other laying hold on the body and the things belonging thereunto The one having speciall reference to the Judgment of the world to come the other respecting the present retaining or loosing of some of the comforts of this Life That there is such a Civil Government as this in Causes Spiritual and Ecclesiasticall no man of Judgment can deny For must not Heresie for example be acknowledged to be a Cause meerly Spirituall or Ecclesiasticall and yet by what power is an Heretick put to death The Officers of the Church have no authority to take away the life of any man it must be done therefore per brachium seculare and consequently it must be yeelded without contradiction that the Tempor all Magistrate doth exercise therein a part of his Civil Government in punishing a crime that is of its own nature Spiritual or Ecclesiasticall But here it will be said the words of the Oath being generall that the King is the only supreme Governor of this Realm and of all other his Highness Dominions and Countries How may it appear that the power of the Civil Sword is only meant by that Government and that the power of the Keys is not comprebended therein I answer First that where a Civil Magistrate is affirmed to be the Governor of his own Dominions and Countries by common intendment this must needs be understood of a Civil-Government and may in no reason be extended to that which is meerly of another kind Secondly I say That where an Ambiguity is conceived to be in any part of an Oath it ought to be taken according to the understanding of him for whose satisfaction the Oath was ministred Now in the case it hath been sufficiently declared by publick authority that no other thing is meant by the Government here mentioned but that of the Civil Sword only For in the book of Articles agreed upon by the Arch-Bishop and Bishops and the whole Clergie in the Convocaetion holden at London Anno 1562. Thus we read Where we attribute to the Queens Majesty the Chief Government by which Titles we understand the minds of some standrous folkes to be offended we give not to our Princes the Ministring either of Gods word or of the Sacraments the which thing the Injunctions also lately set forth by Elizabeth our Queen doth most plainly testifie but that only prerogative which we see to have been given alwayes to all Godly Princes in holy Scriptures by God himself that is that they should rule all Estates and degrees committed to their Charge by God whether they be Ecclesiasticall or Temporall and restrain with the Civil Sword the stubbornand evill doers If it be here objected that the Authority of the Convocation is not a sufsicient ground for the Exposition of that which was enacted in Parliament I answer that these Articles stand confirmed not only by the Royall assent of the Prince for the establishing of whose Supremacy the Oath was framed but also by a speciall Act of Parliament which is to be found among the Statutes in the thirteenth yeer of Queen Elizabeth Cap. 12. Seeing therefore the makers of the Law have full authority to expound the Law and they have sufficiently manifested that by the Supream Government given to the Prince they understand that kind of Government only which is exercised with the Civil Sword I conclude that nothing can be more plaine then this that without all scruple of conscience the Kings Majesty may be acknowledged in this sense to be the only Supream Governor of all his Highness Dominions and Countrys as well in all Spiritual or Ecclesiastical Things or Causes as temporal and so have I cleered the first main branch of the Oath I come now unto the Second which is propounded negatively That no forreign Prince Person Prelate State or Potentate hath or ought to have any Jurisdiction Power Superiority Preheminence or Authority Ecclesiastical or Spiritual within this Realm The Forreiner that challengeth this Ecclesiastical or Spiritual Jurisdiction over us is the Bishop of Rome And the Title whereby he claimeth the Power over us is the same whereby he claimeth it over the whole world because he is St. Peters Successor for sooth And indeed if St. Peter himself had been now alive I should freely confess that he ought to have spiritual Authority and Superiority within this Kingdom But so would I say also if St. Andrew St. Bartholomew St. Thomas or any of the other Apostles had been alive for I know that their Commission was very large to go into all the world and to preach the Gospel unto every Creature So that in what part of the world soever they lived they could not be said to be out of their charge their Apostleship being a kind of an Universal Bishoprick If therefore the Bishop of Rome can prove himself to be one of this Rank the Oath must be amended and we must acknowledge that he hath Ecclesiastical Authority within this Realm True it is that our Lawyers in their yearly Books by the name of the Apostle do usually designe the Pope But if they had examined his Title to that Apostleship as they would try an Ordinary mans Title to a Piece of Land they might easily have found a number of Flaws and main defects therein for first it would be enquired whether the Apostleship was not ordained by our Saviour Christ as a special Commission which being personal only was to determine with the death of the first Apostles For howsoever at their first entry into the Execution of this Commission we find that Matthias was admitted to the Apostleship in the Roome of Judas yet afterwards when James the Brother of John was slain by Herod we do not read that any other was substituted in his place Nay we know that the Apostles generally left no Successors in this kind Neither did any of the Bishops he of Rome only excepted that sate in those famous Churches wherein the Apostles exercised their Ministry challenge an Apostleship or an Universal Bishoprick by vertue of that succession It would Secondly therefore be enquired what sound evidence they can produce to shew that one of the Company was to hold the Apostleship as it were in Fee for him and his Successors for ever and that the other Eleven should hold the same for Term of life only Thirdly if this State of perpetuity was to be cast upon one how came it to fall upon St. Peter rather then upon St. John who outlived all the rest of his Fellows and so as a Surviving Feoffee had the fairest Right to retain the same in himself and his Successors for ever Fourthly if that State were wholy setled upon St. Peter seeing the Romanists themselves acknowledge that he was Bishop of Antioch before he was Bishop of Rome We require them to shew why so great an Inheritance as this should descend unto the younger Brother as it were by Borough-English rather than to the Elder according to the ordinary manner of
descents especially seeing Rome hath little else to alledge for this preferment but only that St. Peter was crucifyed in it which was a slender reason to move the Apostle so to respect it Seeing therefore the grounds of this great claime of the Bishop of Rome appear to be so vain and frivolous I may safely conclude that he ought to have no Ecclesiastical or Spiritual Authority within this Realme which is the principal point contained in the Second part of the Oath King JAMES His Gracious Letter of Thanks to the Primate for his Speech JAMES R. RIght Reverend Father in God and Right Trusty and well beloved Counsellor We greet you well you have not deceived Our expectation nor the gracious opinion We ever conceived both of Your Abilities in learning and of your Faithfulness to Us and Our Service Whereof as We have received sundry Testimonies both from Our precedent Deputys as likewise from Our Right Trusty and well-beloved Cousin and Counsellor the Viscount Falkland Our present Deputy of that Realm so have We now of late in one particular had a farther Evidence of your Duty and Affection well expressed by your late carriage in Our Castle-Chamber there at the censure of those disobedient Magistrates who refused to take the Oath of Supremacy wherein your zeale to the maintenance of Our just and lawfull Power defended with so much Learning and Reason deserves Our Princely and Gracious Thanks which We do by this Our Letter unto you and so bid you farewel Given under Our Signet at Our Court at White-Hall the Eleventh of January 1622. In the Twentieth Year of Our Reign of Great Brittain France and Ireland To the Right Reverend Father in God and Our Right Trusty and Well-Beloved Councellor The Bishop of Meath A SPEECH delivered by the Lord PRIMATE USHER before the Lord Deputy and the great Assembly at His Majesties Castle in DUBLIN April the last 1627. MY LORD THe Resolution of these Gentlemen in denying to contribute unto the supplying of the Army sent hither for their defence doth put me in mind of the Philosophers observation That such as have respect unto a few things are easily misled the present pressure which they sustain by the imposition of the Soldiers and the desire they have to be eased of that Burthen doth so wholly possess their minds that they have only an eye to the freeing of themselves from that Incumbrance without looking at all to the Desolations that are like to come upon them by a long and heavy War which the having of an Army in readiness might be a means to have prevented The lamentable effects of our last Wars in this Kingdom doth yet freshly stick in our Memories Neither can we so soon forget the depopulation of our land when besides the Combustions of War the extremity of Famine grew so great that the very women in some places by the way side have surprised the men that rode by to feed themselves with the flesh of the horse or the rider and that now again here is a storm towards wheresoever it will light every wise man will easily foresee which if we be not carefull to meet with in time our State may prove irrecoverable when it will be too late to think of Had I wift The dangers that now threaten us are partly from abroad and partly from home Abroad we are now at odds with two of the most Potent Princes in Christendom and to both which in former times the discontented persons in this Country have had recourse proffering the Kingdom it self unto them if they would undertake the conquest of it For it is not unknown unto them that look into the search of those things that in the days of King Henry the Eighth the Earl of Desmond made such an offer of this Kingdom to the French King the instrument whereof yet remain's upon record in the Court at Paris and the Bishop of Rome afterwards transferred the Title of all our Kingdoms unto Charles the Fifth which by new Grants was confirmed unto his Son Phillip in the time of Queen Elizabeth with a resolution to settle this Crown upon the Spanish Infanta which Donations of the Popes howsoever in themselves they are of no value yet will they serve for a fair colour to a potent Pretender who is able to supply by the Power of the Sword whatsoever therein may be thought defective Hereunto may we adde that of late in Spain at the very same time when the Treaty of the Match was in hand there was a Book published with great approbation there by one of this Countrey Birth Phillip O Sullevan wherein the Spaniard is taught that the ready way to establish his Monarchy for that is the only thing he mainly aimeth at and is plainly there confessed is first to set upon Ireland which being quikcly obtain'd the Conquest of Scotland first of England next then of the Low-Countreys is foretold with great facility will follow after Neither have we more cause in this Regard to be afraid of a Forreign Invasion than to be jealous of a Domestick Rebellion where lest I be mistaken as your Lordships have been lately I must of necessity put a difference betwixt the Inhabitants of this Nation some of them are descended of the Race of the antient English or otherwise hold their Estates from the Crown and have possessions of their own to stick unto who easily may be trusted against a Forreign Invader although they differ from the State in matter of Religion for proof of which fidelity in this kind I need go no further than the late Wars in the time of the Earl of Tyrone wherein they were assaulted with as powerfull temptations to move them from their Loyalty as possibly hereafter can be presented unto them for at that time not only the King of Spain did confederate himself with the Rebels and landed his forces here for their assistance but the Bishop of Rome also with his Breves and Bulls solicited our Nobility and Gentry to revolt from their obedience to the Queen Declaring that the English did fight against the Catholick Religion and ought to be oppugned as much as the Turks imparting the same Favours to such as should set upon them that he doth unto such as fight against the Turk and finally promising unto them that the God of peace would tread down their enemys under their feet speedily and yet for all the Popes Promises and Threatnings which were also seconded by a Declaratian of the Divines of Salamanca and Valledolid not only the Lords and Gentlemen did constantly continue their Allegiance unto the Queen but also were encouraged so to do by the Priests of the Pale that were of the Popish Profession who were therefore vehemently taxed by the Traytor O Sullevan for exhorting them to follow the Queens side which he is pleas'd to term Insanam venenosam Doctrinam Tartareum dogma A mad and venemous Doctrine and a hellish opinion but besides these
were of greater scandal to the Church then that aptitude habitually attained unto by some could be of profit His Judgment of the Articles of Religion and practice of the Eeclesiastical Constitutions of the Church of England THe Articles of the Church of England as the Primat had long agon subscribed them so have I often heard him highly commending them The reception of which Articles in the First Canon of Ireland Anno 1634. He drew up himself with his own hand with an addition of a very severe punishment to such as should refuse to subscribe them as may appear in it Anno 1614. He was a principal person then appointed for the collecting and drawing up such Canons as might best concern the Discipline and Government of the Church of Ireland taken out of Queen Elizabeths Injunctions and the Canons of England to be treated upon by the Arch-Bishops and Bishops and Clergy of that Kingdom some of which I have which were written then with his own hand and presented by him The two first of them were these 1. That no other Form of Liturgy or Divine Service shall be used in any Church of this Realm but that which is established by Law and comprized in the Book of Common-Prayer and Administration of Sacraments c. 2. That no other Form of Ordination shall be used in this Nation but which is contain'd in the Book of ordering of Bishops Priests and Deacons allowed by Authority and hitherto practiced in the Churches of England and Ireland c. And in his subscription in relation to the above mentioned it is in these words viz. I do acknowledge the Form of Gods Service prescribed in the book of Common-Prayer is good and godly and may lawfully be used and do promise that I my self will use the Form in the said Book prescribed in celebration of Divine Service and administration of the Sacraments and none other I do also acknowledge that such as are consecrated and ordered according to the form prescribed in the Book of Ordination set forth by Authority have truly received holy Orders and have Power given them to exercise all things belonging to that Sacred Function whereunto they are called c. For the now more perfect Canons of the Church of Ireland constituted Anno 1634. in the Convocation there whereof I was a Member most of them were taken out of these of England and he being then Primate had a principal hand in their collection and proposal to the reception of them the methodizing of all which into due order I have seen and have it by me written with his own hand throughout whereby 't is apparent what his Judgment was in relation to them The Annual Festivals of the Church he duly observed preaching upon their several Commemorations On Christmas-Day Easter Whitsunday he never fail'd of Communions that excellent Treatise of his Entituled The incarnation of the Son of God was the substance of two or three Sermons which I heard him preach in a Christmas time Good-Fryday he constantly kept very strictly preaching himself then upon the Passion beyond his ordinary time when we had the publick prayers in their utmost extent also and without any thought of a superstition he kept himself fasting till the Evening Confirmation of Children was often observed by him the first time he did it when a great number were presented to him by me he made a Speech to the Auditory to the satisfaction of all sorts of persons concerning the Antiquity and good use of it The publick Cathechism in the book of Common-Prayer was enjoyned by him to be only observed in the Church a part of which for a quarter or half an hour was constantly explained by me to the people every Sunday before evening Prayer himself being present which was also accordingly enjoyned throughout his Diocess He was much for that decent distinctive habit of the Clergy Cassocks Gowns Priests-Clokes c. according to the Canon in that behalf provided to be used by them in their walking or riding abroad which himself from his younger years always observed And in Anno 1634. that Canon of England of the decent Apparrel of Ministers was by his special approbation put in among those of Ireland Lastly though in our Constitutions there is no form appointed for the consecration of a Church or Chappel yet he was so ready to apply himself to what had been accustomed in England that at his consecration of a Chappel not far from Drogheda in Ireland he framed no new one of his own but took that which goes under Bishop Andrews name and used it with little variation which I have in my custody And thus I have endeavored by this Declaration of his Judgment and Practice in these particulars to give satisfaction to all such who by their misapprehensions have had their various censures and applications to the great injury of him I shall only wish that not only they but all others that hear this of him were both almost and altogether such as he was Mr. HOOKERS Judgment of Regal Power in matters of Religion and the advancement of Bishops wholy left out of the common Copies in his eighth Book here confirmed by the late Lord Primate USHER'S marginal notes and other Enlargements with his own hand THe service which we do unto the true God who made heaven and earth is far different from that which Heathens have done unto their supposed Gods though nothing else were respected but only the odds between their hope and ours The office of piety or true Religion sincerely performed have the promises both of this life and of the life to come the practices of Superstition have neither If notwithstanding the Heathens reckoning upon no other reward for all which they did but only protection and favour in the temporal estate and condition of this present life and perceiving how great good did hereby publickly grow as long as fear to displease they knew not what Divine power was some kind of bridle unto them did therefore provide that the highest degree of care for their Religion should be the principall charge of such as having otherwise also the greatest and chiefest power were by so much the more fit to have custody thereof Shall the like kind of provision be in us thought blame-worthy A gross error it is to think that Regal Power ought to serve for the good of the body and not of the soul for mens temporal peace and not their eternal safety as if God had ordained Kings for no other end and purpose but only to fat up men like hogs and to see that they have their Mast Indeed to lead men unto salvation by the hand of secret invisible and ghostly regiment or by the external administration of things belonging unto Priestly order such as the Word and Sacraments are this is denied unto Christian Kings no cause in the world to think them uncapable of supreme
much awrie and that in allowing of their Bishops every man favoured his own quality every ones desire was not so much to be under the regiment of good and virtuous men as of them which were like himself What man is there whom it doth not exceedingly grieve to read the tumults tragidies and schismes which were raised by occasion of the Clergy at such times as divers of them standing for some one place there was not any kind of practise though never so unhonest ot vile left unassaied whereby men might supplant their Competitors and the one side foil the other Sidonius speaking of a Bishoprick void in his time The decease of the former Bishop saith he was an alarm to such as would labour for the room Whereupon the people forthwith betaking them selves unto parts storm on each side few there are that make suit for the advancement of any other man many who not only offer but enforce themselves All things light variable counterfeit What should I say I see not any thing plain and open but impudence only In the Church of Constantinople about the election of S. Chrysostome by reason that some strove mightily for him and some for Nectarius the troubles growing had not been small but that Aroadius the Emperor interposed himself even as at Rome the Emperor Valentinian whose forces were hardly able to establish Damasus Bishop and to compose the strife between him and his Competitor Urficinus about whose election the blood of 137 was already shed Where things did not break out into so manifest and open flames yet between them which obtained the place and such as before withstood their promotion that secret hart burning often grew which could not afterwards be easily slaked insomuch that Pontius doth note it as a rare point of vertue in Cyprian that whereas some were against his election he notwithstanding dealt ever after in most friendly manner with them all men wondering that so good a memory was so easily able to forget These and other the like hurts accustomed to grow from ancient elections we doe not feel Howbeit least the Church in more hidden sort should sustain even as grievous detriment by that order which is now of force we are most humbly to crave at the hands of Soveraign Kings and Governors the highest Patrons which this Church of Christ hath on earth that it would please them to be advertised thus much Albeit these things which have been sometimes done by any sort may afterwards appertain unto others and so the kind of Agents vary as occasions dayly growing shall require yet sundry unremovable and unchangeable burthens of duty there are annexed unto every kind of publique action which burthens in this case Princes must know themselves to stand now charged with in Gods sight no lesse than the People and the Clergy when the power of electing their Prelates did rest fully and wholly in them A fault it had been if they should in choice have preferred any whom desert of most holy life and the gift of divine wisedome did not commend a fault if they had permitted long the rooms of the principal Pastors of God to continue void not to preserve the Church patrimony as good to each Successor as any Predecessor enjoy the same had been in them a most odious grievous fault Simply good and evil doe not loose their nature That which was is the one or the other whatsoever the subject of either be The faults mentioned are in Kings by so much greater for that in what Churches they exercise those Regalities whereof we do now intreat the same Churches they have received into their speciall care and custody with no lesse effectual obligation of conscience then the Tutor standeth bound in for the person and state of that pupill whom he hath solemnly taken upon him to protect and keep All power is given unto edification none to the overthrow and destruction of the Church Concerning therefore the first branch of spiritual dominion thus much may suffice seeing that they with whom we contend doe not directly oppose themselves against regalities but only so far forth as generally they hold that no Church dignity should be granted without consent of the common People and that there ought not to be in the Church of Christ any Episcopall Rooms for Princes to use their Regalitie in Of both which questions we have sufficiently spoken before As therefore the person of the King may for just consideration even where the cause is civil be notwithstanding withdrawn from occupying the seat of Judgment and others under his authority be fit he unfit himself to judge so the considerations for which it were happily not convenient for Kings to sit and give sentence in spiritual Courts where causes Ecclesiastical are usually debated can be no bar to that force and efficacie which their Sovereign power hath over those very Consistories and for which we hold without any exception that all Courts are the Kings All men are not for all things sufficient and therefore publick affairs being divided such persons must be authorised Judges in each kinde as common reason may presume to be most fit Which cannot of King 's and Princes ordinarily be presumed in causes meerly Ecclesiastical so that even common sense doth rather adjudge this burthen unto other men We see it hereby a thing necessary to put a difference as well between that ordinary jurisdiction which belongeth to the Clergy alone and that Commissionary wherein others are for just considerations appointed to joyn with them as also between both these Jurisdictions and a third whereby the King hath a transcendent Authority and that in all causes over both Why this may not lawfully be granted unto him there is no reason A time there was when Kings were not capable of any such power as namely when they professed themselves open Adversaries unto Christ and christianity A time there followed when they being capable took sometimes more sometimes less to themselves as seem'd best in their own eyes because no certainty touching their right was as yet determined The Bishops who alone were before accustomed to have the ordering of such Affairs saw very just cause of grief when the highest favoring Heresie withstood by the strength of Soveraign Authority religious proceedings whereupon they oftentimes against this unresistable Power pleaded that use and custom which had been to the contrary namely that the Affairs of the church should be dealt in by the clergy and by no other unto which purpose the sentences that then were uttered in defence of unabolishing Orders and Laws against such as did of their own heads contrary thereunto are now altogether impertinently brought in opposition against them who use but that power which Laws have given them unless men can show that there is in those Laws some manifest Iniquity or Injustice Whereas therefore against the force Judicial Imperial which Supream Authority hath it is
alledged how Constantine termeth Church Officers Overseers of things within the Church himself of all without the Church how Augustine witnesseth that the Emperor not daring to judge of the Bishops cause committed it unto the Bishops and was to crave pardon of the Bishops for that by the Donatists importunity which made no end of appealing unto him he was being weary of them drawn to give sentence in a matter of theirs how Hilarie beseecheth the Emperor Constance to provide that the Governors of his Provinces should not presume to take upon them the Judgment of Ecclesiastical causes to whom Commonwealth matters only belonged how Ambrose affirmeth that Palaces belong unto the Emperor Churches to the Minister that the Emperor hath Authority over the Commonwealth of the City and not in holy things for which cause he never would yield to have the Causes of the Church debated in the Princes Consistory but excused himself to the Emperor Valentinian for that being convented to Answer concerning Church Matters in a civil court he came not Besides these Testimonies of Antiquity which Mr. Cart. bringeth forth Doctor Stapleton who likewise citeth them one by one to the same purpose hath augmented the number of them by adding other of the like nature namely how Hosius the Bishop of Corduba answered the Emperor saying God hath committed to thee the Empire with those things that belong to the Church he hath put us in trust How Leontius Bishop of Tripolis also told theself same Emperor as much I wonder how thou which art called unto one thing takest upon thee to deal in another for being placed in Military and Politique Affairs in things that belong unto Bishops alone thou wilt bear rule We may by these Testimonies drawn from Antiquity if we list to consider them discern how requisite it is that Authority should always follow received laws in the manner of proceeding For in as much as there was at the first no certain law determining what force the principal Civil Magistrates Authority should be of how far it should reach and what order it should observe but Christian Emperors from time to time did what themselves thought most reasonable in those Affairs by this mean it cometh to pass that they in their practice varie and are not uniforme Vertuous Emperors such as Constantine the great was made conscience to swerve unnecessarily from the customes which had been used in the Church even when it lived under Infidels Constantine of reverence to Bishops and their spiritual authority rather abstained from that which himself might lawfully do then was willing to claim a power not fit or decent for him to exercise The order which had been before he ratifieth exhorting Bishops to look to the Church and promising that he would do the office of a Bishop over the Common-wealth Which very Constantine notwithstanding did not thereby so renounce all authority in judging of spirituall causes but that sometimes he took as St. Augustine witnesseth even personall cognition of them Howbeit whether as purposing to give therein judicially any sentence I stand in doubt for if the other of whom St. Augustine elsewhere speaketh did in such sort judge surely there was cause why he should excuse it as a thing not ususally done Otherwise there is no let but that any such great person may hear those causes to and fro debated and deliver in the end his own opinion of them declaring on which side himself doth judge that the truth is But this kind of sentence bindeth no side to stand thereunto it is a sentence of private perswasion and not of solemn jurisdiction albeit a King or an Emperour pronounce it Again on the contrary part when Governors infected with Heresie were possessed of the highest power they thought they might use it as pleased themselves to further by all means therewith that opinion which they desired should prevail They not respecting at all what was meet presumed to command and judge all men in all causes without either care of orderly proceeding or regard to such laws customs as the Church had been wont to observe So that the one sort feared to doe even that which they might and that which the other ought not they boldly presumed upon the one sort modestly excused themselves when they scace needed the other though doing that which was inexsable bare it out with main power not enduring to be told by any man how far they roved beyond their bounds So great odds between them whom before we mentioned and such as the younger Valentinian by whom St. Ambrose being commanded to yeild up one of the Churches under him unto the Arrians whereas they which were sent on his message alledged that the Emperour did but use his own right for as much as all things were in his own power the answer which the holy Bishop gave them was that the Church is the House of God and that those things which be Gods are not to be yielded up and disposed of at the Emperors will and pleasure his pallaces he might grant unto whomsoever A cause why many times Emperours did more by their absolute authority then could very well stand with reason was the over-great importunity of wicked Hereticks who being enemies to peace and quietness cannot otherwise then by violent means be supported In this respect therefore we must needs think the state of our own Church much better settled then theirs was because our Laws have with farr more certainty prescribed bounds unto each kind of power All decisions of things doubtfull and corrections of things amiss are proceeded in by order of Law what person soever he be unto whom the administration of judgement belongeth It is neither permitted unto Prelate nor Prince to judge and determin at their own discretion but Law hath prescribed what both shall do What power the King hath he hath it by Law the bounds and limits of it are known The entire community giveth general order by Law how all things publickly are to be done and the King as the head thereof the highest in authority over all causeth according to the same Law every particular to be framed and ordered thereby The whole body politick maketh Lawes which Lawes give power unto the King and the King having bound himself to use according unto Law that power it so falleth out that the execution of the one is accomplished by the other in most religious and peaceable sort There is no cause given unto any to make supplication as Hilary did that Civil Covernors to whom Common-wealth matters only belong may not presume to take upon them the judgment of Ecclesiastical causes If the cause be spiritual secular Courts doe not meddle with it we need not excuse our selves with Ambrose but boldly and lawfully we may refuse to answer before any Civill Judge in a matter which is not Civill so that we doe not mistake the nature either of the cause or of the
22. IX The Princes of the Levites 1 Chron 15 5 2 Chron 31 12 and 35 9 Nehem 12 22 X. The Head of the Levites Officers The Scribe * 2 Chron 31. 13. * Of the Singers 1 Chron. 16. 5. Nehem. 12. 42. Of the Porters 1 Chron. 9. 17. and 15. 22. Of the Treasurers 1 Chron. 26. 24. 2 Chron. 21. 11. XI The Levites themselves XII The Chief of the Nethinims Nehem. 11. 21. XIII The Nethinims Gibeonites Josua 9. 21. Solomons servants 1 King 9. 21. Nehem. 7. 60. It is not only requisite that things be done but that they be diligently done against sloth and that they be done continually and constantly * not for a time against Schism and if they be not that redress may be had To this end it is that God appointeth Overseers 1. To urge others if they be slack 2 Chron. 24. 5. 34. 12 13. 2. To keep them in course if they be well 2 Chron. 29. 5. 31. 12. 34. 12 13. 3. To punish if any be defective Jerem. 29. 26 For which cause A power of commanding was in the High Priest 2 Chron. 23. 8. 18. 24. 26. 31. 13. A power Judicial if they transgressed Deut. 17 9. Zach. 3. 7. Ezek. 44. 24. Under paine of death Deut. 17. 12. Punishment in prison and in the Stocks Jer. 29. 26. in the Gate of Benjamin Jer. 20. 2. Officers to Cite and Arrest John 7. 32. Acts 5. 18. This Corporal To suspend from the Function Ezra 2. 62. To excommunicate Ezra 10. 8. John 9. 22. 12. 42 16. 2. This Spiritual 1. Why may not the like now be for the Government of the Christian Church There is alledged on only stop That the High Priests was a Figure of Christ who being now come in the flesh the Figure ceaseth and no Argument thence to be drawn Answ. There is no necessity we should press Aaron for Eleazar being Princeps principum that is having a Superior Authority over the Superiors of the Levites in Aarons life time was never by any in this point reputed a Type of Christ so that though Aaron be accounted such yet Eleazar will serve our purpose As also the 2 Chron. 35 8. We read of three at once one only of which was the High-Priest and a Type of Christ the rest were not let them then answer to the other twaine who were Rulers or chief over the House of God Thus we grant that Aaron and the High Priests after him were Types of Christ and that Christ at his death ended that Type yet affirm that Eleazar being Praelatus Praelatorum governing and directing the Ecclesiastical persons under him and being subject to Moses was not any Type of Christ further we say that the Twelve Apostles as so many several Eleazars under Christ were in the Primitive times sent to several Coasts of the world to govern direct and teach Fcclesiastical persons and people in their several Divisions We say also that many Primates now as so many Eleazars under Christ and in several Kingdoms and States of the world to govern direct and teach Ecclesiastical persons and people in their several divisions and yet be under and responsible to Christian Princes and States who have the chief charge of matters both Civil and Ecclesiastical Object If it be further alledged that Eleazar and all Sacrificing Priests quatenus Sacrificers were Types of Christ who sacrificed himself for us and put an end to all Sacrifices typing himself Answ. Answ. This we grant and further say that the Popish sacrificing Priests Office and other performance in this regard is utterly unlawful and sinful But the other Imployments of Eleazar viz. His Governing Directing and teaching both the Ecclesiastical persons and the people were not typical nor ended but are still of use for the Apostles practiced the same so have their Successors to these very days And that this is most true the Presbyterial Classes cannot but grant for this very Authority over Ministers and people they use and therefore judg it not Typical Besides St. Paul appearing before one but a weak resemblance of the old High Priest yielded him obedience and acknowledged him a Governor of the people which had been meerly unlawful if there had not remained in him something not Tipical and not made to cease by Christ. Hence we see the Anabaptists shifts to be vain and gross when they say we ought to have no Wars for the Jews wars were but Figures of our spiritual battle No Magistrates for the Jews Magistrates were but Figures of our Pastors Doctors and Deacons and as no Magistrates so no Oaths pretending these to be abolished by Christ. Answ. As in the Priests Office there were some things not Typical not ended So Kings Types of Christ in somthing only prefigured and Typed him In many things their Office is still of singular use for they become Nursing Fathers of the Church and provide that we may live a peaceable life in all Godliness and Honesty The lawfull use of Wars and Oaths hath been often vindicated If the Pope here claim authority over all the world as Eleazar over all his brethren his Plea is groundless wicked and insolent For first each chief Bishop in any Kingdom must be subject to the King as Aaron and Eleazar to Moses 2. The Apostles sent into several Kingdoms of the World were all of equal power no one had Authority above the rest in their line or division which shews that no Primate ought to be of Authority over any other Primate under a several Prince But each Primate subject to Christ as Eleazar to Aaron and each Primate subject to his several King As Eleazar to Moses 2. Why it may be I. Out of Dic. Ecclesiae the New Reformers tell us we are to fetch our pattern from the Jewish Sanhedrim therefore it seems they are of opinion that one Form may serve both us and them II. Except there should be such a fashion of government consisting of inequality I see not in the new Testament how any could perish in that contradiction of Core which St Jude affirmeth for his plea was for equalitie and against the preferring of Aaron above the rest III. The Ancient Fathers seem to be of mind that the same Form should serve both So thinketh St. Cyprian lib. 3. epist. 9. ad Rogatianum So St Hierome Epist. 85. Ad Evagrium traditiones Apostolicae sumptae sunt de veteri Testamento ad Nepotianum de vita Clericorum So St. Leo. Ita veteris Testamenti Sacramenta distinxit ut quedam ex iis sicut erant condita Evangelicae cruditioni profutura decerperet ut quae dudum fuerant consuetudines Judaicae fierent obsevantiae Christianae So Rabanus ut de institutione Clericorum lib. 1. c. 6. They ground this their opinion upon that they see I. That the Synogogue is called a Type or Shadow and an image of the Church now Heb. 10. vers 1. II. That God himself
themselves to depart Such were * Androniours Rom. 16. 17. Apollos Acts 19. 1. 1 Cor. 3. 6. Aquila Rom. 16. 3. Archippus Phil. 2. Col. 4. 17. Aristarchus Acts 20. 4. Clemens Phil. 3. 4. Crescence 2 Tim. 4. 10. Demetrius 3 John 12. Epaphras Col. 4. 12. c. 1. 7. Philem. 24. Epaphroditus Phil. 2. 23. Epaenetus Rom. 16. 5. Erastus Acts 19. 22. Gajus Acts 20. 4. Jesus Justus Col. 4. 11. John Marke Acts 13. 5. 15. 37. c. Philem. 24. Lucas Philem. 24. Col. 4. 14. Secundus Act. 20. 4. Silvanus 1 Pet. 5. 12. 1 Thes. 1. 2. 2 Thes. 11. Sopater Acts 20. 4. Sosttheues 1 Cor. 1. 1. * Stachys Rom. 6. 9. Stephanus 1 Cor. 16 15. Tertius Rom. 16. 22. Timotheus Acts 19. 22. 20. 4. Titus 2 Cor. 8. 23. Trophimus Acts 20. 4. Tychicus Acts 20. 4. * Col. 4. 7. Urbanus Rom. 16. 9. Of whom Eusebius lib. 3. Hist. cap. 4. Euthymius in tertium Johannis Isydorus de patrib Derothei Synopsis * To these as namely to Timothy and Titus two of these one at Ephesus the other in Crete Euseb. lib. 3. cap. 4. The Apostles imparted their own Commission while they yet lived even the chief Authority they had To appoint Priests Titus 1. 5. Hieron in eum locum To ordain them by laying on of hands 1 Tim. 5. 22. 2 Tim. 2. 2. To keep safe and preserve the Depositum 1 Tim. 6. 14. 20. 1 Tim. 1. 14. To command not to teach other things 1. Tim. 1. 3. Titus 3. 9. 2 Tim. 2. 16. To receive accusations 1 Tim. 5. 19. 21. To redress or correct things amiss Titus 1. 5. To reject young Widdows 1 Tim. 5. 11. To censure Hereticks and disordered persons Titus 1. 11. and 3. 10. 1 Tim. 6. 5. 2 Tim. 3. 5. And these after the Apostles deceased succeeded them in their charge of Government which was Ordinary Successive and perpetual Their extraordinary gifts of Miracles and Tongues ceasing with them So Irenaeus lib. 3. cap. 3. Quos successores relinquebant suum ipsorum locum Magisterii tradentes Of the promiscuous use of their Names Hese were they whom posterity called Bishops but in the beginning regard was not had to distinction of Names the Authority and power was ever distinct the Name not restrained either in this or others The Apostles called Priests or Seniors 1 Pet. 5. 1. Deacons or Ministers 1 Cor. 3. 5. Teachers or Doctors 1 Tim. 2. 7. Bishops or Overseers Acts 1. 20. Prophets Acts 13. 1 Rev. 22. 9. Evangelists 1 Cor. 9. 16. 9. The name of Apostle was enlarged and made common to more then the XII To Barnabas Act. 14. 4. 14. Andronicus Rom. 16. 7. Epaphroditus Phil. 2. 25. Titus and others 2 Cor. 8. 23. Timothy Hierom. in Cantic Chro. Euseb. The Priests were called Prophets 1 Cor. 14. 32. Bishops Phil. 1. 4. Titus 1. 7. So Chrysost. in Phil. 1. Quid hoc an unius eivitatis multi erant Episcopi nequaquam sed Presbyteros isto nomine appellavit tunc enim nomina adhuc erant communia Hierom. Hic Episcopos Presbyteros intelligimus non enim in una urbe plures Episcopi esse potuissent Theodoret. * Ne fieri quidem poterat ut multi Episcopi essent unius civitatis pastores quo fit ut essent Presbyteriquos vocavit Episcopos Et in 1 Tim. 3. Eosdem olim vocabant Episcopos Presbyteros eos autem qui nunc vocantur Episcopi nominabant Apostolos Oecumenius Non quod in una eivitate multi essent Episcopi sed Episcopos vocat Presbyteros tunc enim nominibus adhuc communicabant For in the Apostles absence in Churches new planted the oversight was in them till the Apostles ordained and sent them a Bishop either by reason of some Schisme or for other causes The Bishops as the Ecclesiastical History recounteth them were called Apostles Phil. 2. 25. Evangelists 2 Tim. 4. 5. Deacons 1 Tim. 4. 6. Priests 1 Tim. 4. 17. For it is plain by the Epistle of Irenaeus to Victor in Eusebius lib. 5. cap. 25. that they at the beginning were called Priests that in very truth and propriety of Speech were indeed Byshops and by Theodoret Phil. 2. 25. That they that were Bishops were at first called Apostles The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas was given by the Athenians to them which were sent to Oversee the cities that were under their Jurisdiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suid. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rodigin 18. 3. The name Episcopus was given among the Romans to him qui praeerat pansi voenalibus ad victum quotidianum F. de muneribus honoribus Cicero ad Atticum lib. 7. Epist. 10. vult me Pompeius esse quem tota haec Campania maritima or a habeat Episcopum The name in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 41. 34. seemeth to have relation to the second use for they were such as had charge of the grain laying up and selling under Joseph The use of the BISHOPS Office and the charge committed to him The party who in the New Testament is called Episcopus is in the Old called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Office in the New 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 1. in the old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 109. 8. with Acts 1. 20. In a House or Family it is affirmed of Joseph Gen. 39. 4. who had the oversight and government of the rest of the Servants In a House there be many Servants which have places of charge * Matt. 25. 14. but there is one that hath the charge of all * Luk. 12. 42. that is Occonomus the Steward So doe the Apostles term themselves 1 Cor. 4. 1. And their Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9. 17. And their successors the Bishops Tit. 1. 7. 9. Vide Hilar. in Matt. 24. 45. In a Flock the Pastor John 21. 15. Acts 20. 28. Matt. 25. 32. 1. Pet. 3. 2. Eph. 4. 11. In a Camp * the Captain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 2. 6. Heb. 13. 7. 17. 24. In a Ship the Governor * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 28. under whom there are * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13. 5. In the Common-wealth they be such as are set over Officers to hasten them forward and so they doe their duties as in 2 Chron. 34. 13. 31. 13. Nehemiah 11. 22. 12. 42. So that what a Steward is in a House A Pastour in a Flock A Captain in a Campe A Master in a Ship A Surveyor in an Office That is a Bishop in the Ministery Upon him lieth first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eare of the Churches under him 2 Cor. 11. 28. Phil. 2. Concil Antiochen can 9. * Act. 9. 32. 15. 36. and to be observant * II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the visiting of them Acts 9. 32. 15 16. * And in both these I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tikkun * the confirming of
that which is well and orderly Acts 15. 41. Rev 3. 2. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manatseach the redressing which is otherwise Tit. 1. 5. To him was committed principally I. Authority of Ordaining Tit. 1. 5. and so of begetting Fathers Epipha Haeres 75. See Ambros. Theodoret and Oecumentus in 1 Tim. 3. Damasus Epist. 3. Jerem Epist. 85. ad Evagr. Leo Epist. 88. Concil Ancyran Can. 12. al. 13. For though St. Paul should mention a Company * together with him at the Ordaining of Timothy 1 Tim. 4. 14. yet it followeth not but that he only was * the Ordainer No more then that Christ is the only Judge although the XII shall sit with him on Thrones Luke 20. 30. II. Authority of enjoyning or forbidding 1 Tim. 1. 3. Ignatius ad Magnesia Cyprian Epist. 39. III. Authority of holding Courts and receiving accusations 1 Tim. 5. 19. 1 Cor. 5. 12. Revel 2. 2. Augustin de opere Monachor cap. 24. IV. Authority of Correcting 1 Tim. 1. 3. Mâ—cro Episcopalis Tit. 1. 5. Hieron contra Lucifer cap. 4. Epist 53. ad Riparium Cyprian Epist. 38. ad Rogatianum V. Authority of Appointing Fasts Tertullian adversus Psychicos The Choice of persons to their calling 1. The Apostles were immediately called by Christ. 2. For the calling of Matthias the Apostle Peter gave direction two persons were propounded by the 120. the chief and constant disciples of Christ but he was designed to his place by a sacred Lot 3. Some were chosâ—n and appointed to their callings by the Holy Ghost Acts 11. 12. Acts 13. 2. Acts 8. 29. Acts 20. 28. 4. In choice of the Seven Deacons who were credited with the provision for such as wanted the multitude of the Chief and constant Disciples of Christ and the Apostles who were contributers of the same present 7. persons the Apostles ordain them Deacons 5. The Apostles chose to themselves Helpers fellow Servants of Christ fellow-Souldiers and the like Acts 15. 5. Rom. 16. 9. 2 Cor. 8. 23. Coll. 4. 7. Tit. 1. 5. So Timothy well reported of is taken by Paul Act. 16. 2. 3. 6. The Apostles chose such as were their Attendants or Ministers and sent them to severall Churches and People Acts 19. 22. 2 Tim. 4. 10. 12. 2 Cor. 12. 17. 1 Thess. 3. 2. and left some to abide in Churches where was need of their help Tit. 1. 5. Col. 20. Acts 18. 19. 1 Tim. 1. 3. A LETTER of Dr. Hadrianus Saravia to the Ministers of the Isle of Garnsay written in French and translated into English Grace and Peace from Jesus Christ our Lord. GEntlemen and wel-beloved Brethren in the Lord my calling doth oblige me to procure the good and the true edification of the Churches of Christ Jesus and chiefly of those which I have formerly had to doe with as their Minister such are those of the Islands where I was one of the first and know which were the beginnings and by which means and occasions the preaching of Gods word was planted there But you hold now to my thinking a course quite contrary to that which we have held All the favour we then obtained was through the Bishops means and without them I dare confidently assure you that you will obtain nothing of what you look for In the beginning there was no other Reformation in the Islands then that common throughout the whole Kingdome of England The Priests which a little before had sung Mass became suddenly Protestants but yet not one of them was appointed to preach the word of God They were but ignorant blockheads continuing still in â—eart and effection Papists and enemies to the Gospel Now such as were sincerely affected to the Gospel prevailed so far as that they obtained Ministers with whom the Priests could not agree they retained their Service and the Ministers preached and had the exercise of Religion asunder following the order of the Churches of France In those beginings at the pursuit of Mr. John After Dean I was sent by my Lords of the Councell to the Islands as well in regard of the School that was newly erected as to be a Minister there At that time the Bishop of Constance was sent Ambasadour from the French King to Queen Elizabeth from whom and from her Councell he obtained Letters to the Governors of the Islands whereby they were enjoyned to yeild unto him all authority and right which he pretended did belong unto him as being the true Bishop of the Islands But how this blow as was warded let your Fathers tell you Upon this occasion the Bishop of Winchester as their true Bishop took upon him the protection of the Churches of both Islands representing to the Queen and unto her Councel that of old the Islands did belong to his Bishoprick and that he had ancient Records for it yea an Excommunication from the Pope against the Bishop of Constance whenever he would challenge any Episcopall Jurisdiction over the Islands So through the means of the said Bishop and Mr. John After Dean two places only were priviledged of my Lords of the Councell St. Peeter-haven for Garnzay and St. Helier for Jarnsay with prohibition to innovate in ought in the other Parishes Then were the Court and Chapter of the Bishop held which afterwards were supprest how by whom and by what authority I know not I fear the Authors have run themselves into Premunires if premunires have power within the Islands The Consistories Classes and Synods of Ministers have succeeded them yet without any Episcopall Jurisdiction Now so it is that your Islands want Episcopall Courts for proving of Wills for Divorces and Marriages and for the Tythes which are causes and Actions Ecclesiasticall and have so been these 600. years and upwards as well under the Dukes of Normandy as the Kings of England The Reformation and change of Religion hath altered nothing neither is there any one that hath power or authority to transferre the said causes to any other Judges then to the Bishop but the Kings Majesty so that your Civil Magistrates have nothing to doe with such causes if they meddle with them 't is usurpation The French Ministers are so rash as to say that the Bishops of England have usurpt this Jurisdiction and that it belongeth not unto them because it is Civil making no difference between what some Bishops have heretofore usurpt what the King and Soveragn Magistrates have freely given for certain reasons moving them thereunto and conferred upon Bishops therefore though the matter be civill yet can they not be held for usurpers Truly the present state and condition of the Kingdom of England doth bely such slanderers of our Bishops I fear that your Magistrates being seasoned with this Doctrine have carried themselves in this point more licentiously then the Laws of this Kingdome and of their Islands will warrant them I pass over the debates that might be made upon this matter as a thing impertinent in the place and
government under which we live I consider the state of England and that of the Islands and the dignity of Bishops and the condition of the other Ministers of the Church such as it is at this day In Scotland for the time present the State hath otherwise provided but not in England and therefore ye ought not to take example by them as though your State were like theirs I hear that your Governor hath taken order about Wills and appointed one to prove them But I cannot conceive how that may be done without Episcopal Jurisdiction conferred by the Bishop Your Governour I know hath power to present to the Bishop a man proper to execute this authority of the Bishop in his name Likewise the Governor as Patron of the Churches and Parishes of his Government upon the vacancy of any living ought to present by such a time a man well qualified to succeed in the Office of a Pastour but the admission and induction of such a charge belongs to your Bishop and to no body else If I be well informed you observe nothing of all this which if it be so you 'l never be able to justifie it The example of the French Churches and of the Low-Countries doe you no good Your case is quite another They have Laws from their Soveraigns and particular places for themselves but all that you doe is contrary to the Laws and Ordinance of the King your Soveraign You hold Synodicall meetings wherein you make Statutes about the Government of the Church unto which you bind your selves and the rest that are naturall Subjects to the King wherein you unsensibly derogate from his authority The Synods of the Arch-bishops and Bishops together with the rest of the Clergy of this Realm dare not presume that which you doe nor attribute to their Canons and Statutes what you attribute to yours Yet the Assembly of Bishops and of their Clergie is of men far otherwise qualified then some dozen of the Ministers of your Islands to judge and discern what belongs to the edification of the Church their Decrees nevertheless are of no authority to tye unto them those of this Realm till the King yea in his own person have approved them and by Proclamation made them his There is no body in his Realm nor in any of his Dominions that hath power to enact Laws and Decrees but himself The Parliaments authority is great but without the Kings assent nothing takes the rigour of Law I know very vell that at the perswasion of the Ministers your Governours and others that were present to your Synods have subscribed and acknowledged your Synodicall Acts they did it even in my time but their power doth not stretch so far That may bring a greater prejudice to themselves then give force of Ecclesiasticall Law to your Decrees I doe not think that his Majesty being well informed will grant unto your Ministers or Governours of your Islands such authority They will be more pernicious to you then youthink You 'l alledge me I know your Priviledges but I dare boldly answer you that you never had any such priviledges I have read them and have the copies of them and they say that in matters Civil you shall be governed by the ancient Coustumier of Normandy and that you are not subject to the Statutes of the Parliament in such matters nor to the Subsidies other charges and impositions that are raised in England except which God forbid ever should come to pass the King were detained Prisoner by the Enemy In matters Ecclesiasticall you are freed from the Bishop of Constance and under that of Winchester yea even of old by the Popes authority and consent of the two Kings from whom also in part your neutrality in times of warre is approved excommunicating all such as would molest you Ye cannot shew concerning your priviledges but only what is renewed as often as there is a new King And for the Patent which you say you have procured from his Majesty for matters of Religion First it is in generall terms and without any clause derogating from the authority of your Bishops Secondly if it be questioned it may be told you that it was surreptitious and granted you before the King was well informed of the business To conclude you must understand that in matters of Religion the Kings Majesty will doe nothing without the counsell and advice of the Arch-bishop and your Bishop of Winchester wherefore you may doe well to insinuate your selves in their favour and conform your selves to them as we have done in the beginning You may reduce the Decrees of the Church of England and the use of the book of prayers to a good and Christian Discipline farre more solid and better grounded then that for which ye so earnestly bestirre your selves I must addone word more which will be hard of digestion This is it that you may be upbraided that as many Ministers that are naturall of the Countrey being not made Ministers of the Church by your Bishop nor by his Demissories nor by any other according to the order of the English Church you are not true and lawfull Ministers Likewise that as many among you as have not taken institution and induction into your Parishes from the Bishop nor from his Substitute lawfully ordained and authorised so to doe ye are come in by intrusion and usurpation of cure of Souls which no body could give you but your Bishop that is in terms and words Evangelicall that you are not come into the Sheep-fold by the door but by elsewhere and that by the Ecclesiasiastical Laws you are excommunicants and Schismaticks I know well enough you do not regard such Laws and think that your Priviledges will exempt you from them wherein you greatly deceive your selves For a man may tell you who are yee that would have your Ecclesiastical Decrees made by Private Authority to have force of Laws and dare scorn and reject those of the English Church made by Publick Authority by farre honester men greater Scholars without comparison more learned and farre more in number then you are The Kings Majesty by his Royall authority hath approved them this Realm hath received them But what are your Synodall Decrees who be the Authors of them and who be they that have approved them 'T is winkt at and your ignorance is born with but think not that that which is born in you be any such thing as vertue Your Priviledges do not stretch so far as that you may make Ecclesiasticall Decrees Had it been so the Priests had retained Mass and Poperie In that you hold a contrary course to that of the English Church whereof you are and must be if you be Englishmen Members it proceeds from nothing else but from the connivence and indulgence of your Governors who have given too much credit to the French Ministers and partly in the beginning to the stubborness of the Papists of the Islands When your Governors shall have a liking to