jus sit dicendum prima regnandi fecisse fundamenta but after an Oath of an Allegiance the bonds are deposited in Gods hand so that the whole argumentation is both unchristian and irrational and rejected by us as the Doctrine of some Romanists which such as are so afraid to come neer them in any thing else should be as much deterred in this In a word as Kings receive their power from God so are we to leave them only unto God if they shall abuse it not but that they may and ought to be prudently and humbly reminded of their duties for which we have the example of the Primitive Fathers Bishops to the Emperors Constantius Constans and others introducing Arianism but yet without lifting up our hands against them in the least resistance of them which is the Judgement also of most of our Modern Orthodox Divines and even divers of the Writers of the Church of Rome who have stiffey contradicted the Jesuites assertions of the contrary one of each shall suffice 1. For those of ours Franciscus Junius thus determines All good men should bear even the most cruel injury from the magistrate rather then enveigh against him by word pen or action to the disturbance of order and the publick peace according to which see Luther lob de offic magistr Tom. 2. Brentius Hom. 27. in cap. 8. lib. 1. Sam. Melanthon Bucer Musculus Mathesius Erasmus and others 2. For those of the Church of Rome Gregorius Tholosanus Governours saith he are rather to be left to the Judgement of God then to defile our hands by a Rebellion against them God wants not means whereby he can when he pleaseth remove or amend them If there be an evil Government farre be it from us to revenge it by an evil obedience or to punish the sins of the King by our own sins but rather by a patient bearing to mollify the wrath of God who governs the hearts of Kings with his own hands c. And surely if it be a terrible thing for any man to fall into the hands of the living God much more is it to them who are only accomptable to him and the Justice of God hath been often notoriously manifested upon them in sacred story Abimelec Jeroboam Baasa Ahab both the Herods In Ecclesiasticall story Anastasius Julian Valens and others So much for holy writ Now secondly let me demonstrate this out of the antient-Fathers and practise of the Primitive Church in these three things 1. After the example of Jeremiah and Daniel for Nebuchadnezzar and St. Paul for Nero. 1 Tim. 2. We find the antient Fathers praying for the Emperors though of a different Religion and persecutors of the true Now to be at the same time praying for them and conspiring in any combinations against their government are inconsistent Tertulliau who lived under Severus the Emperor saith this in the name of the Christians we pray daily for the health of the Emperors c. That of Marcus Aurelius distress in his expedition into Germany when by the prayers of the Christian Legion as it was acknowledged by the heathen Rain was obtained in a great Drought and consequently a victory is sufficiently known They called not for fire from heaven to consume him and his Army according to that advice of Sanders the Jesuit in the like case lib. 2. cap. 4. de visib Monarch but for water to refresh both The Letters of the Fathers Synodi Ariminensis written to Constantius an Arrian are observable who asking him leave to return to their severall Diocesses give this for their reason That we may diligently pray for thy health Empire and peace which the mercifull God everlastingly bestow upon thee And in their second Letters asking the same request of him they say thus Again most glorious Emperor we beseech thee that before the sharpness of the Winter thou wouldst command our return to our Churches that we may as we have done and doe earnestly pray unto the Almighty God for the state of thy might with thy people How are they then to be abhorred who to a Christian pious Orthodox King stained neither with Vice nor Heresie temperate meek prudent gracious instead of prayers have returned menacies for a dutifull subjection Arrogant language if he yield not to every particular of their peremptory demands You shall not find the antient Fathers either by word or writing giving the least offence to the Emperors though Hereticks St. Hillary wrote two books against Constantius the Arrian yet stiles him Gloriosissimum Beatissimum nay Sanctum i. e. Ratione Imperii Non Religionis c. Nazianzen is found of the like temper in his Orations against Valens and Valentinian which are written throughout with all the Reverence and subjection that can be ezpected from a Subject to a Prince and yet Valens burnt fourscore Orthodox Bishops and Presbyters together in a ship and did other horrid Acts which Socrates tells us Oh the distance between the spirits of some men now dayes and those of the antient Church even as as far those excelled these in sanctimony of life integrity of Conversation piety and truth of Doctrine You shall ever find them exemplary in their obedience and subjection to the Emperors never stirring up the people to the least resistance or mutiny but appeasing them Excellently is that of St. Augustine of the Christians under Julian An Infidel Emperor a wicked Apostate The Faithfull souldiers served a faithless Emperor when it came to the Cause of Christ then they acknowledged no other then him that sits in heaven but in Millitary affairs when he said unto them bring forth your forces into the field goe against such a Nation presently they obeyed they distinguisht the Lord who is aeternal from him that is only temporall and yet were subject to the temporall Lord for his sake who is aeternall Tertullian affirms it as a high honour to Christianity that they could never find a Christian in any seditious conspiracy We are saith he defamed in relation to his Imperiall Majesty but yet they could never find any of us among the Albiniani Nigriani or Cassiani who had been some seditious parties against the Emperor That of St. Ambrose was both becomming a good Bishop and a Loyall Subject when he was commanded by the means of Justina the Empress who was an Arrian to deliver up the Churches of Millain to the use of the Arrians returned this answer to his people and to the Emperor Willingly I shall never do it but if compel'd I have not learned to fight I can weep my Tears are my Arms I neither can nor ought to resist otherwise Indeed by the desire of the Orthodox party he refused to give up the chief Church or his Cathedral to them but the detaining of it was with all possible humble representation by way of Petition for it with all the solicitous care that might be of preventing
Clavi Trabales OR NAILES FASTNED by some Great MASTERS of ASSEMBLYES Confirming The KINGS SUPREMACY The SUBJECTS Duty Church Government by BISHOPS The Particulars of which are as followeth I. Two Speeches of the late LORD PRIMATE USHERS The one of the Kings Supremacy The other of the Duty of Subjects to supply the Kings Necessities II. His Judgment and Practice in Point of Loyalty Episcopacy Liturgy and Constitutions of the Church of England III. Mr. HOOKERS Judgment of the Kings Power in matters of Religion advancement of Bishops c. IV. Bishop ANDREWS of Church-Government c. both confirmed and enlarged by the said PRIMATE V. A Letter of Dr HADRIANUS SARAVIA of the like Subjects Unto which is added a Sermon of REGAL POVVER and the Novelty of the DOCTRINE of RESISTANCE Also a Preface by the Right Reverend Father in God the Lord Bishop of LINCOLNE Published by Nicholas Bernard Doctor of Divinity and Rector of Whit-church in Shropshire Si totus orbis adversum me conjuraret ut quid quam moliret adversus Regiam Majestatem ego tamen Deum 〈◊〉 ordinatum ab eo Regem offendere temere non auderem Bern. Ep. 170. ad Ludovicem Regem An. 11â—0 London Printed by R. Hodkginson and are to be sold by R. Marriot at his Shop in St. Dunstans Church-yard in Fleetstreet 1661. THE PREFACE THese two learned Speeches of the late Lord Primate Usher have been by some prudent persons judged seasonable to be thus published together The one Of the Kings Supremacy may not only be instructive to those of the Church of Rome but to some of our own Communion who have been and are too scanty in the acknowledgment of it The other Of the duty of Subjects to supply the Kings necessities was occasioned by the slowness in Ireland of contributing to the King for the maintenance of the Army continued there for their own defence the great imprudence of which parsimony we felt to our own loss not many years after wherein that distinction in point of Loyalty made between those descended of the antient English race though differing from us in point of Religion and those of the meer Irish which is there much enlarged may be now worthy of observation The whole Speech is full of Loyalty Prudence and Learning for which as he had his late Majesties of Blessed Memory gracious thanks so he had as little from others who were then as backward in assenting to the like Propositions here conceiving he had pressed their duty too high in that point Both these Speeches thus tending to the defence of Regal Power and the duty of Subjects hath in submission to the judgments of those whom I much reverence occasioned the putting forth a Sermon of mine upon the like Subject which I have the rather adventured so near this eminent Primate as having had his approbation occasioned by the censure of some at Dublin anno 1642. when it was first delivered of which more is said in an Advertisement before it Hereupon I have been further induced unto a vindication of the said most eminent Prelate not only of His Judgment in this Subject but in point of Episcopacy Liturgy and Constitutions of the Church of England from the various misapprehensions of such who being of different opinions the great respect given him by the one hath been a scandal to the other But by this impartial relation of his Judgment and Practice in each it may be hoped that both sorts will be so fully satisfyed as to unite in the exemplary observance of that Piety Loyalty Conformity and Humility found in him And whereas some do much appeal to that Accommodation of his in relation to Episcopacy wherein he was not single proposed Anno 1640. which then they did not hearken unto they are herein remembred what was that which caused it even the pressing violence of those times threatning the destruction of the whole with the sole end of it a pacification whose readiness in yielding up so much of his own Interest then for the tranquility of the Church like Jonas willing to be cast overboard for the stilling of the Tempest would be worthy of all our Imitations now The appeale here is from that Storm unto what his practice was in calme and peaceable times which if followed would give a check to most of those disputes which have of late taken up so much time amongst us The Fruite expected to be reaped from this declaration besides the satisfaction of mine own mind which was not at rest without it is the due honor of him for whose I am oblieged to sacrifice mine own That as he is admired abroad so he may not want that love and general esteem he hath deserved at home And as the peace and unity of the Church was studied by him in his life time so there might not be the least breach continued by a misapprehension of him after his death And surely if such of us who think him worthy of being our copy would but now upon the sight of this writ after him the Arke of our Church would cease to be tossed too and fro in this floating uncertain condition and immediately rest upon firm ground Heretofore having an occasion to vindicate this most Learned Primate in point of Doctrine so unhappy often are persons of his eminency as after their deaths to be challenged Patrons to contrary partyes I had An. 1658. a Letter of Thanks from the late Reverend Bishop of Durham Bishop Morton in these wordes viz. I acknowledge hereby my obligation of Thankfulness to you not only for the book it self but especially for your pains in vindicating that admirable Saint of God and Starr primae magnitudinis in the Church of God the Primate of Armagh c. In which high esteem of the Primate the now Reverend Bish. of Durham succeeds him who hath often signified it in divers of his Letters which I receiued from Paris to that purpose Hereunto two other Treatises have been thought fit to be added mentioned in the foresaid vindication but then not intended to be published which the Eminent Primate had a hand in The one Mr. Hookers Judgment of Regal Power in Matters of Religion the advancement of Bishops and the Kings Exemption from censure c. Left out of the common copyes inlarged and confirmed by the Primate all the marginal notes of the quotations out of the Fathers being under his own hand are noted with this mark* The other a Treatise of the Form of Church Government before and after Christ c. The main aime of it is to shew that the Government of the Christian Church established by the Apostles under the New Testament was according to the pattern of that in the Old then which scarce any book in so little speaks so much for the preheminency of Episcopacy It first appeared Anno 1641. under the Title of the rude draughts of Bishop Andrews which though I was in doubt of by the contrary opinion of an
one either of the Ministers that made scruple to use it or of the People that took offence at it But after that some leading men of the House of Commons in that Parliament for the better driving on the design they had upon the King had let all loose in the Church whilst some few stood fast to their honest Principles and were most of them undone by it the greatest part of the Clergy to their shame be it spoken many for fear of loosing their own more in hope to get other mens livings and some possibly out of their simplicity beguiled with the specious name of Reformation in a short space became either such perfect Time-Servers as to cry down or such tame Complyers with the stronger Side as to lay down ere they needed the use of the whole Liturgy and of all the Rites and Ceremonies therein prescribed But among them ail none in the whole bunch so bitterly inveighed against nor with such severity anathematized as this of the Cross as smelling ranker of Popery Superstition then any of the rest as it is even at this day by the Managers of the Presbyterian Interest represented as of all other the greatest Stone of offence to tender Consciences and the removal of it more insisted upon then of all the other Ceremonies by such men as having engaged to plead in the behalf of other mens tender Consciences do wisely consider withall that it will not be so much for their own Credit now to become Time-Servers with the Laws as it was some years past for their profit to become Time-Servers against the Laws These out-cries against a poor Ceremony to us who were not able to discerne in it any thing of harme or Superstition worthy of so much noise afforded sometimes when two or three of us chanced to meet together matter of discourse It hapned upon a time that falling occasionally upon this Theme the Learned Primate among other things said to us that were then casually present with him that in his opinion the Sign of the Cross after Baptisme as it is appointed in the Service-Book and taken together with the words used there withall was so far from being a Relike of Popery that he verily believ'd the same to have been retained in the Church of England at the Reformation of purpose to shew that the custom used in the Church of Rome of giving the Chrisme to Infants immediately after their Baptisme was in their Judgments neither necessary to be continued in all Churches nor expedient to be observed in ours Which his opinion as it is most certainly true in the former so to me it seemeth very probable in the latter branch thereof For first how can that be with any truth affirmed or but with the least colour of reason suspected to be a Popish Custom or a Rag or Relike of Rome that hath been for above a hundred years used and that use by Law established in the Protestant Church of England but is not at all used nor for ought I can learn ever was used by the Papists in their Churches nor is it by any Order or Authority of the Church of Rome enjoyned to be used in any Church in the world that professeth subjection thereunto True it is that in the Office of Baptisme according to the Romane Ritual the signe of the Cross is very often used from first to last at least twenty times viz. in the Benediction of the Salt in the Exorcismes in the formal words of Administration and otherwise yet as luck would have it that signe is not made nor by the Ritual appointed to be made upon the Childs Forehead as with us is used Nor are those very words therewithal used nor other words to the like purpose by the said Ritual appointed to be so used shewing what the intent meaning and signification of that Sign is as in our Service Book is done And true it is also for I wil not as I think Iought not dissemble any thing that I can imagine might be advantagiously objected by an Adversary that according to the Romane Order the Minister as soon as he hath finished the Baptisme Ego baptizo te c. is in the next place to annoint the Infant cross-wise with a certain Prayer or Benediction rather to be said at the same time as by the Ritual printed at Antwerp An. Dom. MDCLII pag. 23. may appear But so far distant is that Rite of theirs from this of ours in many respects as may also by comparing their Ritual with our Service Book appear that ours cannot with any congruity be thought to have been drawen by that patterne or to have been borrowed or taken from their practice For first 1. Theirs is actus immanens a material annointing and so leaveth a real effect behind it the visible Form or Figure of a Cross to be seen upon the Childs head after the act is done But ours is a meer transient act an immaterial sign of a Cross made in the aire without any sensible either impression or expression remaining when the act is over 2. Theirs is done upon the Top or Crown of the head in summitate capitis Ritual p. 23. which is else where expressed by Vertex see pag. 49. 51. 56. which sure must needs have some other signification if it have any then ours hath Which is done upon the Childs Forehead the proper seat by the common judgment of the world and according to the grounds of Phisiognomy of shamefastness and boldness and so holdeth a perfect analogy with that which the Church intended to signifie by it in token that he shall not be ashamed c. 3. Their Cross belongeth precisely to the annointing with the Chrisme whereunto it relateth and hath such a dependance thereupon that supposing there were no such Chrisme used in the Church of Rome there would be no place left for the Cross in all that part of the Office that followeth after the formal words of Baptisme as from the frame and order of their Ritual is most evident It cannot therefore be the same with the Cross used in our Church where the Chrisme is not at all used but thought fit rather at the Reformation to be I dare not say condemned as unlawful and superstitious but laid aside as at least unnecessary and useless as many other Ceremonies still retained in the Church of Rome were because though some of them were guiltless yet they were grown so burdensome by reason of their multitude that it was fit the number of them should be abated And yet secondly there might be and in the Primates judgment probably there was a more peculiar Reason why after Baptisme our Church did substitute the signe of the Cross with the words thereto appertaining in stead of the Chrisme and the Cross attending it used in the Church of Rome The Ceremony of giveing the chrisme to Infants in all likelihood came into the church about the same time when through the misunderstanding
of words used by the Bishop in the Ordination of the Church of England His sufferings for it The right sense of that gradual superiority of a Bishop above a Presbyter His confirmation of Books tending to the Preheminency of Episcopacy 3. Of the Liturgy His dayly observing of the Book of Common-prayer At Drogheda the Service sung upon Sundays before him as in Cathedrais of England His observing of the Ceremonies and causing them so to be His pains in reducing and satisfying the scrupulous His Constancy in the above-mentioned to the last The falsehood of some Pamphlets since his death Some specialties observed in him as to decency and Reverence in the Church at publick prayer c. 4. The Constitutions and Canons c. His subscription to the 3. Articles in the 36. cap. of the book of the Canons of England The severity put in with his own hand in the first Canon of Ireland against such as should refuse to subscribe to the Articles of England Observation of the annual Festivals Good-Friday c. Confirmation of Children Church Catechisme Canonical decency of Apparrel in the Clergie Consecration of Churches c. IV. Mr. Hookers Judgment confirmed by the Primate 1. The Kings power in matters of Religion 2. Of his Power in advancement of Bishops to their Rooms of Prelacy 3. The King exempt from Censure and other Iudicial power V. Bishop Andrews Judgment as it is conceived of Church Government before and after Christ c. confirmed and enlarged by the Primate In the Old Testament 1. Before the Law 2. Under Moses 3. Among the Priests 4. Under Joshua 5. Under David where is much added by the Primate 6. Under Nehemiah A Recapitulation of the whole c. with some new enlargements by the supposed Author answering the objections made against having the like government now and giving reasons why it may be now In the New Testament 1. In the time of our Sáviour 2. In the dayes of the Apostles and after Of Deacons Evangelists Priests and Bishops Of the persons executing those Offices Of the promiscuous use of their names The use of the Bishops office and the charge committed to him The choice of persons to their Callings VI. A Letter of Dr. Hadrianus de Saravia to the Island of Garnzay Of the first Reformation in the Island Subjection to Episcopal Iurisdiction Difference in the Case between them and France and the Low-Countries Their Synodicall meetings not justifiable The Kings Power in making of a Law Of Ordination otherwise then by Bishops Of the Scotch Reformation D. Hadr. Saravia with other learned mens Subscriptions to the Articles and Liturgy of the Church of England A Pamphlet printed under the name of the late Archbishop of Armagh coucerning the Liturgy and Church Government declared to be none of his As he hath been also injured and is still by another Book intituled a Method of Meditation or a Manual of Divine Duties which though by his own direction in his life time 1651. I did in his name declare to be none of his but falsly put upon him and have done so twice since his death yet is still reprinted and sold up and down as his to the great injury of him The late Lord Primate Ushers Iudgment of the signe of the Cross in Baptisme confirmed by the Bishop of Lincoln in his Preface VII The Contents of the Sermon Regal Power of Gods Ordination That of 1 Pet. 2. 13. Submit your selves to every Ordinance of man c. Answered Sauls Election not by the People Difference in Religion quits not the due of Obedience The Novelty of the Doctrine of Resistance The Pharisies the first among the Iews The Arguments for it taken out of Bellarmine and the Jesuites which many other Writers of the Church of Rome do contradict The Antient Fathers Loyalty to the worst of Emperors 1. Constantly praying for them Tertullian c. 2. Not giving the least Offence in word or writing St. Hillary Nazianzen c. 3. Not stirring up the people in their own defence St. Augustines Commendation of the Christians under Julian Tertullians under Severus St. Ambrose Athanasius and others That Evasion viz. That the Christians then wanted Power to resist cleared out of Eusebius Tertullian St. Ambross Theodoret Rebellion always found the Ruine of the Actors The Speech of Rodolphus upon his mortal wound in taking up Armes against the Emperor A Conclusive Application An Animadvertisement SUch of the Bishops and Clergy as by Gods Mercy escaped with their Lives to Dublin in that Bloody Rebellion in Ireland Anno 1641. and 1642. did conceive fitting at a so great though sad meeting to have somewhat like a Commencement in that University The Doctors part pro gradu was the Concio ad clerum The Text Rom. 13. 2. was taken out of the Epistle appointed for the day being the Tuesday after the Fourth Sunday after the Epiphany The day according to that account of the late Kings of Blessed Memory murder The Doctrine delivered was then so offensive to some potent persons newly landed that he was forced to send a Copy to the L. Primate Usher who gave his approbation of it And upon the Thirtieth of Ianuary last 1660. the day of Humiliation for the abovesaid Murder it was preached in English at the Honorable Society of Grayes-Inn London The Intention was to have published it in that Language it had its first being but by the Printers Experiment of the slowness of the Sale in that as the better suiting with these other Tracts and that the Profit intended would be of a farther extent the latter was resolved of ERRATA PAge 24. line 29. read the. p. 25. l. 8. r. 2. marg l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 27. l. 3. r. him l. 4. thee p. 29. l. 19 r. thus p. 31. 10. Jehu p. 39. marg l. 1. r. Julianus l. 5. r iniquus p. 40. marg l. 27. r. fletibus l. 35. r. injuriam p. 45. marg l. 6. r. pontisicumque p. 43. l. 24. dele for marg l. 8. r. per regiam 52. l. 31. r. waited p. 56. l. 20. r. calls p. 60. l. 9. r. commendam p. 81. 6. r. consecratus l. 7. r. gratias p. 90. l. 9. r. scarce l. 10. r. inexcusablae p. 95. 11. r. Potiphera Job 1. 5. 42. 8. p. 96. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 97. 16. r. fisties l. pen. Merari l. ult after these r. the. p. 100. l. 14 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 101. l. 5. r. camp l. 15. r. Asher p. 102. l. 12. r. Further. p. 103. l. 9. r. Gibethon p. 105. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 107. l. 22. r. Gershon l. 23. r. Ethan l. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 109. l. 12. r. Benaiah l. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 112. l. 7. r. Governors of the. p. 113. l. 25. r. Priest
noted by the Primate throughout and some passages which the learned Author desired to be farther inquired into are at large perfected under the Primats own hand and I know no book more full for the preheminency of Episcopacy so that what he did or was willing to have yielded unto out of a calme temper of Moderation in such times of extremity to preserve the unity and peace of the Church then in great hazard to be shattered ought not in reason so to be stretched as to inferre it was his Absolute desire or free choice but only upon the present distress to keep the Chariot upon its wheels from a Precipice of a total overturning So much for Episcopacy 3. His Judgement and Practice of the Liturgy of the Church of England FOr the Liturgy of the Church of England he was a constant Assertor and observer of to the last At Drogheda in Ireland where I had the happiness for many years to live under him he had the Common-Prayer read twice every day in his Chappel from which nothing but sickness excused his absence And in the Church it was by his approbation as duly observed by my self we had there an Organ and a Quire on Sundayes the Service was sung before him as is used in Cathedrals in England Anthems were sung very frequenly and often instead of a Psalm before Sermon He came constantly to the Church in his Episcopal habit and preacht in it and for my self by his approbation when I officiated I wore my Surplice and Hood administred the Communion and at such occasions preached in them also The Surplice was accordingly observed constantly by the Reader and some of the Quire every Sunday And for all other Administrations they were fully observed in each Rite and Ceremony according to the Rubrick or Rule of the Book of Common-prayer which many years after his leaving of Ireland was according to his trust committed to me continued till my Church in that bloody storm of Drogheda 1649. was blown up with Gun-powder and for my refusing to obey the command of his Nephew Colonel Michael Jones sent by an Officer unto me in writing to forbear the use of the Common-prayer I had much thanks from the Primate being much displeased at his presumption in it though thereupon the little means I had remaining there was by the Colonels order taken from me and in the storme of the Town he did not forget it in his designing my death as I was assured by an Ear-witness And indeed while the Primate continued in Drogheda I doe not remember there were any Protestant Inhabitants there that so much as scrupled at the Crosse in Baptism or kneeling at the Communion with the like but in all things conformed and submitted to what they saw was approved by him and for such as were refractory in the Northern parts of Ireland where the Scotch had mingled themselves with the English he did his utmost to reclaim them in his Provincial Visitation which I was a witness of and imployed by his directions among them for that end Wherein craving leave for this short digression I have observed that such who had so geat a prejudice to the Liturgy as to run out of the Church when it was offered to be read out of the Book when I used the very same form in several Administrations by heart without the book Baptism Communion Matrimony Burial and the like they have highly commended it as conceiving they had been my own present conceptions the younger sort having never heard it and the other almost forgotten it which guile both at Drogheda when several Parliament Regiments were sent thither successively to suppress it like the Messengers of Saul to destroy David at Ramah they have accordingly Prophesied with us and in other places since my coming over I have continued who at first being praeingaged without the Book in the commendation of it the next time upon the use of it finding it to be the same they have confessed their former delusion and have been fully satisfied And what the Primates Practice had been in Ireland he continued in England to his last which in the Countess of Peterboroughs house where he lived and died I have been often a witness of And upon a false rumour raised of his remisseness that way he shewed me not long before his death what he then had written to an Eminent person who had told him of it signifying his high approbation and commendation of the said Book of Common-prayer And when after his being destroyed in Ireland the late King of blessed memory had for his subsistence given him the Bishoprick of Carlile in Commerdam He did at a Visitation of the Diocess unto which the remoteness of the place did not permit himself to travel writ a Letter unto the Ministers thereof charging them to use constantly the Book of Common-prayer and the publick Catechism in their several Churches Some Pamphlets which of late years have been published in his name containing as they pretended his opinion for the omission and change of divers things in it as I did at their first comming forth protest against them to be fictitious papers so I doe here confirm it and whatsoever he might now have yeilded unto for the peace and unity of the Church that we might all speak the same thing I can assure it if he were alive in these late disputes of it he would have been for the Defendant And for some other particulars observed by me of him at Drogheda may not be impertinent herewith to relate At the Creed he stood up constantly repeated it with the Minister alwayes received the Communion kneeling At the publick prayers he kneeled also At his entrance into the Pulpit he addressed himself with some short prayer unto God for his assistance not steping in irreverently with a rude confident boldnes as the manen of some is but rather with some fear and trembling At his entrance into his Seat both in the Church and in his Chappel he kneeled down with some short Prayer also and as he always came reverently into the Church and went out of it uncovered so did he continue all the time of Divine Service And though he had as great an ability as the chief Pretenders to an extemporary expression yet he constant ly used a set form of Player before his Sermon and that with a decent brevity which in private Families as most profitable he commended accordingly and even at their Tables which was his own practice also when he did not omit to pray according to the usuall Form for the Kings Majesty and Royal issue now commonly omitted In a wotd this was his often assertion that as the affecting and imposing of a daily sudden conception at Prayer was a Novelty and a singularity not being practised in any other Reformed Church so the immethodical impertinencies and other indiscreet extravagancies both for measure and matter frequently occasioned by it
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
the English Reformation then will they make you leave the French Reformation You fail against wind and tyde you think that the Governors you shall have hereafter will be like Sir Tho. Layton you are deceived Though this day you had compassed your wish to morrow or the next day after at your Governors pleasure all shall be marred again Finally the Ecclesiasticall Government which you aske hath no ground at all upon Gods word 'T is altogether unknown to the Fathers who in matter of Christian Discipline and censure of manners were more zealous and precise then we are But you cannot of all the learned and pious antiquity shew one example of the Discipline or Ecclesiasticall order which you hold as your Bishop in his book of the perpetuall government of the Sonne of Gods Church doth learnedly teach I pass over what I have my self written concerning it in my book De diversis Ministrorum gradibus and in my Defence against the Answer of Mr. Beza and more largely in my Confutation of his book De triplicigenere Episcoporum I cannot wonder enough at the Scotchmen who could be perswaded to abolish and reject the state of Bishops by reasons so ill grounded partly false partly of no moment at all and altogether unworthy a man of such fame If the Scots had not more sought after the temporal means of Bishops then after true Reformation never had Mr. Beza's Book perswaded them to do what they have done And I assure you that your opinion concerning the government of the Church seems plausible unto great men but for two reasons the one is to prey upon the goods of the Church the other for to keep it under the Revenues and authority of Bishops being once taken away For the form of your discipline is such that it will never be approved of by a wise and discreet supreme Magistrate who knows how to govern Ye see not the faults you commit in your proceedings as well Consistoriall as Synodals men well versed in the Lawes and in government do observe them But they contemn them so long as they have the law in their own hands and that it is far easier for them to frustrate them regard neither Consistorie nor Synodes then for you to command and make Decrees Were your Discipline armed with power as the Inquisition of Spain is it would surpass it in tyranny The Episcopall authority is Canonical that is so limitted and enclosed within the bounds of the Statutes and Canons of the Church that it can command nothing without Law much less contrary to Law And the Bishop is but the Keeper of the Lawes to cause them to be observed and to punish the transgressors of your Consistories and Synodes For the present I will say no more only take notice of this that it is not likely the King who knows what Consistories and Synodes be will grant that to the Islands which doth displease him in Scotland This Gentlemen and Brethren have I thought good to write vnto you intreating you to take it well as comming from him that loves the Islands and the good and edification of the Church of Christ as much as you can doe Upon this occasion I have thought fit to add thus much concerning Dr. Hadrianus Saravia HIs learning is sufficiently known by his works his judgement in relation to the Liturgy and Discipline of the Church of England is declared by this Letter which doth further appear by his Subscriptions following 1. In Queen Elizabeth's time the form required was in these words We whose names are here underwritten do Declare and unfainedly Testify our assent to all and singular the Articles of Religion and the Confession of the true Christian Faith and the Doctrine of the Sacraments comprized in a book imprinted intituled Articles whereupon it was agreed by the Arch-bishops and Bishops of both Provinces and the whole Clergy in the Convocation holden at London in the year of our Lord God 1562. according to the computation of the Church of England for the avoiding of the diversities of opinions and for the establishing of Consent touching true Religion put forth by the Queens Authority And in testimony of such our Assents we have hereunto subscribed our names with our own proper hands as hereafter followeth Unto this Doctor Hadrianus de Saravia the sixth Prebend of the Church of Canterbury being conferred upon him subscribes in these words Per me Hadrianum de Saravia Sacrae Theologiae Professorem cui sexta Prebenda in Ecclesia Cathedrali Christi Cantuariens conferenda est sexto December is 1595. Wherein I find he did immediately succeed Doctor Whitaker whose Subscription is in these words viz. Per me Gulielmum Whitaker sacrae Theologiae Doctorem ejusdemque Professorem Regium in Academia Cantabrigiensi cui sexta Praebenda in Ecclesia Cathedrali Chrstl Cantuarens conferenda est Decimo Maii 1595. According unto which I find Mr. John Dod of Hanwell in Oxfordshire who wrot upon the Commandements to have subscribed in these words Per me Johannem Dod in Artibus Magistrum praesentatum ad Ecclesiam de Hanwell Oxon. Dioces 28. Julii 1585. unto whom abundance more and about that time might be added Mr. Richard Rogers Doctor Reynolds of Oxford c. among whom it pleased me to find the hand of the Reverend and Learned Mr. Hooker thus subscribing Per me Richardum Hooker Clericum in Artibus Magistrum praesentatum ad Canonicatum et Praebendam de Neather-haven in Ecclesia Cathedrali Sarum 17. Julii 1591. 2. In King Jame's time and since the form of the Subscription was thus To the three Articles mentioned in the 36. Chapter of the Book of Canons First that the Kings Majesty under God is the only supreme Governor of this Realm and of all other his Highness Dominions and Countries as well in all Spirituall or Ecclesiasticall things or Causes as Temporall and that no foraign Prince Person Prelate State or Potentate hath or ought to have any Jurisdiction Power Superiority Preheminence or Authority Ecclesiasticall or Spirituall within his Majesties said Realms Dominions and Territories That the Book of Common Prayer and of Ordering of Bishops Priests and Deacons containeth in it nothing contrary to the word of God and that it may lawfully so be used and that he himself will use the form in the said book prescribed in publick prayer and administration of the Sacraments and none other That he alloweth the book of Articles of Religion agreed upon by the Arch-bishops and Bishops of both Provinces and the Clergy in the Convocation holden at London in the year of our Lord One thousand five hundred sixty and two And that he acknowledgeth all and every the Articles therein contained being in number nine and thirty besides the Ratification to be agreeable to the word of God To these three Articles Doctor Hadrianus de Saravia being instituted unto the Rectory of Great Chart in the Diocess of Canterbury anno 1609. subscribes in these words Ego Hadrianus