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
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
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
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
in regard their ignorance of thus much might still occasion it is one cause of my enlargement upon it but so much in relation to his Loyalty whereof he was an eminent Patterne His Judgment and Practice in point of Episcopacy FOr Episcopacy first in his Judgment he was a full assertor of it which appears in those Learned Tractates of the Original of Bishops and that of the Lydian Asia where he doth not only deduce Episcopacy from the Apostolique times but also the Metropolitans or Arch-Bishops to have been accordingly from the superscription of St. John to the Seven Churches each of which Citys being Metropolitical and the rest of the Citys of Asia as daughters under them for the confirmation of which he hath given such strong probabilities that 't will be hard to gainsay them Secondly for his Practice I can witness his constant exercise of the Jurisdiction of it or his causing it so to be exercised throughout his Diocess and Province while those quiet times in Ireland did permit it In all which a Learned and Prudent Divine was his Chancellor or Vicar-General and afterwards a Bishop Bishop SINe one known to have been as much for the Government and Constitutions of the Church of England as any person whatsoever As for that of his Reduction of Episcopacy to the form of Synodical Government c. presented to his late Majeof Blessed Memory Anno 1641. It is to be considered how it was occasioned by the present Tempestuous Violence of the Times as an accommodation by way of Prevention of a totall Shipwrack threatned by the Adversaries of it as appears sufficiently by the Title before it viz. Proposed in the year 1641. as an expedient for the prevention of those troubles which afterwards did arise in matter of Church Government c. Now what can this in the sense of any prudent unbiassed person prejudice him in his Judgment or Affection to Episcopacy it self which rather confirms it The Marchant parts with that in a Storme that he would not have done in a Calme and at shore recruits himself with the like goods again St. Paul in that Wracke Acts 27. consented not only to the lightning of the Ship of the lading but of the Tackling also We cast them out saith he or St. Luke with our own hands and all for the saving if it were possible of the Ship and the Passengers in it That of the same Apostle in another case I think it fit for the present necessity might in some measure in this particular be the Primates Application wherein he was not singular neither Unto which I can add this further confirmation that for those many years I had the happines to be known unto him in those serene times before these troubles arose to the disturbance of Episcopacy I never heard him mentioning any thing by way of alteration that way in those Proposals there specified so that the sole occasion and end of them must be as afore-said And for these 4. Propositions they were only present prudentiall representations left to the Judgment and correction of others without any Magisterial Imposition of them as a Copy to be writ after and as they were not published till an imperfect Copy invited unto it so the real intent of it was by that Conjunction of both parties in Ecclesiasticall Government to have the easier way prepared to their union in the civil even an unanimous endeavour for his Majesties happy Restauration now through Gods great goodness wonderfully accomplished for which as none prayed more zealously so none could have exceeded the Primates in the joy for it had he lived to see it For the form of words used by the Bishop in the ordination of the Church of England he did much approve thereof viz. Receive the Holy Ghost Whose sins thou remittest are remitted and whose sins thou retainest are retained and be thou a faithfull dispenser of the Word and Sacraments c. And the delivering of the Bible into the hands of the person ordained saying Take thou authority to preach the word of God and administer the Sacraments c. Which being wholly omitted in that of the Presbyterian way and no other words to that sense used in their room and thereupon no express transmission of ministeriall Power he was wont to say that such an Imposition of hands by some called the Seal of Ordination without a Commision annexed seemed to him to be as the putting of a seal to a blank That the scruple was not only in the instrumentall cause but in the formall and that if a Bishop had been present and done no more the same query might have been of the validity of it And in his letter to me which hath been published he hath declared the Ordination made by such Presbyters as have severed themselves from their Bishops unto whom they had sworn Canonicall obedience cannot be excused from being Schismaticall For that of a gradual superiority of a Bishop above a Presbyter which some have been offended at 1. It is the language of Archbishop Whitgift in the defence of the Answer to the Admonition Tract 8. p. 383. that Episcopus is commonly used for that Priest that is in degree over and above the rest c. But secondly howsoever if so that the gradus be granted to be of Apostolicall constitution which is the Primats sense I do not see how it any more takes off from the Preheminence and Authority of Episcopacy then the denomination of Lights given in common by Moses to all in the Firmament detracts from the Sun whom he call only the greater from whom the rest derive theirs and is the Ruler of the day Or that of the first-born among his brethren who by his Primogeniture had the supremacy of Dignity and Power to whom the rest must bow and he was to rule over them The distinction in both is but gradual The Primate hath also elsewere derived the form of Church Government under the New Testament from the Pattern prescribed by God in the Old and shews how it was from the Imitation thereof brought in by the Apostles Now though the Distinction of the Chief or High-Priest and the other inferiour Priests was but gradual yet there being so great a distance between them the Chief-Priest having rule over the rest called by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall not need any further instance to illustrate it And whereas there hath been a learned tractate some years agone published entitled the form of Church government before and after Christ as it is expressed in the Old and New Testament which then went under the name of Bishop Andrews I found a Manuscript of it among the Primates Papers wherein the Author upon a review hath ordered some things to be altered added or taken away and some to be further inquired into according as the marks make reference unto several Pages of it This I found accordingly
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
and of advancing alone unto such dignities what persons they judge most fit for the same A thing over and besides even therefore the more seasonable for that as the King most justly hath preheminence to make Lords Temporal which are not such by right of birth so the like preheminence of bestowing where pleaseth him the honour of Spiritual Nobility also cannot seem hard Bishops being Peers of the Realm and by law it self so reckoned Now whether we grant so much unto Kings in this respect or in the fomer consideration whereupon the Lawes have annexed it unto the Crown it must of necessity being granted both make void whatsoever interest the people aforetime hath had towards the choice of their own Bishop and also restrain the very act of Canonical election usually made by the Dean and Chapter as with us in such sort it doth that they neither can proceed unto any election till leav be granted nor elect any person but that is named unto them If they might doe the one it would be in them to defeat the King of his profits If the other then were the Kings preheminences of granting those dignities nothing And therefore were it not for certain Canons requiring canonical election to be before consecration I see no cause but that the Kings Letters patents alone might suffice well enough to that purpose as by Law they doe in case those Electors should happen not to satisfie the Kings pleasure Their election is now but a matter of form it is the Kings meer grant which placeth and the Bishops consecration which maketh Bishops Neither do the Kings of this Land use herein any other then such prerogatives as foraign Nations have been accustomed unto About the year of our Lord 425. Pope Boniface sollicited most earnestly the Emperour Monorius to take some order that the Bishops of Rome might be created without ambitious seeking of the place A needless petition if so be the Emperour had no right at all in the placing of Bishops there But from the days of Justinian the Emperour about the year 553. Onuphrius himself doth grant that no man was Bishop in the Sea of Rome whom first the Emperor by his Letters-patents did not licence to be consecrated till in Benedicts time it pleased the Emperor to forgoe that right which afterwards was restored to Charles with augmentation and continued in his successors till such time as Hildebrand took it from Hen. 4. and ever since the Cardinals have held it as at this day Had not the right of giving them belonged to the Emperours of Rome within the compass of their Dominions what needeth Pope Leo the fourth to trouble Lotharius and Lodowick with those his Letters whereby having done them to understand that the Church called Reatina was without a Bishop he maketh suit that one Colonus might have the Rome or if that were otherwise disposed his next request was Tusculanam Ecclesiam quae viduata existit illi vestra serenitas dignetur concedere ut consecratis à nostro presulatu Deo omnipotenti vestroque imperio grates peragere valeat May it please your Clemencies to grant unto him the Church of Tuscula now likewise void that by our Episcopal authority he being after consecrated may be to Almighty God and your Highness therefore thankfull Touching other Bishopricks extant there is a very short but a plain discourse written almost 500. years since by occasion of that miserable contention raised between the Emperor Henr. 4. and Pope Hildebrand named otherwise Gregory the seventh not as Platina would bear men in hand for that the D. of Rome would not brook the Emperors Symoniacall dealing but because the right which Christian Kings and Emperors had to invest Bishops hindred so much his ambitious designments that nothing could detain him from attempting to wrest it violently out of their hands This Treatise I mention for that it shortly comprehendeth not only the fore-alledged right of the Emperour of Rome acknowledged by six several Popes even with bitter execration against whomsoever of their successors that should by word or deed at any time goe about to infringe the same but also further these other specialties appertaining thereunto First that the Bishops likewise of Spain England Scotland Hungary had by ancient institution alwaies been invested by their Kings without opposition or disturbance Secendly that such was their royal interest partly for that they were founders of Bishopricks partly because they undertook the defence of them against all ravenous oppressions and wrongs part in as much that it was not safe that rooms of so great power and consequence in their estate should without their appointment be held by any under them And therfore that ev'n Bishops then did homage and took their oathes of fealty unto the Kings which invested them Thirdly that what solemnitity or Ceremony Kings do use in this action it skilleth not as namely whether they doe it by word or by precept set down in writing or by delivery of a staffe and a ring or by any other means whatsoever only that use and Custome would to avoid all offence be kept Some base Canonists there are which contend that neither Kings nor Emperours had ever any right hereunto saving only by the Popes either grant or toleration Whereupon nor to spend any further labour we leave their folly to be controlled by men of more ingenuity judgment even amongst themselves Duarensis Papon Choppinus Aegidius Magister Arnulphus Ruzaeus Costvius Philippus Probus and the rest by whom the right of Christian Kings and Princes herein is maintained to be such as the Bishops of Rome cannot lawfully either withdraw or abridge or hinder But of this thing there is with us no question although with them there be the Laws and customes of the Realm approving such regalities in case no reason thereof did appear yet are they hereby aboundantly warranted unto us except some Law of God or nature to the contrary could be shewed How much more when they have been every where thought so reasonable that Christian Kings throughout the world use and exercise if not altogether yet surely with very little odds the same so far that Gregorie the tenth forbidding such regalities to be newly begun where they were not in former times if any doe claim those rights from the first foundation of Churches or by ancient custome of them he only requireth that neither they nor their agents damnifie the Church of God by using the said prerogatives Now as there is no doubt but the Church of England by this means is much eased of some inconveniences so likewise a speciall care there is requisite to be had that other evils no less dangerous may not grow By the history of former times it doth appear that when the freedom of Elections was most large mens dealings and proceedings therein were not the least faulty Of the people St. Jerome complaineth that their judgements many times went
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
the Bishops of England pronounce a solemn sentence of Excommunication against the Infringers of the liberties contained in Chartâ de forestâ Mark 16. 15. Acts 1. 25 26. O Sullevan Hist. Cathol Hib. sol 20. 2â—3 Stat. Hyb 20. Eliz. Pat. An. 11. Hen. 3. 10. Tuâ—r Lond. Pat. An. 3. Hen. 3. Membran 9. Pat. Gascony in 18 Edw. 2. mâ—mbr 25. indo s. Pat an 44. Edw. 3. â—n Arch â—â— Tuâ—r Lond. Math. 22 21. Mal. 3. 8. Plurima tune tempor is circumserebatur sama traducens Apostolos veluti seditiosos rerumque novatores c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rom. â—om 23. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rom. 〈◊〉 23. d Deut. 33. 5. e In Decalog Praer 5. Nomeâ— creaturae sio enim malim vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddere quam per ordinationem cum nullibi in Scriptura tali sensu reperiatur usurpata accipi potest pro eminentia ut sensus sit subjecti estoâ—e eis qui inter homines eminent sicut immedtate â—â—idit sive Regi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi explicare volu sset ambiguam vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Sic quid n◠á Petro hic per excellentiâ—m Rex dicitur humana Creatura qâ—ia inter reliquos homines eminet ibidem g Ibid. quia dâ—catur Creatura ideo actus Creatoris humana per excellentiam ideo a Deo originem traxisse qui origo est omnis excellentiae quod sequentia etiam confirmant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter dominum i. e. quia cum instituit dominus * Apol. ad Constant Tibi Deus Imperium commisi qui tuum imperium malignis occulis carpit contradicit ordinationi divinae h Apolog. Necesse est ut suspiciamus eum quim Dominus noster elegit merito dixerim noster est magis Caesar ut a nostro deo constitutus i Colimus Imperatorem ut bominem a deo secundum solo deo minorem ad scapul k Pharisaei â—â—nus hominum astutum arrogans de scrupu ofitate paternae legis gloriantes spectem pâ—etatis simulantes Caesari etsi cunctâ— gens Ju laica jurejurando jurasset sidelitatem ju are recusaverunt imo qui numero erant supra sex millia Regibus adeo inâ—eâ—â—i suerunt ut eos aperte oppâ—gnare ausi fuerint Josephus Antiq 17. cap. 3. l Principem esse propter populum princâ—pâ— tum esse ex lege au hâ—râ—tate humana Populum nunquam ita suam â—otestatem in regem transfeâ—re quin illam sibi in habitu retineat in Cerâ—â—â—â—siâ—a etiam a â—u recipire possit l. 5. de Pontif. c. 8. quod lib. c. 8. Confirmat exemplis Oziae Athalia qui oâ—e populi a solio sueâ—unt dejecti m Si princeps promissa servet noâ— servabimus Bene imâ—erantâ— bene obtemperanduÌ„ Ad quem perâ—nâ—â— institutio ad eundem destitutio * Helmold in Chron. Slau n Avent 5. annal Si ab articulis recedant principâ—s non debet obligatiatio nocere subtis ibid. 2 Chron. 16. 2 Chron. 16. 2 Chron 28. 2 Chron. 22. Oap 33. Kin. 9. 10. o Lib. 2. advers Parmen David inimicum habebat in manibus in cautum securum adversarium sine labore potuti jugulare sine sanguine multorum bellu mutare in caedem preri ejus opportuiâ—as suadebant ad victoriam c. sed obstabat plena divinoâ—uÌ„ memoria mandatorum repressit cum gladio manum dum timuâ— oleum servavâ—t inimicum c. cum comple ret observantiam vindicavit occisum * Cap 9. Juâ—aeâ— sepeconâ—ra proprios Regâ—s eâ—â—am á Davidica stirpe approbantâ— Deo â—sâ—rrexisse â—le-gumur 1 Pet. 2. 13. 1 Sam. 24. 6. Lib. 3. cap. 10. b Avent lib. 3. Annal. Regem cum piebs constituit eunden deslituere potell Prince Sâ—opâ—lo cujus beneficio posst â— obnoxius est c De potestate Eccles. q. 22. Art 3. Imperatorem à Papa posse depoâ—iâ—juiâ— ibit infic as ejus enâ—m est 〈…〉 cujus eâ—t constituere d Trithem lib 1. compend Annal. de 〈◊〉 Reg Gent. Franc. e Platina in Stepb 6. Princeps qui alias suit Christianissimus deum timens Ecclesiasticis sanct oâ—ibuâ— devousâ—ame parens in Elce moâ—ynts largus Nationibus in desiuâ—nter 〈◊〉 â—â— tamen cum his tot tantis virtutibus non effugit Carolus notam Tyranni deposit us â—uâ—ta subditis f In Recognit lib. 3. q. de latcis g De. Translat imp lib. 1 c 2. Omnes injuriaâ— a Mgist ata po tius serunt boni quam atrocissimus quà m ut in eum invehunt sermone scrâ—pâ—c opere ad ordinis pacis public per turbationem h potius relinquendi sunt mali regnantes judicio dei quaÌ„ polluendae manus per rebellioonem non caret Deus modis quibus possit quando voluerit hujusmodi malos principes tollere vel emendare Malum si sit Imperium non est quod male obedienda ulcisci debeamus eut peccatum Regis peccatis nostris puâ—ire sed potius patienter serendo iram Dei tmolliere qui corda Regum suâ gubernat manu c. lib. 26. derepub c. 5. h potius relinquendi sunt mali regnantes judicio dei quaÌ„ polluendae manus per rebellioonem non caret Deus modis quibus possit quando voluerit hujusmodi malos principes tollere vel emendare Malum si sit Imperium non est quod male obedienda ulcisci debeamus eut peccatum Regis peccatis nostris puâ—ire sed potius patienter serendo iram Dei tmolliere qui corda Regum suâ gubernat manu c. lib. 26. derepub c. 5. i Heb. 10. 31. i Lib. ad scapul Nos prosalute Imperatorum Deum invocamus c. * Sozom lib. 4. cap. 17. ut oremus sedulo pro tua salute Imperio race quam Deus tibi sempiternam benignus largiatur * Theodor. lib. 2. cap. 20. Rursumte Gloriosissime Imperator obsecramus ut ante hyemis asperitatem jubeas nos ad Ecclesias nostras redire ut omnipotenti Deo pro statu potentiae tuae una cum porulo quemadmodum serimus sacimus magno sâ—udio supplicare possemus k Orat 8 18. 22. 24. 25. 27. l Socrat. lib. 4. cap. 13 m In Psalm 124. Iulianus infidelis Imperator Apostata in qus milites fideles servieâ—unt Impe atori infideli quando dâ—ceat producite aciem ite contra illam 〈◊〉 statim obtemâ—erabaâ—t â—â—â—tingâ—ebant Demâ—nâ—m â—â—ernuon a Domino temporali tamen sui diti erant propter Dominum aeternam etiam Domino temporali n Ad Scaâ—â— â—nâ—a MajestateÌ„ Imperatora insamamur tamea nunquam tâ—ter Albâ—anos Nigaâ—os vel Cassianos nos in venire potuâ—runt o In orat de busilic non tradend Volens nunquam deseram coastus repugnare non novi Fle epotâ—ro lâ—â—bâ—ymae mâ—ae mea armi sunt alâ—ter nec debâ—o nec possum resisseâ—e p