> gave me or<g ref="char:EOLhyphen"/>ders every Lords day in the after<g ref="char:EOLhyphen"/>noon, (beside the Sermon which was not omitted) to explain it.</p>
                  <p>He was very exemplary in the careful observation of the <hi>Lords day</hi> in his <hi>family;</hi> The Sermon preach<g ref="char:EOLhyphen"/>ed by him in the forenoon, being constantly <hi>repeated</hi> in the <hi>Chappel</hi> by his Chaplain, about five of the Clock in the <hi>afternoon,</hi> unto which many of the <hi>Town</hi> resorted.</p>
                  <p>For <hi>Habits,</hi> he observed such, which were <hi>accustomed</hi> by those of
<pb n="141" facs="tcp:41259:77"/>
his profession; for the <hi>Organ,</hi> and the <hi>Quire,</hi> he continued them as he found them in use before him. And as in <hi>all things,</hi> so in his ordi<g ref="char:EOLhyphen"/>nary wearing <hi>Garments,</hi> he was a <hi>Pattern of gravity,</hi> approving much of a <hi>distinctive</hi> Apparel in the Mini<g ref="char:EOLhyphen"/>stery that way.</p>
                  <p>Lastly, for the <hi>Ecclesiastical Con<g ref="char:EOLhyphen"/>stitutions</hi> of <hi>Ireland,</hi> as he was in <hi>An.</hi> 1634. (being then the <hi>Primate)</hi> the chief guide in their establish<g ref="char:EOLhyphen"/>ment, so before he was a Bishop, <hi>An.</hi> 614. being then a Member of the <hi>Convocation,</hi> he was employed as a principal person for the <hi>Collect<g ref="char:EOLhyphen"/>ing,</hi> and drawing up such <hi>Canons</hi> as concerned the Discipline, and Government of the Church, and were to be treated upon by the Arch-Bishops and Bishops, and the rest of the Clergy of <hi>Ireland,</hi> (divers taken out of the Statutes, Queen <hi>Elizabeths</hi> Injunctions, and the Ca<g ref="char:EOLhyphen"/>nons of <hi>England,</hi> 1571.) which I have lately found, <hi>written then with his own hand.</hi> The <hi>two first</hi> of which being in these words.</p>
                  <p n="1">
                     <pb n="142" facs="tcp:41259:78"/>
1. <hi>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 Administrations of Sa<g ref="char:EOLhyphen"/>craments, &amp;c. 2. That no other form of Ordination shall be used in this Na<g ref="char:EOLhyphen"/>tion, but which is contained in the book of ordering of Bishops, Priests, and Deacons, allowed by Authority, and hitherto practized in the Chur<g ref="char:EOLhyphen"/>ches of</hi> England, <hi>and</hi> Ireland, make it apparent that his judgement con<g ref="char:EOLhyphen"/>cerning many of the above-mentio<g ref="char:EOLhyphen"/>ned subjects, was the same in his <hi>yonger,</hi> as <hi>Elder years.</hi>
                  </p>
                  <p>And yet notwithstanding all this, there were <hi>alwayes</hi> some, and <hi>still</hi> are too many, who are apt to <hi>blurre</hi> him with the title of a <hi>Puritane,</hi> (which is is one occasion of this en<g ref="char:EOLhyphen"/>largement) though in none the sense of it is more <hi>uncertain</hi> then in his <hi>application,</hi> and from none a grea<g ref="char:EOLhyphen"/>ter lustre would be given unto it than by his <hi>reflexion.</hi> In whom, with his conformity to the <hi>Disci<g ref="char:EOLhyphen"/>pline,
<pb n="143" facs="tcp:41259:78"/>
Liturgy,</hi> and <hi>Articles</hi> of the Church of <hi>England,</hi> labour in <hi>writing,</hi> constancy in <hi>preaching</hi> a<g ref="char:EOLhyphen"/>gainst the errours of <hi>Popery,</hi> and such as <hi>border</hi> upon it, so much <hi>humility, holinesse,</hi> and <hi>charity,</hi> and other fruits of the spirit did so eminently shine. Indeed I have seen divers <hi>Letters,</hi> wrote unto him from those, who heretofore were so aspersed, full of respect, and large expressions of their <hi>love</hi> to <hi>him,</hi> and many receiving <hi>satis<g ref="char:EOLhyphen"/>faction,</hi> have concurred with him in the abovesaid particulars, his humility and meeknesse prevailing more then others strict austerity, but how that said <hi>Title</hi> could be fixed on <hi>him,</hi> I am yet <hi>to seek,</hi> unlesse it bear a <hi>better sense</hi> than the Au<g ref="char:EOLhyphen"/>thours of it will own.</p>
                  <p>Nay, some of the <hi>simpler</hi> sort, hearing of a conjunction of <hi>Popery</hi> and <hi>Prelacy,</hi> have thought they could not be parted in him, though most of his <hi>Sermons,</hi> as well as his <hi>writings,</hi> sufficiently clear him that way. I remember many yeares a<g ref="char:EOLhyphen"/>gone,
<pb n="144" facs="tcp:41259:79"/>
the late Arch-Bishop of <hi>Can<g ref="char:EOLhyphen"/>terbury</hi> wrote unto him into <hi>Ireland,</hi> of a strong rumour then raised of him here at <hi>Court,</hi> That he was <hi>turned a Papist</hi> (presumed to be by a Letter of some Popish Priest from thence.) But it fell out to be at the <hi>same</hi> time, or <hi>immediately</hi> after he had in two Learned <hi>Sermons</hi> given his judgement at large, that the <hi>Pa<g ref="char:EOLhyphen"/>pacy</hi> was meant by <hi>Babylon,</hi> in the 17, and 18, of the <hi>Revelation,</hi> which in the <hi>return</hi> of his answer to that report he did <hi>affirm,</hi> and was his judg<g ref="char:EOLhyphen"/>ment to his last, though the reply made to him did not consent in that.</p>
                  <p>I am not a stranger to such a <hi>de<g ref="char:EOLhyphen"/>sign</hi> of some of the <hi>Romish party,</hi> a little before his death, for the rai<g ref="char:EOLhyphen"/>sing of the <hi>like rumour,</hi> by some <hi>Letters</hi> wrote unto him from some of eminency among them, which I dis<g ref="char:EOLhyphen"/>dain any further to mention.</p>
                  <p>And thus upon this occasion I have endeavoured to prevent for the <hi>future,</hi> any more injurious mi<g ref="char:EOLhyphen"/>stakes of him, by an <hi>impartial</hi> de<g ref="char:EOLhyphen"/>claring, according to my know<g ref="char:EOLhyphen"/>ledge,
<pb n="145" facs="tcp:41259:79"/>
his <hi>judgement,</hi> and <hi>practice</hi> in these particulars, wherein he may well be esteemed of us (as <hi>Erasmus</hi> saith of Saint <hi>Augstine) Vividum quoddam exemplar Episco<g ref="char:EOLhyphen"/>pi, omnibus virtutum numeris absolu<g ref="char:EOLhyphen"/>tum.</hi> And I wish in these <hi>divided</hi> times, wherein each party hath a great, and a <hi>reverend opinion</hi> of him, they would shew it in this, by taking his <hi>spirit of moderation</hi> for their <hi>Copy</hi> to write after, and for my own part, <hi>I would to God not only they, but also all that</hi> read, or <hi>hear this of him, were both al<g ref="char:EOLhyphen"/>most, and altogether such as he was.</hi>
                  </p>
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         <text xml:lang="eng">
            <front>
               <div type="title_page">
                  <pb facs="tcp:41259:80"/>
                  <p>
                     <pb facs="tcp:41259:80" rendition="simple:additions"/>
THE REDUCTION OF EPISCOPACY Unto the Form of Synodical Government, Received in the ANCIENT CHURCH: By the most Reverend and learned Father of our Church Dr. <hi>JAMES USHER,</hi> late Arch-Bishop of <hi>Armagh,</hi> and Primate of all <hi>Ireland.</hi> Proposed in the year 1641. as an Expe<g ref="char:EOLhyphen"/>dient for the prevention of those Troubles, which afterwards did arise about the matter of <hi>Church-Government.</hi>
                  </p>
                  <p>Published by <hi>NICHOLAS BERNARD.</hi> D. D. Preacher to the Honourable Society of <hi>Grayes-Inne,</hi> London.</p>
                  <p>
                     <hi>LONDON, Printed,</hi> Anno Domini. 1658.</p>
               </div>
               <div type="to_the_reader">
                  <pb facs="tcp:41259:81"/>
                  <pb n="149" facs="tcp:41259:81"/>
                  <head>TO THE READER.</head>
                  <p>
                     <hi>THE</hi> Originall <hi>of this was given me by the most</hi> Reverend Primate, <hi>some few years before his death, wrote throughout with his own hand, and of late I have found it</hi> subscribed <hi>by</hi> himself, and Doctor Holseworth, <hi>and with a Mar<g ref="char:EOLhyphen"/>ginal Note at the first Proposition, which I have also added. If it may now answer the expectation of many</hi> pious, <hi>and</hi> prudent <hi>Persons, who have desired the publishing of it, as a</hi> seasonable preparative to some <hi>mode<g ref="char:EOLhyphen"/>ration</hi> in the midst of those <hi>extreams,</hi> which this Age abounds with, it
<pb n="150" facs="tcp:41259:82"/>
will attain the end intended by the <hi>Authour:</hi> And it is likely to be more operative, by the great <hi>reputa<g ref="char:EOLhyphen"/>tion</hi> he had, and hath in the hearts of <hi>all good men,</hi> being far from the least suspicion to be byassed by any privivate ends, but onely ayming at the reducing of <hi>Order, Peace,</hi> and <hi>Unity, which God is the Authour of,</hi> and not of confusion. For the reco<g ref="char:EOLhyphen"/>very of which, it were to be wish<g ref="char:EOLhyphen"/>ed, that such as do consent in <hi>Sub<g ref="char:EOLhyphen"/>stantials,</hi> for matter of <hi>Doctrine,</hi> would consider of some <hi>conjunction</hi> in point of <hi>Discipline,</hi> that private interest and <hi>circumstantials,</hi> might not keep them thus far asunder.</p>
                  <closer>
                     <dateline>
                        <hi>Grayes-Inne,</hi> 
                        <date>Octob. 13. 1657.</date>
                     </dateline>
                     <signed>N. BERNARD.</signed>
                  </closer>
               </div>
            </front>
            <body>
               <div type="text">
                  <pb n="151" facs="tcp:41259:82"/>
                  <head>The Reduction of Episco<g ref="char:EOLhyphen"/>pacy unto the form of Synodi<g ref="char:EOLhyphen"/>cal Government, received in the ancient Church; proposed in the year 1641, as an Expedi<g ref="char:EOLhyphen"/>dient for the prevention of those troubles, which after<g ref="char:EOLhyphen"/>wards did arise about the mat<g ref="char:EOLhyphen"/>ter of Church-Government.</head>
                  <head>Episcopal and Presbyterial Government conjoyned.</head>
                  <p>BY Order of the Church of <hi>England,</hi> all Presbyters are charged <note n="a" place="margin">The book of Ordination.</note> 
                     <hi>to administer the Do<g ref="char:EOLhyphen"/>ctrine and Sacraments, and the Disci<g ref="char:EOLhyphen"/>pline
<pb n="152" facs="tcp:41259:83"/>
of Christ, as the Lord hath com<g ref="char:EOLhyphen"/>manded, and as this Realme hath re<g ref="char:EOLhyphen"/>ceived the same;</hi> And that they might the better understand what the <hi>Lord had commanded</hi> therein, <note n="b" place="margin">Ibid. ex <hi>Act.</hi> 20, 27, 28.</note> the exhortation of Saint <hi>Paul,</hi> to the Elders of the Church of <hi>Ephe<g ref="char:EOLhyphen"/>sus</hi> is appointed to be read unto them at the time of their Ordination; <hi>Take heed unto your selves, and to all the flock among whom the Holy Ghost hath made you Overseers to</hi> 
                     <note n="c" place="margin">
                        <gap reason="foreign">
                           <desc>〈 in non-Latin alphabet 〉</desc>
                        </gap>. So taken in Mat. 2. 6. and Rev. 12. 5. and 19. 15.</note> 
                     <hi>Rule the Con<g ref="char:EOLhyphen"/>gregation of God, which he hath pur<g ref="char:EOLhyphen"/>chased with his blood.</hi>
                  </p>
                  <p>Of the many Elders, who in common thus ruled the Church of <hi>Ephesus,</hi> there was one <hi>Presi<g ref="char:EOLhyphen"/>dent,</hi> whom our <hi>Saviour</hi> in his Epistle unto this Church in a peculiar manner stileth <note n="d" place="margin">Rev. 2. 1.</note> 
                     <hi>the Angell of the Church of Ephesus:</hi> and <hi>Ignatius</hi> in another Epistle written about twelve yeares after unto the same Church, calleth the <hi>Bishop</hi> thereof. Betwixt the Bishop and the Presbytery of that Church, what an harmonius consent there was in the ordering of the Church-Government, the same
<pb n="153" facs="tcp:41259:83"/>
                     <hi>Ignatius</hi> doth fully there declare, by the Presbytery, with <note n="e" place="margin">1 Tim. 4. 14.</note> Saint <hi>Paul,</hi> understanding the Commu<g ref="char:EOLhyphen"/>nity of the rest of the <hi>Presbyters,</hi> or <hi>Elders,</hi> who then had a hand not onely in the delivery of the <hi>Do<g ref="char:EOLhyphen"/>ctrine</hi> and <hi>Sacraments,</hi> but also in the Administration of the <hi>Discipline of Christ:</hi> for further proof of which, we have that known testimony of <hi>Tertullian</hi> in his general Apology for Christians. <note n="f" place="margin">
                        <q>Ibidem etiam exhortationes, castigationes &amp; censura divina; nam &amp; judica<g ref="char:EOLhyphen"/>tur magno cum pondere ut apud cert<gap reason="illegible" resp="#OXF" extent="1 letter">
                              <desc>•</desc>
                           </gap>s de Dei conspectu, sum<g ref="char:EOLhyphen"/>múnque futuri judicii praejudi<g ref="char:EOLhyphen"/>cium est, si qui<gap reason="illegible" resp="#OXF" extent="1 letter">
                              <desc>•</desc>
                           </gap> ita deliquerit, ut à communica<g ref="char:EOLhyphen"/>tione orationis. &amp; conventuss, &amp; omnis sancti commecii rele<g ref="char:EOLhyphen"/>getur<g ref="char:punc">▪</g> praesi<g ref="char:EOLhyphen"/>dent probati quique seniores, honorem istum non pretio, sed Testimonio adepti.</q> 
                        <bibl>Ter<g ref="char:EOLhyphen"/>tul. Apologet. cap.</bibl> 39.</note> 
                     <hi>In the Church are used exhortations, chastisements, and divine censure; for judgement is gi<g ref="char:EOLhyphen"/>ven with great advice as among those, who are certain they are in the sight of God, and in it is the chiefest fore<g ref="char:EOLhyphen"/>shewing of the judgement which is to come, if any man have so offended, that he be banished from the Commu<g ref="char:EOLhyphen"/>nion of prayer, and of the Assembly, and of all holy fellowship. The Presi<g ref="char:EOLhyphen"/>dents that bear rule therein are cer<g ref="char:EOLhyphen"/>tain approved Elders, who have ob<g ref="char:EOLhyphen"/>tained this honour not by reward, but
<pb n="154" facs="tcp:41259:84"/>
by good report,</hi> who were no other (as he himself intimates) elsewhere but <note n="g" place="margin">
                        <gap reason="illegible" resp="#OXF" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap> de a<gap reason="illegible" resp="#OXF" extent="1 letter">
                           <desc>•</desc>
                        </gap>io <gap reason="illegible" resp="#OXF" extent="1 letter">
                           <desc>•</desc>
                        </gap>um manibus quam praesiden<g ref="char:EOLhyphen"/>tium <gap reason="illegible" resp="#OXF" extent="2 letters">
                           <desc>••</desc>
                        </gap>mimus, Id <hi>de corona <gap reason="illegible" resp="#OXF" extent="1 letter">
                              <desc>•</desc>
                           </gap>ilitis, cap.</hi> 3.</note> those <hi>from whose hands</hi> they used to receive the Sacrament of the <hi>Eucharist.</hi>
                  </p>
                  <p>For with the <hi>Bishop,</hi> who was the chiefe President (and there<g ref="char:EOLhyphen"/>fore stiled by the same <hi>Tertullian</hi> in another place, <note n="h" place="margin">Dandi quidem Raptis<gap reason="illegible" resp="#OXF" extent="1 letter">
                           <desc>•</desc>
                        </gap>i ha<g ref="char:EOLhyphen"/>bet jus summus sacerdos; qui <gap reason="illegible" resp="#OXF" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap> Episcopus: <gap reason="illegible" resp="#OXF" extent="2 letters">
                           <desc>••</desc>
                        </gap>hinc Presby<g ref="char:EOLhyphen"/>tari &amp; Diaco<gap reason="illegible" resp="#OXF" extent="1 letter">
                           <desc>•</desc>
                        </gap>i. Id. <hi>de Bapt. cap.</hi> 17.</note> 
                     <hi>Summus Sacer<g ref="char:EOLhyphen"/>dos</hi> for distinction sake) the rest of the dispensers of the Word and Sacraments joyned in the com<g ref="char:EOLhyphen"/>mon Government of the Church; and therefore, where in matters of Ecclesiasticall Judicature, <hi>Cor<g ref="char:EOLhyphen"/>netius</hi> Bishop of <hi>Rome</hi> used the received forme of <note n="i" place="margin">Omni actu ad <gap reason="illegible" resp="#OXF" extent="1 letter">
                           <desc>•</desc>
                        </gap>e perlato pla<g ref="char:EOLhyphen"/>cuit contrahi Presbyterium, <hi>Cornel apud Cyp. epist.</hi> 46.</note> 
                     <hi>gathering toge<g ref="char:EOLhyphen"/>ther the Presbytery;</hi> of what per<g ref="char:EOLhyphen"/>sons that did consist, <hi>Cyprian</hi> suf<g ref="char:EOLhyphen"/>ficiently declareth, when he wish<g ref="char:EOLhyphen"/>eth him to read his Letters <note n="k" place="margin">Florentissimo alio cle<gap reason="illegible" resp="#OXF" extent="3 letters">
                           <desc>•••</desc>
                        </gap>cum praesidenti <hi>Cy<g ref="char:EOLhyphen"/>prian epist. 55. ad Cornel.</hi>
                     </note> 
                     <hi>to the flourishing clergy: which there did preside,</hi> or rule <hi>with him:</hi> The presence of the <hi>Clergy</hi> be<g ref="char:EOLhyphen"/>ing thought to bee so requisite in matters of Episcopall audi<g ref="char:EOLhyphen"/>ence, that in the fourth Coun<g ref="char:EOLhyphen"/>cell of <hi>Cartbage</hi> it was concluded,
<pb n="155" facs="tcp:41259:84"/>
                     <note n="l" place="margin">Ut Episcopus nullius causam audiet absque praesentia Cleri<g ref="char:EOLhyphen"/>corum suorum, alioquin irrita erit sententia Episcopi nisi Clericorum prae<g ref="char:EOLhyphen"/>sentiâ confirme<g ref="char:EOLhyphen"/>tur, <hi>Concil. Carthag. IV. cap.</hi> 23.</note> 
                     <hi>That the Bishop might hear no mans cause without the presence of <gap reason="illegible" resp="#OXF" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap> 
                        <gap reason="illegible" resp="#OXF" extent="1 letter">
                           <desc>•</desc>
                        </gap>ler<g ref="char:EOLhyphen"/>gy: and that otherwise th<gap reason="illegible" resp="#OXF" extent="1 letter">
                           <desc>•</desc>
                        </gap> 
                        <gap reason="illegible" resp="#OXF" extent="1 span">
                           <desc>〈…〉</desc>
                        </gap> sentence should be void, u<gap reason="illegible" resp="#OXF" extent="3 letters">
                           <desc>•••</desc>
                        </gap>sse it were confirmed by the presence of the Clergy:</hi> which we find also to be in<g ref="char:EOLhyphen"/>serted into the Canons of <note n="m" place="margin">Excerption. Egberti, <hi>c.</hi> 43.</note> 
                     <hi>Egbert,</hi> who was Arch-Bishop of <hi>York</hi> in the <hi>Saxon</hi> times, and afterwards into the body of the <note n="n" place="margin">15. q. 7. <hi>cap.</hi> Nullus.</note> 
                     <hi>Cannon Law</hi> it self.</p>
                  <p>True it is, that in our Church this kinde of <hi>Presbyterial Govern<g ref="char:EOLhyphen"/>ment</hi> hath been long disused, yet seeing it still professeth that every Pastor hath a right to <hi>rule</hi> the Church (from whence the mame of <hi>Rector</hi> also was given at first unto him) and to administer the <hi>Discipline of Christ,</hi> as well as to dispense <hi>the Doctrine and Sacraments,</hi> and the restraint of the exercise of that right proceedeth onely from the custome now <hi>recei<g ref="char:EOLhyphen"/>ved in this Realm;</hi> no man can doubt, but by another Law of the Land, this hinderance may be well removed. And how easily this <hi>an<g ref="char:EOLhyphen"/>cient</hi> form of Government by the
<pb n="156" facs="tcp:41259:85"/>
united suffrages of the <hi>Clergy</hi> might be <gap reason="illegible" resp="#OXF" extent="1 word">
                        <desc>〈◊〉</desc>
                     </gap> again, and with what <gap reason="illegible" resp="#OXF" extent="1 span">
                        <desc>〈…〉</desc>
                     </gap> of alteration the <hi>Synodi<g ref="char:EOLhyphen"/>cal</hi> conventions of the Pastors of every Parish might be accorded with the <hi>Presidency</hi> of the <hi>Bishops</hi> of each Diocese and Province, the in<g ref="char:EOLhyphen"/>different Reader may quickly per<g ref="char:EOLhyphen"/>ceive by the perusal of the ensuing <hi>Propositions.</hi>
                  </p>
                  <div n="1" type="section">
                     <head>I.</head>
                     <p>In every Parish the <hi>Rector,</hi> or In<g ref="char:EOLhyphen"/>cumbent Pastor, together with the <note place="margin">How the Church might Synodi<g ref="char:EOLhyphen"/>cally be Go<g ref="char:EOLhyphen"/>verned, Arch-Bishops and Bi<g ref="char:EOLhyphen"/>shops being still retained,</note> 
                        <hi>Church-Wardens</hi> and Sides-men, may every week take notice of such as live <hi>scandalously</hi> in that Cougregati<g ref="char:EOLhyphen"/>on, who are to receive such several admonitions and reproofs, as the quality of their offence shall deserve; And if by this means they cannot be reclaimed, they may be presented to the next <hi>monethly Synod;</hi> and in the mean time debarred by the <hi>Pastor</hi> from accesse unto the Lords Table.</p>
                  </div>
                  <div n="2" type="section">
                     <pb n="157" facs="tcp:41259:85"/>
                     <head>II.</head>
                     <p>Whereas by a Statute in the six and twentieth year of King <hi>Henry</hi> the eighth (revived in the first year of Queen <hi>Elizabeth) Suffragans</hi> are appointed to be erected in 26 several places of this Kingdom; the number of them might very well be con<g ref="char:EOLhyphen"/>formed unto the number of the seve<g ref="char:EOLhyphen"/>ral <hi>Rural Deanries,</hi> into which every Diocese is subdivided; which being done, the <hi>Suffragan</hi> supplying the place of those, who in the anci<g ref="char:EOLhyphen"/>ent Church were called <hi>Chorepiscopi,</hi> might every moneth assemble a Sy<g ref="char:EOLhyphen"/>nod of all the <hi>Rectors,</hi> or Incumbent <hi>Pastors</hi> within the Precinct, and ac<g ref="char:EOLhyphen"/>cording to the <hi>major part</hi> of their voyces, coclude all matters that shall be brought into debate before them.</p>
                     <p>To this <hi>Synod</hi> the <hi>Rector</hi> and Church-wardens might present such impenitent persons, as by admoniti<g ref="char:EOLhyphen"/>ons and <hi>suspension</hi> from the Sacra<g ref="char:EOLhyphen"/>ment would not be reformed; who if they should still remain contumaci<g ref="char:EOLhyphen"/>ous and incorrigible, the sentence of
<pb n="158" facs="tcp:41259:86"/>
                        <hi>Excommunication</hi> might be decreed against them by the Synod, and ac<g ref="char:EOLhyphen"/>cordingly be executed in the Parish where they lived. Hitherto also all things that concerned the <hi>Parochial Ministers</hi> might be referred, whe<g ref="char:EOLhyphen"/>ther they did touch their <hi>Doctrine,</hi> or their <hi>conversation</hi> 'as also the censure of all <hi>new Opinions, Heresies,</hi> and <hi>Schismes,</hi> which did arise with<g ref="char:EOLhyphen"/>in that Circuit; with liberty of Ap<g ref="char:EOLhyphen"/>peal, if need so require, unto the <hi>Diocesan</hi> Synod.</p>
                  </div>
                  <div n="3" type="section">
                     <head>III.</head>
                     <p>The <hi>Diocesan</hi> Synod might be held, <hi>once,</hi> or <hi>twice</hi> in the year, as it should be thought most convenient: Therein all the <hi>Suffragans,</hi> and the rest of the <hi>Rectors,</hi> or Incumbent Pasters (or a certain select number of of every <hi>Deanry)</hi> within the <hi>Diocese</hi> might meet, with whose consent, or the major part of them, all things might be concluded by the Bishop, or <note n="*" place="margin">
                           <gap reason="foreign">
                              <desc>〈 in non-Latin alphabet 〉</desc>
                           </gap>, id est, super<g ref="char:EOLhyphen"/>intendentes; unde &amp; nomen Episcopi tra<g ref="char:EOLhyphen"/>stum est, <hi>Hie<g ref="char:EOLhyphen"/>ron, epist. 86. ad Evagrium.</hi>
                        </note> 
                        <hi>Saperintendent</hi> (call him whe<g ref="char:EOLhyphen"/>ther you will) or in his absence, by one of the <hi>Suffragans;</hi> whom he shall
<pb n="159" facs="tcp:41259:86"/>
depute in his stead to be <hi>Moderator</hi> of that Assembly.</p>
                     <p>Here all matters of <hi>greater</hi> mo<g ref="char:EOLhyphen"/>ment might be taken into conside<g ref="char:EOLhyphen"/>ration, and the Orders of the month<g ref="char:EOLhyphen"/>ly Synodes <hi>revised,</hi> and (if need be) <hi>reformed:</hi> and if here also any mat<g ref="char:EOLhyphen"/>ter of difficulty could not receive a full determination: it might be re<g ref="char:EOLhyphen"/>ferred to the next <hi>Provincial,</hi> or <hi>Na<g ref="char:EOLhyphen"/>tional</hi> Synod.</p>
                  </div>
                  <div n="4" type="section">
                     <head>IV.</head>
                     <p>The <hi>Provincial</hi> Synod might con<g ref="char:EOLhyphen"/>sist of <hi>all the Bishops and Suffragans,</hi> and such other of the Clergy as should be <hi>elected</hi> out of every <hi>Dio<g ref="char:EOLhyphen"/>cese</hi> within the <hi>Province,</hi> the <hi>Arch-Bishop</hi> of either Province, might be the <hi>Moderator</hi> of this meeting, (or in his room some <hi>one</hi> of the <hi>Bishops</hi> appointed by him) and all matters be ordered therein by common con<g ref="char:EOLhyphen"/>sent as in the former Assemblies.</p>
                     <p>
                        <hi>This Synod</hi> might be held every third year, and if the Parliament do then sit (according to the Act
<pb n="160" facs="tcp:41259:87"/>
of a <hi>Triennial</hi> Parliament) <hi>both the Arch-Bishops</hi> and Provincial Synods of the Land might joyn together, and make up a <hi>National</hi> Councel: wherein all <hi>Appeals</hi> from <hi>infer<gap reason="illegible" resp="#OXF" extent="2 letters">
                              <desc>••</desc>
                           </gap>ur</hi> Synods might be received, all their <hi>Acts examined,</hi> and all Ecclesiastical Constitutions which concerne the state of the Church of the whole Nation <hi>established.</hi>
                     </p>
                  </div>
                  <div type="endorsement">
                     <p>
                        <hi>WE are of the judgement That the form of Government here proposed is not in any point repugnant to the Scripture; and that the Suffragans mentioned in the se<g ref="char:EOLhyphen"/>cond Proposition, may lawfully use the power both of Jurisdiction and Ordi<g ref="char:EOLhyphen"/>nation, according to the Word of God, and the practice of the anci<g ref="char:EOLhyphen"/>ent Church.</hi>
                     </p>
                     <closer>
                        <signed>
                           <list>
                              <item>Ja. Armachanus.</item>
                              <item>Rich. Holdsworth.</item>
                           </list>
                        </signed>
                     </closer>
                  </div>
                  <div type="subpart">
                     <pb n="161" facs="tcp:41259:87"/>
                     <p>AFter the proposal of this, An. 1641. Many <hi>Quaeries</hi> were made, and doubts in point of conscience resolved by the <hi>Pri<g ref="char:EOLhyphen"/>mate,</hi> divers passages of which he heth left under his <hi>own hand,</hi> shew<g ref="char:EOLhyphen"/>ing his pious endeavours to peace and unity, which how far it then prevailed, is out of season now to relate, only I wish it might yet be thought of to the <hi>repairing of the breach,</hi> which this division hath made, and that those, who are by their Office <hi>Messengers of Peace,</hi> and whose <hi>first word to cach house</hi> should be <hi>peace,</hi> would earnestly promote it, within the walls of their <hi>Mother-</hi>Church, wherein they were educa<g ref="char:EOLhyphen"/>ted, and not thus by contending about <hi>circumstantials</hi> lose the <hi>sub<g ref="char:EOLhyphen"/>stance,</hi> and make our selves a prey to the adversary of both, who re<g ref="char:EOLhyphen"/>joyce in their hearts, <hi>saying, So would we have it.</hi>
                     </p>
                  </div>
               </div>
            </body>
         </text>
      </group>
      <back>
         <div type="list_of_books">
            <pb n="162" facs="tcp:41259:88"/>
            <head>Which are the <hi>Primates</hi> works, and which not.</head>
            <div type="attributed_correctly">
               <head type="sub">A Catalogue of the Works already printed of Doctor <hi>James Usher,</hi> late Arch-Bishop of <hi>Armagh,</hi> and Primate of all <hi>Ireland,</hi> which are owned by him.</head>
               <list>
                  <head>In Latine.</head>
                  <item>
                     <hi>DE Ecclesiarum Christianarum successione &amp; Statu.</hi> Quarto, Londini, 1613.</item>
                  <item>
                     <hi>Epistolarum Hibernicarum Sylloge,</hi> 4<hi rend="sup">o</hi>. Dublinii 1630.</item>
                  <item>
                     <hi>Historia Goteschalci,</hi> 4<hi rend="sup">o</hi>. Dublinii 1631.</item>
                  <item>
                     <pb n="163" facs="tcp:41259:88"/>
                     <hi>De Primordiis Ecclesiarum Britani<g ref="char:EOLhyphen"/>carum,</hi> 4<hi rend="sup">o</hi>. Dublinii 1639.</item>
                  <item>
                     <hi>Ignatii Epistolae cum annotationibus,</hi> 4<hi rend="sup">o</hi>. Oxoniae 1645.</item>
                  <item>
                     <hi>De Anno Solari Macedonum,</hi> 8<hi rend="sup">o</hi>. Lon<g ref="char:EOLhyphen"/>dini 1648.</item>
                  <item>
                     <hi>Annales Veteris Testamenti,</hi> Fol. Londini 1650.</item>
                  <item>
                     <hi>Annales Novi Testamenti usque ad ex<g ref="char:EOLhyphen"/>tremum Templi &amp; Reipublicae Ju<g ref="char:EOLhyphen"/>daicae excidium,</hi> &amp;c. Fol. Londini 2654.</item>
                  <item>
                     <hi>Epistola ad Capellum de Variantibus textus Hebraici Lectionibus,</hi> 4<hi rend="sup">o</hi>. Londinii 1652.</item>
                  <item>
                     <hi>De Graeca Septuaginta Interpretum versione Syntagma</hi> 4<hi rend="sup">o</hi>. Londini 1655.</item>
               </list>
               <p>
                  <hi>These</hi> four last are sold by <hi>John Crook,</hi> at the Ship in St. <hi>Paul's</hi> Church-yard.</p>
               <list>
                  <pb n="164" facs="tcp:41259:89"/>
                  <head>In English.</head>
                  <item>
                     <list>
                        <item>AN Answer to a challenge made by the Jesuite <hi>Malone</hi> in <hi>Ire<g ref="char:EOLhyphen"/>land,</hi> Anno 1631.</item>
                        <item>A Sermon preached before the House of Commons, <hi>Febr.</hi> 18. 1618.</item>
                        <item>A Declaration of the visibility of the Church, preached in a Ser<g ref="char:EOLhyphen"/>mon before King <hi>James, June</hi> 20. 1624.</item>
                        <item>A Speech delivered in the Castle-Chamber in <hi>Dublin,</hi> the 22. of <hi>November,</hi> 1622.</item>
                        <item>The Religion profest by the ancient <hi>Irish</hi> and <hi>Brittains,</hi> 4<hi rend="sup">o</hi>. 1631.</item>
                     </list>
These five are bound together in Quarto.</item>
                  <item>
                     <hi>Immanuel,</hi> or the Incarnation of the Son of God, 4<hi rend="sup">o</hi>. <hi>Dublin.</hi> 1639.</item>
                  <item>A Geographical Description of the <hi>Lesser Asia,</hi> 4<hi rend="sup">o</hi>. Oxford, 1644.</item>
                  <item>The judgement of Doctor <hi>Reynolds,</hi> touching the Original of <hi>Episco<g ref="char:EOLhyphen"/>pacy</hi> more largely confirmed out of Antiquity, <hi>An.</hi> 1641.</item>
                  <item>
                     <pb n="165" facs="tcp:41259:89"/>
His Discourse of the Original of Bishops and Metropolitanes, in 4<hi rend="sup">o</hi>. <hi>Oxford,</hi> 1644.</item>
                  <item>His small Catechisme re-viewed, 12<hi rend="sup">o</hi>. <hi>London,</hi> 1654.</item>
                  <item>☞His aforesaid Annals of the Old and New Testament; with the Synchronismus of Heathen Story to the destruction of <hi>Jerusalem,</hi> translated out of <hi>Latin</hi> into <hi>Eng<g ref="char:EOLhyphen"/>lish</hi> now at the Presse, <hi>Fol.</hi> to be sold by <hi>John Crook,</hi> at the Ship in St. <hi>Pauls Church-yard.</hi>
                  </item>
               </list>
            </div>
            <div type="attributed_falsely">
               <pb n="166" facs="tcp:41259:90" rendition="simple:additions"/>
               <p>In regard there have been, and are <hi>divers</hi> books printed, which go un<g ref="char:EOLhyphen"/>der the name of the late <hi>Arch-Bishop</hi> of <hi>Armagh,</hi> but are not his, and more may be obtruded to the injury of him, I have thought fit, at the request of the <hi>Printer,</hi> to give the <hi>Reader</hi> this adver<g ref="char:EOLhyphen"/>tisement following.</p>
               <p>IN Anno<gap reason="illegible" resp="#OXF" extent="1 letter">
                     <desc>•</desc>
                  </gap> 1640. There was a book printed, entitled <hi>the Bi<g ref="char:EOLhyphen"/>shop of Armaghs direction to the house of Parliament, con<g ref="char:EOLhyphen"/>cerning the Liturgy and Epi<g ref="char:EOLhyphen"/>scopal Government,</hi> and Anno 1641. Another book entitled <hi>Vox Hiberniae,</hi> being some pretended notes of his, at a publick fast. Both these at his Pe<g ref="char:EOLhyphen"/>tition
<pb n="167" facs="tcp:41259:90"/>
were suppressed by order from the <hi>House of Lords and Commons, 11. Feb.</hi> 1641. and I hope will not be revived.</p>
               <p>In Anno 1651. A book called <hi>(A Method for Meditation,</hi> or <hi>a manual of Divine duties,</hi> which most inju<g ref="char:EOLhyphen"/>riously is printed in his name, but is none of his, which he directed me then to declare publickly as from him, yet in 1657. It is again reprin<g ref="char:EOLhyphen"/>ted to his great dishonour.</p>
               <p>For his <hi>small Catechisme</hi> the Rea<g ref="char:EOLhyphen"/>der is to take notice, that there was a false one Printed without his know<g ref="char:EOLhyphen"/>ledge, and is still sold for his. The injury he received by it compel<g ref="char:EOLhyphen"/>led him to <hi>review it,</hi> with an <hi>Epi<g ref="char:EOLhyphen"/>stle</hi> of his own before it, which is the mark to know the right Edition, though being framed for his private use in his younger yeares, (about 23.) he had no intention of it for the publick.</p>
               <p>If any <hi>Sermon-Notes</hi> taken from him have been Printed in his life<g ref="char:EOLhyphen"/>time under his name, or shall be hereafter) which divers have of
<pb n="168" facs="tcp:41259:91"/>
late attempted) The <hi>Reader</hi> is to take notice that it was against his minde, and that they are <hi>disowned,</hi> by him, which as he endeavoured to his utmost to suppresse, while he was <hi>living,</hi> so it was his fear to be injured in it after his <hi>death.</hi>
               </p>
               <p>For a further confirmation of which, I shall give you part of a Letter of his, while he was <hi>Bishop of Meath,</hi> (upon the like intention of a <hi>Printer,</hi> who had gotten into his hands some Notes of his <hi>Ser<g ref="char:EOLhyphen"/>mons,</hi> said to be preached by him in <hi>London,</hi> and was about to pub<g ref="char:EOLhyphen"/>lish them) which he wrote to Do<g ref="char:EOLhyphen"/>ctor <hi>Featly,</hi> Chaplain to the then <hi>Arch-Bishop</hi> of <hi>Canterbury</hi> for the stopping of them, in these words.</p>
               <floatingText type="letter">
                  <body>
                     <p>
                        <hi>I beseech you to use all your power to save me from that disgrace, which undiscreet and covetous men go about to fasten upon me, or else I must be driven to protest against their injuri<g ref="char:EOLhyphen"/>ous dealings with me, and say as</hi> Do<g ref="char:EOLhyphen"/>natus once did, <hi>Mala illis sit, qui mea festinant edere ante me.</hi>
                     </p>
                     <p>
                        <pb n="169" facs="tcp:41259:91"/>
                        <hi>But I repose cenfidence in you, that you will take order that so great a wrong as this may not be done unto me.</hi> Remember me to worthy Do<g ref="char:EOLhyphen"/>ctor <hi>Goad,</hi> and forget not in your prayers.</p>
                     <closer>
                        <dateline>
                           <hi>Dublin,</hi> 
                           <date>Sept. 16. 1622.</date>
                        </dateline>

                        <signed>Your most assured loving friend, and fellow labourer J. A. MEDENSIS.</signed>
                     </closer>
                  </body>
               </floatingText>
               <p>
                  <pb n="170" facs="tcp:41259:92"/>THat book entitled the <hi>summe and substance of Christian re<g ref="char:EOLhyphen"/>ligion,</hi> some of the <hi>materials</hi> with the <hi>Method</hi> are his, collected by him in his yonger years, for his own private use: but, being so un<g ref="char:EOLhyphen"/>polished, defective, and full of mistakes, he was much displeased at the publishing of it in his name. And though it be much commended at <hi>home,</hi> and by <hi>Ludovicus Crocius</hi> a<g ref="char:EOLhyphen"/>broad, yet that he did disown it as it is now set forth, this Let<g ref="char:EOLhyphen"/>ter following, wrote to Mr. <hi>John Downham,</hi> (who caused it to be printed) doth sufficiently confirm, as followeth.</p>
               <floatingText type="letter">
                  <body>
                     <pb n="171" facs="tcp:41259:92"/>
                     <opener>
                        <salute>SIR,</salute>
                     </opener>
                     <p>YOu may be pleased to take notice, that the <hi>Catechisme</hi> you write of is none of mine, but transcribed out of Mr, <hi>Cart<g ref="char:EOLhyphen"/>wrights Catechisme,</hi> and Mr. <hi>Crooks,</hi> and some other <hi>English Divines,</hi> but drawn together in one Method, as a kind of <hi>Common-place-book,</hi> where other mens judgements and reasons are simply laid down, though not approved in all points by the <hi>Colle<g ref="char:EOLhyphen"/>ctor;</hi> besides that the Collection (such as it is) being lent abroad to divers in scattered sheets, hath for a great part of it miscarried, the one half of it as I suppose (well nigh) be<g ref="char:EOLhyphen"/>ing no way to be recovered, so that so <hi>imperfect</hi> a thing Copied <hi>verbatim</hi> out of others, and in divers places dissonant from mine <hi>own</hi> judgement, may not by any meanes be owned by me; But if it shall seem good to any industrious person to cut off
<pb n="172" facs="tcp:41259:93"/>
what is weak and superfluous there<g ref="char:EOLhyphen"/>in, and supply the wants thereof, and cast it into a new mould of his own framing, I shall be very well content that he make what use he pleaseth of any the <hi>materials</hi> therein, and set out the whole in his own name: and this is the re<g ref="char:EOLhyphen"/>solution of</p>
                     <closer>
                        <dateline>
                           <date>May 13. 1645.</date>
                        </dateline>

                        <signed>Your most assured loving friend JA. ARMACHANUS.</signed>
                     </closer>
                  </body>
               </floatingText>
               <p>
                  <pb n="173" facs="tcp:41259:93"/>A Book entituled <hi>Confessions and Proofs of Protestant Divines of Reformed Churches for Episco<g ref="char:EOLhyphen"/>pacy, &amp;c.</hi> though it be a very Learn<g ref="char:EOLhyphen"/>ed one, yet it is not his; Onely that of <hi>the Original of Bishops and Me<g ref="char:EOLhyphen"/>tropolitans</hi> (Frequently bound up with the former) is owned by him. unto which he was earnestly mo<g ref="char:EOLhyphen"/>ved by a Letter from Doctor <hi>Hall,</hi> the late Reverend and Learned <hi>Bi<g ref="char:EOLhyphen"/>shop of Norwich,</hi> then <hi>Bishop of Exe<g ref="char:EOLhyphen"/>ter;</hi> which, shewing the great e<g ref="char:EOLhyphen"/>steem he had of him, is annexed as followeth.</p>
               <floatingText type="letter">
                  <body>
                     <pb n="174" facs="tcp:41259:94"/>
                     <head>To the most Reverend Father in God, and my most Honoured Lord, the Lord <hi>Arch-Bishop</hi> of <hi>Armagh,</hi> and <hi>Primate</hi> of <hi>Ireland.</hi>
                     </head>
                     <opener>
                        <salute>Most Reverend, and my most wor<g ref="char:EOLhyphen"/>thily Honoured, Lord.</salute>
                     </opener>
                     <p>THat which fell from me yesterday, <hi>suddenly</hi> and transcursively, hath since taken up my after-mid<g ref="char:EOLhyphen"/>night thoughts, and I must crave leave, what I then moved, to importune, that your Grace would be pleased to bestow one sheet of paper upon these distracted times, in the subject of <hi>Episcopacy,</hi> shew<g ref="char:EOLhyphen"/>ing
<pb n="175" facs="tcp:41259:94"/>
the <hi>Apostolical Original</hi> of it, and the grounds of it from Scripture, and the immediately succeeding anti<g ref="char:EOLhyphen"/>quity; Every line of it coming from your <hi>Graces</hi> hand, would be <hi>super rotas suas:</hi> as <hi>Solomons</hi> expression is, <hi>very Apples of Gold, with Pictures of Silver,</hi> and more worth than vo<g ref="char:EOLhyphen"/>lumes from us: Think, that I stand before you like the <hi>Man</hi> of <hi>Macedon,</hi> and that you hear me say, <hi>Come and help us:</hi> And as your <hi>Grace</hi> is whol<g ref="char:EOLhyphen"/>ly given up to the common good of the Church, say, whether you can deny it? and if please your Grace to take your rise from my humble <hi>mo<g ref="char:EOLhyphen"/>tion</hi> to expresse your self in this que<g ref="char:EOLhyphen"/>stion, wherein I am publickly inte<g ref="char:EOLhyphen"/>rested, or otherwise, to professe your <hi>voluntary</hi> resolutions for the setling of many, either misled, or doubting Soules, it will be the most acceptable, and (I hope) the most successefull work that your Grace hath ever undertaken; It was my ear<g ref="char:EOLhyphen"/>nest motion long ago to (<gap reason="foreign">
                           <desc>〈 in non-Latin alphabet 〉</desc>
                        </gap>) to intreat this labour from your Grace; which now comes from my mean<g ref="char:EOLhyphen"/>nesse;
<pb n="176" facs="tcp:41259:95"/>
your Gracious humility will not even from so low hands disregard it; with my zealous suit, and hope<g ref="char:EOLhyphen"/>full expectation of a yeilding an<g ref="char:EOLhyphen"/>swer, I humbly take leave, and am</p>
                     <closer>
                        <signed>Your Graces humbly, and heartily devoted JOS. EXON.</signed>
                     </closer>
                  </body>
               </floatingText>
            </div>
            <trailer>FINIS.</trailer>
         </div>
      </back>
   </text>
</TEI>