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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64661	The judgement of the late Arch-Bishop of Armagh and Primate of Ireland 1. Of the extent of Christs death and satisfaction &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.	Ussher, James, 1581-1656.; Bernard, Nicholas, d. 1661.	1658 (1658)	Wing U188; ESTC R24649	53,942	189

unto and defended by the Primate in his works And to say no more the Articles of Religion Agreed upon by the Arch-Bishops and Bishops and the rest of the Clergy of Ireland in the Convocation holden at Dublin Anno 1615. which fully determine and declare all those points accordingly he had then the honour to be appointed by the Synode as a principal person to draw them up Now the last time I saw him which was after that pretended Testimony of the witnesses of his change either in publick or private he did fully confirm and commend them to me to be heeded and observed by me as the summary of his judgement in those and other subjects of which I have said somewhat more elsewheree That of Mr. Piercies drawing in more to bear him company viz. King James B. Andrews Melancthon in their changes also for the 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 Testament in their works he shall but Charitably erre to use his own words if he should be mistaken but no such matter appears here as to the Primate In a word I cannot but professe my respect to Mr. Pierce both for his own worth as the great esteem which in this Postsript more then in his former book he hath expressed of this Eminent Primate and can easily believe he would account it a reputation to his opinion that his might patronize it by the great esteem had of him in all parts of the reformed Church both for his learning and piety and I have so much Charity as to believe that this error is more to be imputed to his informers than himself and if I were known to him I would advise him not to insist any farther in it it being by these several circumstances so improbable but according to his own ingenuous offer to make an ample satisfaction and what he hath so highly extolled in the Primate to have been his glory and honour in preferring truth before error in that his supposed imaginary retractation I may without offence return the application to himselfe which with all prudent men will be much more his own commendation and though according to his profession he be innocent as to any voluntary injury thinking he did God and him good service yet it being a wrong in it selfe will deserve some Apology And indeed it wil be hard for any prudent impartial man to believe That what the Primate upon mature deliberation and long study for so many yeares had professed in the Pulpit and at the Presse he should be so soon shaken in minde as without any convincing force of argument from any other that is known at once renounce all he had formerly said and draw a cross line over all he had wrote and that in a Sermon not made of purpose for that end which had been very requisite and which must have been of too narrow a limit in relation to so many Subjects here intimated but onely as on the bye I say when his workes wherein hee is clearly seen and largely declared with a cloud of ear-witnesses for many yeares both in publick and private confirming his constancie in them through the diverse changes of the times to his last shall be produced and laid in one ballance And a few witnesses of some few passages at one Sermon who in a croud might be mistaken and the apter to be so by the interest of their own opinion put into the other will not all unbyassed persons cast the Errata into the latter I shall conclude with a course complement to your selfe That I have not thus appeared for your sake to whom I am a stranger nor out of any opposition to Mr. Pierce who appeares to me to be a person of value but onely out of my duty and high account I must ever have of the memory of that judicious holy and eminent Primate and so commit you to Gods protection and direction and rest Your assured Friend N. BERNARD Grayes-Inne June 10. 1657. A Learned Letter of the late Arch-bishop of Armagh to Dr. Twisse concerning the Sabbath and observation of the Lords day Worthy Sir YOur Letter of the first of February came unto my hands the seventh of April but my journy to Dublin following thereupon and my long stay in the City where the multiplicity of my publick and private employments would scarce afford me a breathing time was such that I was forced to defer my Answer thereunto untill this short time of my retiring into the Countrey Where being now absent also from my Library I can rather signifie unto you how fully I concurre in judgement with those grounds which you have so judiciously laid in that question of the Sabbath than afford any great help unto you in the building which you intend to raise thereupon For when I gave my selfe unto the reading of the Fathers I took no heed unto any thing that concerned this argument as little dreaming that any such controversie would have arisen among us Yet generally I do remember that the word Sabbatum in their writings doth denote our Saturday although by Analogy from the manner of speech used by the Jewes the term be sometimes transferred to denote our Christian festivities also as Sirmondus the Jesuite observeth out of Sidonius Apollinaris lib. 1. Epist. 2. where describeing the moderation of the Table of Theodorick King of the Gothes upon the Eves and the excesse on the Holy day following he writeth of the one that his convivium diebus profestis simile privato est but of the other De luxu autem illo Sabbatario narrationi meae supersedendum est qui nec latentes potest latere personas And because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the fourth Commandement pointeth at the Sabbath 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 Whereupon you may observe that S. Augustine in his speculum in operum tomo 3o. purposely selecting those things which appertained unto us Christians doth wholly pretermit that precept in the recital of the Commandements of the Decalogue Not because the substance of the precept was absolutely abolished but because it was in some parts held to be ceremonial the time afterwards was changed in the state of the New Testament from the seventh to the first day of the week as appeareth by the Authour of the 25 Sermon de Tempore in 10 o tomo Operum Augustini and that place of Athanasius in homil de semente where he most plainly saith touching the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereupon Caesarius Arelatensis in his twelfth homily doubted not to preach unto the people Verè dico Fratres satis durum prope nimis impium est ut Christiani non habeant reverentiam diei Dominico quam Judaei observare videntur in Sabbato c. Charles the Great

the genuine Epistles of Ignatius are fouly depraved by a number of beggarly patches added unto his purple by later hands there is an ancient Latine translation to bee found in the Library of Caies Colledge in Cambridge which although it be very rude and corrupt both in many other and in this very same place also of the Epistle to the Magnesians yet is it free from these additaments and in many respects to be preferred before the common Greek Copy as well because it agreeth with the Citations of Eusebius Athanasius and Theodoret and hath the sentences vouched by them out of Ignatius and particularly that of the Eucharist in the Epistle to the Smyrnians which are not at all to be found in our Greek and hath in a manner none of all those places in the true Epistles of Ignatius against which exception hath been taken by our Divines 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 Sabbath and the Lords day in the Epistle to the Magnesians but these words only Non ampliùs sabbatizantes sed secundùm Dominicam viventes in quâ vita nostra orta est whereunto these of our common Greeke may be made answerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all those other words alleadged by Dr. Heylin part 2. pag. 43. to prove that Ignatius would have both the Sabbath and the Lords day observed being afterwards added by some later Grecian who was afraid that the custome of keeping both dayes observed in his time should appear otherwise to be directly opposite to the sentence of Ignatius whereas his main intention was to oppose the Ebionites of his owne time who as Eusebius witnesseth in the third book of his Ecclesiasticall History did both keep the Sabbath with the Jewes and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By whose imitation of the Church herein the antiquity of the observation of the Lords day may be further confirmed Ebion being known to have been St. Paul's Antagonist and to have given out of himself that he was one of those that brought the prices of their goods and laid them down at the Apostles feet as the universality of the observance may be gathered by the argument drawn from thence by Eusebius towards the end of his Oration of the praises of Constantine to prove the preeminency of our Saviour Christ above all the gods of the Heathen because this prescript of his touching the celebration of this day was admitted and submitted unto not within the Dominions of Constantine onely but also throughout the compasse of the whole world Quis n. saith he cunctis totius orbis terrarum incobis seu terra seu mari illi sint praescripserit ut singulis septimanis in unum convenientes diem Dominicum festum celebrarent instituentque ut sicut corpora pascerent cibariis sic animos Divinis Disciplinis refi●erent We see then that the Doctrine which the true Ignatius received immediately from the hands of the Apostles was the very same with that was delivered by the Fathers of the Councel of Laodicea about 250 years after for the profs produced by the Authours to whom my Lord of Eli pag. 73. refereth us for having it to be held before the first Nicene are nothing worth Non oportet Christianos Judaizare in Sabbatho otiari sed ipsos eo die operari diem autem dominicum praeferentes otiari si modo possint ut Christianos the contrary whereunto Pope Gregory the first in Registr lib. 11. Epist. 3. esteemeth to bee the Doctrine of the Preachers of Antichrist qui veniens diem Dominicum Sabbatum ab omni opere faciet custodiri which my Lord of Eli pag. 219. rendreth upon the old Sabbath-day or upon the Sunday by a strange kinde of mistake turning the copulative into a disjunctive A Letter of Doctor Twisse to the Lord Primate thanking him for the former Letter and his Book de primordiis Brit. Eccles. The History of Goteschalcus c. where the honour and respect he gives him is exemplary unto others Most Reverend Father in God I was very glad to hear of your Grace his coming over into England and now I have a faire opportunity to expresse my thankfull acknowledgement of that great favour wherewith you were pleased to honour me in bestowing one of your books upon me de origine Britannicarum Ecclesiarum which I received from Sir Benjamin Rudierd in your Grace his name about the end of Summer last wherein I do observe not onely your great learning and various reading manifested at full but your singular wisdom also in reference to the necessitous condition of these times taking so fair an occasion to insert therein the History of the Pelagian Heresie so opportunely coming in your way Your History of Goteschalcus was a piece of the like nature which came forth most seasonably we know what meetings there were in London thereupon by some and to what end to relieve the reputation of Vossius who laboured not a little when he was discovered to have alleadged the confession of Pelagius for the confession of Austin As also in fathering upon the Adrametine Monkes the Original of the Praedestinarian Heresie I was at that time upon answering Corvinus his defence of Arminius and had dispatcht one digression upon the same argument and in the issue concluded that it was but a trick of the Pelagians to cast the Nick-name of the Praedestinarian Heresie upon the Orthodox Doctrine of St. Austine But upon the coming forth of your Goteschalcus I was not onely confirmed therein but upon better and more evident grounds enabled in a second digression to meet with the Dictates of who endeavoured to justifie the conceit of Vossius but upon very weak grounds Thus I have observed with comfort the hand of God to have gone along with your Grace for the honouring of the cause of his truth in so precious a point as is the glory of his Grace And I nothing doubt but the same hand of our good God will be with you still and his wisdome 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 innocent as Doves And have I not as great cause to return your Grace most hearty thanks for the kind Letters I received in answer to the motions I was emboldned to make had it been but onely to signifie the great satisfaction I received thereby in divers particulars but especially in two principal ones the one the mystery of the feasts of first fruits opened to the singular advantage of the honour of the Lords day in the time of the Gospel the other in correcting Ignatius by a Latine Manuscript of Caies Colledge which since I have gotten

in his Lawes taketh it for granted that our observation of the Lords day is founded upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the fourth Commandement Statuimus saith he libro 1o. Capitularium cap. 81. secundum quod in lege Dominus praecepit ut opera servilia diebus Dominicis non agantur sicut bonae memoriae genitor meus in suis Synodalibus edictis mandavit And Lotharius likewise in legibus Alemannorum titulo 38. Die Dominico nemo opera servilia praesumat facere quia hoc lex prohibuit sacra scriptura in omnibus contradicit Accommodating the Law of God touching the Sabbath unto our observation of the Lords day by the self-same Analogy that the Church of England now doth in her publick Prayer Lord have mercy upon us and incline our hearts to keep this Law The Jewes commonly hold two things touching their Sabboth as Menasses Ben-Israel sheweth in his eighth Probleme de creatione which be published at Amsterdam the last year First that the observation thereof was commanded onely unto the Israelies where he speaketh also of the seven precepts of the sons of Noah which have need to be taken in a large extent if we will have all the duties that the Heathen were tyed unto to be comprised therein Secondly that it was observed by the Patriarchs before the coming out of Egypt For that then the observation began or that the Israelites were brought out of Egypt or the Egyptians drowned upon the Sabbath I suppose our good friend Mr. Mead will not be able to evince either out of Deut. 5. 15 or out of any other Scripture whatsoever And the Text Genes 2. 3. as you well note is so cleare for the ancient institution of the Sabbath and so fully vindicated by D. Rivet from the exceptions of Gomarus that I see no reason in the earth why any man should make doubt thereof especially considering withall that the very Gentiles both civill and barbarous both ancient and of latter dayes as it were by an universal kind of tradition retained the distinction of the seven dayes of the week which if Dr. Heylin had read so well proved as it is by Rivetus and Salmasius he would not have made such a conclusion as he doth that because the Heathen of the four great Monarchies at least had no distinction of weeks therefore they could observe no Sabbath whereas he might have found that the distinction of the dayes of the week did reach etiam ad ipsos usque Sauromatas for even of the Slavonians themselves while they yet continued in their ancient Paganisme thus writeth Helmoldus Chronic. Slavor lib. 1. cap. 84. Illic secundâ feriâ populus terrae cum flamine regulo convenire solebant propter judicia the same order of the dayes of the week being retained by them which Theophilus the old Bishop of Antioch noteth to have been observed by all mankind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he lib. 2. ad Antolycum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confounding as it seemeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also doth Lacta●tius lib. 7 cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherewith we may joyn that other place of Johannes Philoponus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 7. Cap. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who with shewing the cause thereof thus shuts up the whole work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see it almost generally observed in all Nations though never so farre distant and strangers one to another that in their reckoning of Numbers when they come to ten they return to their Addition of 1. 2. and 3. again If it should be demanded how they did all come to agree upon this kind of Arithmetick 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 tradition from the first Fathers that lived before the dispersion and that this is not an improbable evidence of that truth propounded by the Apostle unto the Philosophers of Athens Acts 17. 26. that God made of one bloud all Nations of men to dwell on all the face of the Earth How more when we finde a farre greater agreement among the Nations in the computation of the seven dayes of the week the self-same day which is accounted the first by one being in like manner reckoned so by all Notwithstanding that great variety of differences which is betwixt them in the ordering of their years and moneths how much more strongly I say may we conclude from hence that the tradition of the seventh day was not of Moses but of the Fathers and did not begin with the Common-wealth of Israel but was derived unto all Nations by lineal descent from the Sons of Noah Adde hereunto that those Heathens who were strangers from the Common-wealth of Israel though they made not the seventh day as Festival as the Jews did yet did they attribute some holinesse to it and gave it a peculiar honour above the other dayes of the week wherein they retained some Relicks and preserved still some clear foot-steps of the first institution Quinetiam populi jam olim saith Josephus sub fin lib. 2. contra Apion multùm nostram pietatem aemulantur neque est civitas Graecorum ulla usquàm aut Barbarorum nec ulla gens ad quam septimanae in qua vacamus consuetudo minimè pervenerit Jejuniaque candelabra accensa c. of which Rite of lighting of Candles or Lamps rather mention also is made by Seneca in his 95 th Epistle Accendere aliquam lucernam Sabbathis prohibeamus quoniam nec lumine Dii egent ne homines quidem delectantur fuligine And by Tertullian lib. 1. ad Nation cap. 13. where he noteth also those to be the Sabbaths observed by the Nations saying thus unto them Qui solem diem ejus nobis exprobratis agnoscite vicinitatem Non longè à Saturno Sabbatis VESTRIS sumus wherein though their devotion were somewhat like 〈◊〉 of the Jewes which is all that those words of Josephus do import Multum nostram pietatem aemulantur yet that it was not done by any late imitation of them or with any relation at all to their observance that other place of Tertullian doth seem to evince in the 16 th Chapter of his Apologeticum Aequè si diem solis laetitiae indulgemus aliâ longè ratione quàm religione solis secundo loco ab eis sumus qui diem Saturni otio victui decernunt exorbitantes ipsi à Judaico more quem ignorant And that they did not celebrate their Satturdayes with that solemnity wherewith themselves did their annuall festivities or the Jewes their weekly Sabbaths may appear by the words of this same Author in the 14 th Chapter of his book de Idololatriâ thus speaking unto the Christian who observed 52 Lords dayes every year whereas all the annual festivities

into my hands and taken a Copy thereof and have caused it to be compared with two other Copies Manuscripts in Oxford the one in Magdalene the other in Baliol Colledge Library I take no small comfort in the hope I conceive of seeing your Grace before your departure into Ireland I heare of a purpose your Grace hath to see Oxford and abide some time there the Lord blesse you and keep you and make his face to shine upon you Newberry May 29. 1640. Yours in all observance desiring to sit at your Grace his feet WILLIAM TWISSE Mr. Chambers of Clouford by Bath hath long ago answered Dr. Heylines History of the Sabbath but knowes not how to have it printed A Clause in a Letter of the Primates to Mr. Ley of the Sabbath FOr mine own part I never yet doubted but took it for granted that as the setting of some whole day apart for Gods solemne Worship was Juris Divini naturalis so that this solemne day should be one in seven was juris Divini positivi recorded in the fourth Commandement And such a jus divinum positivum here I mean as Baptisme and the Lords Supper are established both which lie not in the power of any man or Angel to change or alter wherein me thinks your second position is a little too waterish viz. That this Doctrine rather then the contrary is to be held the Doctrine of the Church of England And may well be gathered out of her publick liturgy and the first part of the Homily concerning the place and time of prayer Whereas you should have said that this is to be held undoubtedly the Doctrine of the Church of England For if there could be any reasonable doubt made of the meaning of the Church of England in her Liturgy who should better declare her meaning than self in her Homily where she peremptorily declareth her minde 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 sanctified 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 and also give themselves wholly to heavenly exercises of Gods true Religion and service Than which what could you devise to say more your self For the further maintenance of which Doctrine I send you herewith a Treatise written by a learned man now with God against Theophilus Brabourn who gave occasion to the raising up of these unhappy broiles which if it may any way conduce to the furtherance of your more exact Treatice c. I shall be very glad and be ready to c. Part of a Letter of the Primates to an Honourable person not long after the coming forth of Doctor Heylins book of the History of the Sabbath which I found wrote in the same Paper with the former AS for Dr. Heylins relation concerning our Articles of Ireland it is much mistaken For first where he saith they did passe when his Majesties Commissioners were imployed about the setling of the Church Anno 1615. and chargeth them with this strict austerity as he termeth it in the prescript observation of the Lords day he sheweth himself very credulous there having been no such Commissioners here at that time and our Articles having been published in Print divers years before the Commissioners whom hee meaneth came hither as Sir Nathaniel Rich who was one of them himself can sufficiently inform you Secondly where he saith he is sure that till that time the Lords day had never attained such credit as to be thought an Article of the faith he speaks very inconsiderately Hee that would confound the ten Commandements whereof this must be accounted for one unlesse he will leave us but nine with the Articles of the faith he had need be put to learn his Catechisme again And he that would have every thing which is put into the Articles of Religion agreed upon in the Synod for the avoyding of diversity of opinions and for the maintenance of peace and uniformity in the Church to be held for an Article of the faith should do well to tell us whether hee hath as yet admitted the Book of the ordination of Bishops and the two volumes of Homilies into his Creed for sure I am he shall find these received in the Articles of Religion agreed upon in the Synod held at London 1562. To which Doctor Heylen himself having subscribed I wonder how he can oppose the conclusion which he findeth directly laid down in the Homily of the time and place of prayer in the fourth Commandement viz. God hath given expresse charge to all men that upon the Sabbath-day which is now our Sunday for these are the plain words of the Homily which the Doctor with all his Sophistry will never be able to elude they shall cease from all weekly and week-day labour to the intent thot like as God himselfe wrought six dayes and rested the seventh and blessed and consecrated it to quietnesse and rest from labour even so Gods obedient people should use the Sunday holily and rest from their common and daily businesse and also give themselves wholly to the heavenly exercises of Gods true Religion and service By the verdict of the Church of England I am sure the Lords day had obtained such a pitch of credit as nothing more could be left to the Church of Ireland in their Articles afterward to adde unto it Thirdly he shameth not to affirm That the whole Book of the Articles of Ireland is now called in which is a notorious untruth And lastly that the Articles of the Church of England were confirmed by Parliament in this Kingdome Anno 1634. where it is well known that they were not so much as once propounded to either House of Parliament or ever intended to be propounded The truth is that the House of Convocation in the beginning of their Canons for the manifestation of their agreement with the Church of England in the confession of the same Christian faith and the Doctrine of the Sacraments as they themselves professe and for no other end in the world did receive and approve of the Articles of England but that either the Articles of Ireland were ever called in or any Articles or Canons at all were ever here confirmed by Act of Parliament may well be reckoned among Doctor Heylins fancies Which shews what little credit he deserves in his Geography when he brings us newes of the remote parts of the world that tells us so many untruths of things so lately and so publickly acted in his Neigbour Nation A Confirmation of the latter clause in this Letter of the Primates viz. That the Articles of Ireland determining the observation of the Lords day were not called in Anno

Londini 1655. These four last are sold by John Crook at the Ship in St. Paul's Church-yard In English AN Answer to a challenge made by the Jesuite Malone in Ireland Anno 1631. A Sermon preached before the House of Commons Febr. 18. 1618. A Declaration of the visibility of the Church preached in a Sermon before King James June 20. 1624. A Speech delivered in the Castle-Chamber in Dublin the 22. of November 1622. The Religion profest by the ancient Irish and Brittains 4o. 1631. These five are bound together in Quarto Immanuel or the Incarnation of the Son of God 4o. Dublin 1639. A Geographical Description of the Lesser Asia 4o. Oxford 1644. The judgement of Doctor Reynolds touching the Original of Episcopacy more largely confirmed out of Antiquity An. 1641. His Discourse of the Original of Bishops and Metropolitanes in 4o. Oxford 1644. His small Catechisme re-viewed 12o. London 1654. ☞ His aforesaid Annals of the Old and New Testament with the Synchronismus of Heathen Story to the destruction of Jerusalem translated out of Latin into English now at the Presse Fol. to be sold by John Crook at the Ship in St. Pauls Church-yard In regard there have been and are divers books printed which go under the name of the late Arch-Bishop of Armagh but are not his and more may be obtruded to the injury of him I have thought fit at the request of the Printer to give the Reader this advertisement following IN Anno● 1640. There was a book printed entitled the Bishop of Armaghs direction to the house of Parliament concerning the Liturgy and Episcopal Government and Anno 1641. Another book entitled Vox Hiberniae being some pretended notes of his at a publick fast Both these at his Petition were suppressed by order from the House of Lords and Commons 11. Feb. 1641. and I hope will not be revived In Anno 1651. A book called A Method for Meditation or a manual of Divine duties which most injuriously 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 reprinted to his great dishonour For his small Catechisme the Reader is to take notice that there was a false one Printed without his knowledge and is still sold for his The injury he received by it compelled him to review it with an Epistle 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 If any Sermon-Notes taken from him have been Printed in his life-time under his name or shall be hereafter which divers have of late attempted The Reader is to take notice that it was against his minde and that they are disowned by him which as he endeavoured to his utmost to suppresse while he was living so it was his fear to be injured in it after his death For a further confirmation of which I shall give you part of a Letter of his while he was Bishop of Meath upon the like intention of a Printer who had gotten into his hands some Notes of his Sermons said to be preached by him in London and was about to publish them which he wrote to Doctor Featly Chaplain to the then Arch-Bishop of Canterbury for the stopping of them in these words 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 injurious dealings with me and say as Donatus once did Mala illis sit qui mea festinant edere ante me But I repose cenfidence in you that you will take order that so great a wrong as this may not be done unto me Remember me to worthy Doctor Goad and forget not in your prayers Dublin Sept. 16. 1622. Your most assured loving friend and fellow labourer J. A. MEDENSIS THat book entitled the summe and substance of Christian religion some of the materials with the Method are his collected by him in his yonger years for his own private use but being so unpolished defective and full of mistakes he was much displeased at the publishing of it in his name And though it be much commended at home and by Ludovicus Crocius abroad yet that he did disown it as it is now set forth this Letter following wrote to Mr. John Downham who caused it to be printed doth sufficiently confirm as followeth SIR YOu may be pleased to take notice that the Catechisme you write of is none of mine but transcribed out of Mr Cartwrights Catechisme and Mr. Crooks and some other English Divines but drawn together in one Method as a kind of common-place-Common-place-book where other mens judgements and reasons are simply laid down though not approved in all points by the Collector 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 being no way to be recovered so that so imperfect a thing Copied verbatim out of others and in divers places dissonant from mine own judgement may not by any meanes be owned by me But if it shall seem good to any industrious person to cut off what is weak and superfluous therein 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 materials therein and set out the whole in his own name and this is the resolution of May 13. 1645. Your most assured loving friend JA. ARMACHANUS A Book entituled Confessions and Proofs of Protestant Divines of Reformed Churches for Episcopacy c. though it be a very Learned one yet it is not his Onely that of the Original of Bishops and Metropolitans Frequently bound up with the former is owned by him unto which he was earnestly moved by a Letter from Doctor Hall the late Reverend and Learned Bishop of Norwich then Bishop of Exeter which shewing the great esteem he had of him is annexed as followeth To the most Reverend Father in God and my most Honoured Lord the Lord Arch-Bishop of Armagh and Primate of Ireland Most Reverend and my most worthily Honoured Lord. THat which fell from me yesterday suddenly and transcursively hath since taken up my after-midnight 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 Episcopacy shewing the Apostolical Original of it and the grounds of it from Scripture and the immediately succeeding antiquity Every line of it coming from your Graces hand would be super rotas suas as Solomons expression is very Apples of Gold with Pictures of Silver and more worth than volumes from us Think that I stand before you like the