Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	bishop_n	church_n	ordination_n	3,732	5	10.3279	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64661	The judgement of the late Arch-Bishop of Armagh and Primate of Ireland 1. Of the extent of Christs death and satisfaction &c, 2. Of the Sabbath, and observation of the Lords day, 3. Of the ordination in other reformed churches : with a vindication of him from a pretended change of opinion in the first, some advertisements upon the latter, and in prevention of further injuries, a declaration of his judgement in several other subjects / by N. Bernard.	Ussher, James, 1581-1656.; Bernard, Nicholas, d. 1661.	1658 (1658)	Wing U188; ESTC R24649	53,942	189

reflexion In whom with his conformity to the Discipline Liturgy and Articles of the Church of England labour in writing constancy in preaching against the errours of Popery and such as border upon it so much humility holinesse and charity and other fruits of the spirit did so eminently shine Indeed I have seen divers Letters wrote unto him from those who heretofore were so aspersed full of respect and large expressions of their love to him and many receiving satisfaction have concurred with him in the abovesaid particulars his humility and meeknesse prevailing more then others strict austerity but how that said Title could be fixed on him I am yet to seek unlesse it bear a better sense than the Authours of it will own Nay some of the simpler sort hearing of a conjunction of Popery and Prelacy have thought they could not be parted in him though most of his Sermons as well as his writings sufficiently clear him that way I remember many yeares agone the late Arch-Bishop of Canterbury wrote unto him into Ireland of a strong rumour then raised of him here at Court That he was turned a Papist presumed to be by a Letter of some Popish Priest from thence But it fell out to be at the same time or immediately after he had in two Learned Sermons given his judgement at large that the Papacy was meant by Babylon in the 17 and 18 of the Revelation which in the return of his answer to that report he did affirm and was his judgment to his last though the reply made to him did not consent in that I am not a stranger to such a design of some of the Romish party a little before his death for the raising of the like rumour by some Letters wrote unto him from some of eminency among them which I disdain any further to mention And thus upon this occasion I have endeavoured to prevent for the future any more injurious mistakes of him by an impartial declaring according to my knowledge his judgement and practice in these particulars wherein he may well be esteemed of us as Erasmus saith of Saint Augstine Vividum quoddam exemplar Episcopi omnibus virtutum numeris absolutum And I wish in these divided times wherein each party hath a great and a reverend opinion of him they would shew it in this by taking his spirit of moderation for their Copy to write after and for my own part I would to God not only they but also all that read or hear this of him were both almost and altogether such as he was THE REDUCTION OF EPISCOPACY Unto the Form of Synodical Government Received in the ANCIENT CHURCH By the most Reverend and learned Father of our Church Dr. JAMES USHER late Arch-Bishop of Armagh and Primate of all Ireland Proposed in the year 1641. as an Expedient for the prevention of those Troubles which afterwards did arise about the matter of Church-Government Published by NICHOLAS BERNARD D. D. Preacher to the Honourable Society of Grayes-Inne London LONDON Printed Anno Domini 1658. TO THE READER THE Originall of this was given me by the most Reverend Primate some few years before his death wrote throughout with his own hand and of late I have found it subscribed by himself and Doctor Holseworth and with a Marginal Note at the first Proposition which I have also added If it may now answer the expectation of many pious and prudent Persons who have desired the publishing of it as a seasonable preparative to some moderation in the midst of those extreams which this Age abounds with it will attain the end intended by the Authour And it is likely to be more operative by the great reputation he had and hath in the hearts of all good men being far from the least suspicion to be byassed by any privivate ends but onely ayming at the reducing of Order Peace and Unity which God is the Authour of and not of confusion For the recovery of which it were to be wished that such as do consent in Substantials for matter of Doctrine would consider of some conjunction in point of Discipline that private interest and circumstantials might not keep them thus far asunder Grayes-Inne Octob. 13. 1657. N. BERNARD The Reduction of Episcopacy unto the form of Synodical Government received in the ancient Church proposed in the year 1641 as an Expedidient for the prevention of those troubles which afterwards did arise about the matter of Church-Government Episcopal and Presbyterial Government conjoyned BY Order of the Church of England all Presbyters are charged to administer the Doctrine and Sacraments and the Discipline of Christ as the Lord hath commanded and as this Realme hath received the same And that they might the better understand what the Lord had commanded therein the exhortation of Saint Paul to the Elders of the Church of Ephesus is appointed to be read unto them at the time of their Ordination Take heed unto your selves and to all the flock among whom the Holy Ghost hath made you Overseers to Rule the Congregation of God which he hath purchased with his blood Of the many Elders who in common thus ruled the Church of Ephesus there was one President whom our Saviour in his Epistle unto this Church in a peculiar manner stileth the Angell of the Church of Ephesus and Ignatius in another Epistle written about twelve yeares after unto the same Church calleth the Bishop thereof Betwixt the Bishop and the Presbytery of that Church what an harmonius consent there was in the ordering of the Church-Government the same Ignatius doth fully there declare by the Presbytery with Saint Paul understanding the Community of the rest of the Presbyters or Elders who then had a hand not onely in the delivery of the Doctrine and Sacraments but also in the Administration of the Discipline of Christ for further proof of which we have that known testimony of Tertullian in his general Apology for Christians In the Church are used exhortations chastisements and divine censure for judgement is given with great advice as among those who are certain they are in the sight of God and in it is the chiefest foreshewing of the judgement which is to come if any man have so offended that he be banished from the Communion of prayer and of the Assembly and of all holy fellowship The Presidents that bear rule therein are certain approved Elders who have obtained this honour not by reward but by good report who were no other as he himself intimates elsewhere but those from whose hands they used to receive the Sacrament of the Eucharist For with the Bishop who was the chiefe President and therefore stiled by the same Tertullian in another place Summus Sacerdos for distinction sake the rest of the dispensers of the Word and Sacraments joyned in the common Government of the Church and therefore where in matters of Ecclesiasticall Judicature Cornetius Bishop of Rome used the received forme of

1634. as Doctor Heylin hath affirmed DOctor Heylin under the mask of an Observator hath been already offended with me for joyning in a Certificate against what he hath related concerning the abrogating of the Articles of Ireland which was done by the command of this most Reverend Primate in his life time and since that he hath been much more for my saying in his Funeral Sermon Some had rashly affirmed it and that some such presumptious affections have been lately published and stiling that person a presumptuous I may say also uncharitable observator that should presume to enter into the Lord Primates breast and aver that the abrogating of them to use his own term was the cause of his carrying a sharp tooth bearing a grudge and that a mortal one towards the L. Lieutenant Strafford The Language with which throughout he pleaseth himselfe might have been easily returned but in regard such pen-combats are unseasonable and unfitting betweene those of the same profession onely gratefull to the adversary of both I have left it to the prudence of a third person who hath a convenient opportunity in his History to clear the whole in the examination and moderation of all the passages between Mr. L. Strange and him Onely thus much upon this occasion the observator is pleased to give me a share in his Title-page calling it a rescue from the back-blowes of Dr. Bernard Indeed as to the person smitten if they were any they could be no other for he then turned the back and not the face being an Anonymus and so appearing in that disguise I might be excused as he was that smote a Clergy man riding without his Priestly habit A man that walks in the dark may meet with a knock by such as mean him no harm And indeed the apprehension of the Authours disaffection so much expressed to this Eminent and pious Primate in the endeavours thus to blemish him whom the whole reformed Church hath an high esteem of gave it suspected both to my self and others to have been some Jesuit or Agent of the Sea of Rome though as yet not any one as I hear of hath moved his tongue against that true Israelite at his Exit hence and I am sorry to see his sole enemies to be those of his own house and profession But for the confirmation of what is here affirmed by the Primate that the Articles of Ireland were not called in though his above-mentioned Letter is sufficient to all uninteressed persons yet for the Readers more full satisfaction I shall give you a brief Narrative of the whole matter being then a Member of that Convocation First in the House of the Clergy which was then in the Cathedrall of St. Patricks Dublin there was a motion made for the reception anew of the Articles of Ireland and all unanimous were for the affirmative excepting two who went out Another time the whole house of the Clergy being called into the Quire where the Bishops sate and the same thing again propounded to them they all stuck to their former vote excepting seven The intent of the whole Clergy being by this sufficiently understood and it appearing there was no need of any such confirmation having been An. 1615. fully and formally established viz. signed by Arch-Bishop Jones Chancelour of Ireland and then Speaker of the House of the Bishops in Convocation by the Prolocutor of the House of the Clergy in their names and signed by the then Lord Deputy Chichester by order from King James in his name that motion was no more repeated onely the Primate was consulted with concerning the approving and receiving of the Articles of England also to which he readily consented there being no substantial difference between them to which he had subscribed himself voluntarily long before in England and conceiving it to be without any prejudice to the other Hereupon the first Canon being all that was done in relation to them was drawn up the Primate approved it and proposed it selfe as President of the Synod in the House of the Bishops commended it to the House of the Clergy where by his motion many assented the more readily they all gave their Votes man by man excepting one person who suspended his out of the suspition that some might make that construction which is the observators conclusion Now the chief argument which the observator if I may not call him Dr. Heylin spends himself upon is from what he hath picked out of the words of the Canon where they do not onely approve but receive the Articles of England from thence he inferres a superinducing of those and so an abrogating of these of Ireland But I answer there was not a reception of the one instead of the other but the one with the other and there being no difference in substance but onely in method number of subjects determined and other circumstantials it argues no more an abrogation than that doth of the Apostles Creed by our reception of the Nicene Creed and Athanasius's wherein some points are more enlarged or that the reception into our use the form of the Lords Prayer according to Saint Matthew abrogates that of Saint Luke being the shorter Neither do I see but if for the manifestation of our Union with other reformed Churches We should approve and receive their Articles of Religion and they receive ours it were no abrogating of either And the difference in them being onely in circumstantials and not in substance all might be called one confession That as of many Seas one Ocean of many National Churches one Catholick Church so of many forms of Canfessions but one faith amongst them That Argument from the Apostles speech of making void the old Covenant by speaking of a new or taking in the first day of the week to be the Sabbath instead of the last when but one of the seven was to be kept doth not fit the case for in these there was a superinduction and reception of the one for the other but in the Canon the Articles of England are received not instead but with those of Ireland And that it was the sense then apprehended not only by the Primate but by the other Bishops at least divers of them appears in this That afterwards at an Ordination they took the subscription of the party ordained to both Articles And for further confirmation of this I shall give you the sense of a most eminent learned and judicious person upon the view of what the observator rescued had written of it I have received sayes he the book you sent me and have perused it I see he will have the allowance of our Articles of England by the Synod in Ireland to be a virtual disanulling of the Irish Confession which I conceive saith no more but That both Confessions were consistent And the Act of that Synod not a revocation of the Irish Articles but an approbation of ours as agreeing with them He hath his flings at your Sermon Preached at

Armachanus one of this Primates Predecessors and one of the most Learned men in his time to be accordingly Armachani opinio est quod si omues Episcopi essent defuncti sacerdotes minores possunt ordinare applies it to the like Protestant Churches which the Primate mentions Hac freti necessitate si Ecclesiae quaedam protestantium quae ordinationes ab Episcopis Papistis expectare non poterant consensu Presbyterorum suorum Presbyteros ordinarunt non inde Episcopali dignitati praejudicasse sed necessitati Ecclesiae obtemperasse judicandi sint Thus much for Bishop Davenants concurrence to which divers others might be added as in speciall Doctor Richard Field sometimes Dean of Glocester in his Learned Book of the Church lib. 3. cap. 39. and lib. 5. cap. 27. where this judgement of the Primates and this concurrence of Bishop Davenants is largely confirmed without the least derogation from the preheminencie of Episcopacy But that book entituled The defence of the Ordination of the Ministers of the reformed Churches beyond the Seas maintained by Mr Arch-Deacon Mason against the Romanists who wrote also a defence of Episcopacy and of the Ministery of the Church of England is sufficiently known and I have been assured it was not onely the Judgement of Bishop Overal but that he had a principal hand in it He produceth many Testimonies The Master of the Sentences and most of the Schoolmen Bonaventure Tho. Aquinas Durand Dominicus Soto Richardus Armachanus Tostatus Alphonsus à Castro Gerson Petrus Canisius to have affirmed the same and at last quoteth Medina a principal Bishop of the Councel of Trent who affirmed That Jerome Ambrose Augustine Sedulius Primasius Chrysostome Theodoret Theophylact were of the same judgement also And I suppose there is none doubts but that the Primate joyned with Arch-Deacon Mason in that conclusive wish of his viz. That wherein the Discipline of France or Holland is defective they would by all possible means redresse and reform it and conforme themselves to the ancient custome of the Discipline of Christ which hath continued from the Apostles time that so they may remove all opinion of singularity and stop the mouth of malice it selfe In a word If the ordination of Presbyters in such places where Bishops cannot be had were not valid the late Bishops of Scotland had a hard task to maintain themselves to be Bishops who were not Priests for their Ordination was no other And for this a passage in the History of Scotland wrote by the Arch-Bishop of Saint Andrews is observable viz. That when tke Scots Bishops were to be consecrated by the Bishops of London Ely and Bath here at London house An. 1609. he saith A question was moved by Doctor Andrews Bishop of Ely touching the consecration of the Scottish Bishops who as he said must first be ordained Presbyters as having received no ordination from a Bishop The Arch-Bishop of Canterbury Doctor Bancroft who was by maintained That thereof there was no necessity seeing where Bishops could not be had the ordination given by the Presbyters must be esteemed lawfull otherwise that it might be doubted if there were any lawfull vocation in most of the reformed Churches This applauded to by the other Bishops Ely acquiesced and at the day and in the place appointed the three Scottish Bishops were consecrated by the above-said three English Bishops the Arch-Bishop of Canterbury forbearing for another cause there mentioned Now though the ordination of Presbyters in this case of necessity be granted to be valid yet I have heard this learned Primate wonder at the neglect found in the late Presbyterian way of ordation viz. That at imposition of hands they neither used the ancient form of words with which the first framers of it were themselves ordained nor used any other to that sence in their room at least there is no order or direction for it For suppose the words of our Saviour to the Apostles John 10. 21 21. at their ordination were scrupled at viz. Receive the holy Ghost whose sins thou dost forgive are forgiven and whose sins thou dost retain are retained which rightly understood gave no just cause yet why might not the next words have been continued viz. and be thou a faithfull dispenser of the word of God and of his holy Sacraments in the name of the Father and of the Son and of the holy Ghost or the other words upon the solemne delivery of the Bible into the hands of the person ordained Take thou authority to preach the word of God and to minister the holy Sacraments in the Congregation where thou shalt be so appointed I can imagine no cause against the use of one of these unlesse it be because they had been used there as if in this sense old things must be done away and all must be new To impose hands according to the injunction of the Apostle and to have it accompanied with prayer and thanksgiving for the person is well done wich in the former constitution was solemnly observed before and after it but why should the formal transmitting of Authority also in the name of Christ for the power of officiating be left undone if the scruple in the instrumental cause be satisfied why might it not have been prevented in the formall who might have freely given what they had received Now to give the seal of ordination as some please to call imposition of hands without any expresse commission annexed or grant of Authority to the person the Primate was wont to say seemed to him to be like the putting of a seale to a blanck which being so weighty a businesse I wish prudent men would consider of least in the future it arm the adversary with objections and fill our own with further scruples And so much far larger then I intended for the prevention of any offence which might be taken at the one part of the Letter Now for the other clause of his judgement which he leaves unto me to judge what in reason I might apprehend to be his I leave it accordingly to the judgement of others All that can give any offence is that term of Schisme But in regard it is not directly determined but onely that he could not be an Advocate to excuse it and being delivered in that Latitude that it is dubious whether forreigne to which the question chiefly relateth or domestick former times or latter may take the application I shall not offend the Reader with any larger Apology onely wherein any shall find themselves concerned I wish such humble and meek spirits that the admonition of so pious and eminent a Bishop whose fame is throughout the Churches might prevaile to the amendmeut of what hath been amisse among us If I have abounded beyond my measure to the hazard of the offence of both parties in these advertisements let it be excused by the impartiality of it and the unbyassed intention for the setling of truth and peace so shaken of later dayes The

gathering together the Presbytery of what persons that did consist Cyprian sufficiently declareth when he wisheth him to read his Letters to the flourishing clergy which there did preside or rule with him The presence of the Clergy being thought to bee so requisite in matters of Episcopall audience that in the fourth Councell of Cartbage it was concluded That the Bishop might hear no mans cause without the presence of 〈◊〉 ●lergy and that otherwise th● 〈…〉 sentence should be void u●●●sse it were confirmed by the presence of the Clergy which we find also to be inserted into the Canons of Egbert who was Arch-Bishop of York in the Saxon times and afterwards into the body of the Cannon Law it self True it is that in our Church this kinde of Presbyterial Government hath been long disused yet seeing it still professeth that every Pastor hath a right to rule the Church from whence the mame of Rector also was given at first unto him and to administer the Discipline of Christ as well as to dispense the Doctrine and Sacraments and the restraint of the exercise of that right proceedeth onely from the custome now received in this Realm no man can doubt but by another Law of the Land this hinderance may be well removed And how easily this ancient form of Government by the united suffrages of the Clergy might be 〈◊〉 again and with what 〈…〉 of alteration the Synodical conventions of the Pastors of every Parish might be accorded with the Presidency of the Bishops of each Diocese and Province the indifferent Reader may quickly perceive by the perusal of the ensuing Propositions I. In every Parish the Rector or Incumbent Pastor together with the Church-Wardens and Sides-men may every week take notice of such as live scandalously in that Cougregation who are to receive such several admonitions and reproofs as the quality of their offence shall deserve And if by this means they cannot be reclaimed they may be presented to the next monethly Synod and in the mean time debarred by the Pastor from accesse unto the Lords Table II. Whereas by a Statute in the six and twentieth year of King Henry the eighth revived in the first year of Queen Elizabeth Suffragans are appointed to be erected in 26 several places of this Kingdom the number of them might very well be conformed unto the number of the several Rural Deanries into which every Diocese is subdivided which being done the Suffragan supplying the place of those who in the ancient Church were called Chorepiscopi might every moneth assemble a Synod of all the Rectors or Incumbent Pastors within the Precinct and according to the major part of their voyces coclude all matters that shall be brought into debate before them To this Synod the Rector and Church-wardens might present such impenitent persons as by admonitions and suspension from the Sacrament would not be reformed who if they should still remain contumacious and incorrigible the sentence of Excommunication might be decreed against them by the Synod and accordingly be executed in the Parish where they lived Hitherto also all things that concerned the Parochial Ministers might be referred whether they did touch their Doctrine or their conversation ' as also the censure of all new Opinions Heresies and Schismes which did arise within that Circuit with liberty of Appeal if need so require unto the Diocesan Synod III. The Diocesan Synod might be held once or twice in the year as it should be thought most convenient Therein all the Suffragans and the rest of the Rectors or Incumbent Pasters or a certain select number of of every Deanry within the Diocese might meet with whose consent or the major part of them all things might be concluded by the Bishop or Saperintendent call him whether you will or in his absence by one of the Suffragans whom he shall depute in his stead to be Moderator of that Assembly Here all matters of greater moment might be taken into consideration and the Orders of the monthly Synodes revised and if need be reformed and if here also any matter of difficulty could not receive a full determination it might be referred to the next Provincial or National Synod IV. The Provincial Synod might consist of all the Bishops and Suffragans and such other of the Clergy as should be elected out of every Diocese within the Province the Arch-Bishop of either Province might be the Moderator of this meeting or in his room some one of the Bishops appointed by him and all matters be ordered therein by common consent as in the former Assemblies This Synod might be held every third year and if the Parliament do then sit according to the Act of a Triennial Parliament both the Arch-Bishops and Provincial Synods of the Land might joyn together and make up a National Councel wherein all Appeals from infer●●ur Synods might be received all their Acts examined and all Ecclesiastical Constitutions which concerne the state of the Church of the whole Nation established WE are of the judgement That the form of Government here proposed is not in any point repugnant to the Scripture and that the Suffragans mentioned in the second Proposition may lawfully use the power both of Jurisdiction and Ordination according to the Word of God and the practice of the ancient Church Ja. Armachanus Rich. Holdsworth AFter the proposal of this An. 1641. Many Quaeries were made and doubts in point of conscience resolved by the Primate divers passages of which he heth left under his own hand shewing his pious endeavours to peace and unity which how far it then prevailed is out of season now to relate only I wish it might yet be thought of to the repairing of the breach which this division hath made and that those who are by their Office Messengers of Peace and whose first word to cach house should be peace would earnestly promote it within the walls of their Mother-Church wherein they were educated and not thus by contending about circumstantials lose the substance and make our selves a prey to the adversary of both who rejoyce in their hearts saying So would we have it Which are the Primates works and which not A Catalogue of the Works already printed of Doctor James Usher late Arch-Bishop of Armagh and Primate of all Ireland which are owned by him In Latine DE Ecclesiarum Christianarum successione Statu Quarto Londini 1613. Epistolarum Hibernicarum Sylloge 4o. Dublinii 1630. Historia Goteschalci 4o. Dublinii 1631. De Primordiis Ecclesiarum Britanicarum 4o. Dublinii 1639. Ignatii Epistolae cum annotationibus 4o. Oxoniae 1645. De Anno Solari Macedonum 8o. Londini 1648. Annales Veteris Testamenti Fol. Londini 1650. Annales Novi Testamenti usque ad extremum Templi Reipublicae Judaicae excidium c. Fol. Londini 2654. Epistola ad Capellum de Variantibus textus Hebraici Lectionibus 4o. Londinii 1652. De Graeca Septuaginta Interpretum versione Syntagma 4o.

Londini 1655. These four last are sold by John Crook at the Ship in St. Paul's Church-yard In English AN Answer to a challenge made by the Jesuite Malone in Ireland Anno 1631. A Sermon preached before the House of Commons Febr. 18. 1618. A Declaration of the visibility of the Church preached in a Sermon before King James June 20. 1624. A Speech delivered in the Castle-Chamber in Dublin the 22. of November 1622. The Religion profest by the ancient Irish and Brittains 4o. 1631. These five are bound together in Quarto Immanuel or the Incarnation of the Son of God 4o. Dublin 1639. A Geographical Description of the Lesser Asia 4o. Oxford 1644. The judgement of Doctor Reynolds touching the Original of Episcopacy more largely confirmed out of Antiquity An. 1641. His Discourse of the Original of Bishops and Metropolitanes in 4o. Oxford 1644. His small Catechisme re-viewed 12o. London 1654. ☞ His aforesaid Annals of the Old and New Testament with the Synchronismus of Heathen Story to the destruction of Jerusalem translated out of Latin into English now at the Presse Fol. to be sold by John Crook at the Ship in St. Pauls Church-yard In regard there have been and are divers books printed which go under the name of the late Arch-Bishop of Armagh but are not his and more may be obtruded to the injury of him I have thought fit at the request of the Printer to give the Reader this advertisement following IN Anno● 1640. There was a book printed entitled the Bishop of Armaghs direction to the house of Parliament concerning the Liturgy and Episcopal Government and Anno 1641. Another book entitled Vox Hiberniae being some pretended notes of his at a publick fast Both these at his Petition were suppressed by order from the House of Lords and Commons 11. Feb. 1641. and I hope will not be revived In Anno 1651. A book called A Method for Meditation or a manual of Divine duties which most injuriously is printed in his name but is none of his which he directed me then to declare publickly as from him yet in 1657. It is again reprinted to his great dishonour For his small Catechisme the Reader is to take notice that there was a false one Printed without his knowledge and is still sold for his The injury he received by it compelled him to review it with an Epistle of his own before it which is the mark to know the right Edition though being framed for his private use in his younger yeares about 23. he had no intention of it for the publick If any Sermon-Notes taken from him have been Printed in his life-time under his name or shall be hereafter which divers have of late attempted The Reader is to take notice that it was against his minde and that they are disowned by him which as he endeavoured to his utmost to suppresse while he was living so it was his fear to be injured in it after his death For a further confirmation of which I shall give you part of a Letter of his while he was Bishop of Meath upon the like intention of a Printer who had gotten into his hands some Notes of his Sermons said to be preached by him in London and was about to publish them which he wrote to Doctor Featly Chaplain to the then Arch-Bishop of Canterbury for the stopping of them in these words I beseech you to use all your power to save me from that disgrace which undiscreet and covetous men go about to fasten upon me or else I must be driven to protest against their injurious dealings with me and say as Donatus once did Mala illis sit qui mea festinant edere ante me But I repose cenfidence in you that you will take order that so great a wrong as this may not be done unto me Remember me to worthy Doctor Goad and forget not in your prayers Dublin Sept. 16. 1622. Your most assured loving friend and fellow labourer J. A. MEDENSIS THat book entitled the summe and substance of Christian religion some of the materials with the Method are his collected by him in his yonger years for his own private use but being so unpolished defective and full of mistakes he was much displeased at the publishing of it in his name And though it be much commended at home and by Ludovicus Crocius abroad yet that he did disown it as it is now set forth this Letter following wrote to Mr. John Downham who caused it to be printed doth sufficiently confirm as followeth SIR YOu may be pleased to take notice that the Catechisme you write of is none of mine but transcribed out of Mr Cartwrights Catechisme and Mr. Crooks and some other English Divines but drawn together in one Method as a kind of Common-place-book where other mens judgements and reasons are simply laid down though not approved in all points by the Collector besides that the Collection such as it is being lent abroad to divers in scattered sheets hath for a great part of it miscarried the one half of it as I suppose well nigh being no way to be recovered so that so imperfect a thing Copied verbatim out of others and in divers places dissonant from mine own judgement may not by any meanes be owned by me But if it shall seem good to any industrious person to cut off what is weak and superfluous therein and supply the wants thereof and cast it into a new mould of his own framing I shall be very well content that he make what use he pleaseth of any the materials therein and set out the whole in his own name and this is the resolution of May 13. 1645. Your most assured loving friend JA. ARMACHANUS A Book entituled Confessions and Proofs of Protestant Divines of Reformed Churches for Episcopacy c. though it be a very Learned one yet it is not his Onely that of the Original of Bishops and Metropolitans Frequently bound up with the former is owned by him unto which he was earnestly moved by a Letter from Doctor Hall the late Reverend and Learned Bishop of Norwich then Bishop of Exeter which shewing the great esteem he had of him is annexed as followeth To the most Reverend Father in God and my most Honoured Lord the Lord Arch-Bishop of Armagh and Primate of Ireland Most Reverend and my most worthily Honoured Lord. THat which fell from me yesterday suddenly and transcursively hath since taken up my after-midnight thoughts and I must crave leave what I then moved to importune that your Grace would be pleased to bestow one sheet of paper upon these distracted times in the subject of Episcopacy shewing the Apostolical Original of it and the grounds of it from Scripture and the immediately succeeding antiquity Every line of it coming from your Graces hand would be super rotas suas as Solomons expression is very Apples of Gold with Pictures of Silver and more worth than volumes from us Think that I stand before you like the