a declaration of the lords spiritual and temporal, and the commons in this present parliament of ireland assembled, concerning ecclesiastical government and the book of common-prayer ireland. parliament. 1661 approx. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a46024 wing i383 estc r36828 16140427 ocm 16140427 104812 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a46024) transcribed from: (early english books online ; image set 104812) images scanned from microfilm: (early english books, 1641-1700 ; 1594:28) a declaration of the lords spiritual and temporal, and the commons in this present parliament of ireland assembled, concerning ecclesiastical government and the book of common-prayer ireland. parliament. 1 broadside. imprinted at dublin by william bladen, by special order ..., [dublin] : 1661. reproduction of original in the society of antiquaries library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of ireland. church and state -ireland. ireland -history -1649-1775. ireland -politics and government -17th century. 2007-11 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 mona logarbo sampled and proofread 2008-02 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion cr diev et mon droit moni soit qvi mal y pense royal blazon or coat of arms ❧ a declaration of the lords spiritual , and temporal , and the commons in this present parliament of ireland assembled , concerning ecclesiastical government , and the book of common-prayer . we the lords spiritual , and temporal , and commons assembled in parliament , observing that although the government of the church by arch-bishops and bishops , and the book of common-prayer , are both setled and established by the laws of the land ; yet divers fanaticks , and other persons given to change , doe take the boldness not onely to deprave the one , and to speak irreverently of the other : but doe obstinately refuse to submit to that government , and to use that form of prayer , in high contempt , and derogation of those laws , ( which because in some it may proceed from ignorance of the law , for which there is some pretence , by reason of the long intermission of iustice , occasioned by the late confusions . ) we doe therefore publish and declare , that those laws are still in force , and that we are fully resolved , by all fair and lawful ways and means to countenance and support the same ; and in order thereunto , we do hereby require all persons whatsoever , to give due obedience to the said ecclesiastical government , and to conform themselves to the said book of common-prayer , and to the practise thereof , as the onely publique form of serving god , established and allowed to be in this realm ; and we do further require all magistrates ecclesiastical and civil , and all other officers and ministers of iustice to proceed with all just severity against the contemners of the said government or common-prayer book , either by disobedience , by reproachful words , or otherwise , as they will answer the contrary at their utmost perils . may the 17. 1661. ordered that the several ministers in and about this city , do read the said declaration , the next sunday after its coming from the press , publiquely in their congregations before sermon ; and that all ministers throughout this kingdom , do read the same the next sunday after its comming into their hands , in their respective congregations ; and that the several reverend bishops of this house do take care that there be a convenient number of the said declarations sent into their several diocesses , and that it be duely put in execution in their said diocesses . john keating , cler. parl. god save the king . imprinted at dublin by william bladen , by special order , anno dom. 1661. here is something of concernment in ireland, to be taken notice off: by all officers and souldiers, & others in authority and all sorts of people whatsoever, a warning and a charge to you is, that you stand clear and acquit yourselves like men (for ever) never to be uphoulders of those priests as you tender the everlasting good of your soules; have no fellowship with them, neither come you near their tents, for the lord hath a purpose to destroy them, and his controversy is against them, and all that takes their parts cooke, edward, fl. 1658-1670. this text is an enriched version of the tcp digital transcription a34411 of text r214963 in the english short title catalog (wing c6004a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 8 kb of xml-encoded text transcribed from 3 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a34411 wing c6004a estc r214963 99826997 99826997 31409 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a34411) transcribed from: (early english books online ; image set 31409) images scanned from microfilm: (early english books, 1641-1700 ; 1845:31) here is something of concernment in ireland, to be taken notice off: by all officers and souldiers, & others in authority and all sorts of people whatsoever, a warning and a charge to you is, that you stand clear and acquit yourselves like men (for ever) never to be uphoulders of those priests as you tender the everlasting good of your soules; have no fellowship with them, neither come you near their tents, for the lord hath a purpose to destroy them, and his controversy is against them, and all that takes their parts cooke, edward, fl. 1658-1670. cooke, edward, of the middle temple, attributed name. 4 p. s.n., [london? : 1660] signed at end: e.c. author's name from wing. sometimes attributed to edward cooke of the middle temple. caption title. imprint from wing. identified as wing c5999a on umi microfilm "early english books, 1641-1700". reproduction of the original in the british library. eng church of ireland -clergy -early works to 1800. society of friends -apologetic works -early works to 1800. ireland -church history -17th century -early works to 1800. a34411 r214963 (wing c6004a). civilwar no here is something of concernment in ireland, to be taken notice off: by all officers and souldiers, & others in authority and all sorts of p cooke, edward 1660 1477 1 0 0 0 0 0 7 b the rate of 7 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2006-08 tcp assigned for keying and markup 2006-09 apex covantage keyed and coded from proquest page images 2006-10 emma (leeson) huber sampled and proofread 2006-10 emma (leeson) huber text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion here is somthing of concernment in jreland , to be taken notice off : by all officers and souldiers , & others in authority and all sorts of people whatsoever , a warning and a charge to you is , that you stand clear and acquit your selves like men ( for ever ) never to be uphoulders of those priests as you tender the euerlasting good of your soules ; have no fellowship with them , neither come you near their tents , for the lord hath a purpose to destroy them , and his controversy is against them , and all that takes their parts . for here are many young schollers lately come over into jreland young priests sent from oxford , & cambridg , and these young priests the committee of priests siting at dublin have approved of them , here they come & challenge the tenth part of our goods , they say is now their own , and where they can finde an old ruined mass-house , then they get an order for the repairing of it ; and if any for conscience sake should refuse paying towards the mending of the popes old houses , then the evill justices of the peace , which the land is full of , grants forth their warrants to distrain , and take away peoples goods , because they cannot pay rates for the repairing of the papists mass-houses , as lately a widdow woman at dublin had much goods taken from her , because for conscience sake she could not pay towards the mending of st. patricks church so called ; and a friend at rosse had his coate taken off his back for not paying towards the mending of an old mass-house in the county of wexford , and divers others might be instanced in the nation : now when this young priest hath gotten his mass-house finisht , then he hath three or four parishes laid together , to maintain himselfe with the tenths thereof , he cares not now , he hath gotten foure or five parishes ( perhaps ) not foure protestant families in them all , which tithes formerly vsed to serve foure or five popish priests very well , will now scarcely serve this young protestant priest which makes the papists to wonder what great bellies the protestant priests have gotten , that they must have foure times more then their priests used to have ; so that these priests lately come over , are never like to convince the papists with sound doctrine , their lives and conversations are so bad , that the papists beholds what devourers they are , that one of them must have as much as foure of theirs ; so judge you the wickedness of these young priests is so great , that the papists now abhors to come at their own mass-houses ; therfore now there is an order to compell them to heare these priests in jreland once a weeke , or else they must pay halfe a crown , and then they shall be dispenc'd withall , and here the papists sees you again , what manner of christians you are , that can pardon people for mony , like them at rome , but the light is come that hath made you manifest praysed be the lord for ever ; who will remember your wickedness , and your sins are before him , and the lord will recompence the evill that you have done upon your own heads , and those that sent you hither shall not escape that gave every one of these young priests a great sum of mony for their transportation , which is a shame to the nation ; and a shame to the protestants that their priests should be such great eaters ; and have such great sums of mony to bring them over , when many poor families in england are like to starve for lack of bread . now these are unlike the first planters of the gospell , they us'd to travell from city to city ; and from one country to another publishing the gospell freely , from house to house eating what was set before them these had no certaine dwelling place as these young planters have ; who wil not publish their gospel without mony , nor pray nor sing without mony , who makes insurrections and mutinies in all nations where ever they come or goe , their fruits makes them manifest in all places ▪ my soule abhors their wicked practises , and the spirit of the lord is grieved with their abominations , and he will ease himselfe of his enemies , and aveng himselfe on his adversaries , and this is the word of the lord to the priests of this nation . e. c. and the two places oxford and cambridg from whence these schollers come who makes ministers , the thing wch is seen conserning them is : they are like two woods full of of black trees , which are blackned over with smoke and a few leaves hanging drooping on the tops of them , like unto trees at the fall of the leafe , and they stand as it were in a quagmire , which is made up with the fat of the nations , and the exactings of poor people , and wringing of them , like a great heape of miery soft earth ; and when the wind blows the quagmire puffs at the bottome of it , & there is but little mosse grows on the trees because of the smoke , and these trees bears noe fruit , but a few droping leaves , as it were in the end of summer , so they stand as the shaking off with a great wind , whose leafe fads , and so as they are carried out of that quagmire & wood & banke undrest , they are planted in the country like starved trees in the forrest , beaten with winds and weather , dried with the bark on , and some mosse on them , and scarcely leaves : now these be the fuell for the fire , which cumbers the ground fruitlesse trees that the nations & the earth hath layen like a wildernesse , and these trees have not borne fruit , and their leaf fads and falls , and the fruitfull trees of the field begin to clap their hands who beares the fruit , whose leafe never fads nor falls , that are by the river side , and the smoke of these two woods before mentioned have almost smoked off all the bark of thē , for they have scarcely the out side of them , nor leaves but are droping down continually , and they must all drop off and appeare bare , for they have not any to cover them , and all the worke and intention of their moddell is , to get mony to make ministers , which they have lately put forth in print ; are these like the apostles in this ? have not they thrust our christ and denyed the faith , and let christ have no roome but in their mouths to talke of him ? had ever christ any roome but in the manger amongst the professers , and them that lived in lipp service , and their hearts a far off from god ? had not the great professors hebrew , greek , and latin , in the dayes of old , the great talkers of christ , and he had no place amongst them , but in the manger in the stable ; are not you making ministers and beging of the gentry ? and frighting their evill consciences if they will not give it you , and the highest when you have made them is but hebrew greek and latin , which is but naturall ; and so is but a naturall man , and the naturall man receives not the things of god , though he hath hebrew greek and latin , & though they may talke of christ in those languages , yet will they put christ in the stable and in the manger , and let him have no roome in the synnagogues as the iews would not , but were al full of wrath & rose up against him and put him out , and do not you ministers put out of your synnagogues , & put into prison , if they should not put into your mouthes , surely people will be wise & not spend their mony any longer for that which is not bread . the ende historical collections of the church in ireland during the reigns of k. henry viii, edward vi and q. mary wherein are several material passages omitted by other historians concerning the manner how that kingdom was first converted to the protestant religion and how by the special providence of god, dr. cole, a bloody agent of q. mary was prevented in his designs against the protestants there : set forth in the life and death of george browne, sometime archbishop of dublin, who was the first of the romish clergy in ireland that threw off the popes supremacy and forsook the idolatrous worship of of [sic] rome : with a sermon of his on that subject. ware, robert, d. 1696. 1681 approx. 51 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a67593 wing w848 estc r12362 13575185 ocm 13575185 100448 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67593) transcribed from: (early english books online ; image set 100448) images scanned from microfilm: (early english books, 1641-1700 ; 804:15) historical collections of the church in ireland during the reigns of k. henry viii, edward vi and q. mary wherein are several material passages omitted by other historians concerning the manner how that kingdom was first converted to the protestant religion and how by the special providence of god, dr. cole, a bloody agent of q. mary was prevented in his designs against the protestants there : set forth in the life and death of george browne, sometime archbishop of dublin, who was the first of the romish clergy in ireland that threw off the popes supremacy and forsook the idolatrous worship of of [sic] rome : with a sermon of his on that subject. ware, robert, d. 1696. browne, george, d. 1556. [2], 18 p. and sold by randal taylor, printed at london : 1681. written by robert ware. cf. watt's bibl. brit., ii, p. 949. caption title: the reformation of the church of ireland in the life and death of george browne, sometime archbishop of dublin, &c. reproduction of original in duke university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng cole, henry, 1500?-1580. browne, george, d. 1556. church of ireland -history -sources. clergy -ireland -biography. 2006-05 tcp assigned for keying and markup 2006-06 apex covantage keyed and coded from proquest page images 2007-06 ali jakobson sampled and proofread 2007-06 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion historical collections of the church in ireland , during the reigns of k. henry , viii . edward , vi. and q. mary : wherein are several material passages ( omitted by other historians ) concerning the manner how that kingdom was first converted to the protestant religion ; and how by the special providence of god , dr. cole , a bloody agent of q. mary , was prevented in his designs against the protestants there : set forth in the life and death of george browne , sometime arcbishop of dublin , who was the first of the romish clergy in ireland that threw off the popes supremacy , and forsook the idolatrous worship of of rome ; with a sermon of his on that subject . printed at london , and sold by randal tayler , 1681. the reformation of the church of ireland , in the life and death of george browne , sometime archbishop of dublin , &c. george browne , by birth an englishman , of the order of st. augustine in london , and provincial of the fryars of the same order in england , being a man of a meek and peaceable spirit , was preferr'd to the archiepiscopal see of dublin by king henry the eighth , and consecrated before his arrival into ireland , by thomas archbishop of canterbury , two other bishops assisting him , viz. john then bishop of rochester and nicholas then bishop of sarubury , on the 19th of march , anno 1535. the reverend james vsher late primate of armagh , amongst his memorials of ireland , gives this holy father this description ; george browne was a man of a cheerful countenance , in his acts and deeds plain down right , to the poor merciful and compassionate , pitying the state and condition of the souls of the people , advising them , when he was provincial of the augustine order in england , to make their applications soly to christ , which advice coming to the ears of henry the 8th he became a favourite , and upon the decease of john allen late archbishop of dublin became his successor ; within five years after that he had enjoyed that see , he ( much about the time that king henry the 8th began to demolish the priories , abbeys and monasteries formerly built by the romish clergy within these his majesties dominions of england and ireland ) caused all superstitious reliques and images to be removed out of the two cathedrals in dublin , and out of the rest of the churches within his diocess ; he caused the ten commandements , the lords prayer and the creed to be placed , being gilded and in frames , about the altar in the cathedral of christ-church in dublin ; he was the first that turned from the romish religion of the clergy here in ireland , to embrace the reformation of the church of england ; for which fact he was by queen mary laid aside , and his temporality taken from him , yet he patiently endured affliction for the truth to the end . upon the reformation of king henry 8th in england , and at his renouncing the papal power or supremacy of rome , the lord thomas cromwell then lord privy seal wrote unto george browne then archbishop of dublin , signifying from his highness ( then terming the king by that title ) that he was fallen absolutely from rome in spiritual matters within his dominion of england , and how it was his royal will and pleasure to have his subjects there in ireland to obey his commands as in england , nominating the said george browne archbishop one of his commissioners for the execution thereof , who in a short space of time wrote to the lord privy seal , as followes : my mos● honoured lord , your humble servant receiving your mandate , as one of his highness's commissioners , hath endeavoured almost to the danger and hazard of this temporal life , to procure the nobility and gentry of this nation to due obedience , in owning of his highness their supream head as well spiritual as temporal , and do find much oppugning therein , especially by my brother armagh , who hath been the main oppugner ; and so hath withdrawn most of his suffragans and clergy within his see and jurisdiction , he made a speech to them , laying a curse on the people whosoever should own his highness supremacy ; saying , that isle , as it is in their irish chronicles , insula sacra , belongs to none but to the bishop of rome , and that it was the bishop of romes predecessors gave it to the kings ancestors . there be two messengers by the priests of armagh , and by that archbishop , now lately sent to the bishop of rome . your lordship may inform his highness , that it is convenient to call a parliament in this nation , to pass the supremacy by act ; for they do not much matter his highness's commission which your lordship sent us over . this island hath been for a long time held in ignorance by the romish orders ; and as for their secular orders , they be in a manner as ignorant as the people , being not able to say mass , or pronounce the words , they not knowing what they themselves say in the roman tongue : the common people of this isle are more zealous in their blindness than the saints and martyrs were in truth at the beginning of the gospel . i send to you my very good lord these things , that your lordship and his highness may consult what is to be done . it is feared o neal will be ordered by the bishop of rome to oppose your lordships order from the kings highness ; for the natives are much in numbers within his powers . i do pray the lord christ to defend your lordship from your enemies . dublin 4. kalend. decembris , 1535. the year following a parliament was called in ireland , the lord leonard grey being then king henry's vice-roy of that nation , in which george browne , then being not many months above a year in his archipiscopal chair in dublin , stood up and made this short speech following : my lords and gentry of this his majesties realm of ireland . behold , your obedience to your king is the observing of your god and saviour christ ; for he , that high priest of our souls , paid tribute to cesar ( though no christian ) greater honour then surely is due to your prince his highness the king , and a christian one ; rome and her bishops in the fathers days acknowledged emperors , kings and princes to be supream over their dominions , nay christs own vi●ans ; and it is as much to the bishop of romes shame , te deny what their precedent bishops owned ; therefore his highness claims but what he can justifie the bishop elutherius gave to st. lucius the first christian king of the britains ; so that i shall without scrupling vote his highness king henry my supream over ecclesiastick matters as well as temporal , and head thereof , even of both isles england and ireland , and that without guilt of conscience or sin to god ; and he who will not pass this act , as i do , is no true subject to his highness . this speech of george browne startled the other bishops and lords so , that at last through great difficulty it passed , upon which speech justice brabazon seconded him , as appears by his letter to the lord thomas cromwell then lord privy seal of england , which original is in that famous library of sir robert cotton , out of which sir james ware , that learned antiquary , tanscribed the same . within few years after that the act of supremacy had past in ireland we do find a letter written by george browne to the lord cromwell , complaining of the clergy how they fell off from what had past , and how the bishop of rome had contrived matters against the then reformation : collected by sir james ware , out of an old registry some time in the custody of adam loftus , hugh corwins successor , and also archbishop of dublin . right honourable and my singular good lord. i acknowledge my bounden duty to your lordships good will to me , next to my saviour christs , for the place i now possess ; i pray god give me his grace to execute the same to his g lory and his highness's honour , with your lordships instructions the people of this nation be zealous , yet blind and unknowing ; most of the ( lergy , as your lordship hath had from me before , being ignorant , and not able to speak right words in the mass or liturgy , as being not skilled in the latin grammar ; so that a bird may be taught to speak with as much sense as several of them do in this country . these sorts , though not scholars , yet are crafty to cozen the poor common people , and to dissuade them from following his highness's orders : george my brother of armagh doth underhand occasion quarrels , and is not active to execute his highness's orders in his diocess . i have observed your lordships letter of commission , and do find several of my pupils leave me for so doing . i will not put others in their livings till i do know your lordships pleasure ; for it is meet i acquaint you first , the romish reliques and images of both my cathedrals in dublin , of the holy trinity and of st. patricks , took off the common people from the true worship , but the prior and the dean find them so sweet for their gain , that they heed not my words : therefore send in your lordships next to me an order more full , and a chide to them and their canons , that they might be removed . let the order be , that the chief governours may assist me in it . the prior and dean have written to rome , to be encouraged , and if it be not hindred before they have a mandate from the bishop of rome , the people will be bold , and then tugg long before his highness can submit them to his graces orders . the country folk here much hate your lordship , and despitefully call you in their irish tongue the blacksmiths son. the duke of norfolk is by armagh , and that clergy , desired to assist them , not to suffer his highness to alter church rules here in ireland : as a friend i desire your lordship to look to your noble person ; for rome hath a great kindness for that duke ( for it is so talked here ) and will reward him and his children . rome hath great favours for this nation , purposely to oppose his highness ; and so having got , since the act passed , great indulgences for rebellion , therefore my hope is lost , yet my zeal is to do according to your lordships orders . god keep your lordship from your enemies here and in england . dublin the 3d. kalends april . 1538. your lordships at commandement , george browne to the lord privy seal his honourable good loraships ex autographo . soon after this letter had been written , news came to the castle of dublin , that the bishop of rome had sent over a bull of excomunication of all those who had or shall own the kings supremacy within the irish nations ; whichcaused the archbishop to write accordingly . right honourable , my duty premised , it may please your lordship to be advertised , sithence my last there has come to armagh and his clergy a private commission from the bishop of rome , prohibiting his gratious highness's people here in this nation to own his royal supremacy , and joyning a curse to all them and theirs who shall not within forty days , confess to their confessors , ( after the publishing of it to them ) that they have done amiss in so doing : the substance , as our secretary hath translated the same into english , is thus . i a b. from this present hour forward in the presence of the holy trinity , of the blessed virgin mother of god , of st. peter , of the holy apostles , archangels , angels , saints and of all the holy host of heaven , shall and will be always obedient to the holy see of st. peter of rome , and to my holy lord the pope of rome and his successors , in all things as well spiritual as temporal , not consenting in the least that his holiness shall lose the least title or dignity belonging to the papacy of our mother church of rome , or to the regality of st. peter . i do vow and swear to maintain , help and assist the just laws , liberties and rights of the mother church of rome . i do likewise promise to confer , to defend and promote , if not personally , yet willingly , as in ability able , either by advice , skill , estate , mony or otherwise , the church of rome and her laws against all whatsoever resisting the same . i further how to oppugn all hereticks , either in making or setting forth edicts or commands contrary to the mother church of rome , and in case any such to be moved or composed , to resist it to the uttermost of my power , with the first convenience and opportunity i can possible . i count and value all acts made or to be made by heretical powers of no force or worth , or be practised or obeyed by my self , or by any other son of the mother church of rome . i do further declare him or her , father or mother , brother or sister , son or daughter , husband or wife , vncle or aunt , nephew or neece , kinsman or kinswoman master or mistress , and all others , nearest or dearest relations , friend or acquaintance whatsoever , accursed , that either do or shall hold for the time to come , any ecclessastical or civil , power above the authority of the mother church , or that do or shall obey , for the time to come , any of her the mother of churches opposers or enemies , or contrary to the same , of which i have here sworn unto : so god , the blessed virgin , st. peter , st. paul , and the holy evangelists help , &c. his highness vice roy of this nation is of little or no power with the old natives , therefore your lordship will expect of me no more than i am able : this nation is poor in wealth , and not sufficient now at present to oppose them : it is observed , that ever since his highness's ancestors had this nation in possession , the old natives have been craving foreign powers to assist and rule them ; and now both english race and irish begin to oppose your lordships orders , and do lay aside their national old quarrels , which i fear will , if any thing will , cause a foreigner to invade this nation : i pray god i may be a false prophet , yet your good lordship must pardon my opinion , for i write it to your lordship as a warning . dublin may 1538 your humble and true servant , george browne , to the lord privy seal with speed . upon the feast of st. john baptist following the said geo●ge browne seized on one thady ô brine , one of the order of ●t . francis ▪ who had papers from rome , as follows , being sent to the lord privy seal by a special messenger . my son ô neal , thou and thy fathers were all along faithful to the mother church of rome : his holiness pau● 〈◊〉 p●●e , and the council of the holy fathers there , have la●ely found out a prophecy , there remaining , of one st. lac●rianus an 〈◊〉 bishop of cashell ; wherein he saith , that the mother church of rome falleth when in ireland the catholic faith is ov●●●●me : therefore for the glory of the mother church , the honour of st. peter , and your own secureness , suppress heresie and his holiness's enemies ; for when the roman faith there perisheth , the see of rome falleth also : therefore the council of cardinals have thought fit to encourage your country of ireland , ( as a sacred island ) being certified , whilst the mother church hath a son of worth as your self , and of those that shall succour you , and joyn therein , that she will never fall , but have more or less a holding in britain , in spite of fate . thus having obeyed the order of the most sacred council , we recommend your princely person to the holy trinity of the blessed virgin , of st. peter , st. paul , and of all the heavenly host of heaven . amen . romae 4 kalend. may 1538. episcopus metensis . upon further examinations and searches made , this thade ô birue was pillor'd , and confined a prisoner until his highness's further order for his tryal ; but news coming over , that he must be hanged , he made himself away in the castle of dublin , on the eve of the feast of st. james ; yet his dead corps was carried to the gallows green and hanged up , and after there buried : but it was said , by the register of st. francis monastry of dublin , that they brought him from thence and buried him in that monastry . george brown having enjoyed the see of dublin seven years or thereabouts , king henry the 8 th , upon the dissolution of the abbeys , priorys and monastrys here in ireland , changed the priory of the blessed trinity of dublin into a deanery and chapters , since which mutation , it hath generally bore the name of christ church . upon this alteration , as it appears upon record , this cathedral consisted of a dean and chapters , a chanter , a treasurer , six vicars . chorals and two singing boys , allowing to them two 45 l. 6 s english . ( durame bene placito ) which sum his daughter queen mary confirmed for ever , having confirmed the deanery , yet with alterations , as she was a romanist . this catheral continued after this said form ( though not in popery ) even until king james his days , who then altered all what king henry and his daughter had done , and upon this second alteration he constituted a dean , a chanter , a chancellor , a treasurer , three prebends , six vicars , chorals and four singing boys , ordering likewise that the archdeacon of dublin should have a place in the quire and a vote in the chapters . as for a further description of this cathedral , we shall omit it ; having reserved the same for a large narrative of the sald cathedral , in a book which is ready for the press , entituled , the amiquities of the city of dublin . king henry the 8 th deceasing , and his hopeful offspring king edward the 6 th succeeding within a short space after his royal fathers death , that hopeful prince ( by the advice of his privy council ) began to consider what good effects the translation of the holy bible had done , also how much it had enlightened the understanding of his subjects , they altered the liturgy book from what king henry had formerly printed and established , causing the same to be printed in english , commanding the same to be read and sung in the several cathedrals and parish churches of england , for the common benefit of the nobility , gentry and commonalty ; and that his subjects of ireland might likewise participate of the same sweetness , he sent over orders to his vice roy sir anthony st. leger then being lord deputy of that nation , that the same be forthwith there in ireland observed within their several bishopricks , cathedrals and parish churches ; which was first observed in christ church at dublin , on the feast of easter 1551. before the said sir antbony , george browne , and the mayor and bayliffs of dublin , john lockwood being then dean of the said cathedral . the translation of the copy of the order for the liturgy of the church of england to be read in ireland runs as follows . edward by the grace of god , &c. whereas our gratious father , king henry the 8th of happy memory , taking into consideration the bondage and heavy yoak that his true and faithful subjects sustained under the iurisdiction of the bishop of rome , as also the ignorance the commonalty were in , how several fabulous stories and lying wonders missed our subjects in both our realms of england and ireland , grasping thereby the means thereof into their hands , also dispensing with the sins of our nations by their indulgenses and pardons for gain , purposely to cherish all evil vices , as robberies , rebellions , thefts , whoredoms , blasphemy , idolatry , &c. he , our grations father king henry of happy memory , hereupon dissolbed all priors , monastrys , abbeys , and other pretended religious houses , as being but nurseries for vice or luxury , more than for sacred learning ; he therefore , that it might more plainly appear to the world , that those orders had kept the light of the gospel from his people , he thought it most fit and convenient for the preservation of their souls and bodies , that the holy scriptures should be translated , printed and placed in all parish churches within his dominions , for his faithful subjects to encrease their knowledg of god and of our saviour iesus christ . we therefore , for the general benefit of our well-beloved subjects vnderstandings , when ever assembled or met together in the said several parish churches , either to pray or to hear prayers read , that they may the better joyn therein , in vnity , hearts and voice , have caused the liturgy and prayers of the church to be translated into our mother tongue of this realm of england according to the assembly of divines lately met within the same for that purpose . we therefore will and command , as also authorize you sir anthony s. leger knight , our vice-roy of that our kingdom of ireland , to give special notice to all our clergy , as well archbishops , bishops , deans , archdeacons , as others our secular parish priests within that our said kingdom of ireland , to perfect , execute and obey this our royal will and pleasure accordingly . given at our mannor of greenwich , febr. 6. in the fifth year of our reign . e. r. to our trusty and well-beloved sir. anth. st. leger knight our chief governour of our kingdom of ireland . several collections from anthony martin , formerly bishop of meath before proclamations were issued out , sir anthony st. leger , upon this order , called an assembly of the archbishops and bishops , together with other of the then clergy of ireland , in which assembly he signified unto them as well his majesties order aforesaid , as also the opinions of those bishops and clergy of england , who had adhered unto the order , saying that it was his majesties will and pleasure , confenting unto their serious considerations and opinions , then acted and agreed on in england as to ecclesiastical matters , that the same be in ireland so likewise celebrated and performed . sir anthony st. leger having spoken to this effect , george dowdall , who succeeded george cromer in the primacy of armagh , stood up , who ( through his romish zeal to the pope ) laboured with all his power and force to oppose the liturgyof the church , that it might not be read or sung in the church ; saying , then shall every illiterate fellow read service ( or mass ) as he in those days termed the word service . to this saying of the archbishops , sir anthony replyed , no , your grace is mistaken , for we have too many illiterate priests amongst us already , who neither can pronounce the latine , nor know what it means , no more than the common people that hear them ; but when the people hear the liturgy in english , they and the priest will then understand what they pray for . upon this reply , george dowdall bade sir anthony beware of the clergles curse . sir anthony made answer , i fear no strange curse , so long as i have the blessing of that church which i believe to be the true one . the archbishop again said , can there be a truer church than the church of saint peter , the mother church of rome . sir anthony returned this answer , i thought we had bin all of the church of christ ; for he calls all true believers in him his church , and himself the head thereof . the archbishop replied ▪ and is not st. peter the church of christ ? sir anthony returned this answer , st. peter was a member of christs church , but the church was not st. peters , neither was st. peter but chrise the head thereof . then george dowdall the primate of armagh rose up , and several of the suftragan bishops under his jurisdiction , saving only edward staples then bishop of meath , who tarried with the rest of the clergy then assembled , on the kalends of march according to the old stile , 1551. but if we reason as from the annunication of our lady , which was the 25 th of march , it was 1550. sir anthony then took up the order , and held it forth to george browns archbishop of dublin , who ( standing up ) received it , saying ; this order , good brethren , is from our gracious king , and from the rest of our brethren , the fathers and clergy of england , who have consulted herein , and compared the holy scriptures with what they have done ; unto whom i submit , as jesus did to caesar , in all things just and lawful , making no question why or wherefore , as we own him our true and lawfull king. after this several of the meeker or most moderate of the bishops and clergy of ireland cohered with george browne the archbishop of dublin , amongst whom edward staples bishop of meath , who was put out from his bishoprick , for so doing , in queen mary's days on the 29 th of june 1554. john bale , who on the second of february 1552. was consecrated bishop of ossory for his fidelity , and afterwards by queen mary expulsed . also thomas lancaster bishop of kildare , who was at the same tim● put from his bishoprick , with several others of the clergy , being all expulsed upon queen maries coming to the crown . when these passages had passed : sir anthony was in a short time after recalled for england , and sir james crofts of herefordshire knight , placed chief in his stead ; who began his government from the 29 th of april , 1551. sir james crofts upon his coming over endeavoured much for the perswading of george dowdall to adhere to the order asoresaid ; but dowdall being obstinate , his majesty and the learned privy council then of england , ( for his perversness ) upon the 20 th . of october following took away the title of primate of all ireland from him , and conferred the same on george browne then archbishop of dublin , and to his successors , by reason that he was the first of the irish bishops who embraced the order for establishing of the english liturgy and reformation in ireland ; which place he enjoyed during the remainder of king edwards's reign , and for a certain time after ; as you shall know further in its due course and place . alterations following one after another , ( even upon this reformation of the church of england ) and the title of primacy being disposed of , as we have already mentioned ▪ unto george brown aforesaid ; some writers saying that george dowdall was banished , others that he was not , but went voluntary of his own will ; yet , not to dispute the case , another archbishop was consecrated in lieu of him , though then living ; by which it was then held lawful ; as also that constituting of archbishops and bishops was in the power of kings , and not in the power of popes , or of the bishop of rome , which would be much to the abasement of the powers of the crown of england ever to resign , or to acknowledge to the contrary . hugh goodacre bachelour of divinity was consecrated archbishop of armagh by the said george browne , together with john bale bishop of ossory , ( already mentioned ) in christ church in dublin , on the second of february , anno 1552. thomas bishop of kildare and tugenius bishop of down and connon assisting him ; yet notwithstanding hugh goodacre's consecration ▪ george browne then held the title of primacy of all ireland . this reformation and alteration having not time to settle , or to take root , it was soon quashed and pulled down , by that lamentable loss of that hopeful prince king edward the sixth , who died at greenwich the 6 th of june ▪ 1553. upon king edward's decease , the council having met to consult together upon the affairs of these dominions , as also how they might confirm and establish what they had already ordered and enacted , as well in ecclsieastical matters as temporal , a division soon sprung up , some being for the choice of the lady jane gray , others for queen mary , at last upon conclusion mary the kings sister was voted queen , upon the proposals and promises which she made to the council , to confirm all that had been perfected by her father king henry the 8 th . and her brother king edward and his honoured council . after she had been crowned and enthroned , she , for the space of three or four months , seemed moderate to the protestant reformers , yet all that while combining with rome and her emissaries ; but having accomplished her designs , she revoked her fair promises , ( which with papists is a rule ) esteeming it no sin to break contracts or covenants with hereticks and protestants , numbred with such sort of people , especially with papists , these promises vanished ; and then began the romish church not only to undo what king henry and his son king edward had reformed , but to prosecute the reformers and reformed with fire and faggot . but to our purpose , upon the 11 th of november anno 1553. she recalled sir james crofts , and sent over sir anthony st. leger lord deputy into ireland . this sir anthony had not been half a year chief governour of ireland , before queen mary revoked the title of primacy from george browne , expulsing hugh goodacre out of the archbishopric of armagh , and recalling george dowdall to his see , and restoring him to the primacy of all ireland , as formerly , which title hath ever since stood firm in armagh , without any revocation , either by queen elizabeth , or by any of her successors . george browne , upon this revocation , was by george dowdall expulsed , and not thought fit to continue in his see of dublin , as being a married man , and it is thought , had he not been married he had been expulsed , having appeared so much for the reformation ▪ in both these former kings days , upon the expulsing of this george browne , all the temporalities belonging to the archbishoprick were disposed of unto thomas lockwood then dean of christ church in dublin . it having been an antient custom ever upon the translation or death of any of those archbishops , to deposite the temporalities into the hands of the priors formerly of that cathedral when it was a priory , and called by the name of the cathedral of the blessed trinity and it is observable , the last prior became the first dean upon the alteration as aforesaid . the see of dublin after this expulsion lay vacant for two years or thereabouts , until hugh corrin alias corwine was placed therein : this hugh was borne in westmoreland , a doctor of the law , being formerly archdeacon of oxford and dean of hereford , he was consecrated archbishop of dublin in the cathedral of st. pauls in london on the 8 th of september , anno 1555. he after , upon the 13 th of the same month , was by queen mary made chancellor of ireland , and upon the 25 th of the said september , he received this letter from the queen , directed to thomas lockwood the dean of christ-church , it being an antient custome formerly to recommend the archbishop , whensoever constituted for that see , to the prior of that said cathedral . queen maries letter to the dean and chapter of christ church in dublin , to receive the archbishop of dublin honourably , and with due respect . copia vera , ex libro nigro sanctae trinitatis dublinii . mary the queen . trusty and wellbeloved , we greet you well ; and for asmuch as the right reverend father in god , our right trusty and wellbeloved counsellor the archbishop of dublin , being lately chosen for that see , reparieth speedily to that our realm of ireland , as well to reside upon the cure of his bishoprick , which now of long time hath been destitute of a catholick bishop , as also to occupy the office of our high chancellor of that our realm ; albeit we have good hopes ye will in all things of your selves carry your selves towards him as becometh you , yet to the intent he might the better govern the charge committed unto him , to the honour of almighty god , and for the remain of our service we have thought fit to require and charge you , that for your part ye do reverently receive him , honour and humbly obey him in all things , as appertaineth to your duties tending to gods glory , our honour , and the common-weal of that our realm ; whereby ye shall please god and do us acceptable service . given under our signet at our mannor of greenwich , the 25 th of september , in the second and third years of our reign . to our trusty and well beloved the dean and chapter of the cathedral of christ church within our realm of ireland . i have here inserted this letter , upon two accounts , first as being a record remaining in the cathedral ; secondly , because there hath been some discourse of late , whether the archbishop of dublin had power herein , or whether it was upon king henrys mutation made a deanery as whitehall chappel is , and no cathedral ; but by this letter it shews it is both still a cathedral , and subject to the archbishop of dublin . george browne lived not long after the consecration of this hugh corwine , yet i have among my manuscripts a writting of a papist , who would fain have perswaded the world that this george browne dyed through joy , having had a bull from the pope to be restored to his see of dublin , which must needs be false , upon this account of sir james wares , who writeth these very words of him , in his book entituled de praesulibus hiberniae ▪ pag. 120. 1554. circa tempus georgius browneys ( quod conjugatus esset ) per dowdallu●● archiepiscopum armachanum & alios delegatos ex authoritatus est ; otherwise the pope , if he had granted such a bull , must likewise have dispensed with his marriage , it being contrary to the romish tenents for bishops to marry . having related thus much of george browne , and of ecclesiastical matters during his life , we shall proceed a little further concerning a short sermon of his , preached unto the people in christ church , upon the first sunday after easter , anno 1551. being a copy of the same given to sir james ware knight , by anthony martin late bishop of meath , who formerly was tutor to the said sir james ware , when he was a student in trinity colledge dublin . the text , psal . 119. ver. 18. open mine eyes , that i may see the wonders of thy law. the wonders of the lord god have for a long time been hid from the children of men , which hath hapned by rome's not permitting the common people to read the holy scriptures ; for to prevent you , that you might not know the comfort of your salvation , but to depend wholly on the church of rome , they will not permit it to be in any tongue but in the latin , saying that latin was the roman tongue : but the wonderful god inspired the holy apostles with the knowledge of all languages , that they might teach all people in their proper tongue and language , which caused our wise king henry , before his death , to have the holy scriptures transcribed into the english tongue , for the good of his subjects , that their eyes may be opened to behold the wondrous things out of the law of the lord. but there are false prophets at this instant , and will be to the end of the world , that shall deceive you with false doctrines , expounding this text , or that , purposely to confound your understandings , and to lead you captive into a wilderness of confusion , whom you shall take as your friends , but they shall be your greatest enemies , speaking against the tenents of rome and yet be set on by rome ; these shall be a rigid people full of fury and envy . but to prevent these things that are to come , observe christ and his apostles ; let all things be done with with decency , with mildness , and in order , servently crying unto god , open thou mine eyes , that i may behold the wondrous things out of thy law , then should you rightly keep the law and the prophets . it is the part of a prince to be wise , for he hath a great charge to rule and govern a nation : your late king foreseeing rome and her pope's intentions , how that he intended to inslave his subjects , and to keep them in the state of ignorance , consulted with the learned of his realm , knowing that youth might quickly be wrought on , therefore he prepared before his death a wise and learned sort of counsellors for his sons overseers , not trusting to one or two , but to several , that he might the better rule his people , whose eyes the lord god almighty hath opened betimes , to behold his wondrous works . though the words of my text be plainly thus ( open thou mine eyes ) the meanest of you that hear me have eyes , but the true meaning of the words is , endue us with understanding ; for a fool hath eyes , and sees men , women , beasts , birds , and other things , but yet wants understanding : so when we say , open thou our eyes , we desire the lord god to instruct and teach us the knowledge of his laws . when you were lately led in blindness , your eyes beheld the images that then stood in several of the monasteries and churches until they were removed ; yet all this while were your understandings blinded , because ye believed in them , and placed your trust in them . suppose an artist or workman make an image either of man or woman , and at last a clergy man of rome give it such a name , calling it st. peter , or st. paul , or st. mary , or st. anne ; must not that man , though he behold his own handy work , and knows in his heart that it was his own work , blind , and void of and understanding of the law of god , and of the wondrous things that are contained in the law of the lord ; yes surely , he must be blind , and void of reason , and of the true faith , that would worship the same . the workman carved the eyes , but these eyes see not ; he likewise carved the ears , but they hear not ; the nose , and it smells not ; the mouth , and it neither breaths nor speaks ; the hands , they feel not ; the feet , but they stand st●●k still . how therefore can your prayers be acceptable unto this image , that sees you not approaching towards it , that hears you not when you pray to it , that smells not the sweet smells , be they of myrrhe or frankincense burning before it ? how can it absolve you , when the mouth is not able to say , thy sins are forgiven thee ▪ and if you place a certain sum of money in the palm of the hand of that image ; come you again to morrow , the money , it is true shall find a customer , but the image never the wiser who took it ; and if you desire to have it come unto you it cannot without help ; therefore the workman that made this image , is as blind , as deaf , as dumb , and as void of sense as the image it self , and so be ye all that put your trust in them . therefore of late new artificers , by springs have made artificial ones , which for a certain time shall move , and ye shall believe it to be real and certain : but beware good people , for they be but lying wonders , purposely that ye may break the law of god. and thus hath the devil devised a lying wonder , that ye may be deluded to break the law of the lord , which is , thou shalt not make unto thy self any graven image . o lord , open thou our eyes , our ears , and our understanding , that we may behold the wondrous things that are in thy law. the law of god is an undefiled law. oh! why should we be so wicked then as to defile that law , which the almighty god hath made so pure without blemish . jesus came to fulfil the law , and not to abolish the law. but there are a new fraternity of late sprung up , who call themselves jesuits , which will deceive many , who are much after the scribes and pharisees manner : amongst the jews they shall strive to abolish the truth , and shall come very near to do it ; for these sorts will turn themselves into several forms , with the heathen , an heathenist ; with atheists , an atheist ; with the jews , a jew ; and with the reformers , a refomade , purposely to know your intenations , your minds , your hearts , and your inclintions , and thereby bring you at last to be like the fool that said in his heart there was no god. these shall spread over the whole world , shall be admitted into the council of princes , and they never the wiser ; charming of them , yea , making your princes reveal their hearts , and the secrets therein unto them , and yet they not perceive it ; which will happen from falling from the law of god , by neglect of fulfilling of the law of god , and by winking at their sins ; yet in the end , god to justifie his law , shall suddenly cut off this society even by the hands of those who have most succour'd them , and made use of them ; so that at the end they shall become odious to all nations : they shall be worse than jews , having no resting place upon the earth , and then shall a jew have more favour than a jesuite . now , to arm you all good christians against these things that are to come , lest ye be led into temptation ; cry unto the lord your god , and heartily pray that he would be so merciful unto you as to open the eyes of your understanding , that you may behold the wonders and pleasantness that is in his law. which god of his mercy grant that you may all do . thus concluding with the acts and deeds of this reverend father , we shall end with queen maries designs , how she intended to have persecuted the protestants in ireland ; but by providence prevented ; as you shall further know by this following relation being averred by several sufficient persons , as well ecclesiastical as civil . qu. mary having dealt severely with the protestants in england , about the latter end of her reign , signed a commission fo● to take the same course with them in ireland , and to execut● the same with greater force , she nominates doctor cole one of the commissioners , sending the commission by this doctor , who in his journey coming to chester , the mayor of that city hearing that her majesty was sending a messenger into ireland , and he being a churchman waited on the doctor , who in discourse with the mayor taketh out of a cloak-bag a leather box , saying unto him , here is a commission that shall lash the hereticks of ireland , calling the protestants by that title ; the good woman of the house being well affected to the protestant religion , and also having a brother named john edmonds of the same , then a citizen in dublin , was much troubled at the doctors words ; but watching her convenient time , whilst the mayor took his leave , and the doctor complementing him down the stairs , she opens the box and takes the commission out , placing in lieu thereof a sheet of paper with a pack of cards , the knave of clubs faced uppermost , wrapt up . the doctor coming up to his chamber , suspecting nothing of what had been done , put up the box as formerly . the next day , going to the waterside , wind and weather serving him , he sails towards ireland , and landed on the seventh of october , 1558. at dublin ; then coming to the castle , the lord fitz walters being lord deputy sent for him to come before him and the privy council , who coming in , after he had made a speech relating upon what account he came over , he presents the box unto the lord deputv , who causing it to be opened , that the secretary might read the commission , there was nothing save a pack of cards with the knave of clubs uppermost , which not only startled the lord deputy and council , but the doctor , who assured them he had a commission , but knew not how it was gone ; then the lord deputy made answer , let us have another commission , and we will shuffle the cards in the mean while : the doctor being troubled in his mind went away ▪ and returned into england ; and coming to the court obtained another commission ; but staying for a wind at the waterside , news came unto him , that the queen was dead , and thus god preserved the protestants in ireland . this being a copy of richard earl of cork his memorials , as also of henry vsher sometime lord primate of armagh , being also entred amongst sir james wares manuscripts ▪ who hath often heard the late james vsher , nephew to the said henry , and also primate of armagh , avert the same , and wondred that mr. fox had not inserted it in his acts and monuments ; there is yet living a reverend father of the church , henry now lord bishop of meath , who can affirm this relation from the said james vsher late lord primate of all ireland . upon the recalling of the lord fitz walters into england , queen elizabeth who succeeded her sister , dscoursing with the said lord concerning several passages in ireland ▪ amongst other discourses he related the aforesaid passage that had hapned in ireland , which so delighted the queen , that her majesty sent for the good woman , named elizabeth edmonds , but by her husband named 〈…〉 gave her a pension of forty pound durant● vitae , for saving 〈◊〉 protestant subjects of ireland . finis . notes, typically marginal, from the original text notes for div a67593-e180 george cromer then arch bishop of armagh . the form of their confession to their popish priest . a form of reconciliation of lapsed protestants and of admission of romanists to the communion of the church of ireland / written by the right reverend father in god anthony lord bishop of meath. dopping, anthony, 1643-1697. 1691 approx. 58 kb of xml-encoded text transcribed from 45 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a36345 wing d1911 estc r36097 15603039 ocm 15603039 104068 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a36345) transcribed from: (early english books online ; image set 104068) images scanned from microfilm: (early english books, 1641-1700 ; 1590:24) a form of reconciliation of lapsed protestants and of admission of romanists to the communion of the church of ireland / written by the right reverend father in god anthony lord bishop of meath. dopping, anthony, 1643-1697. [2], 86 p. printed and are to be sold by andrew crook ... and by eliphal dobson ..., dublin : 1691. reproduction of original in marsh's library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of ireland -membership. church membership -ireland. ex-church members -ireland. 2006-10 tcp assigned for keying and markup 2006-10 apex covantage keyed and coded from proquest page images 2008-04 mona logarbo sampled and proofread 2008-04 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a form of reconciliation of lapsed protestants , and of admission of romanists to the communion of the church of ireland . written by the right reverend father in god anthony lord bishop of meath . dvblin , printed and are to be sold by andrew crook at their majesties printing-house on ormonde-key , and by eliphal dobson a● the stationers-arms in castle-street , 1601. a form of reconciliation , &c. there was never any signal deliverance afforded by god almighty to his church , but as it proved an occasion of greater piety to the devout and sincere christian , so it stir'd up a desire in such as were either it 's open enemies , or disguised friends , to joyn themselves in external communion with the true members of the church , when they were delivered from their oppressions . thus we read of a mixt multitude that joyned themselves to the jews and went up with them out of the land of egypt : these certainly were no others than some of the egyptians and other nations , who having seen the miracles wrought by moses , and being convinced by them , that they must needs be the people of god , in whose favour so many amazing prodigies had been effected , thought it their wisest course to forsake the idolatry of egypt , and joyn themselves with the professors of the true religion . thus the samaritans that disclaim'd all friendship and alliance with the jews , in the time of their distress , did notwithstanding court and implore their favour , pretended to be of the of the same religion and communion with them , when they were restored to the liberty of their religion , and the enjoyment of their properties in their own countrey : and it was foretold by the prophet isaiah , that their deliverance out of captivity should be so wonderful to the heathen nations round about them , that it should invite vast numbers of them to joyn themselves to their communion : and what was thus foretold so long before their return out of the babylonish captivity , did accordingly come to pass after their deliverance , for many of the nations that before were their enemies , did declare themselves in favour of them , and desired to be admitted to their communion . and as it happen'd thus with the jews before the coming of our saviour , it was so likewise with the christian church after it : for 300 years she enjoyed little of delight or quiet in the world , and few or none embraced her religion , but those that did it on a pure principle of conscience , without any regard to secular profit or advantages ; but when kings and princes became nursing fathers to the church , and encouraged the religion by making laws for its security , and countenanc'd the professors of it , by large priviledges and promotions in church and state ; then many of the heathens flock'd to its communion , and embraced the profession of it ; not because they loved it better than their own , but because they saw it enjoyed the countenance of the state , and found it the ready way to those honours and advantages which they knew they must want in the profession of their own : this having been the state and condition of the church in former ages , we have reason to believe , will be again the consequent of that great deliverance that god has afforded her in this kingdom , it being reasonable to presume that those who never were of her communion , as well as those who apostatized from it , will be desirous to be received into her communion : the latter out of a principle of shame and sorrow , and the former out of desperation , as being out of all hopes of seeing their religion to flourish again among us , especially since it received so remarkable a disappointment , at a time when they flattered themselves with the hopes of an entire establishment of it . and because it is fit that some penance should be imposed on those that forsook us in time of danger , as well as a method propounded for the admission of those that never were of our communion , that so the former may be brought to a due sense of their sin and danger , and the latter encouraged to continue in our communion , i shall therefore presume to offer my thoughts upon this point , and lay down such a scheme for the admission of them both , as may serve the present necessities of the church , 'till the wisdom of the convocation shall prescribe another in its stead . in order to this i shall consider , first , what the ancient discipline of the church was , in receiving penitents that had fallen from her . 2ly , how far that discipline is at present practicable . 3ly , what methods are most proper to be used for the admission of papists , or the reconciling of apostates . in the handling of the first head , i do not design to insist upon all the particulars of the ancient discipline of penance , for that would be a laborious and voluminous work , but shall only mention such branches of it as may be serviceable to my present design , and in order to that i consider , first , that there were peculiar places appointed for the penitents and catechumens in the church ; some difference indeed there is in the number of them , for the councils of nice and ancyra mention only three , because they did not esteem the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or weepers to be any order of penitents , but rather as candidates and expectants of it , and accordingly they are said by tertullian , to be in vestibulo panitentiae , rather in the way and passage to it , than reckon'd up as a distinct order of them : but the great st. basiil takes notice of four , viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weepers , hearers , prostrates and consistents , and so doth balsamon in his notes on the council of neocaesaria . to these greg. thaumatur gus adds a fifth order , that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or communicants , tho' they cannot properly be reckon'd any order of penitents , but should rather be esteemed as persons that have performed their penance , and so were admitted to an entire communion with the church ; but notwithstanding this difference in the number , it is agreed on all hands that there were several places appointed for the several orders of penitents . these places and stations were introduced into the church long before the council of nice , or constantine the great 's time , as may appear by the disputes between the novatians and the catholicks concerning the reception of the lapsi , and the story of philip the emperour in eusebius , who tells us that the bishop would not admit him to enter into the church before he had made a confession of his sins and stood in the place of penitents . and it is plain by the forementioned canon of nice , that it rather supposeth them as things of long use and practice in the church , then prescribes any new rules or directions about them : and as they were introduced very early into the church , so they continued in practice much longer in the western than the eastern church , for the three first were abrogated in the fifth century , soon after the days of nectarius patriarch of constantinople ; but they continued in the western church till the ninth century , as may appear by the capitulars of charles the great : after which time the discipline of penance beginning to be relax'd , the stations of the penitents decay'd with it . 2ly , that the place for the weepers was in the church-porch without the doors of the church , the place for the hearers was at the further end of the narthex , the place for the prostrate within the body of the church , but before the ambon the pulpit or reading desk , and that for the consistents before the choire or chancel : this will be more evident by applying proofs out out of ancient writers to each of these particulars . first then for the place of the weepers , we have the testimonies of greg. thaumaturgus and st. basil , the former of whom tells us , that it was without the doors of the oratory where the penitent stood and beseeched the ●●ithful to pray for him : and the latter saith , that they were to stand without the doors of the church and confess their sins and desire the prayers of the faithful in their behalf . the place for the hearers was at the hither end of the narthex , or the entry into the church , which whether it was within or without the church is not much material to my present purpose , it being only incumbent on me to make good that there was such a peculiar determined place appointed for this order of penitents : perhaps that controversy is easily reconciled by adjusting the several notions of the ancients concerning the word ecclesia , which some extended not only to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , and included the nave or body of the church under the word ecclesia , and then it must be granted that the narthex was within the church , and a part of it : but others take the word ecclesia in a more restrained sense as including only the nave or body of the church where the faithful did assemble to prayers and the sacrament , and then the narthex was no part of it , but must be supposed to be a part without it : however let that controversy lie as it will , i am only concerned to prove , that the narthex was the place or station of the hearers : and by the narthex , i mean , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fore-part or first entry into the church , extending from the west door till you come to the pulpit ; of which we have some footsteps remaining in the two cathedrals of the holy trinity & st. patricks dublin , in each of which , there is a stone pulpit fix'd about the middle of the nave or body of the church : now the narthex will contain all that part of the church that reacheth from the great west door , till you come near the stone pulpit , and here anciently the catechumens and daemoniacks , and the hearers had their stations ; the place before the pulpit ( which anciently was fixed in the middle of the nave , tho' now removed to the wall ) was the place of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the prostrate , and from thence , to the choire or chancel , was the place of the faithful or consistents , where they stood to hear the word & pray , and from thence forward is the chancel , called by the ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now that the narthex was the place of the hearers , is plain from the testimony of greg. thaumatur gus , who saith that the station of hearers was within the doors , in the narthex , where they were to stand till the catechumens were dismissed , and then to goe out with them : to the same purpose are the words of balsamon and zonaras and gabriel the metropolitan of philadelphia affirms , that the place of hearers , was within the door of the church , viz. in the narthex , where the hearers stood and communicated in the hymns and reading of the scripture . the place for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prostrate , was behind the ambon , or the reading desk : all the scholiasts on the codex canonum agree on this , as balsamon and zondras aristenus and math. blastares ; balsamon places it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind the reading desk zonaras and aristenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hind part of it , and blastares affirms , it was within the church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but behind the ambon , and that they went out of the church with the catechumens when the deacon pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last place for the consistents , was between the reading desk and the chancel , tho' not without some distinction of place between them and the faithful that were not under the censures of the church : this is plain not only from the aforementioned canons of nice and ancyra , but from the annotations of the scholiasts upon them , which we do all place them in the same rank and station with the faithful , and allow them the same priviledges with them , except the participation of the lords supper , and the liberty of bringing their offerings to the holy table . 3ly . that those several orders of penitents were not only distinguished from the faithful in their places , but also in their habits , in the form of prayer that was used for them , and in the time of their departure out of the church . the several writers on the discipline of penance do take notice of a distinct habit that they were to put on , during the time of their penance , which by some is called sordida vestis , by others lugubris , atra & pullata , by others velamen paenitentiae , & habitus religiosus . to these , others require , as necessary signes of contrition , tears in their eyes , and sadness in their countenance , shaving of the haire and lying on the ground , the putting sackcloth on their bodies and ashes on their heads , and all for this end and purpose , that it might be known to all persons that they were under the censures of the church , and that they might prove by these tests whether they were sincere in their reformations ; if any denyed to undergoe these severities , they looked upon him as an hypocrite , and a person unquallify'd for their communion . besides they were distinguished from the rest of the people , in the time and man-of their departure out of the church , and the form of prayer and benediction that were used over them : for as soon as the hymns were sung , and the scriptures read and the sermon finished , the hearers were dismiss'd , and then the doors were shut , & the catechumens were prayed for , and when that prayer was finished , the catechumens were dismiss'd , and then the penitents come under discipline , and as soon as they had kneeled down , and some certain prayers were offered up in their behalf , and the bishop or presbiter had laid his hands on them , then they were dismissed out of the church , and the doors were shut again , and then the faithful proceeded to the second service , and the participation of the lords supper . these things are so plainly set down in the synod of laodicea , and in those authors that have given us an account of the manner and order of the service of the church , that i need not insist any further on them . 4ly . confession of their sin was also required of them according to the nature and quality of it , and this was judged so necessary a part of their repentance , and so sure a sign of the sincerity of their sorrow , that without it no one could receive the benefit of absolution : the antient canons indeed take notice of two sorts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confession , the one , before the penance was imposed , and this was done either in private to the bishop , or in publick in the church , as the bishop should direct , the other after the penance was performed : the former of these was looked on as necessary to free the church from the guilt and the scandal of publick sins , and in the case of private ones it was required as a means to bring the sinners to a more due sence and conviction of their faults : thus tertullian commends it to the penitent as a thing highly available to repentance , for he calls it prosternendi & humilificandi hominis disciplina , and saith that it is the parent of repentance , and disposeth the penitent for pardon and forgiveness and st. cyprian in his accompt of the proceedings with the penitents , tells us that by outward gestures and tokens they shewed themselves to be sorrowful for their sins , and then made an humble confession of them before the whole congregation , and desired all the brethren to pray for them : this was also the practice in origen's time , and we have an ample account of the custom of the church in this particular out of sozomen , where he tells us , that it was the custom at first for the penitents to confess their sins in publick , that afterwards to consult the modesty of the penitents , and because it was thought a little to severe , to make the congregation privy to their sins , there was a peculiar penitentiary appointed to receive their confessions ; that this office was after abolish'd by nectarius , upon the occasion of a crime confess'd by a penitent , that they who were conscious to themselves of having offended , did fall down flat upon the the ground , with weeping and lamentation , &c. in the church , and then the bishop runs to them with tears in his eyes , and falls down to the ground in token of sorrow and compasion , the whole congregation in the mean time sympathizing with them both , and expressing their compassion with tears and sorrow : it would be an endless thing to transcribe all the authorities of the primitive writers to this purpose , i shall therefore only mention two particulars , that are a plain evidence of it . the first is , that the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confesion is frequently used by ecclesiastical writters for the whole action of repentance , and this is so common in the greek and latin fathers , in ireneus , & st. basil , tertullian , st. cyprian , pacianus , and others , that the crafty sophisters of the church of rome , make use of it as an argument to prove their new doctrine of auricular confession , and wherever they find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confessio mentioned , they do not so much inquire into the genuine sense of the word , as force it into a proof for the practice of their church in this particular . now to me it is a plain evidence that confession of sins in publick was estemed a necessary part or principal ingredient of repentance , because it could give a dinomination to the whole action , and make the discipline of repentance to pass under that name , 2ly . that the romish doctrine of auricular confession has been superstructed upon this foundation : for it is realy nothing else but the publick exomologesis reduced to ashes and sprang up in the church out of it's ruines , and as a late excellent author saith , it is the reliques of that excellent discipline of ecclesiastcal repentance which was in some cases necessary , in very many usefull , until by the disolution of manners , it became unsufferable , and a bigger scandal than those which it did intend to remedy . 5ly . that during the time of their ecclesiastical penance , they were required to fast . there is none of the ancient writers on the discipline of penance , but among the rest of the austerities that were practised by the penitents , do mention this of fasting , as a principal part of it , sometimes under the notion of jejunium , sometimes under the terms of cibus siccus , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this will be evident , if we consider the several periods of the church and deduce the history of fasting and the practice of it through them ; from whence it will appear that tho' it was always continued as a part of the penitential discipline , yet it admitted of different degrees , both as to the manner of fasting and the time of it : for the three first centuries we only read of fasting in general without determining the nature of it , or the time how long , or the kinds of meat that were to be abstain'd from ; and where there is any mention of the time of performing it , 't is rarely extended beyond seven weeks at most . the incestuous corint hian mention'd in st. paul ( who was the first instance of the churches severity in her censures , and of her indulgence in the relaxation of them ) did not continue aboue a year under that discipline , if we may be permited to draw any argument from the distance of time between the writing of the two epistles , and the young man reclaim'd by st. john from the society of robbers , was not above a month or two at most under the severity of it : and it is plain from that story and several passages in tertullian and st. cyprian , where they describe the manner and order of this discipline , that there is only mention of tears and fasting , of sackcloth and ashes , and prostrations on the ground , of cibus siccus , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cibus and potus purus without any determination of the nature of the fast or the time of it's continuance . in the 4th century , as the time of the penance was made more tedious , so the time of fasting was inlarged with it , and that fasting confined to a spare diet , and an abstinence from some particular meats : we read in the councils that were call'd , and the fathers that writ within this century , of penance imposed for 5. 7. 10 : 12. 20. 30 years , according to the nature of the crimes that the penitents had been guilty of ; and because it was impossible for men to fast so long from all manner of food , we are therefore to presume , that their fasting did consist rather in a spare dyet during all the time , or a setting apart of some one or more days in a week ( wherin they eat nothing till evening ) than in a total abstinence from all manner of food . from the 4th century onward , the manner of fasting came to be prescribed and limited , and then it was thought a tolerable degree of abstinence , if the penitent did fast with bread and water , as may appear by the canons of several councils and the penitential canons extant at the end of gratians decrees , and thus things continued , till the eleventh century , at which time the disipline of the church began to be corrupted by the avarice of the priests and the ease & luxury of the people , and then pilgrimages to the shrines of the saints , and the entring into monasterys , the going on an expedition for the recovery of the holy-land , or the maintaining of those that were willing to engage in the expedition , destroyed the ancient discipline of the church , and reduced it to that weak and languishing state in which it is at present . 2ly , i come now to the second particular , to enquire , how far the antient discipline of the church , is at present practicable , and here i consider , that some things are of the substance of it , which continued the same in all ages , and were constantly practised as long as the discipline continued in its vigour , and others are of a mutable and circumstantial nature , which being altered and changed according to the custom of places and the will of the governours of the church , may still be laid aside as they think fit . those things that are of the substance of it , i see no reason why they ought not still to be continued , for they are practicable now as well as formerly , and having received no alteration through the several ages of the church that have transmitted them to us , are a plain evidence to any unprejudiced man , that they are not alterable at the will of the church ; that they may be suited to her in any state or condition , and may still be reduced to practice when the wisdom of her governours shall think it expedient : and among these i reckon three things formerly mentioned , viz. the penitents confession of his fault , his afflicting himself with fasting for a season , and his standing for some time in a peculiar place of the church appointed for that purpose , before he be admitted to her communion . among the circumstantial and less necessary things i reckon the distinction of their apparel , and the ashes on their heads , the sack-cloth on their bodies , and prostrations on the ground , the abstinence from feasts , and and all kind of civil business and commerce , the macerating of the body , by want of sleep , and long and severe fastings , the length of time in which they were forced to continue under the censures of the church , and wait for absolution , before they could receive it , which sometimes and in some cases , extended to twenty or thirty years , and as to some particular sins , they would never grant a relaxation of their censures , till the penitent was expiring . these things , some of them , were the peculiar flights and excellencies of the primitive christians , and were an argument of a rare and excellent temper that reign'd among them , and may put us into a just admiration , whether the severity of the bishops and presbiters in imposing them , or the readiness of the people in complying with them , were more to be valued , and esteemed . but alas ! since ease and luxury have broken all the forces of piety , and the true practice of religion is decay'd in most , 't is in vain to talk of reducing a debauch'd age to the austerities of the former , or prescribe those things as a remedy for their disease , which they nauseate the thoughts of ; it is sufficient for us , if we can be able to revive the substance of it , though we cannot be so happy as to recover it to its primitive vigour : there remains only to consider , 3ly , what methods are most proper for the admission of papists to our communion , or the reconciling of apostates from it , and here it is to be considered , first , that the cases of these two are very different , and therefore the method of dealing with them must be so too : for the romanists having never been of our communion , may and ought to be treated with more tenderness then an apostate protestant , for he has the pretence of ignorance for his excuse , but the others sin is the more inexcusable , because he has acted against the light of his conscience , and has had the opportunity of knowing better things . 2ly , that some difference must be made as to the case of the protestants that have fallen off from us , according to the several grounds and occasions of their apostacy : some of them have been servants under the power of severe masters , and others wives under the authority of their husbands , some have forsaken us out of a principle of fear , lest they should be stript of all , and exposed to want , and others have complyed out of hopes of gain and making their fortunes by the exchange ; some have sat down quietly on their fortunes , behaving themselves peaceably and inoffensively among their protestant neighbours , & endeavouring to do them all the good offices that lay in their power , others have joyn'd with the romanists in their violence against the protestants , and have been more than ordinarily eager in the prosecution of them , that so they might approve their zeal and the sincerity of their conversion to their new masters ; and as the motives to their change before they made it , and their actions and behaviour after , has been very different , so the methods of treating them must be more mild or severe , and temper'd according to the several circumstances of the party . 3ly , let there be a seat prepared at the entry into the church behinde the west door , called by the name of the penitents seat , and let the party , that desires to be received , sit there during the times of prayer & sermon on every sunday for a month together , that the congregation may know the person , and take notice of his behaviour during his continuance there . 4ly . let none of them be permitted to come to church , or be present at divine service , that do not give notice beforehand , to the minister of the parish , of his desire to be admitted to our communion ; and when he doth so , let the minister spend some time in conference with him , and labour to bring him to a due sense and conviction of his fault , in forsaking our communion ( if he were a member of it ) or of his danger in continuing so long in the communion of the church of rome , if he were a romanist . 5ly . let the minister , the next lords day ( after notice given him by the person that desires to be reconciled ) appoint him to attend him to the church , and when they come to the church door , let the penitent ( standing without the door ) in the presence of some of the congregation , say these words to him : sir , i have formerly been a member of the church of rome , & am now sensible of my sin and danger in being so , & i am come hither to desire that i may be admitted into the communion of your church , and to desire yours , and the prayers of the faithful , to god in my behalf ; to which let the minister answer : brother , the arms of the catholick church are always open to embrace those that are truly penitent for their faults , but you must wait here a while , till i go into the church , and desire to know the minds of my christian brethren , whether they are willing that you should be admitted , for since they have been scandalized by your fall , it is but reasonable that they should be satisfied in your repentance . : 6ly . then let the minister go into the church ( the penitent still standing without the door ) and acquaint the congregation with the request of the penitent , and if they be willing to have him admitted , let him go to him again , attended with three or four of the people , and bring him into the church , placing him in the penitents seat , and saying : sir , i have acquainted the congregation with your desire , and they are willing to consent to it , but you must be content to wait for four several sundays in this place , and communicate only in the prayers of the church , and the preaching of the word , till you be admitted to a more full communion with them . when this is done , let him proceed in the office of the church , and when prayers are ended , let a sermon be preached , adapted to the present occasion , and consisting of these heads . first , the laying open the errors and corruptions of the church of rome , both in doctrine and worship . 2ly , the danger of continuing in the communion of a church that is so corrupt . 3ly . that notwithstanding this danger , yet there is hopes of pardon with god upon the sincere repentance of the party . 4ly . let the nature of repentance be opened to him , and let him be told what acts and offices he is to do for the making his repentance acceptable with god. 5ly . let him give him some general rules for the regulation of his life & conversation . 7ly . when this is done , let the parish minister go to his house , and discourse over the heads of his sermon to him . let him advise him to set apart one day in a week during his suspension , for the work of fasting and prayer ; let him direct him how to observe that fast , and give him a few short prayers , suited to his occasions , and advise him how to employ his thoughts , that they may not interfere for want of a subject fit for meditation : in particular , let him advise him to say the litany and the seven penitential psalms , and the three prayers in the office of commination : all this is advised in case the party can read , but if he cannot , the minister must take more pains with him in instructing him , and learning him some few prayers by heart . 8ly . let him also acquaint him that a publick confession of his sin , in forsaking the communion of our church , will be expected from him , together with an abjuration of the errors of the church of rome , and an open promise of continuing for the future , in the communion of our church , according to the form hereafter prescribed , and let him read over to him the several things that he is to do in the face of the church , upon the day of his admission , that he may not be surprized at the time of doing them . 9ly . when the party has observed these rules , and has stood four sundays in the penitents seat , as before directed , let the minister on the last lords day tell him , that he intends to admit him into the communion of the church the next lords day following , and desire him to prepare himself accordingly for it ; and when the day for his admission is come , which must always be some sunday or lords day , publickly in the church ) let the penitent sit in his seat , till after the second lesson at morning prayer , and then let the minister go down for him , and bring him up to the middle of the church before the reading-desk , and then let him pray , prevent us , o lord , in all our doings with thy most gracious favour , and further us with thy continual help , that in all our works begun continued and ended in thee we may glorify thy holy name & finally by thy mercy obtain everlasting life through jesus christ our lord. ¶ then let the penitent say sir , i am come hither with a design to make a publick confession of my fault , in deserting the communion of this reformed church , in the times of danger and affliction , & embracing the communion of the church of rome to preserve my selfe from trouble ; i doe here publickly own this to be a great sin in me , and doe beg your assistance , in readmitting me to the communion of the church from which i have apostatized , as also your holy prayers , and the prayers of the congregation unto god for me , for the pardon of this great and crying sin , and for the assistance of his spirit to preserve and strengthen me in this communion all the days of my life . if the person can read , he is to read the aformentioned profession , if not let some one that can read , repeat it for him saying sir , i. n. of c , in the parish of b ▪ is come hither &c. and then let the penitent express his assent to it . ¶ then let the priest say , sir , before you are admitted into the communion of our church , it is fit that you should make some publick profession of your faith , and acquaint the present congregation with the motives of your change , to the end it may appear to them , that you do not return to us again rashly & unadvisedly , for worldly ends and secular respects ; but upon sober grounds and weighty arguments of conviction , i demand therefore of you . first , doe you believe all the articles of the christian faith ? 2ly . repeat them then for the satisfaction of the congregation . i believe , &c. 3ly , do you here in the presence of god and of this congregation renounce all the errors and corruptions of the church of rome as they stand determin'd by the council of trent , and are at present taught and practised in that church ? 4ly , declare unto the congregation for what reasons you forsook the communion of our church . 5ly , are you sensible of your sin in forsaking our communion for those reasons , and sorry for so doing ? 6ly , doe you desire to be admitted into the communion of our church which you have forsaken ? 7ly , are you resolved by the grace of god to live and die in the unity of the catholick faith , and in the communion of the church of ireland as it is reform'd from the errors and corruptions of popery ? ¶ then let the priest say almighty god who has put these good resolutions into your heart give you grace and strength to perform them , through jesus christ our lord. ¶ after this let the party read his abjuration , openly in the church ( if he can read , and if not let some one of the standers by read it for him ) and at the end of it , let him be asked by the priest whether he assents to the contents of it . then say , let us pray . o most merciful god , who according to the multitude of thy mercies , dost so put away the sins of those that truly repent , that thou remembrest them no more , open thine eyes of mercy , upon this thy servant who most earnestly desires pardon and forgivness , renew in him , whatsoever has been decay'd either by the fraud of the devil or by his own carnal will and frailty , preserve and continue him in the unity of the church , and restore him to thy peace and favor in heaven , upon our admission of him into the communion of thy church on earth : give him grace to perform the good resolutions that he has made , and let the sense of his former frailty , in departing from the truth , have so strong an influence upon his soul , as to make him embrace it the more firmly for the time to come , through jesus christ our lord. most gracious god and merciful father , receive we beseech thee , this wandring sheep into thy fold , which by the snares of the tempter , & the frailty of his nature has gone astray from it ; pardon his sin in so doing , & accept of his repentance for it ; let thy fatherly pitty be extended towards him , and receive him into the arms of thy mercy , now that he desires to return into the way of truth , that so the enemy may not triumph in the ruine of thy servant , but that the church may rejoyce like an indulgent mother , at the conversion and return of her lost child , through jesus christ our lord. ¶ then let the priest stand up ( the penitent kneeling ) and lay his hand on his head saying , by vertue of the authority , to me committed , by our lord and saviour jesus christ , i do readmit this person into the communion of the church , and restore him to the prayers of the church , and the participation of the eucharist , and to all other rites and symbols of communion , in the name of the father , and of the son , and of the holy ghost . amen . let us pray . most gracious god and merciful father , who hast vouchsafed to call this thy servant from the darkness of error , to the light of thy truth , and to recall him into the bosom of the catholick church ; send down upon him , we beseech thee , the the holy ghost the comforter , and daily encrease in him the gifts of thy holy spirit , the spirit of wisdom and understanding , the spirit of counsel & ghostly strength , the spirit of knowledge and true godliness , and fill him , o lord , with the spirit of thy holy fear , now and for ever . amen . ¶ after this let the minister make some short exhortation to him on these heads . 1st . the nature of the promise and obligation that he has entred into . 2ly . the necessity of performing a promise that has been made so publickly and upon such solemn occasion . 3ly . the shame , danger & hazard of breaking it . the form of abjuration . i h. e. of s. in the parish of t. and dioces of m. do acknowledge my self , to have been an unworthy member of the reformed church of ireland , until by the treachery of my own sinful heart , and for sinister ends and worldly respects , and especially for [ * ] i forsook the same : i am truly sensible of my great sin in so doing , and am heartily sorry for the same , and do for the future renounce all the errors and corruptions of the church of rome , as they stand determined by the council of trent , and are at present taught and practised in that church ; and do resolve by the grace of god to live and die in the unity of the catholick faith , & in the communion of the church of ireland , as it is reformed from the errors and corruptions of popery , intestimony whereof i do hereunto put my hand this day of 1691. this abjuration should be signed by the party , and witnessed , and then delivered to the priest , that it may be entred into the parish registry , then let it be sent to the bishop of the diocess that it may remain on record on his registry also . if the lapsed person has done injury to any of his protestant neighbours by robbing them of their goods , he ought not to be admited till he makes restitution , or professes a willingness to it . a form of admission of romanist's into our communion . first , whensoever any person that has been educated in the communion of the church of rome desires to forsake it , and to embrace the communion of our church , it is fit , that he should give notice of his intentions some time before , to the minister of the parish , wherein he lives , to the end the minister may be satisfied in the motives of his change , and spend some time with him in convincing him of the errors and corruptions of popery . if the person be ignorant , and uninstructed in the common principles of religion , contained in the creed , the lords prayer , and the ten commandments ( as i am afraid many of the papists are ) the minister ought to spend the more time upon him ; first in instructing him in the common agenda & credenda of religion , and then descending from them to the doctrines of the church of rome , and shewing him the errors of them out of the word of god : for it is in vain to gain a proselyte to our church that is not acquainted with the common grounds of christian religion that are owned by all chistians as necessary to salvation ; & the admitting any person as a member of a distinct communion , doth necessarily presuppose him instructed in those principles of religion in which the christians of all communions are agreed ; but if he be better educated and instructed in the grounds of religion , the minister of the parish need only examin him in the reasons and motives of his intended change ; and if he finds him able to give a good account of his change , then let him ask him in private whether he has had any hand in the rappareeing of his neighbours , and if he confesseth he hath , let him lay the danger of that sin before him , and acquaint him with the necessity of making restitution ; and let him not be admitted , till he makes some restitution if he be able , or where he is not , profess a willingness to do it . 2ly . let him appoint him to attend him at the church door , the next lords day after notice given as formerly , and then let the person that desires to be admitted stand at the church door , and say in the presence of some of the congregation , sir , i have formerly been a member of the church of rome , and being sensible of my sin and danger in continuing so long in the communion of that church , i am willing to forsake it , and to embrace the communion of your church , and am now come hither with an earnest desire to be admitted into it . 3ly . then let the minister tell him ( as before directed ) that he must go into the church and enquire the consent of the congregation to his admission , and if the congregation be willing to it , let him return to the party with three or four of the congregation , and introduce him into the church , placing him in the penitents seat , and saying as before directed in the office for the lapsi § . 6. except only as to the time of his standing in the penitents seat , which is left to the minister's discretion to enlarge or abridge as he sees cause . 4ly . then let the prayers of the church begin , and after that , a sermon preached on the heads formerly mentioned § . 6. then let him be put in mind of appointing a day once a week for fasting and prayer , according to the directions § . 7. 5ly . let him acquaint him also , that a publick abjuration of the errors of the roman church , together with an open promise of continuing in the communion of our church , will be expected from him before he be admitted , and to prevent surprize at any thing that he is to do , let the minister preacquaint him with them before he come to perform them . 6ly . when the party has observed the foregoing rules , and has stood in the penitents seat according to the time limitted by the minister , let him on the last day tell him , that he intends to admit him to the communion of the church the next lords day , and when the day is come , letthe directions formerly prescribed § 9 be observed , 7ly . after the prayer [ prevent us o lord ] is finished , let the party , standing before the reading desk , say , reverend sir , i am come hither with a design to renounce the errors and corruption of the church of rome , in which for many years past i have been educated , and to implore your paternal assistance in admitting me to the communion of your church , as also your holy prayers , and the prayers of this congregation unto god in my behalf for the pardon of all the sins , errors and ignorances of my life past , and for the assistance of his spirit to preserve and strengthen me in this communion all the days of my life . ¶ then let the priest say , sir , before you are admitted to the communion of our church , it is fit that you make some publick profession of your faith , & acquaint the congregation with the motives of your change , that it may appear to them that you have neither forsaken the communion of the church of rome , nor embraced the communion of ours , for finister ends , and worldly respects , but upon sober grounds , and solid arguments of conviction ; i demand therefore of you , first . do you believe all the articles of the christian faith. ans . i do ▪ 2ly . repeat them for the satisfaction of the congregation . 3ly . do you here in the presence of god & this congregation heartily and sincerely renounce all the errors and corruptions of the church of rome , as they stand determined by the council of trent , and are at present taught and practised in that church ? ans . i renounce them all . 4ly . are you sensible of your sin and danger in continuing so long in the communion of that church ? ans . i am . 5ly . do you desire to be admitted into the communion of our church ? ans . i do desire it . 6ly . are you resolved by the grace of god to live and die in the unity of the catholick faith and in the communion of the church of ireland as it stands reformed from the errors and corruptions of popery ? ans . i am so resolved . 7ly . read your renuntiation . ¶ after the reading of it let the minister say , almighty god , who has put these good resolutions into your heart , and has discovered to you the light of his truth , give you grace and strength to walk in that light , and perform those good resolutions , through jesus christ our lord. amen . ¶ then let the minister use the two former collects , & then proceed as in the former office , except only in the first collect instead of these words [ let the sense of his former frailty in departing from the truth ] let these be inserted , let the sense of his former ignorance of the truth have so strong an influence , &c. after the two collects , let the minister stand up ( the penitent kneeling ) and lay his hand upon his head , saying , by vertue of the authority to me committed by our lord and saviour jesus christ , i do receive this person into the communion of the church , and admit him to the prayers of the church , and the participation of the lords supper , and to all other rites and symbols of communion , in the name of the father , and of the son , & of the holy ghost . amen . ¶ then shall follow the collect in the former office , and after that a short exhortation upon these following heads . first . to shew to him the advantages that the protestant communion has beyond that of the church of rome , in allowing the liberty of reading the scripture , and the benefit of the publick prayers in a known tongue , in drawing its members off from relyances on saints and angels , on hallowed beads and medals , and and fixing their trust and confidence only upon god. 2ly . to lay before them the necessity of continuing stedfast in the communion that they have embraced . 3ly . to shew them the danger and hazard of breaking the promise which they have so solemnly and publickly made , and to forewarn them of , and arm them against the loud clamours of heretick and schismatick , and their being out of the church , which they must expect will be raised against them & said unto them by the men of the communion which they have forsaken . : the form of abrenuntiation i h. t. of b. in the parish of m. & diocess of m. having been educated in the communion of the church of rome , by means whereof i was neither able for some time to enquire into the doctrines of that church , nor to shake them off without much difficulty after enquiry : but now being sensible of the errors and corruptions of that church , and the great hazard of my salvation by continuing longer in it , i am desirous to renounce her communion , and to be admitted into the communion of the church os ireland , as it stands reformed from the errors and corruptions of popery ; humbly imploring the divine mercy for all the ignorances and errors of my life past , and desiring all christian people to pray to god for me , that they may not be laid to my charge ; and also humbly intreating you my spiritual pastor to admit me a member , though a very unworthy one , into the communion of your church , in which by the grace of god i do fully purpose to live and die : and this declaration i do make willingly , sincerely and unfeignedly , without any equivocation or mental reservation , so help me god , through jesus christ , this _____ day of _____ 1691. finis . notes, typically marginal, from the original text notes for div a36345-e140 2. 5. an t . c. c. 54 2. peculiar places appointed for the penitents . nic. c. 11. ancyr . c. 4. tert. de poen . basil ad amphil. c. 22. 56 when first introduc'd , how long continued . hist . eccl. 6. 34. l. 5. c. 71. where those stations were . can. 11 ep. can ▪ c. 56. 75 ▪ the place for the hearers . can . 11. in can . 4. ancyr . lib. de paenit . c. 10. the place of the prostrate . in can . nicen. ● 1. 12. ancyr . 4. 5. in can . praed . syntag . lit . m. 6. the place of the faithfu distinction in habits , prayers , &c. made between them . pacian . in paraen ad paenit . ambrosad virglaps . c. 8. cypr. de laps . hieron . ep. 30. ad ocean . conc. agath . c. 15. tolet . 3. c. 12. b●rc . in c. 6. eligius hom . 8. laod. c. 19. clem. const . l. 8. c. 6. 7. 8. l. 2. c. 57. dion . hier. eccl. c. 3. basil . ep. can . c. 56. 75. sozom . hist . l. 7. c. 16. chrys . hom . 72. in math. & hom . 3. in ep. ad ephesios . confession required . de paenit . c. 9 ▪ in sal. 37. hist . eccl. l. 7. c. 16. bishop taylor . un. necess . ch . 10. s. 4. fasting injoyned . tert : de paenit . c. 9. 10. 11. 12. morni . de paenit . l. 4. c. 9. 1. corinth . 5. 2. corinth . 2. euseb . 3. 23. de paenit . c. 9. 10. cypr. de lapsis . ancyr . c. 16. nicen . c. 11. 12. basil . ep. can. how far the antient discipline is practicable . present methods fit to be used . distinction to be made between the lapsi penitents seat. conference with them . penitents address to the minister , and his answer . consent of the church necessary . sermon for the occasion . fasting and prayer . publick confession . form of admission . penitent's address to the minister interr●…tories prayers to be used absolution . exortation . * here let him mention his reasons . 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. 1658 approx. 178 kb of xml-encoded text transcribed from 95 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a64661) transcribed from: (early english books online ; image set 41259) images scanned from microfilm: (early english books, 1641-1700 ; 1242:27) 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. [9], 176 p. printed for john crook, london : 1658. "the reduction of episcopacy unto the form of synodical government received in the ancient church" has special t.p. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of ireland. -collected works. theology -early works to 1800. theology -history -17th century. 2005-02 tcp assigned for keying and markup 2005-03 apex covantage keyed and coded from proquest page images 2005-04 emma (leeson) huber sampled and proofread 2005-04 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the judgement of the late arch-bishop of armagh , and i 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 , d. d. and preacher to the honourable society of grayes-inne , london . gather up the fragments that remain , that nothing be lost : joh. 6. 12. london , printed for john crook , at the ship in st. pauls church-yard , 1658. to the reader . the first treatise containing the judgement of the most eminent primate of ireland , concerning the true intent and extent of christs death , and satisfaction upon the crosse , was written by him , at the request of a friend , a little before the synod of dort : a copy of which being taken , was ( unknowne to him ) carried thither by a member of it : upon the multiplying of them exceptions were taken by divers , and by one penne contracted into a letter to him ; which the second treatise is an answer unto : both these i had from him about twenty eight yeares agone , and now upon the desire of such , whose judgements i subscribe unto , and the prevention of other mistaken copies , which possibly might be produced , i have been hastened to the printing of them . that which hath given the occasion , is the mistake lately published of the change of his judgement in it , a little before his death : but by the view of these , i believe the authour will receive satisfaction . in the vindication of which two letters , being desired from me long agone , ( which have been hitherto deferred the publick ) i have been importuned to permit them to be annexed . unto which i shall here adde but this , that not onely in the forenamed subjects , but in the rest relating to the remonstrants , the primate concurred with bishop davenant , whose lectures demorte christi , & praedestinatione & reprobatione , he caused to be published , only that little treatise added in the conclusion of it , entituled sententia ecclesiae anglicanae de praedestinatione & capitibus annexis , &c. taken to be bishop davenants , and implyed so by the printer ( ab eodem , uti fertur , authore , which possibly hath occasioned the apprehension of a change in him also ) i have been assured by a person of eminency , ( who affirms it out of his own knowledge ) that it was bishop overals . and now upon this occasion i have thought fit to publish a learned letter of the primates wrote many yeares agone to doctor twisse , concerning the sabbath , and , observation of the lords day ; having two copies , corrected throughout with his owne hand , with parts of two other letters of the same matter , which i had together with the former : as also his judgement in divers other subjects , both in doctrine and discipline , with some advertisements for the clearing and preventing of any further misapprehensions . unto which is added his reduction of episcopacy to the form of synodical government , &c. before published ; and at the request of the printer , a distinction of those bo●kes which are owned by the primate , from such as are not . if the readers opinion shall dissent in any of the above-named , or swell into an opposition , let him not expect any defensive armes to be taken up by me , it being my part to declare his judgement as i finde it , which with the most pious and learned , i doubt not but will be ( as it hath been ) of a reverend and high esteem : if it may but moderate the heat , which hath lately broken out among us about some of them , the fruit expected is reaped ; and as these shall be of profit and acceptance , i shall be encouraged to a further gathering up of the like fragments . n. b. the judgement of the late arch-bishop of armagh , and primate of ireland , of the true intent and extent of christs death , and satisfaction upon the crosse. written in answer to the request of a friend , march 3. 1617. the true intent and extent of christs death , and satisfaction upon the crosse. the all-sufficient satisfaction of christ , made for the sinnes of the whole world. the true intent and extent , is lubricus locus to be handled , and hath , and doth now much trouble the church : this question hath been moved sub iisdem terminis quibus nunc , and hath received contrary resolutions ; the reason is , that in the two extremities of opinions held in this matter , there is somewhat true , and somewhat false ; the one extremity extends the benefit of christs satisfaction too farre , as if hereby , god , for his part , were actually reconciled to all mankind , and did really discharge every man from all his sins , and that the reason why all men do not reap the fruit of this benefit , is the want of that faith whereby they ought to have believed , that god in this sort did love them : whence it would follow , that god should forgive a man his sins , and justifie him before he believed , whereas the elect themselves , before their effectuall vocation are said to be without christ , and without hope , and to be utter strangers from the covenants of promise , ephes. 2. 2. 2. the other extremity contracts the riches of christs satisfaction into too narrow a room ; as if none had any kind of interest therein , but such as were elected before the foundation of the world ; howsoever by the gospel , every one be charged to receive the same : whereby it would follow , that a man should be bound in conscience to believe that which is untrue , and charged to take that wherewith he hath nothing to do . both extremities then , drawing with them unavoidable absurdities : the word of god ( by hearing whereof , faith is begotten , eph. 1. 13. ) must be sought uuto by a middle course , to avoyd these extremities . for finding out this middle course , we must , in the matter of our redemption , carefully put a distinction betwixt the satisfaction of christ absolutely considered , and the application thereof to every one in particular : the former was once done for all , the other is still in doing : the former brings with it sufficiency abundant , to discharge the whole debt ; the other addes to it efficacy . the satisfaction of christ , onely makes the sinnes of mankind fit for pardon , which without it , could not well be ; the injury done to gods majesty being so great , that it could not stand with his honour to put it up without amends made . the particular application makes the sins of those to whom that mercy is vouchsafed to be actually pardoned : for , as all sins are mortal , in regard of the stipend due thereunto by the law , but all do not actually bring forth death , because the gracious promises of the gospel stayeth the execution : even so all the sinnes of mankind , are become venial , in respect of the price paid by christ to his father ( so farre , that in shewing mercy upon all , if so it were his pleasure , his justice should be no loser , ) but all do not obtain actual remission , because most offenders do not take out , nor plead their pardon as they ought to do . if christ had not assumed our nature , and therein made satisfaction for the injury offered to the divine majesty , god would not have come unto a treaty of peace with us , more than with the fallen angels , whose nature the sonne did not assume : but this way being made , god holds out unto us the golden scepter of his word , and thereby , not onely signifieth his pleasure of admitting us unto his presence , and accepting of our submission , which is a wonderful grace , but also sends an embassage unto us , and entreats us that we would be reconciled unto him , 2 cor. 5. 20. hence , we inferre against the first extremity , that by the vertue of this blessed oblation , god is made placable unto our nature ( which he never will be unto the angelical nature offending ) but not actually appeased with any , untill he hath received his son , and put on the lord jesus . as also against the latter extremity , that all men may be truly said to have interest in the merits of christ , as in a common , though all do not enjoy the benefit thereof ; because they have no will to take it . the well-spring of life is set open unto all ( apoc. 22. 17. ) whosoeever will , let him take of the water of life freely , but many have nothing to draw with ; and the well is deep , faith is the vessel whereby we draw all vertue from christ , and the apostle tells us , that faith is not of all , ( 2 thes. 3. 2. ) now the means of getting this faith is the hearing of the word of truth , the gospel of our salvation ( ephes. 1. 13. ) which ministreth this general ground for every one to build his faith upon . syllogisme . what christ hath prepared for thee , and the gospel offereth unto thee , that oughtest thou with all thankfulnesse to accept , and apply to the comfort of thy own soul. but christ by his death and obedience hath provided a sufficient remedy for the taking away of all thy sinnes , and the gospel offereth the same unto thee . therefore thou oughtest to accept , and apply the same to the comfort of thine own soul. now this gospel of salvation many do not hear at all , being destitute of the ministery of the word ; and many hearing do not believe , or lightly regard it ; and many that do believe the truth thereof , are so wedded to their sinnes , that they have no desire to bee divorced from them , and therefore they refuse to accept the gratious offer that is made unto them . and yet notwithstanding their refusal on their part , we may truly say , that good things were provided for them on christs part , and a rich price was put into the hands of a foole , howsoever he had no heart to use it ( prov. 17. 16. ) our blessed saviour , by that which he hath performed on his part , hath procured a jubilee for the sons of adam ; and his gospel is his trumpet , whereby he doth proclaim liberty to the captives , and preacheth the acceptable yeare of the lord ( luke 4. 18 , 19. ) if for all this some are so well pleased with their captivity that they desire no deliverance , that derogates nothing from the generality of the freedome annexed to that year . if one say to sinne his old master , ( levites 25. 24. exod. 21. 5. deut , 15 , 26 : ) i love thee , and will not go out free , he shall be bored for a slave , and serve for ever . but that slavish disposition of his , maketh the extent of the priviledge of that yeare not a whit the straiter , because he was included within the general grant as well as others ; howsoever , he was not disposed to take the benefit of it : the kingdom of heaven is like to a certain king that made a marriage of his son , and sent his servants to those that were bidden to the wedding with this message ; behold , i have prepared my dinner ; my oxen , and my fatlings are killed , and all things are ready , come to the marriage , ( verse 4. ) if we look to the event . they they that were bidden made light of their entertainment , and went their wayes ; one to his farme , and another to his merchandize . ( verse 5. ) but that neglect of theirs doth not falsify the word of the king ( verse 4. ) viz. that the dinner was prepared , and these unworthy guests were invited thereunto ; for what , if some did not believe , shall their unbelief disannull the faith , and truth of god ? ( rom. 3. 3 , 4. ) god forbid ; yea , let god be true , & every man a lyar , as it is written , that thou mayest be justified in thy sayings , and overcome when thou judgest . let not the house of israel say , the way of the lord is unequall . for when he cometh to judge them , the inequality will be found on their side , and not on his . o house of israel , are not my wayes equal , and your wayes unequal ? saith the lord , ezek . 18. 29 , 30. ) the lord is right in all his wayes , and holy in all his works . all the wayes of our god are mercy and truth ; when we were in our sinnes it was of his infinite mercy that any way , or remedy should be prepared for our recovery . and when the remedy is prepared , we are never the nearer , except he be pleased of his free mercy to apply the same to us , that so the whole praise of our redemption , from the beginning to the end thereof , may intirely be attributed to the riches of his grace , and nothing left to sinfull flesh wherein it may rejoyce . the freeing of the jewes from the captivity of babylon , was a type of that great deliverance , which the son of god hath wrought for us . cyrus , king of fersia , who was christus domini ( and herein but a shadow of christus dominus , the authour of our redemption ) published his proclamation in this manner ; who is amongst you of all his people , the lord his god be with him , and let him go up , ( 2 chron , 36. 23. and 1 ezra 2. ) now it is true , they alone did follow this calling , whose spirit god had raised to go up , ( ezra 1. 5. ) but could they that remained still in babylon , justly plead , that the kings grant was not large enough , or that they were excluded from going up by any clause contained therein ? the matter of our redemption purchased by our saviour christ lieth open to all , all are invited to it , none that hath a mind to accept of it , is excluded from it . the beautifull feet of those that preach the gospell of peace , do bring glad tidings of good things to every house where they tread . the first part of their message being this , peace to this house , ( rom. 10. 15. luke 10. 5. luke 17. ) but , unlesse god be pleased out of his abundant mercy to guide our feet into the way of peace , the rebellion of our nature is such , that that we run head-long to the wayes of destruction and misery , ( rom. 3. 16. ) and the wayes of peace do we not know . they have not all obeyed the gospel , rom. 10. 16. all are not apt to entertain this message of peace , and therefore , though gods ambassadours make a true ten-tender of it to all unto whom they are sent , yet their peace only resteth on the sons of peace , but if it meet with such as will not listen to the motion of it , their peace doth again return unto themselves , ( luke 10. 6. ) the proclamation of the gospel runneth thus : apoc. 22. 17. let him that is a thirst come , for him this grace is specially provided , because none but he will take the paines to come ; but least we should think this should abridge the largenesse of the offer , a quicunque vult , is immediately added , and whosoever will , let him take of the water of life freely : yet withall this must bee yielded for a certain truth , that it is god who must work in us to will and to do , of his good pleasure ; and though the call be never so loud and large , yet none can come except the father draw him , ( john 6. 46. ) for the universality of the satisfaction derogates nothing from the necessity of the speciall grace in the application : neither doth the speciality of the one any wayes abridge the generality of the other . indeed christ our saviour saith ( joh. 17. 6. ) i pray not for the world , but for them that thou hast given me : but the consequence hereby inferred may well be excepted against , viz. he prayed not for the world , therefore , he payed not for the world ; because the latter is an act of his satisfaction , the former of his intercession : which being divers parts of his priest-hood are distinguishable one from another , by sundry differences . this his satisfaction doth properly give contentment to gods justice , in such sort as formerly hath been declared : his intercession doth solicit gods mercy . the first containes the preparation of the remedy necessary for mans salvation ; the second brings with it an application , of the same . and consequently the one may well appertain to the common nature , which the son assumed , when the other is a speciall priviledge vouchsafed to such particular persons onely , as the father hath given him . and therefore we may safely conclude out of all these premisses , that the lamb of god offering himselfe a sacrifice for the sinnes of the whole world , intended by giveing sufficient satisfaction to gods justice , to make the nature of man , which he assumed , a fit subject for mercy , and to prepare a medicine for the sinnes of the whole world ; which should be denied to none that intended to take the benefit of it : howsoever he intended not by applying this all-sufficient remedy unto every person in particular to make it effectual unto the salvation of all , or to procure thereby actual pardon for the sins of the whole world . so , in one respect hee may be said to have died for all , and in another respect not to have died for all ; yet so as in respect of his mercy he may be counted a kind of universal cause of the restoring of our nature , as adam was of the depraving of it ; for as far as i can discerne , he rightly hits the naile on the head that determineth the point in this manner . thom , contra gentiles , lib. 4o. 55. mors christi est quasi quaedam uuiversalis causa salutis ; si cut peccatum primi hominis fuit quasi universalis causa damnationis . oportet autem universalem causam applicari ad unumquodque s●ecialiter , ut effectum universalis causae participet . effectus igitur peccati primi parentis pervenit ad unumquemque per carnis originem ; effectus autem mortis christi pertingit ad ad unumquemque per spiritualem regenerationem per quam christo homo quodammodo conjungitur & incorporatur . an answer of the said arch-bishop of armagh , to some exceptions taken against his aforesaid letter , as followeth . icannot sufficiently wonder , why such exceptions should be taken at a letter of mine , which without my privity came to so many mens hands , as if thereby i had confirmed papisme , arminianisme , and i know not what error of mr. culverwels , which ( as you write ) is , and hath been , opposed by many ; yea , all good men . the papist ( saith one ) doth thus distingnish ; a mediator of redemption and intercession ; and bellarmine ( saith another ) divides the satisfaction and application of christ. to which , what other answer should i make but this ? to hold that christ is the onely mediator of redemption , but the saints are also mediators of intercession , that christ by his merits hath made satisfaction to his father in grosse , and the pope by his indulgence , and his priests by their oblations in the masse do make a particular application to particular persons . to joyne thus partners with christ in this manner in the office of mediation is popery indeed ; but he who , attributing the entire work of the mediation unto christ alone , doth yet distinguish the act of redemption from the act of intercession , the satisfaction made by him unto god , from the application thereof communicated unto men , is as far from popery , as he that thinks otherwise is from the grounds of the catechisme ; for that christ hath so died for all men ( as they lay down in the conference of hague ) ut reconciliationem cum deo , & peccatorum remissionem singulis impetraverit , i hold to be untrue , being well assured , that our saviour hath obtained at the hands of his father reconciliation , and forgivenesse of sinnes , not for the reprobate , but elect onely ; and not for them neither , before they be truly regenerated , and implanted into himselfe . for , election being nothing else but the purpose of god , resting in his own minde , makes no kind of alteration in the party elected , but onely the execution of that decree and purpose , which in such as have the use of reason is done by an effectual calling , in all by spiritual regeneration , which is the new birth , without which no man can see the kingdom of god. that impetration , whereof the arminians speak , i hold to be a fruit , not of his satisfaction , but intercession ; and seeing i have learned from christs own mouth , joh. 17. 9. i pray not for the reprobate world : i must needs esteem it a great folly to imagine that he hath impetrated reconciliation and remission of sinnes for that world . i agree therefore thus farre with mr. aimes in his dispute against grevinchovius , that application and impetration , in this latter we have in hand , are of equall extent ; and , that forgivenesse of sinnes is not by our saviour impetrated for any unto whom the merit of his death is not applyed in particular . if in seeking to make straight that which was crooked in the arminians opinion , he hath bended it too farre the contrary way , and inclined too much unto the other extremity , it is a thing , which , in the heat of disputation , hath befallen many worthy men before him ; and if i be not deceived , gave the first occasion to this present controversie . but i see no reason why i should be tied to follow him in every step , wherein he treadeth : and so much for mr. aimes . the main error of the arminians ( vid. corvin . in defen . armini . cap. ii. ) and of the patrons of universal grace is this , that god offereth unto every man those means that are necessary unto salvation , both sufficiently and effectually ; and , that it resteth in the free will of every one to receive , or reject the same ; for the proof thereof they alledge , as their predecessors , the semipelagians , did before them , that received axiome of christs dying for all men , which being rightly understood , makes nothing for their purpose . some of their opposites ( subject to oversights as well as others ) more forward herein then circumspect , have answered this objection , not by expounding ( as was fit ) but by flat denying that famous axiome : affirming peremptorily , that christ died onely for the elect , and for others nullo modo : whereby they gave the adverse party advantage to drive them unto this extream absurdity , viz. that seeing christ in no wise died for any , but for the elect , and all men were bound to believe that christ died for themselves , and that upon pain of damnation for the contrary infidelity ; therefore all men were bound to believe : that they themselves were elected , although in truth the matter were nothing so : non tali auxilio nec defensoribus istis tempus eget . neither is their hope that the arminians will be drawn to acknowledge the error of their position , as long as they are perswaded the contrary opinion cannot be maintained without admitting that an untruth must be believed , even by the commandment of him that is god of truth , and by the direction of that word , which is the word of truth . endeavouring therefore to make one truth stand by another , and to ward off the blow given by the arminians in such sort that it should neither bring hurt to the truth , nor give advantage to error , admit i failed of mine intent , i ought to be accounted rather an oppugner than any wise an abettor of their fancies . that for the arminians . now for mr. culverwell , that which i have heard him charged withall , is the former extremity , which in my letter i did condemne , viz. that christ in such sort did die for all men , that by his death he made an actuall reconcilement between god and man ; and , that the special reason why all men reap not the fruit of this reconciliation ; is the want of that faith , whereby they ought to have believed that god in this sort did love them . how justly he hath been charged with this error , himselfe can best tell ; but if ever he held it , i do not doubt , but he was driven thereunto by the absurdities , which he discerned in the other extremity ; for what would not a man fly unto rather then yield , that christ no manner of way died for any reprobate , and none but the elect had any kind of title to him , and yet so many thousand reprobates should bee bound in conscience to believe that he died for them , and tied to accept him for their redeemer and saviour ; yea , and should be condemned to everlasting torments for want of such a faith , ( if we may call that faith , which is not grounded upon the word of truth ) whereby they should have believed that which in it selfe was most untrue , and laid hold of that in which they had no kinde of interest ; if they , who dealt with mr. culverwell laboured to drive out one absurdity by bringing in another , or went about to stop one hole by making two , i should the lesse wonder at that you write , that though he hath been dealt withall by many brethren , and for many yeares , yet he could not be drawn from his errour . but those stumbling-blocks being removed , and the plain word of truth laid open , by which faith is to be begotten , i dare boldly say he doth not hold that extremity wherewith hee is charged , but followeth that safe , and middle course , which i laid down ; for after he had well weighed what i had written , he heartily thanked the lord and me , for so good a resolution of this question , which for his part he wholly approved , not seeing how it could bee gainesayed . and so much likewise for mr. culverwell . now for mr. stock 's publick opposition in the pulpit , i can hardly be induced to believe that he aimed at me therein ; if he did , i must needs say he was deceived , when hee reckoned me amongst those good men , who make the universality of all the elect , and all men to be one ; indeed i wrote but even now , that god did execute his decree of election in all by spirituall generation : but if any shall say , that by , all thereby i should understand the universality of all , and every one in the world , and not the universality of all the elect alone , hee should greatly wrong my meaning : for i am of no other mind than prosper was , lib. 1. de vocat . gent. habet populus dei plenitudinem suam , & quamvis magna pars hominum salvantis gratiam aut repellat aut negligat , in electis tamen & praescitis atque ab omni generalitate discretis , specialis quaedam censetur universitas , ut de toto mundo , totus mundus liberatus , & de omnibus hominibus , omnes homines videantur assumpti . that christ died for his apostles ( luke 22. 19. ) for his sheep ( john 10. 15. ) for his friends ( john 15. 13. ) for his church ( ephes . 5. 25. ) may make peradventure against those , who make all men to have a share alike in the death of our saviour : but i professe my selfe to hold fully with him , who said , etsi christus pro omnibus mortuus est , tamen specialiter pro nobis passus est , quia pro ecclesia passus est . yea , and in my former writing i did directly conclude ; that as in one respect christ might have been said to die for all , so in another respect truely said not to have died for all : and my beliefe is , that the principall end of the lords death , was , that he might gather together in one the children of god scattered abroad ; ( john 11. 52. ) and , that for their sakes he did specially sanctifie himselfe , that they also might be sanctified through the truth ( john 17. 19. ) and therefore it may be well concluded , that christ in a speciall manner died for these ; but to inferre from hence , that in no manner of respect he died for any others , is but a very weak collection , specially the respect by me expressed being so reasonable , that no sober mind advisedly considering thereof , can justly make question of it , viz. that the lamb of god offering himselfe a sacrifice for the sinnes of the world , intended by giving satisfaction to gods justice to make the nature of man which he assumed , a fit subject for mercy , and to prepare a soveraigne medicine that should , not onely be a sufficient cure for the sinnes of the whole world , but also should be laid open to all , and denied to none , that indeed do take the benefit thereof : for he is much deceived that thinkes a preaching of a bare sufficiency , is able to yield sufficient ground of comfort to a distressed soule , without giving a further way to it , and opening a further passage . to bring newes to a bankrupt that the king of spain hath treasure enough to pay a thousand times more than he owes , may be true , but yields but cold comfort to him the miserable debtor : sufficiency indeed is requisite , but it is the word of promise that gives comfort . if here exception bee taken , that i make the whole nature of man fit for mercy , when it is as unfit a subject for grace as may be . i answer , that here two impediments do occurre , which give a stop unto the peace , which is to be made betwixt god and man. the one respects god the party offended , whose justice hath been in such sort violated by his base vassals , that it were unfit for his glorious majesty to put up such an injury without a good satisfaction . the other respects man the party offending , whose blindnesse , stupidity , and hardnesse of heart is such , that he is neither sensible of his own wretchedness , nor gods goodnesse , that when god offers to be reconciled unto him , there must bee much intreaty to perswade him to be reconciled to god , ( 2 cor. 5. 20. ) in regard of the latter i acknowled with the apostle , that the naturall man receives not the things of the spirit , for they are foolishnesse to him ; neither can he , because spiritually discerned , ( 1 cor. 2. 14. ) and this impediment is not taken away by christs satisfaction ( which is a work of his priestly function ) but by the enlightening of the mind , and softning the heart of the sinner , which are effects issuing from the execution of the prophetical , and kingly office of our redeemer . when therefore i say , that by christs satisfaction to his father he made the nature of man a fit subject for mercy , i mean thereby , that the former impediment arising on gods part is taken away , that if it were not for the other ( for the having whereof we can blame none but our selves , and in the not removing , whereof , wee cannot say god hath done us any wrong ) there were no let , but all men might be saved : and if it pleased god to extend his mercy unto all , as he keeps his freedome therein , in having compassion on whom he will have mercy , and leaveing others in blindnesse , naturall hardnesse of their own heart , yet the worth of christs satisfaction is so great , that his justice herein should be no loser . but if this justice ( you will say ) be satisfied , how comes it to passe that god exacts payment again from any ? i answer , we must take heed we stretch not our similitudes beyond their just extent , least at last we drive the matter too farre , and be forced to say ( as some have done ) that wee cannot see how satisfaction and forgivenessè can stand together , and so by denying christs satisfaction be injurious to gods justice , or by denying remission of sinnes become injurious to gods mercy . wee are therefore to understand , that the end of the satisfaction of gods justice is to make way for gods free liberty in shewing mercy , that so mercy and justice meeting : and embraceing one another , god may be just , and the justifier of him that believes in jesus , ( rom. 3. 26. ) now the generall satisfaction of christ , which was the first act of his priestly office , prepares the way for gods mercy , by making the sinnes of all mankinde pardonable , the interposition of any barre from gods justice notwithstanding , and so puts the sonnes of men onely in a possibility of being justified , a thing denied to the nature of fallen angels , which the sonne was not pleased to assume ; but the speciall application of this satisfaction vouchsafed by christ unto those persons onely whom his father hath given him out of the world , which is an appendant , or appertaineth to the second act of his priest-hood , viz. his intercession , produceth this potentia in actum , i. e. procureth an actuall discharge from gods anger ; and maketh justification , which before was a part of our possibility , to be a part of our presenr possession . if it be said , it is a great derogation to the dignity of christs death , to make the sinnes of mankinde onely pardonable , and brings in a bare possibility of justification . i answer , it is a most unchristian imagination to suppose the merit of christs death , being particularly applyed to the soul of a sinner , produceth no further effect than this . saint paul teacheth us that we be not onely justifiable , but justified by his bloud , ( rom. 5. 9. ) yet not simply as offered on the crosse , but through faith in his blood , ( rom. 3. 25. ) that is , through his bloud applyed by faith . the bloud of jesus christ his sonne , ( saith saint john , 1 john 1. 17. ) cleanseth us from all sinnes , yet cleanse it doth not by being prepared , but by being applyed , prepared it was when hee poured it out once upon the crosse , applyed it is when he washeth us from our sinnes therein , ( rev. 1. 5. ) it is one thing therefore to speak of christs satisfaction , in the generall absolutely considered ; and another thing , as it is applyed to every one in particular ; the consideration of things as they are in their causes , is one thing ; and as they have an actuall existence , is another thing . things as they are in their causes , are no otherwise considerable , but as they have a possibility to be . the application of the agent to the patient , with all circumstances necessarily required , is it that gives to the thing an actuall being . that disease is curable for which a soveraigne medicine may be found , but cured it is not till the medicine be applyed to the patient ; and if it so fall out , that , the medicine being not applied , the party miscarries , we say , he was lost , not , becanse his sicknesse was incurable , but , because there wanted a care to apply that to him that might have helped him . all adams sonnes have taken a mortall sicknesse from their father , which , if it be not remedied , will , without faile , bring them to the second death : no medicine under heaven can heale this disease , but onely a potion confected of the blood of the lamb of god , who came to take away the sinnes of the world ; which , as prosper truly notes , habet quidem in se ut omnibus prosit ; sed si non bibitur non medetur . the vertue thereof is such , that if all did take it , all without doubt should be recovered , but without takeing it there is no recovery ; in the former respect it may be truly said , that no mans state is so desperate , but by this means it is recoverable , ( and this is the first comfortable newes that the gospel brings to the distressed soule ) but here it resteth not , nor feedeth a man with such a possibility , that he should say in his heart , who shall ascend into heaven to bring christ from above ? but it brings the word of comfort nigh unto him , even to his mouth and heart , and presents him with the medicine at hand , and desireth him to take it ; which being done accordingly , the cure is actually performed . a vindication of the late arch-bishop of armagh , from some mistakes made by master thomas pierce , both in his philanthropy , & post-cript at the conclusion of his correct copy of some notes of gods decrees , &c. affirming a change of judgement in him a little before his death , of some points controverted between mr. barlee and himself , but especially of universal grace and redemption , relating to the subject of the former treatise . by dr. bernard , preacher to the honourable society of grayes-inne . the printer to the reader . these two letters following , expected from the person to whom they were writ , as an appendix to another treatise , being hither to delayed the publick , and now conceived very requisite to be inserted here , as having a relation to the former tractates mentioned in one of them ; the doctor hath been importuned to permit them accordingly also , with some alteration and addition . the first letter of doctor bernards to mr. barlee , in answer to some passage in mr. pierces philanthropy . worthy syr , iam much your debtor for those large expressions of your affection to the late . arch-bishop of armagh , and the readinesse to cleare him from some injury done him by mr. thomas pierce , in his answer to a book of yours . two eminent men of each university , before i heard from you , had sent unto me for their private satisfaction . and now upon your letter and directions i have viewed the severall passages tending that way , chap. 1. sect. 3. 5. chap. 3. sect. 17. 7. chap. 4. sect. 13. which in sum i finde amounts to this , viz. that the late primate of armagh was , though a late , yet a serious convert : and affirmed , a little , or not long , before his death to severall persons , that he utterly rejected all those opinions of calvin . that there were evident marks of a change in him . that a little before his death he professed an utter dislike to the whole doctrine of geneva , in those affairs , &c. first ; it is possible mr. pierces enformers might mistake the doctrine for the discipline of geneva , or calvin , which by some in their sermons hath been advanced accordingly : or if it were of the doctrine , he hath taken a great latitude in saying , all the opinions , the whole doctrine . and the restriction . viz. in those affaires , is somewhat obscure , being introduced occasionally upon the speech of one or two of them . it had been better to have named the several points he means , from which howsoever , as to calvin , or geneva , how could he be said to revolt , when in terminis he did not professe the defence of either . it being the doctrine of s. augustine , which hath been confirmed by him . and for calvine , though i do not take upon me the defence of him neither , yet there is one doctrine of his , and in those affaires ( different from some of his own profession in geneva ) which must be exempted from mr. pierces universality , and which , will not be found that the primate rejected , viz. that massa corrupta was the object of praedestination , as bishop davenant makes it appear , ( in his determinations , q. 26. ) where he first cleares him from the a slanders the jesuites have raised of him in it , viz. that he should hold that god in the first act before any fore-sight of sin , elected some to glory , and ordained others to destruction ; and in the second place ordained the sinne of adam to that end , that he might exercise justice towards the reprobates , and mercy towards the elect ; and then gives you clearly b the truth of calvines judgement in two propositions confirmed out of divers quotations in his institutions , viz. that the corrupt masse ; or man lapsed , was the object of election and reprobation , though not the cause : and further , proves , that what the jesuits put upon calvine , their own popish writers were the prime authours of , viz. scotus , naclantus , pighius , catharinus , galatinus , alphonsus mendoza , who aver , that the c decree of praedestination is not onely before the decree of permitting the lapse of man , but also before the creating of him . and d desires it might be taken notice of , that the popish writers were the chief authors of that opinion , which denies 〈◊〉 lapsed to be the subject of divine praedestination ; which , if some of ours did consider , they would be the slower paced in the defence of that which hath occasioned this digression . howsoever , as to calvin's opinion , this reverend and learned bishop thus far supports it , that he joyns s. e augustines suffrage with his own in it ; and as it is there declared , i understand not how it is rejected by this eminent primate . but whatever these points were , if this be mr. pierces meaning , that a little before his death he should verbally retract what he had published in his works , i am assured ( though it be hard to prove a negative ) there was no such matter : but that he was constant in them to his end . when he was last in london , continuing here about seven weeks together , i was perpetually with him , taking then the opportunity of a further speaking with him of most of the passages of his life , as of the several books he had wrote , th● subjects of them , the occasion of their writing , when some such points ( as mr. pierce possibly may meane ) came into discourse . and then there was not the least change in him . and it is to be presumed , in that last act of winding up his whole life , if there had been any , he would have then mentioned it , and this was but about five weekes ( which is a little , or not long ) before his death . and it hath bee confirmed to me by a minister , who was at ryegate a fortnight before , as by some honourable persons , who spake with him of these subjects a few dayes before his death ; so that i believe mr. pierce hath not been well adadvised in publishing this his information . and it is no new thing to have bookes , as well as opinions , laid to his charge which he knew not : it was presumed in his life , and so the lesse wonder if it be practised after his death . there is a book entitled a method of meditation , which was printed in his name , anno 1651. and , though by his commands to me , it was then publickly declared to be none of his , yet since his death ( this 1657. ) it is reprinted , and , notwithstanding the renewing of that declaration by the same way wherein i found him abused , it is still sold under his name to the great dishonour of him . the passage which mr. pierce is most clear in , chap. 1. sect. 15. where , speaking of universal grace and redemption , he saith , the most learned anti-arminians have been fein to assert it , as well as arminius . among us , the late bishop of armagh , &c. first , he should have done well to have named where he hath asserted it in any of his works , next , what , or who compelled him , that he was fein to do it ; and if by that speech as well as arminius he means ( according to common construction ) as full , or in the same terms as arminius ; it will be the hardest proof of the three ; whom he scarce ever names in his works : his aime being against pelagius and his disciples . unlesse that passage in his pelagian history may be so applyed ( wrapped up under the title of britanniae antiquitates , pelagius being a britain , which he intended to have taken out , and printed as a treatise by it selfe ) where he having given us at large the bold and rugged language , with which julian , one of pelagius his followers , in defence of his doctrine , greets the most mild and meek father s. augustine , he addes this , chap. 11. p. 312. ) cujus idcirco verba hic describenda putavi ; ut in hoc speculo contemplaretur lector , consimiles nostrorum temporum ardeliones ; thrasoni huic adeo geminos , ut in eos , hujus spiritus quasi per pythagoricam quandam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immigrasse videatur : i know not how he can call him an anti-arminian , unlesse he confesse them to be pelagians . secondly , in this particular concerning universall redemption i have cause to believe there was not any change in him from what his judgement was many yeares agone : and if he were not totally according to calvin , must it therefore be argued , he was wholly for arminius ? might not there be a mean wherein he might tread more safely according to the ancient doctrine of the church ? and indeed to deal clearly with you , his judgement in this point was in a middle way different , both from yours , and mr. pierce , which if it might not expose him to both your pens and censures , but be a reconciliation between you , ( the latter of which i see little hope of ; ) i might be moved the more willingly to declare it . i do the rather mention this ; because , as mr. pierce saith , you call it the chief head of arminianisme , so he saith , 't is that with which other opinions in debate must stand , or fall : and chap. 3. p. 15. excuseth his prolixity on it , because if this error be once disclaimed by the adversary , all the rest will tumble of their own accord , &c. in a word , i am sorry to find that heat between you , which beng ministers and neighbours , is the more unseemly . i shall advise you in your reply to endeavour rather to heal up the breach , than make it wider ; the fruits of the spirit appearing much in meeknesse and gentlenesse , &c. and laying aside all verball animosities and personal reflections , calmely to fall upon the matter , and so i commend you and your labours to gods blessing and direction , and rest your very assured friend n. bernard . grayes-inne , march 11. 1656. a vindication of the primate , from a late change of opinion . a second letter , of the said doctor bernard to mr. barlee , in answer to a part of a postscript at the conclusion of a book of mr. pierces , viz. a correct copy of some notes of gods decrees , &c. wherein the former erroneus report raised upon the late arch-bishop of armagh , especially concerning universal grace , or redemption , being more largely affirmed , is here more fully cleared and vindicated . sir . i have lately received from you another book of master pierces , which i saw not before , viz. a correct copy of gods decrees , &c. in the postscript of which i find a larger confirmation of what had been affirmed by him , in relation to the late arch-bishop of armagh , and primate of ireland : which , at your desire , i cannot refuse to return you my sense of also . the authour is a stranger to me , but appears to be a man of very excellent parts and abilities , and i am sorry he hath been moved to employ them in this particular , in a continued confident declaring the change of opinion in so learned and pious a prelate ( as himselfe worthily styles him , ) to whom for ought i know he was a stranger , and adding , that what he hath before affirmed to be upon a just ground and mature deliberation , and yet i find no other foundation upon which this is built , than the report of others . the frequent experimental failing of which , when it comes to the proof , hath wrought it out of reputation , with prudent men , to depend upon . that which i find in the conclusion of his postscript , i must begin with , wherein he doth determine , viz. that whosoever shall appear to hold the negative , that my lord primate of armagh did not declare his rejection of these opinions , which i resist , and which himselfe formerly embraced , will wrong the memory of the bishop . as i do not ( according to his caveat ) take upon me to prove a negative , so i do not understand the ground of this definitive sentence , upon whomsoever shall adhere to it . i am sure his meaning is not , because he doth resist them ; and lesse shew is there , because the primate had formerly embraced them ; for a changeablenesse in doctrine carries in it self a shew of dishonour , that with him there should be yea and nay : surely there must be somewhat of grosse corruption , or dangerous consequence formerly taught and professed by this good primate , that should incurre this censure ; and it is too early a conclusive , while they are yet in dispute between you , and the matter not heard on the primates side ; which i expected not from a person so ingenuous , as i read master pierce to be . and howsoever the whole implies that the primate had wronged himselfe , if not his hearers and readers , in preaching and writing of untruths so long ; but much more if he had died without retracting them ; and that the injury done to him , is already decreed to lye upon that person that shall affirm otherwise of him in either : yet this must not deterre or discourage me in this service of his vindication , leaving it to the judgemnent of others , which may be thought lesse injurious , the averring his constancy , or inconstancy in matters of such weight and moment . i shall be contented he do enjoy his opinion , if he will not censure me for not forsaking my own , viz. that i think i should wrong him and my selfe , at least do neither right , if i should silently let this belief of him passe without putting it to a stand , by producing those probabilities which have prevailed with me to the contrary . that which mr. pierce professeth , viz. that he published it to the immortall honour of that great prelate , doth not well suit with the expressions in the next breath , calling it an error which had possest him , and intimating it to be a retraction of his aberrations , or a penitency of his sins , which he having no sense of , or not expressing it till then , he must have contracted a great guilt all his life , both in preaching and writing to the subversion , possibly , of many . this if he had found himself guilty of , a verball retraction would not have sufficed , but he should have given satisfaction also by his pen : his judgement having been by that transmitted beyond the seas , which one sermon in a church in london , or opening his mind to a few in private , could not have expiated : neither would so good a man as he , have rested in it , but with s. augustine humbly have revoked his error in that way also ; but i believe none of those pretended witnesses of his change will say that he gave them that promise or that they did so much as request it of him , though they had time enough to have wrote unto him , if omitted in the conference . and certainly mr. pierce , ( to use his own expression ) had in singlenesse of affection done him more right and honour , if he had left him wholly to his works ; which do sufficiently testifie of him , rather than thus to bring him upon the stage after his death , and give sentence on him onely upon hear-say : there being no necessity in this dispute to have so much as named him . neither can i think those , any cordial friends of the bishops ( as he stiles them ) who have been the occasion of putting him upon it . and i do remember that the last time he was in london , he did expresse a suspition of some that came to visit him , that they would by wresting his words , make some such use of them , as now appears : who proposed discourses of the like subjects to him , and whereupon he did confirm at full that which had been his judgement of them formerly . for that of mr pierces offer of proof by some learned and grave divines , who had conference with the bishop , and will ( as he saith ) be glad to attest the same under their hands : as i know not what cause there should be of gladnesse , or forwardnesse in this testimony ; so when they shall meet with contrary attestations by the like of their own profession , it makes me sad , to foresee what a fire this may possibly kindle among us , ( to the rejoycing of those of the church of rome ) which i have no mind to burn my fingers in , onely i stick firmly to my perswasion in my former letter confirmed there by several probable testimonies , that there was no such change as is pretended in him near his death . and if this of mr. piercies affirmation should prove to be the raising of a false report , ( which he ingenuously confesseth to be so great an evill , and doth so hate and condemne , whether through ignorance , or credulity : ) this must be of the first magnitude , when it hath for its object so eminent and pious a person , whose praise being through the churches , and in special , for those his labours tending to those subjects , the whole reformed church are concerned in it . i find him still puuctually observing his former expression , viz. rejecting all the doctrines of geneva , in which besides the latitude , there is this ambiguity , whether it be meant according to calvin , or beza ; for both were of geneva ; between whom in some of these points there was the like difference as between mr. perkins and bishop abbot , with us , viz. in the supralapsarian opinion , which * beza was for , but calvin held it otherwise , as hath been shewed in the former letter . it had been better to have instanced the particulars of those doctrines , than thus by clouding them in the generals to put us upon conjectures , which they should bee . the onely point which he names here , is , that the primate embraced the doctrine of universal redemption , and saith , in that he doth as good as say all . he doth not assert it from his own knowledge , but saith he hath it from many most unquestionable persons which had it poured into their eares , by the primates own mouth . if it were in a sermon of his at a church in london , the last he preached in that city , and many moneths before his death ; ( which i am enformed by others is the sense of it ) i was present at it , and with me there was no new thing observed to have been uttered by him , differing from what his judgement was many yeares agone , since i had the happinesse to be known unto him . it may be some of these persons produced for witnesses being strangers to him and taking him to be of the other extremity might apprehend it as a retractation , if they heard him affirming , that by the death of christ all men receive this benefit that they are salvabiles or put into a capacity of sulvation ; that terms of peace are procured for all mankinde , that all mens sins are become pardonable , mercy attainable , ( in which state those of the angelical nature which fell , are not . ) that there is some distinction to be made between his satisfaction ( rightly understood ) and his intercession , according to that of our saviour , i pray for these , i pray not for the world , &c. it is possible , for ought i know , some such expressions might be his then . but that by this universal redemption should be understood such an universal grace , that the same measure of it , without any distinction , should equally , and alike , be conferred and aplied to judas , which was to peter ; and that the onely difference , was , the free-will of peter in accepting , without any further cause of thanks to god for his grace in inclining him accordingly , &c. this i suppose will not be attested to have been professed by him , either in this , or any other sermon , or private conference with him . and in this present enlargement , i would not be understood to interpose my selfe in the controversie ; or to affixe thus much upon mr. piercies judgement , but only to averre , that the primate at his last in this particular differed not from what he had declared formerly , which the former tractate , i suppose , will confirm , now published , but not resolved on , when this was first written . that which he saith , is the summe of what he had said , viz. that the reverend primate did conform his judgement to all the fathers of the church for the first four centuries after christ , this he might averre without any relation to these points in controversie , it being the term , or thereabouts , which he accepts of in his answer to the jesuit malones challenge in the justfying , or condemning those twelve points of controversie , between us and the church of rome , of which one concerning free will is of this fraternity . what the primates judgement was of that , is sufficiently declared there , and he continued in the same without any change the last time i saw him , by the discourse i had then with him of it : and s. augustine ( unlesse we be over-strict ) may be admitted within that compasse , being accounted by the primate , at the time when he was consecrated a bishop , to be but in anno 410. and prosper reckons his death , in 433. being then of age , 76. before whose time these points were never discussed by the fathers at large singly , nor determined by them joyntly in any council ; which pelagius gave the first occasion of : and 't is known that the doctrine of st. augustine against him is inclined unto , and defended by the primate in his works . and , to say no more , the articles of religion , agreed upon by the arch-bishops and bishops , and the rest of the clergy of ireland , in the convocation holden at dublin , anno 1615. which fully determine and declare all those points accordingly ; he had then the honour to be appointed by the synode as a principal person to draw them up ; now the last time i saw him ( which was after that pretended testimony of the witnesses of his change , either in publick or private ) he did fully confirm and commend them to me to be heeded and observed by me as the summary of his judgement in those and other subjects , of which i have said somewhat more , elsewheree . that of mr. piercies drawing in more to bear him company , viz. king james , b. andrews , melancthon , in their changes also for the better , as he is pleased to derermine ; doth not concern me to take notice of : onely if he have found it as their last will and testament in their works , he shall but charitably erre ( to use his own words ) if he should be mistaken ; but no such matter appears here , as to the primate . in a word , i cannot but professe my respect to mr. pierce , both for his own worth , as the great esteem which in this postsript ( more then in his former book ) he hath expressed of this eminent primate , and can easily believe he would account it a reputation to his opinion , that his might patronize it , by the great esteem had of him in all parts of the reformed church , both for his learning and piety ; and i have so much charity as to believe that this error is more to be imputed to his informers than himself , and if i were known to him i would advise him not to insist any farther in it , it being by these several circumstances so improbable ; but , according to his own ingenuous offer , to make an ample satisfaction , and what he hath so highly extolled in the primate to have been his glory and honour in preferring truth before error , in that his supposed imaginary retractation , i may without offence return the application to himselfe ; which , with all prudent men , will be much more , his own commendation , and though , according to his profession , he be innocent , as to any voluntary injury ; thinking he did god and him good service : yet it being a wrong in it selfe , will deserve some apology . and , indeed , it wil be hard for any prudent impartial man to believe , that what the primate upon mature deliberation and long study for so many yeares had professed in the pulpit , and at the presse , he should be so soon shaken in minde , as , without any convincing force of argument from any other , that is known , at once renounce all he had formerly said , and draw a cross line over all he had wrote ; and that in a sermon , not made of purpose for that end , ( which had been very requisite , and which must have been of too narrow a limit in relation to so many subjects here intimated ) but onely as on the bye ; i say , when his workes wherein hee is clearly seen and largely declared , with a cloud of ear-witnesses for many yeares , both in publick and private , confirming his constancie in them , through the diverse changes of the times to his last , shall be produced and laid in one ballance ; and a few witnesses of some few passages at one sermon , who in a croud might be mistaken , and the apter to be so , by the interest of their own opinion ; put into the other ; will not all unbyassed persons cast the errata into the latter ? i shall conclude with a course complement to your selfe ; that i have not thus appeared for your sake , to whom i am a stranger , nor out of any opposition to mr. pierce , who appeares to me to be a person of value : but onely out of my duty and high account , i must ever have of the memory of that judicious , holy , and eminent primate : and so commit you to gods protection and direction , and rest , your assured friend n. bernard . grayes-inne , june 10. 1657. a learned letter of the late arch-bishop of armagh to dr. twisse , concerning the sabbath , and observation of the lords day . worthy sir , your letter of the first of february came unto my hands the seventh of april , but , my journy to dublin following thereupon , and my long stay in the city , ( where the multiplicity of my publick and private employments would scarce afford me a breathing time ) was such ; that i was forced to defer my answer thereunto , untill this short time of my retiring into the countrey : where , being now absent also from my library : i can rather signifie unto you , how fully i concurre in judgement with those grounds , which you have so judiciously laid in that question of the sabbath , than afford any great help unto you in the building , which you intend to raise thereupon . for when i gave my selfe unto the reading of the fathers , i took no heed unto any thing that concerned this argument : as little dreaming that any such controversie would have arisen among us . yet generally i do remember that the word sabbatum in their writings doth denote our saturday : although by analogy from the manner of speech used by the jewes , the term be sometimes transferred to denote our christian festivities also , as sirmondus the jesuite observeth , out of sidonius apollinaris , ( lib. 1. epist. 2. ) where , describeing the moderation of the table of theodorick , king of the gothes upon the eves , and the excesse on the holy day following ; he writeth of the one , that his convivium diebus profestis simile privato est , but of the other . de luxu autem illo sabbatario narrationi meae supersedendum est , qui nec latentes potest latere personas . and because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the fourth commandement pointeth at the sabbath , as it was in the first institution , the seventh day from the creation : therefore they held that christians were not tied to the observance thereof . whereupon you may observe , that s. augustine in his speculum ( in operum tomo 3o. ) purposely selecting those things which appertained unto us christians ; doth wholly pretermit that precept , in the recital of the commandements of the decalogue ; not because the substance of the precept was absolutely abolished : but because it was in some parts held to be * ceremonial , & the time afterwards was changed in the state of the new testament , from the seventh to the first day of the week : as appeareth by the authour of the 25 sermon , de tempore ( in 10 o tomo operum augustini : ) and that place of athanasius in homil . de semente , where he most plainly saith , touching the sabbath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . whereupon caesarius arelatensis in his twelfth homily , doubted not to preach unto the people . verè dico , fratres , satis durum & prope nimis impium est , ut christiani non habeant reverentiam diei dominico , quam judaei observare videntur in sabbato , &c. charles the great in his lawes , taketh it for granted , that our observation of the lords day is founded upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the fourth commandement . statuimus ( saith he , a libro 1o. capitularium , cap. 81. ) secundum quod & in lege dominus praecepit , ut opera servilia diebus dominicis non agantur ; sicut & bonae memoriae genitor meus in suis synodalibus edictis mandavit : and lotharius likewise , in legibus alemannorum , titulo 38. b die dominico nemo opera servilia praesumat facere : quia hoc lex prohibuit , & sacra scriptura in omnibus contradicit . accommodating the law of god touching the sabbath unto our observation of the lords day , by the self-same analogy ; that the church of england now doth in her publick prayer : lord have mercy upon us , and incline our hearts to keep this law. the jewes commonly hold two things touching their sabboth ; as menasses ben-israel sheweth in his eighth probleme , de creatione ; which be published at amsterdam the last year . first , that the observation thereof was commanded onely unto the a israelies , ( where he speaketh also of the seven precepts of the sons of noah ; which have need to be taken in a large extent , if we will have all the duties that the heathen were tyed unto to be comprised therein ) secondly , that it was observed by the patriarchs , before the coming out of egypt . for that then the observation began , or that the israelites were brought out of egypt , or the egyptians drowned upon the sabbath ; i suppose our good friend mr. mead will not be able to evince , either out of b deut. 5. 15 or out of any other scripture whatsoever . and the text , genes . 2. 3. ( as you well note ) is so cleare for the ancient institution of the sabbath , and so fully vindicated by d. rivet from the exceptions of gomarus ; that i see no reason in the earth why any man should make doubt thereof : especially considering withall , that the very gentiles , both civill and barbarous , both ancient and of latter dayes , as it were by an universal kind of tradition , retained the distinction of the seven dayes of the week , which if dr. heylin had read , so well proved as it is , by rivetus and salmasius , he would not have made such a conclusion as he doth : that because the heathen ( of the four great monarchies at least ) had no distinction of weeks , therefore they could observe no sabbath ; whereas he might have found , that the distinction of the dayes of the week did reach etiam ad ipsos usque sauromatas , for even of the slavonians themselves ( while they yet continued in their ancient paganisme : ) thus writeth helmoldus , chronic. slavor . lib. 1. cap. 84. illic secundâ feriâ populus terrae , cum flamine & regulo , convenire solebant propter judicia , the same order of the dayes of the week being retained by them , which theophilus the old bishop of antioch noteth to have been observed by all mankind . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he , lib. 2. ad antolycum ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) confounding as it seemeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as also doth lacta●tius , lib. 7 cap. 14. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherewith we may joyn that other place of johannes philoponus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 7. cap. ult . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who , with shewing the cause thereof , thus shuts up the whole work . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we see it a almost generally observed in all nations , though never so farre distant , and strangers one to another , that in their reckoning of numbers , when they come to ten , they return to their addition of 1. 2. and 3. again . if it should be demanded , how they did all come to agree upon this kind of arithmetick ; and not some place their period at 8. some at 12. some at 15 ? i suppose this could not be better resolved , than by saying they had this by tradition from the first fathers that lived before the dispersion ; and that this is not an improbable evidence of that truth propounded by the apostle unto the philosophers of athens , acts 17. 26. that god made of one bloud all nations of men to dwell on all the face of the earth . how more when we finde a farre greater agreement among the nations , in the computation of the seven dayes of the week ( the self-same day , which is accounted the first by one , being in like manner reckoned so by all ; notwithstanding , that great variety of differences : which is betwixt them in the ordering of their years and moneths : ) how much more strongly , i say , may we conclude from hence , that the tradition of the seventh day was not of moses , but of the fathers , and did not begin with the common-wealth of israel , but was derived unto all nations by lineal descent from the sons of noah ? adde hereunto that those heathens , who were strangers from the common-wealth of israel , though they made not the seventh day as festival as the jews did ; yet did they attribute some holinesse to it , and gave it a peculiar honour above the other dayes of the week ; wherein they retained some relicks , and preserved still some clear foot-steps of the first institution . quinetiam populi jam * olim , saith josephus , ( sub fin . lib. 2. contra apion . ) multùm nostram pietatem aemulantur : neque est civitas graecorum ulla usquàm aut barbarorum , nec ulla gens , ad quam septimanae , in qua vacamus , consuetudo minimè pervenerit ; jejuniaque & candelabra accensa , &c. of which rite of lighting of candles , or lamps rather , mention also is made by seneca in his 95 th . epistle : accendere aliquam lucernam sabbathis prohibeamus ; quoniam nec lumine dii egent , & ne homines quidem delectantur fuligine . and by tertullian lib. 1. ad nation . cap. 13. where he noteth also those to be the sabbaths observed by the nations , saying thus unto them . qui solem & diem ejus nobis exprobratis , agnoscite vicinitatem : non longè à saturno & sabbatis vestris sumus , wherein though their devotion were somewhat like 〈◊〉 of the jewes , ( which is all that those words of josephus do import ; multum nostram pietatem aemulantur , ) yet that it was not done by any late imitation of them , or with any relation at all to their observance ; that other place of tertullian doth seem to evince , in the 16 th . chapter of his apologeticum . aequè si diem solis laetitiae indulgemus , aliâ longè ratione quàm religione solis ; secundo loco ab eis sumus qui diem saturni otio & victui decernunt , exorbitantes & ipsi à judaico more , a quem ignorant . and that they did not celebrate their satturdayes , with that solemnity wherewith themselves did their annuall festivities , or the jewes their weekly sabbaths , may appear by the words of this same author , in the 14 th . chapter of his book de idololatriâ , thus speaking unto the christian , ( who observed 52 lords dayes every year , whereas all the annual festivities of the pagans put together , did come short of fifty . ) ethnicis semel annuus dies quisque festus est ; tibi octavo quoque die . excerpe singulas solemnitates nationum , & in ordinem texe ; pentecosten implere non potuerunt . and yet , as i said , that they accounted satturday more holy , and requiring more respect from them than the other ordinary dayes of the week , may be seen by that of tibullus . eleg. 3. lib. 1. aut ego sum causatus aves , aut omina dira . saturni sacra me tenuisse die . and that of lucian , a in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of boyes getting leave to play 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that of aelius lampridius , touching alexander severus , using to go unto the capitols and other temples , upon the seventh day . whereunto we may adde those verses of the ancient greek poets , alleadged by clemens alexandrinus , ( lib. 5. stromat . ) and eusebius ( lib. 13. praeparat . evangelic . ) which plainly shew that they were not ignorant , that the works of creation were finished on the seventh day , for so much doth that verse of linus intimate . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of homer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of callimachus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the israelites , by the law of moses , were not only to observe their weekly sabbath every seventh day , but also their feast of weekes once in the year : which although by the vulgar use of the jewish nation it may now fall upon any day of the week , yet do the samaritans untill this day constantly observe it on the first day of the week ; which is our sunday , for which they produce the letter of the law , levit. 23. 15 , 16. where the feast of the first fruits ( otherwise called pentecost , or the feast of weeks ) is prescribed to be kept the morrow after the seventh sabbath ; which not they onely , but also amongst our christian interpreters , isychius and rupertus do interpret to be the first day of the week . planiùs , saith isychius , legislator intentionem suam demonstrate volens , ab altero die sabbati memor ari praecepit quinquaginta dies : dominicum diem proculdubiò volens intelligi . hic enim est altera dies sabbati , ( in hâc enim resurrectio facta est ) qua hebdomadae numerantur septem , usque ad alterum diem expletionis hebdomadae . dominicâ rursus die pentecostes celebramus festivitatem , in quâ sancti spiritus adventum meruimus . a where you may observe by the way , that although this authour made a little bold to strain the signification of altera dies sabbati , ( which in moses denoteth no more than the morrow after the sabbath ) yet he maketh no scruple to call the day of christs resurrection another sabbath day , as in the councel of friuli also ( if i greatly mistake not the matter ) you shall find satturday called by the name of sabbatum ultimum and the lords day of sabbatum primum , ( with some allusion perhaps to that of st. ambrose , in psal. 47. ubi dominica dies caepit praecellere , quâ dominus resurrexit ; sabbatum , quod primum erat secundum haberi caepit à primo , ) not much unlike unto that , which dr. b heylin himself noteth out of scaliger of the aethiopian christians ; that they call both of them by the name of sabbaths : the one the first , the other the latter sabbath ; or in their own language , the one sanbath sachristos , ( i. e. ) christs sabbath , the other sanbath judi , or the jews sabbath . but touching the old pentecost it is very considerable , that it is no where in moses affixed unto any one certain day of the moneth , as all the rest of the feasts are : which is a very great presumption , that it was a moveable feast , and so c varied , that it might alwayes fall upon the day immediately following the ordinary sabbath . and if god so order the matter , that in the celebration of the feast of weeks the seventh should purposely be passed over , and that solemnity should be kept upon the first : what other thing may we imagine could be praesignified thereby , but that under the state of the gospel the solemnity of the weekly service should be celebrated upon that day ? that on that day the famous pentecost in the 2. of the acts was observed , is in a manner generally acknowledged by all : wherein the truth of all those that went before being accomplished , we may observe the type and the verity , concurring together in a wonderfull manner . at the time of the passeover christ our passeover was slain for us : the whole sabboth following he rested in the grave . the next day after that sabbath , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or sheaf of the first fruits of the first ( or barly ) harvest was offered unto god ; and christ rose from the dead , and became the first fruits of them that slept ; many bodies of the saints that slept , arising likewise after him . from thence was the count taken of the seven sabbaths ; and upon the more after the seventh sabbath ( which was our lords day ) was celebrated the feast of weeks , the day of the first fruits of the second ( or wheat ) harvest : upon which day the apostles having themselves received the first fruits of the spirit , begat three thousand soules with the word of truth , and presented them as the first fruits of the christian church unto god , and unto the lamb. and from that time forward doth waldensis note that the lords day was observed in the christian church in the place of the sabbath . quia inter legalia ( saith he ) tunc sublata sabbati castodia fuit unum , planum est tunc intrâsse dominicam loco ejus : sicut baptisma statim loco circumcisionis . adhuc enim superstes erat sanctus johannes , qui diceret : et fui in spiritu die dominicâ , apocal. 1. cùm de dominicâ die ante christi resurrection nulla prorsùs mentio haberetur . sed statim post missionem spiritus sancti , lege novâ fulgente , in humano cultu sublatum est sabbatum ; & dies dominicae resurrectionis clarescebat dominica . the revelation exhibited unto st. john upon the lords day ; is by irenaeus ( in his fifth book ) referred unto the empire of domitian , or , as s. hierome in his catalogue more particularly doth expresse it , to the fourth yeare of his reigne : which answereth partly to the forty ninth , and partly to the ninty fifth year of our lord , according to our vulgar computation ; and was but eleven or twelve yeares before the time , when ignatius did write his epistles . of whom then should we more certainly learn , what the apostle meant by the lords day , then from ignatius ? who was by the apostles themselves ordained bishop of that church , wherein the disciples were first called christians ; and in his epistle to the magnesians clearly maketh the lords day to be a weekly holy day , observed by christians , in the room of the abrogated sabbath of the jews : than which , can we desire more ? but here you are to know , beside the common edition , wherein the genuine epistles of ignatius are fouly depraved by a number of beggarly patches added unto his purple by later hands ; there is an ancient latine translation to bee found in the library of caies colledge in cambridge ; which , although it be very rude , and corrupt both in many other , and in this very same place also of the epistle to the magnesians ; yet is it free from these additaments , and in many respects to be preferred before the common greek copy , as well because it agreeth with the citations of eusebius , athanasius , and theodoret , and hath the sentences vouched by them out of ignatius ( and particularly that of the eucharist , in the epistle to the smyrnians ) which are not at all to be found in our greek ; and hath in a manner none of all those places in the true epistles of ignatius , against which exception hath been taken by our divines : which addeth great strength to those exceptions of theirs , and sheweth that they were not made without good cause . now in this translation there is nothing to be found touching the sabbath , and the lords day in the epistle to the magnesians , but these words only . non ampliùs sabbatizantes , sed secundùm dominicam viventes , in quâ , & vita nostra orta est ; whereunto these of our common greeke may be made answerable . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all those other words alleadged by dr. heylin , ( part . 2. pag. 43. ) to prove that ignatius would have both the sabbath and the lords day observed , being afterwards added by some later grecian ; who was afraid that the custome of keeping both dayes observed in his time should appear otherwise to be directly opposite to the sentence of ignatius , whereas his main intention was to oppose the ebionites of his owne time : who , as eusebius witnesseth in the third book of his ecclesiasticall history , did both keep the sabbath with the jewes , and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by whose imitation of the church herein , the antiquity of the observation of the lords day may be further confirmed : ebion being known to have been st. paul's antagonist ; and to have given out of himself , that he was one of those that brought the prices of their goods , and laid them down at the apostles feet : as the universality of the observance may be gathered by the argument drawn from thence by eusebius towards the end of his oration of the praises of constantine ) to prove the preeminency of our saviour christ , above all the gods of the heathen : because this prescript of his touching the celebration of this day was admitted and submitted unto , not within the dominions of constantine onely , but also throughout the compasse of the whole world . * quis n. ( saith he ) cunctis totius orbis terrarum incobis , seu terra seu mari illi sint , praescripserit ut singulis septimanis in unum convenientes diem dominicum festum celebrarent ; instituentque ut sicut corpora pascerent cibariis , sic animos divinis disciplinis refi●erent ? we see then that the doctrine , which the true ignatius received immediately from the hands of the apostles , was the very same with that was delivered by the fathers of the councel of laodicea , about 250 years after , ( for the profs produced by the authours , to whom my a lord of eli , pag. 73. refereth us , for having it to be held before the first nicene , are nothing worth . ) non oportet christianos judaizare & in sabbatho otiari ; sed ipsos eo die operari , diem autem dominicum praeferentes otiari ( si modo possint ) ut christianos : the contrary whereunto pope gregory the first ( in registr . lib. 11. epist. 3. esteemeth to bee the doctrine of the preachers of antichrist : qui veniens , diem dominicum & sabbatum ab omni opere faciet custodiri : which my lord of eli , pag. 219. ) rendreth ; upon the old sabbath-day , or upon the sunday : by a strange kinde of mistake turning the copulative into a disjunctive . a letter of doctor twisse to the lord primate , thanking him for the former letter , and his book de primordiis , brit. eccles. the history of goteschalcus , &c. where the honour and respect he gives him is exemplary , unto others . most reverend father in god , i was very glad to hear of your grace his coming over into england ; and now i have a faire opportunity to expresse my thankfull acknowledgement of that great favour wherewith you were pleased to honour me , in bestowing one of your books upon me , de origine britannicarum ecclesiarum ; which i received from sir benjamin rudierd in your grace his name , about the end of summer last , wherein i do observe not onely your great learning and various reading manifested at full , but your singular wisdom also in reference to the necessitous condition of these times ; taking so fair an occasion to insert therein , the history of the pelagian heresie , so opportunely coming in your way . your history of goteschalcus was a piece of the like nature , which came forth most seasonably ; we know what meetings there were in london thereupon by some ; and to what end , to relieve the reputation of vossius , who laboured not a little when he was discovered to have alleadged the confession of pelagius , for the confession of austin : as also in fathering upon the adrametine monkes , the original of the praedestinarian heresie : i was at that time upon answering corvinus his defence of arminius , and had dispatcht one digression upon the same argument , and in the issue concluded that it was but a trick of the pelagians to cast the nick-name of the praedestinarian heresie , upon the orthodox doctrine of st. austine : but upon the coming forth of your goteschalcus , i was not onely confirmed therein , but upon better , and more evident grounds , enabled in a second digression to meet with the dictates of — who endeavoured to justifie the conceit of vossius , but upon very weak grounds . thus i have observed with comfort the hand of god to have gone along with your grace , for the honouring of the cause of his truth , in so precious a point as is the glory of his grace . and i nothing doubt , but the same hand of our good god will be with you still , and his wisdome will appear in all things you undertake , whether of your own choice , or upon the motion of others : there being never more need of hearkening unto , and putting in practice our saviours rule , be ye wise as serpents , and innocent as doves . and have i not as great cause to return your grace most hearty thanks , for the kind letters i received in answer to the motions i was emboldned to make ; had it been but onely to signifie the great satisfaction i received thereby in divers particulars , but especially in two principal ones ; the one , the mystery of the feasts of first fruits opened to the singular advantage of the honour of the lords day in the time of the gospel , the other , in correcting ignatius by a latine manuscript of caies colledge ; which since i have gotten into my hands , and taken a copy thereof , and have caused it to be compared with two other copies , manuscripts in oxford , the one in magdalene , the other in baliol colledge library ; i take no small comfort in the hope i conceive of seeing your grace before your departure into ireland , i heare of a purpose your grace hath to see oxford , and abide some time there , the lord blesse you , and keep you , and make his face to shine upon you . newberry may 29. 1640. yours in all observance , desiring to sit at your grace his feet . william twisse . mr. chambers of clouford by bath , hath long ago answered dr. heylines history of the sabbath , but knowes not how to have it printed . a clause in a letter of the primates , to mr. ley , of the sabbath . for mine own part , i never yet doubted but took it for granted ; that as the setting of some whole day apart for gods solemne worship was juris divini naturalis , so that this solemne day should be one in seven , was juris divini positivi , recorded in the fourth commandement . and such a jus divinum positivum , here i mean , as baptisme and the lords supper are established , both which lie not in the power of any man , or angel to change , or alter , wherein me thinks , your second position is a little too waterish , viz. that this doctrine rather then the contrary is to be held the doctrine of the church of england ; and may well be gathered out of her publick liturgy , and the first part of the homily concerning the place , and time of prayer . whereas , you should have said that this is to be held undoubtedly the doctrine of the church of england . for if there could be any reasonable doubt made of the meaning of the church of england in her liturgy , who should better declare her meaning , than self in her homily ? where she peremptorily declareth her minde . that in the fourth commandement god hath given expresse charge to all men , that upon the sabbath day , which is now our sunday , they should cease from all weekly and work-day labour , to the intent , that like as god himself wrought six dayes , and rested the seventh , blessed and sanctified it , and consecrated it to rest , and quietnesse from labour , even so gods obedient people should use the sunday holily , and rest from their common , and daily businesse , and also give themselves wholly to heavenly exercises of gods true religion and service ; than which , what could you devise to say more your self ? for the further maintenance of which doctrine , i send you herewith a treatise , written by a a learned man ( now with god ) against theophilus brabourn ; who gave occasion to the raising up of these unhappy broiles ; which , if it may any way conduce to the furtherance of your more exact treatice , &c. i shall be very glad , and be ready to , &c. part of a letter of the primates , to an honourable person , not long after the coming forth of doctor heylins book ▪ of the history of the sabbath , which i found wrote in the same paper with the former . as for dr. heylins a relation , concerning our articles of ireland , it is much mistaken . for first where he saith , they did passe when his majesties commissioners were imployed about the setling of the church , anno 1615. and chargeth them with this strict austerity ( as he termeth it ) in the prescript observation of the lords day , he sheweth himself very credulous , there having been no such commissioners here at that time , and our articles having been published in print divers years before the commissioners ( whom hee meaneth ) came hither , as sir nathaniel rich ( who was one of them himself ) can sufficiently inform you . secondly , where he saith , he is sure , that till that time the lords day had never attained such credit as to be thought an article of the faith , he speaks very inconsiderately . hee that would confound the ten commandements ( whereof this must be accounted for one , unlesse he will leave us but nine ) with the articles of the faith , he had need be put to learn his catechisme again : and he that would have every thing , which is put into the articles of religion ( agreed upon in the synod for the avoyding of diversity of opinions , and for the maintenance of peace , and uniformity in the church ) to be held for an article of the faith , should do well to tell us whether hee hath as yet admitted a the book of the ordination of bishops , and the two volumes of homilies into his creed , for sure i am he shall find these received in the articles of religion , agreed upon in the synod held at london , 1562. to which doctor heylen himself having subscribed , i wonder how he can oppose the conclusion , which he findeth directly laid down in the homily of the time and place of prayer in the fourth commandement , viz. god hath given expresse charge to all men that upon the sabbath-day which is now our sunday ( for these are the plain words of the homily , which the doctor with all his sophistry will never be able to elude ) they shall cease from all weekly , and week-day labour , to the intent thot like as god himselfe wrought six dayes , and rested the seventh , and blessed , and consecrated it to quietnesse , and rest from labour , even so gods obedient people should use the sunday holily , and rest from their common and daily businesse , and also give themselves wholly to the heavenly exercises of gods true religion and service . by the verdict of the church of england , i am sure the lords day had obtained such a pitch of credit , as nothing more could be left to the church of ireland in their articles , afterward to adde unto it . thirdly , he shameth not to affirm , that the whole book of the articles of ireland is now called , in ( which is a notorious untruth . ) and lastly , that the articles of the church of england , were confirmed by parliament in this kingdome , anno 1634. where it is well known that they were not so much as once propounded to either house of parliament , or ever intended to be propounded . the truth is , that the house of convocation in the beginning of their canons , for the manifestation of their agreement with the church of england , in the confession of the same christian faith , and the doctrine of the sacraments ( as they themselves professe ) and for no other end in the world , did receive and approve of the articles of england ; but that either the articles of ireland were ever called in , or any articles , or canons at all , were ever here confirmed by act of parliament , may well be reckoned among doctor heylins fancies . which shews what little credit he deserves in his geography , when he brings us newes of the remote parts of the world , that tells us so many untruths of things so lately , and so publickly acted in his neigbour nation . a confirmation of the latter clause in this letter of the primates , viz. that the articles of ireland ( determining the observation of the lords day ) were not called in anno 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 the lord primates funeral , but in truth , he wrongs himself and our church in those detractions from him . a letter of the late arch-bishop of armagh , and primate of ireland , to doctor bernard of grayes inne , containing his judgement of the ordination of the ministry in france and holland . i received this following letter from the late arch-bishop of armagh , not long before his death , which ( at the desire of some prudent men , and of different opinion in the subject of it ) i have been moved to publish , which indced was committed to me by him for that end , and i do it the rather now , in regard somewhat hath been mistaken in the discourse of it , to his prejudice on both sides : so that without breach of trust i could no longer detain it . the occasion of it was this , there was given me by an honourable person a writing , containg a report raised of the said arch-bishop concerning his judgement of the ordination beyond the sea , which he prayed me to send unto him , which is as followeth : mr. — asked the arch-bishop of armagh , upon occasion of an ordination , what he thought of them that were ordained by presbyters ? he said he judged their ordination to be null , and looked on them as lay-men . he asked him , what he conceived of the churches beyond the sea. the bishop answered , he had charitable thoughts of them in france . but as for holland , he questioned if there was a church amongst them , or not : or words fully to that purpose . this dr. — confidently reports . this paper according to the earnest desire of the said person , i sent inclosed to the lord primate , being then out of town , from whom immediately i received this answer , containing his judgement of the ordination of the ministery of the reformed churches in france , and holland , as followeth . touching mr. — i cannot call to mind that he ever proposed unto me the questions in your letter inclosed , neither do i know the doctor — who hath spread that report ; but for the matter it self , i have ever declared my opinion to be , that episcopus & presbyter , gradu tantum differunt , non ordine ; and consequently , that in places where bishops cannot be had , the ordination by presbyters standeth valid , yet on the other side holding as i do , that a bishop hath superiority in degree above a presbyter , you may easily judge that the ordination made by such presbyters , as have severed themselves from those bishops , unto whom they had sworne canonical obedience , cannot possibly by me be excused from being schismatical ; and howsoever , i must needs think that the churches , which have no bishops , are thereby become very much defective in their government , and that the churches in france , who , living under a popish power , cannot do what they would , are more excusable in this defect than the low-countries that live under a free state : yet for the testifying my communion with these churches ( which i do love and honour as true members of the church universal . ) i do professe that with like affection , i should receive the blessed sacrament at the hands of the dutch ministers , if i were in holland , as i should do at the hands of the french ministers , if i were in charentone . some animadvertisements upon the aforesaid letter , in prevention of any misinterpretations of it . 1. whereas in the former part of it , he saith , he hath ever declared his opinion to be , &c. i can witnesse it from the time i have had the happinesse to be known to him , it being not ( as some possibly might suggest ) a change of judgement upon the occurrences of latter years . 2. for that superiority onely in degree ; which , he saith , a bishop hath above a presbyter , it is not to be understood as an arbitrary matter at the pleasure of men , but that he held it to be of apostolical institution , and no more a diminution of the preheminencie and authority of episcopacy , than the denomination of lights given in common by moses , to all of them in the firmament ( genes . 1. ) detracts from the sun & moon , whom he calls the greater , and were assigned of god to have the rule of the rest ; though the difference between them be onely graduall , yet there is a derivative subordination , as the preheminence of the first-born , was but graduall , they were all brethren , but to him was given of god the excellency , or supremacy of dignity and power , to him they must bow , or be subject , and he must have the rule over them : and that this gradus is both derived from the pattern prescribed by god in the old testament ( where that distinction is found in the title of the chief priest , who had the rule of the rest , called by the lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and from the imitation thereof brought in by the apostles , and confirmed by christ in the time of the new ; the primate hath so fully confirmed in that learned tractate of his , of the originall of bishops , which he hath deduced from the apostolicall times ; that i know not what can be added ; and even for that higher gradus of a metropolitan , or arch-bishop , to have been also apostolicall , he hath , from the superscription of john , to the seven churches , ( each of which cities being metropolitical , and the rest of the cities of asia daughters under them ) given very strong probabilities , hard to be gain-said ; unto which ( as an excellent comment upon this letter ) i shall refer the reader . 3. that in this judgement of his he was not singular ; doctor davenant , that pious , and learned bishop of salisbury , consents with him in it . ( in his determinations , q. 42. produceth the principal pf the schoolmen , gulielmus parisiensis , gerson , durand , &c. episcopatus non est ordo praecisè distinctus à sacerdotio simplici , &c. non est alia potestas ordinis in episcopis quam presbyteris , sed inest modo perfectiori . and declares it to be the generall opinion of the schoolmen . episcopatum ut distinguitur à simplici sacerdotio non non esse alium ordinem ; sed eminentiorem quandam potestatem & dignitatem in eodem ordine sacerdotali , &c. and as he grants the bishop to have dignitatem altiorem , potestatem majorem , &c. so doth the primate in that he saith he hath a superiority in degree above a presbyter , and that the churches which have no bishops , are thereby become very much defective in their government ; both of them being farre from a parity . and whereas the primate saith , that in cases of necessity , where bishops cannot be had , the ordination by presbyters standeth valid , bishop davenaut concurres with him also : that where bishops were heretical , or idolatrous , and refuse to ordain orthodox ministers , that in such and the like cases he saith : si orthodoxi presbyteri ( ne pereat ecclesia ) alios presbyteros cogantur ordinare , ego non ausim hujusmodi ordinationes pronuntiare irritas , & innanes , &c. necessitas non inscitè lex temporis appellatur , & in tali casu defendat id ad quod coegit , and produceth the opinion of richardus 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 primates judgement of severall subjects . the mifinterpretations , which have been already made of this most reverend and learned mate , of a change of judgement in him towards his latter end , ( which i have been moved here to vindicate ) giving it suspected to be the fore-runner of more of the like , which may be raised hereafter , i have been advised upon this occasion , both in answer to , and prevention of any other false rumours for the future to declare more fully what i did of him briefly in his funerall sermon , as to some particulars then whispering of him ( omitted at the presse , but not with my will , ) and i do it the rather in regard , as i was desired then by some of different judgement , to make an impartial relation of his there ( there each like israel and judah , for david , claiming an interest in him ) so finding that omission to be diversly interpreted to my censure , and conceived by some to be the occasion of those severall mistakes raised of him since , ( whereby , as ( praef . to disp . of sacram. ) mr. baxter complaines , the good bishop must now be what every one will say of him , one feigning him to be of one extreame , and the other of the other extreame ) which the publishing might have prevented , i have thought fit to discharge that trust reposed in me , both in relation to his doctrine and practice , and i know no person of more generall reputation , and more like to be an exemplary pattern in this his moderation , which i conceived fit to be known unto all men . the late arch-bishop of armagh , and primate of ireland , his judgement in matter of doctrine , discipline , and other subjects ; of which there have been some different opinions among others , and some misinterpretations of him . in doctrine he did fully approve the articles of religion of the church of england , as the same more enlarged in the articles of ireland : the discipline and constitutious of both , he did also approve . for the liturgy in the publick prayers , as while he lived at drogheda in ireland , they were constantly observed in his family , so he had them in estimation to his last ; and the last time he was in london upon the occasion of some rash groundlesse rumours raised of him to the contrary , ( to his no small grief ) he gave his judgement accordingly to an honourable person , wrote with his owne hand , which he shewed unto me ; he had constantly prayers in his family four times a day ; at six in the morning , and eight at night , they were such , wherein the gifts of those , who were his chaplains were exercised , but before dinner and supper in the chappel , was the forenamed also observed ; indeed he was not so rigid , as to tie all men in the private , to an absolute necessary use of it , or in the publike , that a sermon was not to be heard , unlesse that did precede ; and for the healing or preventing of those distractions and divisions , which have been among ministers as others , and the moderating of each extremity in relation to the use of it whereby there might be a return of that wished-for peace and unity , which of late years we have been strangers to , he conceived some prudent moderate accommodation might have been thought of ( and yet may ) by wise men , in order to the present continuance of the substantial part of it , ( each side yielding somewhat , after the example of saint paul in circumstantials ) which might have better borne the name of a reformation , than thus to have a totall suppression of it , whereby with the intention of gathering up the tares , the wheat hath been rooted up also . as for some arbitrary innovations , not within the compasse of the rule , and order of the book , he did not affect , and often wished they had not been introduced , as foreseeing the issue of it , what was commanded he readily observed , but did not take upon him to introduce any rite , or ceremony upon his own opinion of decency , till the church had judged it so ; and thought they most owned the book , who neither added , or diminished from the rule of it . and for bowing at the name of jesus , though he censured not those that did , either in our , or other reformed churches , according to the custome of each , yet he did not conceive the injunction of it could be founded upon that of the apostle , phil. 2. 10. and wondred at some learned mens assertions , that it was the exposition of all the fathers upon it , and as the wise composers of the liturgy gave no direct injunction for it there , so in ireland he withstood the putting of it into the canon , anno 1634. that a form of prayer , not only by way of direction , but punctually composed were fit to be had in the publike he was ever for , as much conducing to the benefit of the vulgar people , which are the major part of the nation , and especially in the administration of baptisme , and the communion , as well for the shunning and preventing the disorder , and scandalous confusion found in some mens performances of them , as the testifying of an unity and unanimity among us , which saint paul prefers as the more excellent way , before the variety of all spirituall gifts whatsoever . he often wished the judgement of calvine concerning it ( who was a wise and learned man ) in his letter to the l. protector of england , in edward the sixth's time , were more known than it is , in regard of his esteem with such , who have oppsed it , who doth a much approve that there should be a certain set form of prayer , from which it should not be lawfull for the pastors to depart in their function , both that some care might be had of the more simple , and ignorant sort , as also that the consent of all the churches within themselves might the more evidently appear . and lastly , for the prevention of the inconstant levity of some , who are affecters of novelty , and so adviseth to have a set catechisme , a set form of publick prayers , and administration of sacraments . he was for the ministers improving of their gifts , and abilties in prayer , before sermon and after , according to his own practice : but if that were done , he saw no reason why the other should be left undone ; the church of god being like a great family , whereein some being infants and children , as well as of full age , a provision must be had of milk , as stronger meat , and all ought to be equally taken care of , even the ignorant , and simpler sort , as well as those of greater education . for ordination , or an ordained ministery , such was his judgement of the necessity of it , that he took it to be a fundamental , and one of those principles of christian doctrine , ( hebr. 6. 2. ) called , laying on of hands ; the great neglect of which he much lamented , as fearing it would prove to be the undermining the foundation of our church , which mr. cartwright , in his a commentary upon the place , confirmes to the full , and in a higher expression , as if it were the overthrow of christianity . and yet , as you have heard , he was not so severe as to condemn , and disown the ministery of other reformed churches , or refuse communion with them , because in every particular , as to some persons usually ordaining , they were defective . for episcopacy , he was not wanting with saint paul to magnifie his own office , by two several tractates he hath published , ( none being more able to defend the ancient right of it ) for which he was by letters importuned , by some of the most eminent persons of his own profession , yet how humbly without any partiality to himself , and the eminent degree he had obtained in it , did he declare his judgement , is evident by the above-said tractates , and the letter before mentioned , and his prudence in the present accommodation of things in that treatise of his , viz. the reduction of it to the form of synodical government , for the prevention of that disturbance , which did afterwards arise about it , is as apparent also ; if others concerned in these transactions had been of that moderation , humility , and meeknesse , the wound given , might have been healed before it grew incurable . that the annual commemorations of the articles of the faith , such as the nativity , passion , resurrection , of our saviour , &c. were fit to be observed ( which saint augustine saith , in his time were in use through the whole catholick church of christ ) and is now in some reformed churches , as a means to keep them in the memory of the vulgar , ( according to the pattern of gods injunction to the israelites in the old testament , for the types of them ) appeared sufficiently to be his judgement , by his then constant preaching upon those subjects . the friday before easter ( i e. the resurrection , east in old saxon , signifying rising ) appointed for the remembrance of the passion of our saviour , he did duely at drogheda , in ireland , observe as a solemn fast , ( inclining the rather to that choice out of prudence , and the security from censure , by the then custome of having sermons beyond their ordinary limit in england ; ) when ( after the publick prayers of the church ) he first preached upon that subject , extending himselfe in prayer and sermon beyond his ordinary time , which we imitated , who succeeded in the duties of the day , and which being known to be his constant custome , some from dublin , as other parts , came to partake of it ; which most excellent sermons of his upon that occasion , he was by many godly religious persons importuned much for the publishing of them , and his strict observation of this fast was such , that neither before , or after that extraordinary paines would he take the least refreshment , till about six a clock , and which did not excuse him from preaching again on easter day , when we constantly had a communion . that tractate of his , entitled , the incarnation of the son of god , was the summe of two , or three sermons , which i heard him preach at drogheda , at that festivall , when we celebrate the birth of our saviour . that he was for the often publike reading of the ten commandements , and the creed , before the congregation , according to the custome of other reformed churches , i suppose none can doubt of , and not onely that , which is commonly called the apostles creed , but the nicene and athanasius , his book of the three creeds sufficiently perswade it . what his judgement was of the use of the lords prayer , his practice shewed it in the constant concluding of his prayer before sermon with it . and his approbation of that gesture of kneeling at the communion was often apparent before many witnesses . for confirmation of children ( which calvine , beza , piscator , and others do much commend , and wish it were restored among them ) he was not wanting in his observation , as an ancient laudable custome , by which was occasioned the more frequent having in memory the principles of religion , with the yonger sort . at his first publike giving notice of the time of that his intention , ( it having been long disused in ireland ) he made a large speech unto the people of the antiquity of it , the prudence of the first reformers in purging it from popish superstitions , with the end of it , and then such youths presented to him , who could repeat the publike catechisme were confirmed , and so often afterwards , and indeed the apprehension of his piety and holinesse moved the parents much , to desire that their children might by him receive that benediction , which was seconded with good , and spiritual instruction , that stuck to them when they came to further yeares . the publike catechisme , containing the summe of the creed , the 10. commandements , the lords prayer , and doctrine of the sacraments , despised by some for its plainnesse , he thought therefore to be the more profitable for the vulgar ; and at drogheda in ireland , gave me orders every lords day in the afternoon , ( beside the sermon which was not omitted ) to explain it . he was very exemplary in the careful observation of the lords day in his family ; the sermon preached by him in the forenoon , being constantly repeated in the chappel by his chaplain , about five of the clock in the afternoon , unto which many of the town resorted . for habits , he observed such , which were accustomed by those of his profession ; for the organ , and the quire , he continued them as he found them in use before him . and as in all things , so in his ordinary wearing garments , he was a pattern of gravity , approving much of a distinctive apparel in the ministery that way . lastly , for the ecclesiastical constitutions of ireland , as he was in an. 1634. ( being then the primate ) the chief guide in their establishment , so before he was a bishop , an. 614. being then a member of the convocation , he was employed as a principal person for the collecting , and drawing up such canons as concerned the discipline , and government of the church , and were to be treated upon by the arch-bishops and bishops , and the rest of the clergy of ireland , ( divers taken out of the statutes , queen elizabeths injunctions , and the canons of england , 1571. ) which i have lately found , written then with his own hand . the two first of which being in these words . 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 administrations of sacraments , &c. 2. that no other form of ordination shall be used in this nation , but which is contained in the book of ordering of bishops , priests , and deacons , allowed by authority , and hitherto practized in the churches of england , and ireland , make it apparent that his judgement concerning many of the above-mentioned subjects , was the same in his yonger , as elder years . and yet notwithstanding all this , there were alwayes some , and still are too many , who are apt to blurre him with the title of a puritane , ( which is is one occasion of this enlargement ) though in none the sense of it is more uncertain then in his application , and from none a greater lustre would be given unto it than by his 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 a 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 , b 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 c 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 d 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 e 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 . f 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 g 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 , h 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 i gathering together the presbytery ; of what persons that did consist , cyprian sufficiently declareth , when he wisheth him to read his letters k 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 , l 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 m egbert , who was arch-bishop of york in the saxon times , and afterwards into the body of the n 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 man of macedon , and that you hear me say , come and help us : and as your grace is wholly given up to the common good of the church , say , whether you can deny it ? and if please your grace to take your rise from my humble motion to expresse your self in this question , wherein i am publickly interested , or otherwise , to professe your voluntary resolutions for the setling of many , either misled , or doubting soules , it will be the most acceptable , and ( i hope ) the most successefull work that your grace hath ever undertaken ; it was my earnest motion long ago to ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to intreat this labour from your grace ; which now comes from my meannesse ; your gracious humility will not even from so low hands disregard it ; with my zealous suit , and hopefull expectation of a yeilding answer , i humbly take leave , and am your graces humbly , and heartily devoted jos. exon . finis . notes, typically marginal, from the original text notes for div a64661-e5820 a calvinum criminantur jesuitae quod defendat deum , in primo instanti ante omnem praevis●●nem peccati , quosdam absolutè elegisse ad gloriam , alios destinâsse ad interitum . in secundo autem instanti , peccatum adami eo fine ordinâsse , ut justitiam suam erga reprobos , & misericordiam erga electos posset exercere . ( determ . q. 26. ) b verissimam calvini sententiam , hisce duabus proposicionibus contineri affirmo , &c. caecus est qui non videt in hisce locis substerni corruptam massam praedestinationis &c. subjectum esse tum electionis tum reprobationis , non causam , &c. ibid. c decretum praedestinationis non solum deereto lapsus permittendi , sed hominis creandi priùs & antiquiùs esse , &c. ibid. d hoc tantùm cupio ut indè perspiciatis , ipsos pontificios primarios esse hujus sententiae authores , quae negat hominem lapsum fuisse divinae praedestinationis subjectum . ibid. e illud sole clarius testimonium est , quod ex augustino desumptum affertur & probatur à calvino institut 3. c. 23. sect . 11. ibid. notes for div a64661-e7510 * rom. 9. 21s annotat. &c. notes for div a64661-e10060 * vid. augustin . praefat. in speculum . a edit . lindebreg . pag. 842. b ibid. pag. 373. a whether the proselyte , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were tied thereunto , is handled in the talmud of jerusalem , seder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fol. 8. d of my edition . b compare with deut. 16. 12. 7. part. 1. cap. 4. pag. 83 , 84. pag. 90. a the variation of some rude american breaketh here no square no more than it doth in the unskilfull reckoning of their times . [ they being meer savages . * this word was not well left out by gomarus , in investigat . p. 123. the greek , s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a upon these two words i ground the strength of the argument : which will hold , notwithstanding the correction of gottef●edus , out of that in libro , 1. ad nationes cap. 13. quod quidem facitis , exo●bitantes & ipsi à vestris ad altenas religiones . a oper. lucian . graec● lat . pag. 893. edit . paris . ann. 1615. isych . lib. 6. in levit. cap. 23. vid. lidya . de variis annorum formis , cap. 5. a i. consecuti sumus , ( juxta usum loquendi veterum . ) concil . forojuliens . cap. 13. b part. 2. cap. 2. pag. 19. 1. c against doctor heylin , part 2. cap. 1. pug . 14. 1 cor. 5. 7. levit. 23. 10 , 11. 1 cor. 15. 20. matth. 27. 52 , 53. levit. 23. 15 , 16 , 17. numb . 28. 26. exod. 34. 22. acts 2. 1 , 4 , 5 , 41. jam. 1. 18. revel . 14. 4. thom. waldens . doctrinal . tom. 3. tit. 16. c. 140. revel . 7. 10. acts 11. 26. a it may be the three first syll ables of this word were wanting in the greek copy , which the translator used ; & thence came his viventes . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a d. white . notes for div a64661-e14610 a mr. hely of perry . notes for div a64661-e14890 a hist. of the sabbath . part . 2. cap. 8. a these two here instanced were not by way of diminution , for he did highly approve of both , as being excellent composures , but because they are either for the most part to be reckoned among the agenda , rather then the credenda , or that in both there are some circumstantials observed , and exhorted unto , only for decency and order , according to the wisdom of the church , which come not within the compasse of the creed , as upon the view of them , without descending to particulars , may easily appear . notes for div a64661-e19620 a o quod ad formulam precum & rituum ecclesiasticorum valde probo , ut certa illa extet à qua pastoribus discedere in functione sua non liceat , tam ut consulatur quorundam simplicitati & imperitiae , quam ut certius it a constat omnium inter se ecclesiaerum consensus ; ●ostreme etiam ut obviam eatur desultoriae quorundam levitati , qui novationes quasdam affectant ; sic igitur statum esse catechismum oportet statam sacramentorum administrationem , publicam item precum formulam ; vid. ep. anno 1546. protectori angliae . a answer to the rhem. ●est notes for div a64661-e23280 a the book of ordination . b ibid. ex act. 20 , 27 , 28. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so taken in mat. 2. 6. and rev. 12. 5. and 19. 15. d rev. 2. 1. e 1 tim. 4. 14. f ibidem etiam exhortationes , castigationes & censura divina ; nam & judicatur magno cum pondere ut apud cert●s de dei conspectu , summúnque futuri judicii praejudicium est , si qui● ita deliquerit , ut à communicatione orationis . & conventuss , & omnis sancti commecii relegetur ▪ praesident probati quique seniores , honorem istum non pretio , sed testimonio adepti . tertul . apologet. cap. 39. g 〈◊〉 de a●io ●um manibus quam praesidentium ●●mimus , id de corona ●ilitis , cap. 3. h dandi quidem raptis●i habet jus summus sacerdos ; qui 〈◊〉 episcopus : ●●hinc presbytari & diaco●i . id. de bapt. cap. 17. i omni actu ad ●e perlato placuit contrahi presbyterium , cornel apud cyp. epist. 46. k florentissimo alio cle●●●cum praesidenti cyprian epist. 55. ad cornel. l ut episcopus nullius causam audiet absque praesentia clericorum suorum , alioquin irrita erit sententia episcopi nisi clericorum praesentiâ confirmetur , concil . carthag . iv. cap. 23. m excerption . egberti , c. 43. n 15. q. 7. cap. nullus . how the church might synodically be governed , arch-bishops and bishops being still retained , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , superintendentes ; unde & nomen episcopi trastum est , hieron , epist. 86. ad evagrium . a discourse of the religion anciently professed by the irish and brittish. by iames vssher archbishop of armagh, and primate of ireland ussher, james, 1581-1656. 1631 approx. 355 kb of xml-encoded text transcribed from 72 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a14233 stc 24549 estc s118950 99854157 99854157 19565 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a14233) transcribed from: (early english books online ; image set 19565) images scanned from microfilm: (early english books, 1475-1640 ; 1191:5) a discourse of the religion anciently professed by the irish and brittish. by iames vssher archbishop of armagh, and primate of ireland ussher, james, 1581-1656. [8], 133, [11] p. printed by r[obert] y[oung] for the partners of the irish stocke, london : 1631. printer's name from stc. running title reads: of the religion professed by the ancient irish. usually found as part 4 of stc 24544 or 24544.5. reproduction of the original in yale university. library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of ireland -history -early works to 1800. 2005-02 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-04 judith siefring sampled and proofread 2005-04 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a discourse of the religion anciently professed by the irish and brittish . by iames vssher archbishop of armagh , and primate of ireland . london , printed by r. y. for the partners of the irish stocke . 1631. ❧ to my very mvch honovred friend , sir christopher sibthorp , knight , one of his majesties iustices of his court of chiefe place in ireland . worthy sir : i confesse , i somewhat incline to bee of your minde , that if unto the authorities drawn out of scriptures and fathers ( which are common to us with others ) a true discoverie were added of that religion which anciently was professed in this kingdome ; it might prove a speciall motive to induce my poore country-men to consider a little better of the old and true way from whence they have hitherto been mis-ledd . yet on the one side , that saying in the gospel runneth much in my minde ; a if they heare not moses and the prophets , neyther will they be perswaded , though one rose from the dead : and on the other , that heavie iudgement mentioned by the apostle ; b because they received not the love of the truth , that they might bee saved , god shall send them strong delusion , that they should beleeve lyes . the woefull experience whereof , wee may see daily before our eyes in this poore nation : where , such as are slow of heart to beleeve the saving truth of god delivered by the prophets and apostles , doe with all greedinesse imbrace , and with a most strange kinde of credulitie entertaine those lying legends , wherewith their monkes and friars in these latter daies have polluted the religion and lives of our ancient saints . i doe not deny but that in this countrey , as well as in others , corruptions did creep in by little and little , before the divell was let loose to procure that seduction which prevailed so generally in these last times : but as farre as i can collect by such records of the former ages as have come unto my hands eyther manuscript or printed ) the religion professed by the ancient bishops , priests , monks , and other christians in this land , was for substance the very same with that which now by publike authoritie is maintained therein , against the forraine doctrin brought in thither in later times by the bishop of romes followers . i speake of the more substantiall points of doctrine , that are in controversie betwixt the church of rome and us at this day ; by which only we must iudge , whether of both sides hath departed from the religion of our ancestors : not of matters of inferiour note , much lesse of ceremonies and such other things as appertaine to the discipline rather than to the doctrine of the church . and whereas it is knowne unto the learned , that the name of scoti in those elder times ( whereof we treate ) was common to the inhabitants of the greater and the lesser scotland ( for so heretofore they have beene distinguished ) that is to say , of ireland , and the famous colonie deduced from thence into albania : i will not follow the example of those that have of late laboured to make dissension betwixt the daughter and the mother , but account of them both , as of the same people . tros rutulusve fuat , nullo discrimine habebo . the religion doubtlesse received by both , was the selfe same ; and differed little or nothing from that which was maintained by their neighbours the britons : as by comparing the evidences that remaine , both of the one nation and of the other , in the ensuing discourse more fully shall appeare . the chiefe heads treated of in this discourse , are these : i. of the holy scriptures . pag. 1. ii. of predestination , grace , free-will , workes , iustification and sanctification . pag. 11. iii. of purgatory , and prayer for the dead . pag. 21. iiii. of the worship of god , the publike forme of liturgie , the sacrifice , and sacrament of the lords supper . pag. 30. v. of chrisme , sacramentall confession , penance , absolution , marriage , divorces , and single life in the clergie . pag. 45. vi. of the discipline of our ancient monkes ; and abstinence from meats . pag. 54. vii . of the church and various state thereof , especially in the dayes of antichrist : of miracles also , and of the head of the church . pag. 66. viii . of the popes spirituall iurisdiction , and how little footing it had gotten at first within these parts . pag. 75. ix . of the controversie which the britons , picts , and irish maintained against the church of rome , touching the celebration of easter . pag. 92. x. of the height that the opposition betwixt the romane party , and that of the brittish and the scottish grew unto ; and the abatement thereof in time : and how the doctors of the scottish and irish side have beene ever accounted most eminent men in the catholike church , notwithstanding their dis-union from the bishop of rome . pag. 105. xi . of the temporall power , which the popes followers would directly intitle him unto over the kingdome of ireland : together with the indirect power which hee challengeth in absolving subjects from the obedience , which they owe to their temporall governours . pag. 117. of the religion professed by the ancient irish. chap. i. of the holy scriptures . two excellent rules doth st. paul prescribe unto christians for their direction in the waies of god : the one , that they a be not unwise , but understanding what the will of god is ; the other , that they b bee not more wise than behoveth to be wise , but be wise unto sobriety . and that we might know the limits , within which this wisedome and sobriety should bee bounded ; hee elsewhere declareth , that not to bee more wise than is fitting , is c not to be wise above that which is written . hereupon sedulius ( one of the most ancient writers that remaineth of this country birth ) delivereth this for the meaning of the former rule ; d search the law , in which the will of god is contained : and this for the later ; e he would be more wise than is meete , who searcheth those things that the law doth not speake of . unto whom wee will adjoyne claudius another famous divine , ( counted one of the founders of the university of paris ) who for the illustration of the former , affirmeth that men f therefore erre , because they know not the scriptures ; and because they are ignorant of the scriptures , they consequently know not christ , who is the power of god and the wisedome of god : and for the clearing of the latter , bringeth in that knowne canon of saint hierome ; g this , because it hath not authority from the scriptures , is with the same facility contemned , wherewith it is avowed . neither was the practice of our ancestors herein different from their judgement . for as bede touching the latter , recordeth of the successors of colum-kille the great saint of our country ; that they h observed onely those workes of piety and chastity , which they could learne in the propheticall , evangelicall , and apostolicall writings : so for the former , hee specially noteth of one of the principall of them , to wit , bishop aidan ; that i all such as went in his company , whether they were of the clergie , or of the laity , were tyed to exercise themselves , either in the reading of scriptures , or in the learning of psalmes . and long before their time , it was the observation which saint chrysostome made of both these ilands : that k although thou didst goe unto the ocean , and those brittish isles , although thou didst sayle to the euxine sea , although thou didst goe unto the southerne quarters ; thou shouldst heare all men every where discoursing matters out of the scriptvre , with another voice indeede , but not with another faith , and with a different tongue , but with an according judgement . which is in effect the same with that which venerable bede pronounceth of the island of brittaine in his owne dayes , that l in the language of five nations it did search and confesse one and the same knowledge of the highest truth , and of the true sublimity ; to wit , of the english , the britons , the scots , the picts , and the latins . which last although hee affirmeth by the meditation of the scriptures to have become common to all the rest : yet the community of that one among the learned , did not take away the property of the other foure among the vulgar , but that such as understood not the latin , might yet in their own mother tongue have those scriptures , wherein they might search the knowledge of the highest truth , and of the true sublimity . even as at this day in the reformed churches , the same latin tongue is common to all the learned in the meditation and exposition of the scriptures ; and yet the common people for all that , doe in their owne vulgar tongues * search the scriptures , because in them they thinke to have eternall life . for as by us now , so by our forefathers then , the m continuall meditation of the scriptures was held to give speciall vigour and vegetation to the soule ( as wee reade in the booke attributed unto st. patrick , of the abuses of the world : ) and the holy documents delivered therein , were esteemed by christians as their chiefe riches ; according to that of columbanus , n sint tibi divitiae , divinae dogmata legis . in which heavenly riches our ancient scottish and irish did thrive so well , that many worthy personages in forraine parts were content to undergoe a voluntarie exile from their owne country ; that they might more freely trafficke here for so excellent a commodity . and by this meanes altfrid king of northumberland , purchased the reputation of o a man most learned in the scriptures . scottorum qui tum versatus incola terris , coelestem intento spirabat corde sophiam . nam patriae fines & dulcia liquerat arva , sedulus ut domini mysteria disceret exul . as bede writeth of him , in his poëme of the life of our countryman st. cuthbert . so when wee reade in the same bede of p furseus , and in another ancient author of q kilianus , that from the time of their very childhood , they had a care to learne the holy scriptures : it may easily bee collected , that in those dayes it was not thought a thing unfit , that even children should give themselves unto the studie of the bible . wherein how greatly some of them did profit in those tender yeeres , may appeare by that which boniface the first archbishop of mentz , relateth of livinus ( who was trained up in his youth by benignus in r the singing of davids psalmes , and the reading of the holy gospels , and other divine exercises ) and ionas of columbanus ; in whose s breast the treasures of the holy scriptures were so layd up , that within the compasse of his youthfull yeeres hee set forth an elegant exposition of the booke of the psalmes , by whose industry likewise afterward , the studie of gods word was so propagated ; that in the monasteries which were founded t according to his rule beyond the seas , not the men only , but the religious women also did carefully attend the same , that through patience and comfort of the scriptures they might have hope . see for this , the practice of the virgin u bitihildis lying upon her death bed ; reported by the same ionas , or whosoever else was the author of the life of burgundofora . as for the edition of the scriptures used in these parts at those times : the latin translation was so received into common use among the learned , that the principall authority was still reserved to the originall fountaines . therefore doth sedulius in the old testament commend unto us x the hebrew verity ( for so with s. hierome doth he style it : ) and in the new correct oftentimes the vulgar latin according to the truth of the greek copies . for example : in 1 cor. 7 34. he readeth as wee doe , there is difference betweene a wife and a virgin ; and not as the rhemists have translated it out of the latin. rom. 12. 19. hee readeth , non vosmetipsos vindicantes , not avenging your selves : where the vulgar latin hath corruptly , non vosmetipsos defendentes , not defending your selves . rom. 3. 4. where the rhemists translate according to the latin , god is true : hee sheweth that in the greeke copies it is found , let god be true , or , let god be made true . rom. 15. 17. hee noteth that the latin bookes have put glory for gloriation . galat. 1. 16. where the rhemists have according to the latin , i condescended not to flesh & bloud : he saith , that in graeco meliùs habet ( for so must his words bee here corrected out of st. hierome , whom hee followeth ) the greek hath it better , i conferred not . rom. 8. 3. where the rhemists say of god , according to the latin translation , that of sinne hee damned sinne in the flesh : sedulius affirmeth , that veriùs habetur apud graecos , it is more truly expressed in the greeke bookes ; that for sinne he damned sinne in the flesh . lastly , where the rhemists translate after their latin copie , gal. 5. 9. a little leaven corrupteth the whole paste : hee saith it should be , leaveneth , ( as we have it ) and y not corrupteth , as it is ill read in the latin bookes . so where they translate by the same authority , galat. 6. 1. instruct such an one in the spirit of lenitie : z claudius , following st. hierome , affirmeth that it is better in the greeke , restore or perfect him . and where they make st. peter say , mat. 16. 22. lord , bee it farre from thee : a he noteth , that it is better in the greeke , lord , favour thy selfe . in the old testament i observe that our writers doe more usually follow the translation taken out of the septuagint , than the vulgar latine , which is now received in the church of rome . so , for example , where the vulgar latin hath esay 32. 4. b the tongue of the stammerers ( or mafflers , as the doway translation would have it englished ) shall speak readily and plainely : in the confession of st. patricke c wee finde it layd downe more agreeably to the d greeke lection : the stammering tongues shall swiftly learne to speak peace . and in his epistle to coroticus or cereticus ; e malach. 4. 2. you shall dance as calves loosed out of bands : where our common latin hath ; f you shall leape as calves of the heard . and iob 20. 15 , 16. g the riches which he shall gather unjustly , shall be vomited out of his belly , the angel of death draweth him . hee shall be mulcted with the wrath of dragons : the tongue of the serpent shall kill him . where the vulgar latin readeth : h the riches , which he hath devoured , he shall vomit out , and god shall draw them forth out of his belly . he shall suck the head of aspes , and the vipers tongue shall kill him . the same course is likewise observed by sedulius in his citations . but gildas the briton in some bookes , ( as deuteronomy , esay and ieremy , for example ) useth to follow the vulgar latin translated out of the hebrew ; in others ( as the bookes of chronicles , iob , proverbs , ezekiel , and the small prophets ) the elder latin translated out of the greeke , as also long after him his country man * nennius , in reckoning the yeares of the age of the world , followeth the lxx . and asser alledgeth the text , genes . 4. 7. i if thou offer aright , and dost not divide aright , thou sinnest ; according to the k greek reading : whereas the vulgar latin hath it ; l if thou doe well , shalt thou not receive againe ? but if thou doest ill , shall not thy sinne forthwith be present at the doore ? of the psalter there are extant foure latin translations out of the greeke , ( namely the old italian , the romane , the gallican , and that of millayne : ) and one out of the hebrew , composed by st. hierome : which though it bee now excluded out of the body of the bible , and the gallican admitted in the roome thereof ; yet in some manuscript copies , it still retaineth his ancient place . three whereof i have seene my selfe in cambridge , the one in trinitie , the other in benet , and the third in iesus colledge librarie : where this translation out of the hebrew , and not the vulgar out of the greek , is inserted into the context of the bible . in the citations of gildas , and the confession of saint patrick , i observe that the roman psalter is followed , rather than the gallican : in the quotations of sedulius , on the other side , the gallican rather than the roman . claudius speaking of a text in the 118 th . ( or as he accounteth it , the 117 th . ) m psalme , saith , that where the lxx . interpreters did translate it , o lord save me , it was written in the hebrew , anna adonai osanna : which our interpreter hierom ( saith he ) more diligently explaining , translated thus ; i beseech thee , o lord , save i beseech thee . before this translation of s. hierome , n i have seene an epigram prefixed by ricemarch the briton ; who by caradoc of lhancarpan o is commended for the godliest , wisest , and greatest clerke that had been in wales many yeares before his time , his father sulgen bishop of s. davids only excepted , who had brought him up , and a great number of learned disciples . he having in this epigramme said of those who translated the psalter out of greeke , that they did darken the hebrew rayes with thir latin clowde : addeth of s. hierome , that being replenished with the hebrew fountaine , hee did more cleerely and briefly discover the truth ; as drawing it out of the first vessell immediately , and not taking it at the second hand . to this purpose thus expresseth he himselfe ; ebraeis nablam custodit littera signis : pro captu quam quisque suo sermone latino edidit , innumeros linguâ variante libellos ; ebraeumque jubar suffuscat nube latina . nam tepefacta ferum dant tertia labrasaporem . sed sacer hieronymus , ebraeo fonte repletus , lucidiùs nudat verum , breviusque ministrat . namque secunda creat , nam tertia vascula vitat . now for those bookes annexed to the old testament , which s. hierom calleth apocryphall , others ecclesiasticall ; true it is that in our irish and brittish writers some of them are alledged as parcels of scripture , and propheticall writings ; those especially that commonly bare the name of salomon . but so also is the fourth booke of esdras cited by gildas , in the name of p blessed esdras the prophet ; which yet our romanists will not admit to be canonicall : neither doe our writers mention any of the rest with more titles of respect than wee finde given unto them by others of the ancient fathers , who yet in expresse termes doe exclude them out of the number of those bookes which properly are to be esteemed canonicall . so that from hence no sufficient proofe can bee taken , that our ancestours did herein depart from the tradition of the elder church , * delivered by s. hierome in his prologues , and explained by brito ( a briton , it seemeth , by nation , as well as by appellation ) in his commentaries upon the same ; which being heretofore joyned with the ordinarie glosse upon the bible , have of late proved so distastefull unto our popish divines , that in their new editions ( printed at lyons anno 1590. and at venice afterward ) they have quite crossed them out of their books . yet marianus scotus ( who was borne in ireland in the mxxviii . yeare of our lord ) was somewhat more carefull to maintaine the ancient bounds of the canon set by his forefathers . for he in his chronicle , following eusebius and s. hierom , at the reigne of artaxerxes longimanus writeth thus : q hitherto the divine scripture of the hebrewes containeth the order of times . but those things that after this were done among the iewes , are represented out of the booke of the maccabees , and the writings of iosephus and aphricanus . but before him , more plainly , the author of the book de mirabilibus scripturae ( who is accounted to have lived here , about the yeare dclvii . ) r in the bookes of the maccabees , howsoever some wonderfull things bee found , which might conveniently bee inserted into this ranke ; yet w●ll wee not weary our selves with any care thereof ▪ because wee only purposed to touch in some measure a short historicall exposition of the wonderfull things contained in the divine canon . as also in the apocryphall additions of daniel , hee telleth us , that what is reported s touching the lake ( or denne ) and the carrying of abackuk , in the fable of bel and the dragon , is not therefore placed in this ranke , because these things have not the authority of divine scripture . and so much concerning the holy scriptures . chap. ii. of predestination , grace , free-will , faith , workes , iustification and sanctification . the doctrine which our learned men observed out of the scriptures & the writings of the most approved fathers , was this ▪ that god b by his immoveable counsaile ( as gallus speaketh in his sermon preached at constance ) ordained some of his creatures to praise h●m , and to live blessedly from him and in him , & by him : namely , c by his eternall predestination , his free calling , and his grace which was due to none . that d hee hath mercie with great goodnesse , and hardneth without any iniquitie : so as neyther he that is delivered can glory of his own merits , nor he that is condemned complain but of his own merits . for asmuch as grace onely maketh the distinction betwixt the redeemed and the lost ; who by a cause drawne from their common originall , were framed together into one masse of perdition . for e all mankinde stood condemned in the apostaticall roote ( of adam ) with so just and divine a judgement ; that although none should be freed from thence , no man could rightly blame the justice of god : and such as were freed , must so have beene freed , that by those many which were not freed , but left in their most just condemnation , it might bee shewed what the whole lumpe had deserved , that the due judgement of god should have condemned even those that are justified , unlesse mercy had relieved them from that which was due : that so all the mouthes of them , which would glory of their merits , might bee stopped ; and hee that glorieth , might glory in the lord. they further taught ( as saint augustine did ) that f man using ill his free will , lost both himselfe and it . that , as one by living is able to kill himselfe , but by killing himselfe is not able to live , nor hath power to raise up himselfe when hee hath killed himselfe so when sinne had beene committed by free will , sinne being the conquerour , free will also was lost ; for asmuch as of whom a man is overcome , of the same is hee also brought in bondage ( 2 pet. 2. 19. ) that unto a man thus brought in bondage and sold , there is no liberty left to doe well , unlesse he redeeme him , whose saying is this ; if the sonne make you free , yee shall bee free indeede . ( iohn 8. 36. ) that g the minde of men from their very youth is set upon evill : there being not a man which sinneth not . that a man h hath nothing from himselfe , but sinne . that i god is the author of all good things , that is to say , both of good nature , and of good will ; which unlesse god doe worke in him , man cannot doe . because this good will is prepared by the lord in man ; that by the gift of god hee may doe that , which of himselfe he could not doe by his owne free-will . that k the good will of man goeth before many gifts of god , but not all : and of those which it doth not goe before , it selfe is one . for both of these is read in the holy scriptures ; his mercy shall goe before mee , and , his mercie shall follow mee : it preventeth him that is unwilling that hee may will , and it followeth him that is willing , that he will not in vaine . and that therefore we are admonished to aske that wee may receive , to the end , that what we doe will may be effected by him , by whom it was effected that we did so will. they taught also , that l the law was not given , that it might take away sinne , but that it might shut up all under sinne : to the end that men , being by this means humbled , might understand that their salvation was not in their owne hand , but in the hand of a mediatour . that by the law commeth , m neither the remission nor the removall , but the knowledge of sinnes : that it n taketh not away diseases , but discovereth them ; o forgiveth not sinnes , but condemneth them . that p the lord god did impose it , not upon those that served righteousnesse , but sinne ; namely , by giving a just law to unjust men , to manifest their sins , and not to take them away : forasmuch as nothing taketh away sins but the grace of faith which worketh by love . that our q sinnes are freely forgiven us ; r without the merit of our workes : that s through grace we are saved , by faith , and not by works ; and that therfore we are to rejoyce , t not in our owne righteousnesse , or learning , but in the faith of the crosse , by which all our sinnes are forgiven us . that u grace is abject and vaine , if it alone doe not suffice us : and that we x esteem basely of christ , when we thinke that he is not sufficient for us to salvation . that y god hath so ordered it , that he will be gracious to mankind , if they do beleeve that they shall be freed by the bloud of christ. that , as z the soule is the life of the body , so faith is the life of the soule : and that wee live a by faith onely , as owing nothing to the law. that b hee who beleeveth in christ , hath the perfection of the law. for whereas none might be justified by the law , because none did fulfill the law , but onely hee which did trust in the promise of christ : faith was appointed , which should be accepted for the perfection of the law , that in all things which were omitted faith might satisfie for the whole law. that this righteousnesse therefore is c not ours , nor in us , but in christ ; in whom were are considered as members in the head . that d faith , procuring the remission of sinnes by grace , maketh all beleevers the children of abraham : and that e it was just , that as abraham was justified by faith onely , so also the rest that followed his faith should bee saved after the same manner . that f through adoption we are made the sons of god , by beleeving in the sonne of god : and that this is g a testimony of our adoption , that we have the spirit ; by which we pray , and cry abba father ; forasmuch as none can receive so great a pledge as this , but such as bee sonnes onely . that h moses himselfe made a distinction betwixt both the justices , to wit of faith and of deedes : that the one did by workes justifie him that came , the other by beleeving onely . that i the patriarches and the prophets were not justified by the workes of the law , but by faith . that k the custome of sinne hath so prevailed , that none now can fulfill the law : as the apostle peter saith , acts 15. 10. which neither our fathers nor wee have beene able to beare . but if there were any righteous men which did escape the curse : it was not by the workes of the law , but for their faiths sake that they were saved . thus did sedulius and claudius , two of our most famous divines deliver the doctrine of free will and grace , faith and workes , the law and the gospel , iustification and adoption ; no lesse agreeably to the faith which is at this day professed in the reformed churches , that to that which they themselves received from the more ancient doctors , whom they did follow therein . neither doe wee in our judgement one whit differ from them , when they teach that l faith alone is not sufficient to life . for when it is said , that faith alone justifieth : this word alone may bee conceived to have relation either to the former part of the sentence , which in the schooles they terme the subject ; or to the latter , which they call the predicate . being referred to the former , the meaning will be ; that such a faith as is alone ( that is to say , not accompanied with other vertues ) doth justifie : and in this sense wee utterly disclaime the assertion . but being referred to the latter , it maketh this sense ; that faith is it which alone or onely justifieth : and in this meaning onely doe we defend that proposition ; understanding still by faith , not a dead carkase thereof ( for how should the just bee able to live by a dead faith ? ) but a true and lively faith , m which worketh by love . for as it is a certaine truth , that among all the members of the body , the eye is the onely instrument whereby we see ; and yet it is as true also , that the eye being alone , and separated from the rest of the members , is dead , and for that cause doth neither see onely , not see at all : so these two sayings likewise may stand well enough together , that among all the vertues in the foule , faith is the onely instrument whereby wee lay hold upon christ for our justification ; and yet , that faith being alone , and disjoyned from the society of other graces , is dead in it selfe , ( as st. n iames speaketh ) and in that respect can neither only justifie , nor justifie at all . so though claudius doe teach as wee doe , that o faith alone saveth us ; because by the workes of the law no man shall bee justified : yet hee addeth withall this caution . p not as if the workes of the law should be contemned , and without them a simple faith ( so hee calleth that solitary faith whereof we spake , which is a simple faith indeed ) should bee desired ; but that the workes themselves should bee adorned with the faith of christ. for that sentence of the wise man is excellent , that the faithfull man doth not live by righteousnesse , but the righteous man by faith . in like manner sedulius , acknowledgeth with us , that god q hath purposed by faith onely to forgive our sinnes freely , and r by faith onely to save the beleevers ; and that , when men have fallen , they are to bee renewed s onely by the faith of christ , which worketh by love . intimating by this last clause , that howsoever faith onely be it which justifieth the man , yet the worke of love is necessarily required ( for all that ) to justifie the faith . and this faith ( saith t he ) when it hath beene iustified , sticketh in the soyle of the soule , like a roote which hath received a showre : that when it hath begunne to be manured by the law of god , it may rise up againe into bowes , which may beare the fruit of workes . therefore the roote of righteousnesse doth not grow out of works , but the fruit of works out of the root of righteousnesse ; namely out of that root of righteousnesse , which god doth accept for righteousnesse without workes . the conclusion is : that saving faith is alwaies a fruitfull faith ; and though it never goe alone , yet may there be some gift of god , which it alone is able to reach unto . as u columbanus also implieth in that verse : sola fides fidei dono ditabitur almo . the greatest depressers of gods grace , and the advancers of mans abilities , were pelagius and celestius● the one borne in brittaine ( as appeareth by prosper aquitanus ) the other in scotland or ireland ; as x m r. persons doth gather out of those words of s. hierom in one of the prefaces of his commentaries ( not upon ezechiel , as he quoteth it , but ) upon ieremy . y he hath his off-spring from the scottish nation , neere to the britans . these hereticks ( as our marianus noteth out of prosper . in his chronicle ) preached , among other of their impieties , z that for attaining of righteousnesse every one was governed by his owne will , and received so much grace as he did merit . whole venemous doctrine was in brittaine repressed , first by palladius , lupus , germanus and severus from abroad ; afterward , by david menevensis , and his successors at home agreeably to whose institution , asser. men●vensis doth professe , that god is alwaies to bee esteemed both the mover of the will , and the bestower of the good that is willed for hee is ( saith hee ) a the instigatour of all good wills , and withall the most bountifull provider that the good things desired may bee had : forasmuch as hee would never stirre up any to will well , unlesse hee did also liberally supply that which every one doth well and justly desire to obtaine . among our irish , the grounds of sound doctrine in these points were at the beginning well settled by palladius and patricius , b sent hither by celestinus bishop of rome . and when the poyson of the pelagian heresie , about two hundred yeares after that , beganne to breake out among them : the clergie of rome in the yeare of our lord dcxxxix . ( during the vacancie of the see , upon the death of severinus ) directed their letters unto them , for the preventing of this growing mischiefe . wherein among other things they put them in minde , that d it is both blasphemy and folly to say , that a man is without sinne : which none at all can say , but that one mediatour betwixt god and man , the man christ iesus , who was conceived and borne without sinne . which is agreeable , partly to that of claudius ; that e it is manifest unto all wise men , although it bee contradicted by heretickes , that there is none who can live upon earth without the touch of some sinne : partly to that of sedulius , that f there is none of the elect so great , whom the divell doth not dare to accuse , but him alone who did no sinne , and who said ; the prince of this world commeth now , and in mee bee findeth nothing . for touching the imperfection of our sanctification in this life , these men held the same that wee doe : to wit , that the law g cannot be fulfilled ; that h there is none that doth good , that is to say , perfect and entire good . that i gods elect shall be perfectly holy and immaculate in the life to come , where the church of christ shall have no spot nor wrinkle : whereas in this present life they are righteous , holy , and immaculate , not wholly , but in part only that k the righteous shall then be without all kinde of sinne , when there shall be no law in their members , that shall resist the law of their minde . that although l sinne doe not now reigne in their mortall body to obey the desires thereof : yet sin dwelleth in that mortall body , the force of that naturall custome being not yet extinguished , which we have gotten by our originall , and increased by our actual transgressions . and as for the matter of merit : sedulius doth resolve us out of s. paul , that we are saints m by the calling of god , not by the merit of our deed ; that god is able to exceeding abundantly above that we aske or think , n according to the power that worketh in us , not according to our merits ; that o whatsoever men have from god ; is grace , because they have nothing of due ; and that p nothing can bee found worthy or to bee compared with the glorie to come . chap. iii. of purgatory , and prayer for the dead . the next point that offereth it selfe unto our consideration , is that of purgatory . whereof if any man doe doubt ; a caesarius ( a germane monke of the cistercian order ) adviseth him for his resolution to make a journey into scotland ( the greater scotland he meaneth ) and there to enter into s. patricks purgatory : and then he giveth him his word , that he shall no more doubt of the paines of purgatory . if doctor terry ( who commendeth this unto us as the testimony of b a most famous authour ) should chance to have a doubtfull thought hereafter of the pains of purgatory ; i would wish his ghostly father to injoyne him no other penance , but the undertaking of a pilgrimage unto s. patricks purgatorie ; to see whether he would prove any wiser when he came from thence , than when he went thither . in the meane time , untill he hath made some further experiment of the matter , he shall give me leave to beleeve him that hath beene there , and hath cause to know the place as wel as any ( the iland wherein it is seated , being held by him as a part of the inheritance descended unto him from his ancestours ) and yet professeth , that hee found nothing therein , which might afford him any argument to thinke there was a purgatorie . i passe by , that nennius , and probus , and all the elder writers of the life of s. patrick that i have met withall , speake not one word of any such place ; and that c henrie the monke of saltrey , in the daies of king stephen , is the first in whom i could ever finde any mention thereof . this only would i know of the doctor , what the reason might bee , that where hee bringeth in the words of giraldus cambrensis touching this place , as d an authenticall authoritie ; he passeth over that part of his relation , wherein he affirmeth , that s. patrick intended by this means to bring the rude people to a perswasion of the certaintie e of the infernall paines of the reprobate , and of the true and everlasting life of the elect after death . the grecians alledge this for one of their arguments against purgatory : that whereas f their fathers had delivered unto them many visions and dreames and other wonders concerning the everlasting punishment , wherewith the wicked should be tormented in hell ; yet none of them had declared any thing concerning a purgatorie temporarie fire . belike the doctor was affraid , that wee would conclude upon the same ground ; that s. patrick was carefull to plant in mens minds the beleefe of heaven and hell , but of purgatory taught them never a word . and sure i am , that in the booke ascribed unto him , de tribus habitaculis , ( which is to be seene in his majesties librarie ) there is no mention of any other place after this life , but of these two only . i will lay downe here the beginning of that treatise ; and leave it to the judgement of any indifferent man , whether it can well stand with that which the romanists teach concerning purgatorie at this day . g there be three habitations under the power of almighty god : the first , the lowermost , and the middle . the highest whereof is called the kingdome of god , or the kingdome of heaven , the lowermost is termed hell , the middle is named the present world , or the circuit of the earth . the extremes whereof are altogether contrary one to another : ( for what fellowship can there be betwixt light and darkenesse , betwixt christ and belial ? ) but the middle hath some similitude with the extremes . for in this world there is a mixture of the bad and of the good together . whereas in the kingdome of god there are none bad , but all good : but in hell there are none good , but all bad . and both those places are supplyed out of the middle . for of the men of this world , some are lifted up to heaven , others are drawne downe to hell ▪ namely , like are joyned unto like , that is to say , good to good , and bad to bad : just men to just angels , wicked men to wicked angels ; the servants of god to god , the servants of the divell to the divell . the blessed are called to the kingdome prepared for them from the beginning of the world : the cursed are driven into the everlasting fire that is prepared for the divell and his angels , thus farre there . hitherto also may be referred that ancient canon of one of our irish synods , wherin it is affirmed , that the soule being separated from the body is h presented before the judgement seat of christ , who rendreth it owne unto it , according as it hath done : and that neither the archangel can leade it unto life , untill the lord hath iudged it ; nor the divell transport it unto paine , unlesse the lord doe damne it . as the sayings of sedulius likewise ; that after the end of this life , i eyther death or life succeedeth , and that k death is the gate by which wee enter into our kingdome : together with that of claudius ; that l christ did take upon him our punishment without the guilt , that thereby hee might loose our guilt , and finish also our punishment . cardinall bellarmine indeed alledgeth here against us the vision of furseus : who m rising from the dead , told many things , which he saw concerning the paines of purgatory ; as bede , he saith , doth write . but , by his good leave , we will be better advised , before wee build articles of faith upon such visions and dreames as these : many whereof deserve to have a place among n the strange narrations of soules appearing after death , collected by damascius the heathen idolater ; rather than among the histories and discourses of sober christians . as for this vision of furscus : all that bede relateth of it to this purpose , is concerning certain great fires above the ayre , appointed to o examine every one according to the merits of his workes . which peradventure may make something for damascius his purgatory in circulo lacteo ( for in that circle made hee p away for the soules that went to the hades in heaven ; and q would not have us wonder , that there they should be purged by the way : ) but nothing for the papists purgatory , which bellarmine by the common consent of the schoolemen determineth to bee within the bowels of the earth . neyther is there any thing else in the whole booke of the life of furseus ( whence bede borrowed these things ) that looketh toward purgatorie : unlesse peradventure that speech of the divell may bee thought to give some advantage unto it . r this man hath not purged his sins upon earth ; neither doth he receive punishment for them here . where is therefore the justice of god ? as if gods justice were not sufficiently satisfied by the sufferings of christ ; but man also must needs give further satisfaction thereunto by penall workes of sufferings , eyther here , or in the other world . which is the ground , upon which our romanists doe lay the rotten frame of their devised purgatorie . the later visions of malachias , tundal , owen , and others that lived within these last five hundred years ; come not within the compasse of our present inquirie : nor yet the fables that have beene framed in those times , touching the lives and actions of elder saints ; whereof no wise man will make any reckoning . such ( for example ) is that which we read in the life of st. brendan : that the question being moved in his hearing , s whether the sinnes of the dead could be redeemed by the prayers or almes-deeds of their friends remaining in this life ( for that was still a question in the church : ) he is said to have told them , that on a certaine night , as hee sayled in the great ocean , the soule of one colman t ( who had beene an angry monke , and a sower of discord betwixt brethren ) appeared unto him ; who complaining of his grievous torments , intreated that prayers might be made to god for him , and after sixe dayes thankefully acknowledged that by meanes thereof hee had gotten into heaven . whereupon it is concluded , u that the prayer of the living doth profit much the dead . but of s. brendans sea-pilgrimage , we have the censure of molanus a learned romanist ; that there bee x many apocryhall fooleries in it : and whosoever readeth the same with any judgement , cannot choose but pronounce of it , as photius doth of the strange narrations of damascius , formerly mentioned ; that it containeth not only apocryphall , but also y impossible , incredible , ill-composed , and monstruous fooleries . whereof though the old legend it selfe were not free ( as by the heads thereof , touched by glaber rodulphus and giraldus cambrensis , may appeare ) yet for the tale that i recited out of the z new legend of england , i can say , that in the manuscript books which i have met withall here , in st. brendans owne country , ( one whereof was transcribed for the use of the friars minors of kilkenny , about the yeere of our lord 1350. ) there is not the least footstep thereof to be seene . and this is a thing very observable in the ancienter lives of our saints ( such i meane , as have beene written before the time of sathans loosing ; beyond which we doe not now looke : ) that the prayers and oblations for the dead mentioned therein , are expressly noted to have beene made for them , whose soules were supposed at the same instant to have rested in blisse . so adamnanus reporteth , that saint colme ( called by the irish , both in a bedes and our dayes , colum-kille ) b caused all things to be prepared , for the sacred ministry of the eucharist ; when he had seene the soule of st. brendan received by the holy angels : and that hee did the like , when columbanus bishop of leinster departed this life . for i must to day ( saith st. colme c there ) although i bee unworthy , celebrate the holy mysteries of the eucharist , for the reverence of that soule which this night , carried beyond the starry firmament betwixt the holy quires of angels , ascended into paradise . whereby it appeareth , that an honourable commemoration of the dead was herein intended , and a sacrifice of thanksgiving for their salvation rather than of propitiation for their sinnes . in bede also wee finde mention of the like obsequies celebrated by st. cuthbert for one hadwaldus ; after d he had seene his soule carried by the hands of angels unto the joyes of the kingdome of heaven . so gallus and magnus ( as walafridus strabus relateth in the life of the one , and theodorus campidonensis , or whosoever else was author of the life of the other ) e said masse ( which what it was in those dayes wee shall afterward heare ) and were instant in prayers for the commemoration of abbat columbanus their countryman ; f frequenting the memory of that great father , with holy prayers , and healthfull sacrifices . where that speech of gallus unto his deacon magnus or magnoaldus , is worthy of speciall consideration : g after this nights watch , i understood by a vision , that my master and father columbanus is to day departed out of the miseries of this life unto the joyes of paradise . for his rest therefore i ought to offer the sacrifice of salvation . in like manner also , when gallus himselfe dyed ; h iohn bishop of constance prayed to the lord for his rest , and offered healthfull sacrifices for him : although he were certainly perswaded that he had attained the blessing of everlasting life ; as may bee seene in walafridus . and when magnus afterwards was in his death bed , hee is said to have used these words unto tozzo bishop of ausborough , that came to visit him . i doe not weepe , reverend prelate , because thou beholdest me labouring in so many stormes of worldly troubles : because i beleeve in the mercy of god , that my soule shall rejoyce in the freedome of immortalitie . yet i beseech thee , that thou wilt not cease to helpe mee a sinner and my soule with thy holy prayers . then followeth : that at the time of his departure , this voice was heard ; k come , magnus , come , receive the crowne which the lord hath prepared for thee . and that thereupon tozzo said unto theodorus ( the supposed writer of this history ) l let us cease weeping , brother ; because wee ought rather to rejoyce , having heard this signe of the receiving of his soule unto immortality , than to make lamentation . but let us goe to the church , and be carefull to offer healthfull sacrifices to the lord for so deare a friend . i dispute not of the credit of these particular passages : it is sufficient , that the authors from whom wee have received them , lived within the compasse of those times , whereof wee now doe treate . for thereby it is plaine enough ( and if it be not , it shall elsewhere be made yet more plaine ) that in those elder dayes it was an usuall thing , to make prayers and oblations for the rest of those soules , which were not doubted to have beene in glorie : and consequently , that neither the commemoration nor the praying for the dead , nor the requiem masses of that age , have any necessary relation to the beleefe of purgatory . the lesson therefore which claudius teacheth us here out of saint hierome , is very good : that m while wee are in this present world , wee may bee able to helpe one another , either by our prayers or● by our counsailes , but when wee shall come before the iudgement seate of christ , neither iob , nor daniel , nor noah can intreate for any one , but every one must beare his owne burden . and the advice which the no lesse learned than godly abbat columbanus giveth us , is verie safe : not to pitch upon uncertainties hereafter , but now to trust in god , and follow the precepts of christ ; while our life doth yet remaine , and while the times , wherein we may obtaine salvation , are certaine . vive deo fidens ( saith n he ) christi praecepta sequēdo ; dum modò vita manet , dum tempora certa salutis . whereunto iohn the briton ( another son of sulgen bishop of st. davids ) seemeth also to have had an eye , when ( at the end of the poëme which he wrote of his owne and his fathers life ) he prayeth for himselfe in the same manner : vt genitor clemens solitâ pietate remittat factis aut dictis quae gessi corde nefando ; dum mihi vita manet , dum flendi flumina possunt . nam cum tartareis nullius cura subintrat . chap. iv. of the worship of god , the publicke forme of liturgie , the sacrifice and sacrament of the lords supper . touching the worship of god , sedulius delivereth this generall rule : that a to adore any other beside the father , and the sonne , and the holy ghost , is the crime of impiety ; and that b all that the soule oweth unto god , if it bestow it upon any beside god , it committeth adultery . more particularly , in the matter of images , c hee reproveth the wise men of the heathen , for thinking that they had found out a way , how the invisible god might bee worshipped by a visible image : with whom also accordeth claudius ; that d god is to bee knowne , neither in mettall nor in stone . and for oathes , there is a canon ascribed to saint patricke ; wherein it is determined , that e no creature is to bee sworne by , but onely the creator . as for the forme of the litugrie or publicke service of god , which the same st. patrick brought into this country : it is said , that hee received it from germanus and lupus ; and that it originally descended from s. marke the evangelist . for so have i seene it set downe in an ancient fragment , written wellnigh 900. yeeres since : remaining now in the library of sir robert cotton , my worthy friend ; who can never sufficiently bee commended , for his extraordinary care , in preserving all rare monuments of this kinde . yea st. hieromes authority is there vouched for proofe hereof . beatus hieronymus adfirmat , quòd ipsum cursum , qui dicitur praesente tempore scottorum , beatus marcus decanta●it . which being not now to bee found in any of saint hieroms workes , the truth thereof i leave unto the credit of the reporter . but whatsoever liturgie was used here at first : this is sure , that in the succeeding ages no one generall forme of divine service was retained , but diverse rites and manners of celebrations were observed in diverse parts of this kingdome ; untill the romane use was brought in at last by gillebertus , and malachias , and christianus , who were the popes legates here about 500. yeeres agoe . this gillebertus ( an old acquaintance of f anselm archbishop of canterbury ) in the prologue of his booke de usu ecclesiastico , directed to the whole clergie of ireland , writeth in this manner . g at the request , yea and at the command of many of you ( dearely beloved ) i endevoured to set downe in writing the canonicall custome in saying of houres , and performing the office of the whole ecclesiasticall order ; not presumptuously , but in desire to serve your most godly command : to the end that those diverse and schismaticall orders , wherewith in a manner all ireland is deluded , may give place to one catholicke and romane office. for what may bee said to bee more undecent or schismaticall ; than that the most learned in one order , should bee made as a private and lay man in another mans church ? these beginnings were presently seconded by malachias : in whose life , written by bernard , wee reade as followeth . h the apostolicall constitutions , and the decrees of the holy fathers , but especially the customes of the holy church of rome , did he establish in all churches . and hence it is , that at this day the canonicall houres are chanted and sung therein , according to the manner of the whole earth : whereas before that , this was not done , no not in the citie it selfe . ( the poore city of ardmagh he meaneth . ) but malachias had learned song in his youth , and shortly after caused singing to be used in his own monasterie ; when as yet , aswell in the citie as in the whole bishoprick , they eyther knew not , or would not sing . lastly , the worke was brought to perfection , when christianus bishop of lismore , as legate to the pope , was president in the councell of casshell : wherein a speciall order was taken for i the right singing of the ecclesiasticall office ; and a generall act established , that k all divine offices of holy church should from thenceforth be handled in all parts of ireland , according as the church of england d●d observe them . the statutes of which councell were l confirmed by the regall authoritie of king henry the second ; m by whose mandate , the bishops that met therein were assembled , in the yeare of our lord 1171. as giraldus cambrensis ▪ witnesseth , in his historie of the conquest of ireland . and thus late was it , before the romane use was fully settled in this kingdome . that the britons used another manner in the administration of the sacrament of baptisme than the romanes did : appeareth by the proposition made unto them by austin the monke ; n that they should performe the ministerie of baptisme , according to the custome of the church of rome . that their forme of liturgie was the same with that which was received by their neighbours the galls , is intimated by the author of that ancient fragment before alledged : who also addeth , that the o gallican order was received in the church throughout the whole world . yet elsewhere doe i meete with a sentence alledged out of gildas ; that p the britons were contrary to the whole world , and enemies to the roman customes , aswell in their masse , as in their tonsure . where to let passe what i have collected touching the difference of these tonsures ( as a matter of very small moment eyther way ) and to speake somewhat of the masse ( for which so great adoe is now adayes made by our romanists ) wee may observe in the first place , that the publike liturgie or service of the church , was of old named the masse : even then also , when prayers only were said , without the celebration of the holy communion . so the last masse that s. colme was ever present at , is noted by q adamnanus to have beene vespertinalis dominica noctis missa . he dyed the mid-night following ; whence the lords day tooke his beginning ( 9● viz. iunii , anno dom. 597. ) according to the account of the romanes : which the scottish and irish seeme to have begunne from the evening going before . and then was that evening-masse said : which in all likelihood , differed not from those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by r leo the emperour in his tacticks , that is to say , from that which we call even-song , or evening prayer . but the name of the masse was in those daies more specially applied to the administration fo the lords supper : & therfore in the same s adamnanus we see that sacra eucharistiae ministeria and missarum solemnia , the sacred ministerie of the eucharist and the solemnities of the masse , are taken for the same thing . so likewise in the t relation of the passages that concerne the obsequies of columbanus , performed by gallus and magnoaldus ; we finde that missam celebrare and missas agere , is made to be the same with divina celebrare mysteria and salutis hostiam ( or salutare sacrificium ) immolare : the saying of masse , the same with the celebration of the divine mysteries and the oblation of the healthfull sacrifice . for by that terme was the administration of the sacrament of the lords supper at that time usually designed . for as in our u beneficence , and communicating unto the necessities of the poore ( which are sacrifices wherewith god is well pleased ) wee are taught to x give both our selves and our almes , first unto the lord , and after unto our brethren by the will of god : so is it in this ministery of the blessed sacrament . the service is first presented unto god , ( from which , as from a most principall part of the dutie , the sacrament it selfe is called the eucharist ; because therein wee y offer a speciall sacrifice of praise and thankesgiving alwaies unto god ) and then communicated unto the use of gods people . in the performance of which part of the service , both the minister was said to give , and the communicant to receive the sacrifice : as well as in respect of the former part , they were said to offer the same unto the lord. for they did not distinguish the sacrifice from the sacrament , as the romanists doe now adayes : but used the name of sacrifice indifferently , both of that which was offered unto god , and of that which was given to and received by the communicant . therefore wee read of offring the sacrifice to god : as in that speech of gallus to his scholler magnoaldus ; z my master columbanus is accustomed to offer unto the lord the sacrifice of salvation in brasen vessels . of giving the sacrifice to man : as when it is said in one of the ancient synods of ireland , that a a bishop by his testament may bequeath a certaine proportion of his goods for a legacie to the priest that giveth him the sacrifice . and of receiving the sacrifice from the hands of the minister : as in that sentence of the synod attributed unto s. patrick ; b he who deserveth not to receive the sacrifice in his life , how can it helpe him after his death ? and in that glosse of sedulius upon 1. cor. 11. 33. c tarry one for another , that is , ( saith he ) untill you doe receive the sacrifice . and in the brittish antiquities : where we reade of amon a noble man in wales ( father to samson the saint of dole in little brittain ) that d being taken with a grievous sicknesse , hee was admonished by his neighbours , that according to the usuall manner he should receive the sacrifice of the communion . whereby it doth appeare , that the sacrifice of the elder times was not like unto the new masse of the romanists , wherein the priest alone doth all ; but unto our communion , where others also have free libertie given unto them to e eat of the altar , as well as they that serve that altar . again , they that are communicants in the romish sacrament , receive the eucharist in one kinde onely : the priest in offering of the sacrifice receiveth the same distinctly , both by way of meat and by way of drinke ; which they tell us f is chiefly done , for the integritie of the sacrifice and not of the sacrament . for in the sacrifice , they say , g the severall elements be consecrated , not into christs whole person as it was borne of the virgin or now is in heaven : but the bread into his body apart , as betrayed , broken , and given for us ; the wine into his bloud apart , as shed out of his bodie for remission of sinnes and dedication fo the new testament , which bee conditions of his person as hee was in sacrifice and oblation . but our ancestours , in the use of their sacrament , received the eucharist in both kinds : not being so acute as to discerne betwixt the things that belonged unto the integritie of the sacrifice and of the sacrament , because in very truth , they tooke the one to be the other . thus bede relateth , that one hildmer , an officer of egfrid king of northumberland , intreated our cuthbert h to send a priest that might minister the sacraments of the lords body and bloud unto his wife that then lay a dying : and cuthbert himselfe , immediately before his owne departure out of this life , received the communion of the lords body and bloud ; as i herefride abbat of the monsterie of lindisfarne ( who was the man that at that time ministred the sacrament unto him ) made report unto the same bede . who elsewhere also particularly noteth , that he then tasted of the cup. k pocula degustat vitae , christique supinum sanguine munit iter . lest any man should thinke , that under the formes of bread alone he might be said to have been partaker of the body and bloud of the lord , by way of concomitance : which is a toy , that was not once dreamed of in those daies . so that we need not to doubt , what is meant by that which wee reade in the booke of the life of furseus ( which was written before the time of bede ) that l he received the communion of the holy body and bloud ; and that hee was wished to admonish m the pastors of the church , that they should strengthen the soules of the faithfull with the spirituall food of doctrine , and the participation of the holy body and bloud , or of that which cogitosus writeth in the life of saint brigid , touching the place in the church of kildare ; n whereunto the abbatesse with her maidens and widowes used to resort , that they might enioy the banquet of the body and bloud of iesus christ. which was agreeable to the practice , not only of the nunneries founded beyond the seas according to the rule of columbanus ; where the virgins o received the body of the lord , and sipped his bloud ( as appeareth by that which ionas relateth of domnae , in the life of burgundofora : ) but also of s. brigid her selfe , who was the foundresse of the monasterie of kildare ; one of whose miracles is reported , even in the later legends , to have happened when shee was about to drinke out of the chalice , at the time of her receiving of the eucharist . which they that list to looke after , may finde in the collections of capgrave , surius , and such like . but , you will say ; these testimonies that have beene alledged , make not so much for us , in proving the use of the communion under both kindes , as they make against us , in confirming the opinion of transubstantiation : seeing they all specifie the receiving , not of bread and wine , but of the body and bloud of christ. i answer , that forasmuch as christ himselfe at the first institution of his holy supper did say expresly ; this is my body , and , this is my bloud : hee deserveth not the name of a christian , that will question the truth of that saying , or refuse to speake in that language , which hee hath heard his lord and master use before him . the question onely is , in what sense , and after what manner , these things must bee conceived to bee his body and bloud . of which there needed to be little question : if men would bee pleased to take into their consideration these two things ; which were never doubted of by the ancient , and have most evident ground in the context of the gospel . first , that the subject of those sacramentall propositions delivered by our saviour ( that is to say , the demonstrative particle this ) can have reference to no other substance , but that which hee then held in his sacred hands , namely , bread & wines which are of so different a nature from the body and bloud of christ , that the one cannot possibly in proper sense be said to be the other ; as the light of common reason doth force the romanists themselves to confesse . secondly , that in the predicate , or latter part of the same propositions , there is not mention made only of christs body and bloud ; but of his body broken , and his bloud shed : to shew , that his body is to be considered here apart , not as it was borne of the virgin , or now is in heaven , but as it was broken and crucified for us ; and his bloud likewise apart , not as running in his veines , but as shed out of his body ; which the rhemists have told us to be conditions of his person , as hee was in sacrifice and oblation . and lest wee should imagine , that his body were otherwise to bee considered in the sacrament than in the sacrifice ; in the one alive , as it is now in heaven , in the other dead , as it was offered upon the crosse : the apostle putteth the matter out of doubt , that not onely the minister in offering , but also the people in receiving , even p as often as they eate this bread , and drinke this cup , doe shew the lords death untill hee come . our elders surely , that held the sacrifice to bee given and received ( for so we have heard themselves speak ) as well as offered ; did not consider otherwise of christ in the sacrament , than as hee was in sacrifice and oblation . if here therefore , christs body be presented as broken and livelesse , and his bloud as shed forth and severed from his body ; and it be most certaine , that there are no such things now really existent any where ( as is confessed on all hands : ) then must it follow necessarily , that the bread and wine are not converted into these things really . the q rhemists indeede tell us , that when the church doth offer and sacrifice christ daily ; hee in mysterie and sacrament dyeth . further than this they durst not goe : for if they had said , hee dyed really ; they should thereby not only make themselves daily killers of christ , but also directly crosse that principle of the apostle , rom. 6. 9. christ being raised from the dead dyeth no more . if then the body of christ in the administration of the eucharist be propounded as dead ( as hath been shewed ) and dye it cannot really , but onely in mysterie and sacrament : how can it be thought to bee contained under the outward elements , otherwise than in sacrament and mysterie ? and such as in times past were said to have received the sacrifice from the hand of the priest ; what other body and bloud could they expect to receive therein , but such as was sutable to the nature of that sacrifice , to wit , mysticall and sacramentall ? coelius sedulius ( to whom gelasius bishop of rome , with his synod of lxx . bishops , giveth the title of r venerable sedulius ; as venantius fortunatus of s conspicuous sedulius ; and hildephonsus toletanus of the t good sedulius , the evangelicall poet , the eloquent orator , and the catholicke writer ) is by trithemius and others supposed to be the same with our u sedulius of scotland ( or ireland ) whose collections are extant upon st. pauls epistles : although i have forborne hitherto to use any of his testimonies , because i have some reason to doubt , whether hee were the same with our sedulius or no. but coelius sedulius ( whatsoever countryman hee was ) intimateth plainly , that the things offered in the christian sacrifice , are the fruit of the corne and of the vine : ( x denique pontificum princeps summusque sacerdos quis nisi christus adest ? gemini libaminis author , ordine melchisedech , cui dantur munera semper quae sua sunt , segetis fructus , & gaudia vitis . or , as hee expresseth it in his prose ; y the sweete meate of the seede of wheate , and the lovely drinke of the pleasant vine . of melch●sedek ( according to whose order christ , and he onely , was priest ) our owne sedulius writeth thus : z melchisedek offered wine & bread to abraham for a figure of christ , offering his body and bloud unto god his father upon the crosse. where note , that first hee saith , melch sedek offered bread and wine to abraham , not to god : and secondly , that hee was a figure of christ offering his body and bloud upon the crosse , not in the eucharist . but we ( saith a he ) doe offer daily , for a commemoration of the lords passion ( once performed ) and our owne salvation . and elsewhere , expounding those words of our saviour , doe this in remembrance of me ; hee bringeth in this similitude , used before and after him by others . b he left a memory of himselfe unto us : even as if one that were going a farre journey , should leave some token with him whom hee loved ; that as oft as hee beheld it , hee might call to remembrance his benefits and friendship . claudius noteth , that our saviours c pleasure was , first to deliver unto his disciples the sacrament of his bodie and bloud ; and afterwards to offer up the body it selfe upon the altar of the crosse . where at the first sight i did verily thinke , that in the words fractione corporis an error had beene committed in my transcript ( corporis being miswritten for panis ) but afterwards comparing it with the originall , whence i tooke my copie , i found that the author retained the manner of speaking used both d before and e after his time ; in giving the name of the thing signified unto the signe , even there where the direct intention of the speech was to distinguish the one from the other . for hee doth expresly here distinguish the sacrament of the bodie , which was delivered unto the disciples , from the body it selfe , which was afterwards offered upon the crosse : and for the sacramentall relation betwixt them both , hee rendreth this reason . f because bread doth confirme the body , and wine doth worke bloud in the flesh : therefore the one is mystically referred to the body of christ , the other to his bloud . which doctrine of his ( that the sacrament is in it owne nature bread and wine , but the body and bloud of christ by mysticall relation ) was in effect the same with that which long afterwards was here in ireland delivered by henry crumpe the monke of baltinglas , g that the bodie of christ in the sacrament of the altar was onely a looking glasse to the body of christ in heaven : yea and within fifty or threescore yeeres of the time of claudius scotus himselfe , was so fully maintained by iohannes scotus in a booke that hee purposely wrote of that argument ; that when it was alledged and extolled by berengarius , pope leo ( the ninth ) with his bishops assembled in synodo vercellensi , an● . domini , 1050 ( which was 235. yeeres after the time that claudius wrote his commentaries upon st. matthew ) had no other meanes to avoide it , but by flat h condemning of it . of what great esteeme this iohn was with king alfred , may be seene in william of malmesbury , roger hoveden , matthew of westminster , and other writers of the english history . the king himselfe , in the preface before his saxon translation of st. gregories pastorall , professeth that he was holpen in that worke by i iohn his masse-priest . by whom if he did meane this iohn of ours : you may see , how in those dayes a man might be held a masse-priest , who was far enough from thinking that he offered up the very body and bloud of christ really present under the formes of bread and wine ; which is the onely masse that our romanists take knowledge of . of which wonderfull point how ignorant our elders were , even this also may be one argument : that the author of the booke of the wonderfull things of the holy scripture ( before alledged ) passeth this quite over , which is now esteemed to be the wonder of all wonders . and yet doth he professe , that he k purposed to passe over nothing of the wonders of the scripture , wherein they might seeme notably to swerve from the ordinary administration in other things . chap. v. of chrisme , sacramentall confession , penance , absolution , marriage , divorces , and single life in the clergie . that the irish a did baptize their infants without any consecrated chrisme , lanfranc maketh complaint in his letters to terdeluacus ( or tirlagh ) the chiefe king of that country . and bernard reporteth , that malachias in his time ( which was after the daies of lanfranc and pope hildebrand ) did b of the new institute the most wholesome use of confession , the sacrament of confirmation , and the contract of marriages : all which he saith the irish before were either ignorant of , or did neglect . which , for the matter of confession , may receive some further confirmation from the testimonie of alcuinus : who writing unto the scottish ( or , as other copies read , the gothish ) and commending the religious conversation of their laity , who c in the midst of their worldly imployments were said to leade a most chaste life ; condemneth notwithstanding another custome , which was said to have continued in that country . for d it is said ( quot he ) that no man of the laity will make his confession to the priests ; whom we beleeve to have received from the lord christ , the power of binding and loosing , together with the holy apostles . they had no reason indeed to hold ( as alcuinus did ) that they ought to confesse unto a priest all the sinnes they could remember : but upon speciall occasions , they did ( no doubt ) both publikely and privately make confession of their faults , aswell that they might receive counsaile and direction for their recovery , as that they might bee made partakers of the benefit of the keyes , for the quieting of their troubled consciences . whatsoever the gothish did herein ( by whom wee are to understand the inhabitants of languedok in france , where alcuinus lived ) sure wee are , that this was the practice of the ancient scottish and irish. so wee reade of one fiachna or fechnaus , that being touched with remorse for some offence committed by him , he fell at st. colmes feet , lamented bitterly , and e confessed his sinnes before all that were there present . whereupon the holy man , weeping together with him , is said to have returned this answer : f rise up , sonne , and bee comforted , thy sinnes which thou hast committed are forgiven ; because ( as it is written ) a contrite and an humbled heart god doth not despise . we reade also of adamanus , that being very much terrified with the remembrance of a grievous sinne committed by him in his youth ; he g resorted unto a priest , by whom hee hoped the way of salvation might bee shewed unto him , hee confessed his guilt , and intreated that hee would give him counsell , whereby hee might flee from the wrath of god that was to come . now the counsell commonly given unto the penitent after confession , was ; that hee should h wipe away his sinnes by meet fruits of repentance : which course bede observeth to have beene usually prescribed by our cuthbert . for penances were then exacted , as testimonies of the sincerity of that inward repentance which was necessarily required for obtaining remission of the sinne : and so had reference to the taking away of the guilt , and not of the temporall punishment remaining after the forgivenesse of the guilt ; which is the new found use of penances , invented by our later romanists . one old penitentiall canon wee finde laid downe in a synod held in this country about the yeere our lord ccccl . by s. patrick , auxilius , and isserninus : which is as followeth . i a christian who hath kild a man , or committed fornication , or gone unto a southsayer after the manner of the gentiles , for every of those crimes shall doe a yeere of penance : when his yeere of penance is accomplished , he shall come with witnesses , and afterward hee shall be absolved by the priest. these bishops did take order ( we see ) according to the discipline generally used in those times , that the penance should first be performed ; and when long & good proofe had bin given by that means of the truth of the parties repentance , they wished the priest to impart unto him the benefit of absolution . wheras by the new device of sacramentall penance the matter is now far more easily transacted : by vertue of the keyes the sinner is instantly of attrite made contrite , and thereupon as soon as hee hath made his confession hee presently receiveth his absolution : after this , some sorry penance is imposed , which upon better consideration may bee converted into pence ; and so a quicke end is made of many a foule businesse . but for the right use of the keyes , we fully accord with claudius : that k the office of remitting and retaining sinnes which was given unto the apostles , is now in the bishops and priests committed unto every church . namely , that having taken knowledge of the causes of such as have sinned , as many as they shall behold humble and truly penitent , those they may now with compassion absolve from the feare of everlasting death ; but such as they shall discerne to persist in the sins which they have committed , those they may declare to be bound over unto never ending punishments . and in thus absolving such as be truly penitent , we willingly yeeld , that the pastors of gods church doe remit sinnes after their manner , that is to say , ministerially and improperly : so that the priviledge of forgiving sinnes properly and absolutely , bee still reserved unto god alone . which is at large set out by the same claudius ; where hee expoundeth the historie of the man sicke of the palsey , that was cured by our saviour in the ninth of s. matthew . for , following bede upon that place , he writeth thus . l the scribes say true , that none can forgive sinnes but god alone ; also forgiveth by them , to whom hee hath given the power of forgiving . and therefore is christ proved to bee truely god because he forgiveth sinnes as god. they render a true testimony unto god : but in denying the person of christ , they are deceived . and againe : m if it bee god that , according to the psalmist , removeth our sins as far from us , as the east is distant from the west ; and the sonne of man hath power upon earth to forgive sinnès : therefore hee himselfe is both god and the sonne of man. that both the man christ might by the power of his divinitie forgive sinnes ; and the same christ being god , might by the frailtie of his humanitie dye for sinners . and out of s. hierome : n christ sheweth himselfe to bee god , who can know the hidden things of the heart ; and after a sort holding his peace he speaketh . by the same majestie and power , whereby i behold your thoughts , i can also forgive sinnes unto men . in like manner doth the author of the booke of the wonderfull things of the scripture observe these o divine workes in the same historie : the forgiving of sinnes , the present cure of the disease , & the answering of the thoughts by the mouth of god who searcheth all things . with whom , for the propertie of beholding the secret thoughts , sedulius also doth concurre , in those sentences . p god alone can know the hidden things of men . q to know the hearts of men , and to discerne the secrets of their minde , is the priviledge of god alone . that the contract of marriages , was either unknown or neglected by the irish , before malachias did institute the same anew among them ( as bernard doth seeme to intimate ) is a thing almost incredible . although r giraldus cambrensis doth complaine , that the case was little better with them after the time of malachias also . the licentiousnesse of those ruder times , i know , was such , as may easily induce us to beleeve , that a great both neglect and abuse of gods ordinance did get footing among this people . which enormities malachias , no doubt , did labour to reforme : and withall peradventure brought in some new matters , not knowne here before ; as hee was very desirous his country men should generally conforme themselves unto the traditions and customes of the church of rome . but our purpose is here only to deale with the doctrine and practice of the elder times : in which , first , that marriage was not held to bee a sacrament , may bee collected from s sedulius , who reckoneth it among those things , which are gifts indeed , but not spirituall . secondly , for the degrees of consanguinitie hindering marriage , the synod attributed unto st. patricke seemeth to referre us wholly unto the levitical law ; prescribing therein t neyther lesse nor more than the law speaketh : and particularly , against matching with the wife of the deceased brother ( which was the point so much questioned in the case of king henrie the eighth ) this u synodicall decree is there urged . the brother may not ascend into the bed of his deceased brother : the lord having said , they two shall be one flesh . therefore the wife of thy brother , is thy sister . whereupon we finde also , that our kilianus did suffer martyrdome for x dissolving such an incestuous marriage in gozbertus duke of franconia : and that clemens scotus for maintaining the contrary was both by y boniface archbishop of mentz , and the z councell held at rome by pope zacharie in the yeare dccxlv . condemned as a bringer in of iudaisme amongst christians . yet how farre this condemned opinion of his prevailed afterward in this countrey , and how foule a crime it was esteemed to be by others abroad ( notwithstanding the pope doth now by his buls of dispensation take upon him to make a faire matter of it ) may easily be perceived by this censure of giraldus : a moreover , saith hee , which is very detestable , and most contrary not only to the faith , but also unto common honesty ; brethren in many places throughout ireland do , i say not marry , but marre rather and seduce the wives of their deceased brothers , while in this sort they filthily and incestuously have knowledge of them : cleaving herein not to the marrow but to the barke of the old testament , and desiring to imitate the ancient in vices more willingly than in vertues . thirdly , touching divorces , wee reade in sedulius ; that b it is not lawfull , according to the precept of our lord , that the wife should be put away , but for the cause of fornication , and in the synod ascribed to st. patrick . c it is not lawfull for a man to put away his wife , but for the cause of fornication . as if he should say ; for this cause , he may . whence if hee marry another , as it were after the death of the former , they forbid it not . who they were , that did not forbid this second marriage , is not there expressed : that saint patrick himselfe was of another minde , would appeare by this constitution following ; which in another ancient canon-booke i found cited under his name . d if any mans wife have committed adulterie with another man : he shall not marry another wife , as long as the first wife shall be alive . if per adventure she be converted , and doe penance : he shall receive her ; and she shall serve him in the place of a maid-servant . let her for a whole yeare doe penance in bread and water , and that by measure : neyther let them remaine in the same bed together . fourthly , concerning single life , i doe not finde in any of our records , that it was generally imposed upon the clergie ; but the contrary rather . for in the synod held by st. patrick , auxilius , and isserninus ; there is a speciall order taken , e that their wives shall not walke abroad , with their heads uncovered . and st. patrick himselfe confesseth ( at leastwise the confession which goeth under his name saith so ; and probus , iocelinus , and others that write his life , agree therewith ) that hee f had to his father calphurnius a deacon , and to his grandfather potitus a priest. for that was no new thing then among the britons : whose bishops therefore gildas doth reprehend ( as for the same cause he did the chiefe of the laity ) that they were not content to be the husbands of one , but of many wives , and that they corrupted their children by their evill example : whereas g the chastitie of the fathers was to be esteemed imperfect , if the chastitie of their sonnes were not added thereunto . nennius , the eldest historiographer of the britons which wee have after him ( who in many copies also beareth his owne name ) wrote that booke which we have extant of his , to h samuel the childe of benlanus the priest , his master : counting it a grace , rather than any kinde of disparagement unto him , to bee esteemed the sonne of a learned priest. which maketh him in the i verses prefixed before the worke to say : christe , tribuisti patri samuelem , * but about 60. or 70. yeares after , i finde some partiall eclipse here ( and the first , i thinke , of this kinde , that can bee shewed among the britons ) in the lawes of howel dha : where it is ordered , that k if a clerk of a lower degree should match with a woman , and have a sonne by her , and that clerke afterward having received the order of priest-hood , should have another sonne by the same woman ; the former son should enjoy his fathers whole estate , without being bound to divide the same with his other brother . yet these marriages for all that were so held out , that the fathers not content their sonnes should succeed them in their temporall estate alone , prevailed so far that they continued them in the succession of their spirituall promotions also . which abuse giraldus cambrensis l complaineth to have been continuedin wales unto his time ; & out of m hil●ebertus cenomanensis sheweth to have prevailed in little brittaine also : whence he inferreth , n that this vice was of old common to the whole brittish nation aswell on this side as on the other side of the sea . whereunto for ireland also wee may adde the letters written by pope innocent the third unto iohannes salernitanus the cardinall , his legate , o for abolishing the custome there , whereby sonnes and grand-children did use to succeede their fathers and grand-fathers in their ecclesiastical benefices . chap. vi. of the discipline of our ancient monkes ; and abstinence from meats . what hath beene said of the married clergie , concerneth the seculars , and not the regulars , whereof there was a very great number in ireland ; because here a almost all the prelates were wont to bee chosen into the clergie out of monasteries . for our monasteries in ancient time were the seminaries of the ministerie : being as it were so many colledges of learned divines , whereunto the people did usually resort for instruction , and from whence the church was wont continually to bee supplied with able ministers . the benefit whereof was not onely contained within the limits of this iland , but did extend it selfe to forraine countries likewise . for this was it that drew b egbert and ceaddae ( for example ) into ireland ; that they might there leade a monasticall life in prayers and continencie and meditation of the holy scriptures : and hence were those famous monasteries planted in england by aidan , finan , colman , and others ; unto which c the people flockt apace on the lords day , not for the feeding of their body , but for the learning of the word of god , as beda witnesseth . yea this was the principall meanes , whereby the knowledge both of the scriptures and of all other good learning was preserved in that inundation of barbarisme , wherewith the whole west was in a manner overwhelmed . hitherto ( saith d curio ) it might seeme that the studies of wisedome should quite have perished ; unlesse god had reserved a seed in some corner of the world . among the scottish and the irish something as yet remained of the doctrine of the knowledge of god and of civill honesty ; because there was no terrour of armes in those utmost ends of the world . and we may there behold and adore the great goodnesse of god ; that among the scots , and in those places where no man would have thought it , so many great companies should bee gathered together under a most strict discipline . how strict their discipline was , may appeare partly by the rule , and partly by the daily penances of monkes ; which are yet extant of columbanus his writing . in the later of these , for the disobedience of monkes these penances are prescribed . e if any brother bee disobedient ; hee shall fast two dayes , with one bisket and water . if any say , i will not do it ; three dayes , with one bisket and water . if any murmure ; two dayes , with one bisket and water . if any doe not aske leave , or tell an excuse ; two dayes , with one bisket and water ▪ and so in other particulars . in his rule , these good lessons doth hee give unto his monkes , among many others . that f it profited them little , if they were virgins in body , and were not virgins in minde . that they g should daily profit , as they did daily pray , and daily reade . that h the good things of the pharisee being vainly praised were lost , and the sinnes of the publican being accused vanished away : and therefore that a great word should not come out of the mouth of a monke , lest his great labour should perish . they were not taught to vaunt of their state of perfection , and workes of supererogation : or to argue from thence ( as celestius the pelagian monke sometime did ) that i by the nature of their free will they had such a possibility of not sinning , that they were able also to doe more than was commanded ; because they did observe perpetuall virginity which is not commanded , whereas for not sinning it is sufficient to fulfill the precepts . it was one of the points which gallus ( the scholler of columbanus ) delivered in his sermon preached at constance ; that our saviour k did so perswade the apostles & their followers to lay hold upon the good of virginity ; that yet they should know , it was not of humane industry , but of divine gift . and it is a good observation which wee reade in claudius : that l not only in the splendour of bodily things , but also in mournfull abasing of ones selfe , there may bee boasting ; and that so much the more dangerous , as it deceiveth under the name of the service of god. our monkes were religious in deede , and not in name only ; farre from the hypocrisie , pride , idlenesse and uncleannesse of those evill beasts and slothfull bellies that afterward succeeded in their roome . under colour of forsaking all , they did not hooke all unto themselves ; nor under semblance of devotion did they devoure widowes houses : they held begging to bee no point of perfection ; but m remembred the words of our lord iesus , how he said , it is a more blessed thing to give rather than to take . when king sigebert made large offers unto columbanus and his companions , to keep them within his dominions in france : hee received such another answer from them , as n thaddaeus in the ecclesiasticall history is said to have given unto abgarus the governour of edessa : o wee who have forsaken our owne , that according to the commandement of the gospel we might follow the lord , ought not to embrace other mens riches ; lest peradventure we should prove transgressors of the divine commandement . how then did these men live , will you say ? walafridus strabus telleth us , that p some of them wrought in the garden , others dressed the orchard ; gallus made nets and tooke fish , wherewith hee not only relieved his owne company , but was helpfull also unto strangers . so bede reporteth of cuthbert , that when hee retired himselfe unto an anchoreticall life , he q first indeed received a little bread from his brethren to feede upon , and dranke out of his owne well ; but afterwards hee thought it more fit to live by the worke of his owne hands , after the example of the fathers : and therefore intreated , that instruments might bee brought him wherewith he might till the earth , and corne that hee might sowe . r quique suis cupiens victum conquirere palmis ; incultam pertentat humum proscindere ferro , et sator edomitis anni spem credere glebis . the like doth hee relate of s furseus ; and bonifacius of t livinus ; and theodorus campidonensis ( or whosoever else wrote that booke ) of u gallus , magnoaldus , and the rest of the followers of columbanus ; that they got their living by the labour of their owne hands . and the x apostles rule is generally laid downe for all monkes , in the life of furseus : y they which live in monasteries should worke with silence , and eate their owne bread . but now there is start up a new generation of men , that refuse to eate their own bread , and count it a high point of sanctity to live by begging of other mens bread ; if yet the course they take may rightly bee termed begging . for as richard fitz-ralphe , that famous archbishop of armagh , objected to their faces , before the pope himselfe and his cardinals in z his time ( and the matter is little amended , i wisse , in ours ) scarce could any great or meane man of the clergie or the laitie eate his meate , but such kinde of beggers would be at his elbowe : not like other poore folkes humbly craving almes at the gate or the doore ( as francis did cammand and teach them in his testament ) by begging ; but without shame intruding themselves into courts or houses , and lodging there . where , without any inviting at all , they eate and drinke what they doe finde among them : and not with that content , carry away with them eyther wheate , or meale , or bread , or flesh , or cheeses ( although there were but two in an house ) in a kinde of an extorting manner ; there being none that can deny them , unlesse he would cast away naturall shame . this did that renowned primate ( whose anniversary memory is still celebrated in dundalke , where hee was borne and buried , by the name of saint richard ) publickly deliver in the yeere 1357. at the consistory of avinion : where he stoutly maintained against the whole rabble of the friars , what hee had preached the yeere before at pauls crosse unto the people . namely , a that our lord iesus christ , although in his humane conversation hee was alwayes poore , b yet did hee never voluntarily begge himselfe , c nor taught others so to doe , d but taught the plaine contrary : and e that no man could prudently & holily take upon himself the perpetuall observation of voluntary beggary ; forasmuch as such kinde of begging , as well by christ , as by his apostles and disciples , by the church and by the holy scriptures , was both disswaded and also reproved . his countryman henry crumpe ( a monke of the cistercian order in baltinglas ) not long after , treading in his steps , was accused for delivering in his determinations at oxford : that f the friars of the foure mendicant orders are not , nor ever were instituted by gods inspiration , but that contrary to the generall councell of lateran , held under innocent the third ( which prohibited the bringing in of any more new religious orders into the church ) and by feigned and false dreames , pope honorius being perswaded by the friars , did confirme them . and g that all the doctors which did determine for the friars side , were eyther affraid to speak the truth , lest their books should be condemned by the friars that had gotten to be inquisitors ; or said , as it seemeth , or proceeded onely by way of d●sputation and not of determination : because if they had spoken the truth plainly in the behalfe of the church , the friars would have persecuted them , as they d●d persecute the holy doctor armachanus . which crumpe himselfe found afterwards to be too true by his owne experience . for hee was forced to deny and abjure these assertions in the house of the carmelite friars at stanford , before william courtney archbishop of canterbury : and then silenced , that hee should not exercise publickly any act in the schooles , either by reading , preaching , disputing , or determining ; untill hee should have a speciall licence from the said archbishop so to doe . but to leave the begging friars ( being a kinde of creatures unknowne to the church for twelve hundred yeers after christ ) and to return to the labouring monkes : wee finde it related of our brendan : that he h governed three thousand such monkes , who by their owne labours and handy-worke did earne their living . which agreeth well with that saying ascribed to him by the writer of his life : i a monke ought to bee fed and clothed by the labour of his owne hands . neither was there any other order observed in that famous monasterie of bangor among the britons , k wherein there is said to have beene so great a number of monkes , that the monastery being divided into seven portions ( together with the rectors appointed over them ) none of all those portions had lesse than three hundred persons in them : all which ( saith bede ) were w●nt to live by the labour of their owne hands . from the destruction of which monastery , unto the erection of tuy gwyn , or white-house ( which is said to have beene about the yeere 1146. ) the setter forth of the * welsh chronicle observeth , that there were no abbeyes among the britons . here in ireland bishop colman founded the monastery of magio ( in the † county of limrick ) for the entertainment of the english : where they l did live according to the example of the reverend fathers ( as bede writeth ) under a rule and a canonicall abbot , in great continency and sincerity , with the labour of their owne hands . like whereunto was the monastery of mailros also , planted by bishop aidan and his followers in northumberland ; where st. cuthbert had his education : who affirmed , that m the life of such monkes was justly to bee admired , which were in all things subject to the commands of their abbot ; and ordered all the times of their watching , praying , fasting , and working , according to his direction . n excubiasque , famemque , preces , manuumque laborem ad votum gaudent proni fraenare regentis . as for their fasting ( for of their watching and praying there is no question made ; and of their working wee have already spoken sufficiently ) by the rule of columbanus , they were o every day to fast , and every day to eate : that by this meanes , p the enabling of them for their spirituall proficiency might bee retained , together with the abstinence that did macerate the flesh . hee would therefore have them q every day to eate , because they were every day to profit ; and because r abstinence , if it did exceed measure , would prove a vice and not a vertue . and he would have them to fast everie day too , that is , not to eate any meate at all ( for other fasts were not knowne in those dayes ) untill evening . s let the food of monkes ( saith he ) be meane , and taken at evening ; flying satiety and excesse of drink : that it may both sustaine them and not hurt them . this was the daily fasting and feeding of them that lived according to columbanus his rule . although the strictnesse of the fast seemeth to have beene kept on wednesdayes and fridayes onely : which were the dayes of the weeke , wherein the ancient irish ( agreeable to the custome of the grecian rather than the roman church ) were wont to observe abstinence both from meate and from the * marriage bed . whence in the booke before alledged , of the daily penances of monkes , we finde this order set downe by the same columbanus : that t if any one , unlesse he were weake , did upon the wednesday or friday eate before the ninth houre ( that is to say , before three of the clocke in the afternoone , according unto our account ) hee should be punished with fasting two dayes in bread and water ▪ and in bedes ecclesiasticall historie ; that u such as followed the information of aidan , did upon the same dayes observe their fast , untill the same houre . in which history we also reade of bishop cedd ( who was brought up at lindisfarne with our aidan and finan ) that keeping a strict fast , upon a speciall occasion , in the time of lent , hee did x every day , except the lords day , continue his fast , ( as the manner was ) untill the evening ; and then also did eate nothing but a small pittance of bread , and one egge , with a little milke mingled with water . where by the way you may note , that in those daies egges were eaten in lent , and the sundayes excepted from fasting , even then when the abstinence was precisely and in more than an ordinarie manner observed . but generally for this point of the difference of meats , it is well noted by claudius out of s. augustin , that y the children of wisedome doe understand , that neither in abstaining nor in eating is there any vertue ; but in contentednesse of bearing the want , and temperance of not corrupting a mans selfe by abundance , and of opportunely taking or not taking those things , of which not the use but the concupiscence is to be blamed . and in the life of furseus , the hypocrisie of them is justly taxed , that being z assaulted with spirituall vices , doe yet omit the care of them , and afflict their body with abstinence : who a abstaining from meates , which god hath created to be received with thankesgiving , fall to wicked things , as if they were lawfull ; namely to pride , covetousnesse , envy , false witnessing , backbiting . of whom gildas giveth this good censure , in one of his epistles which now are lost . b these men , while they doe feed on bread by measure , for this same very thing doe glory without measure ; while they use water , they are withall drenched with the cup of hatred ; while they feed on dry meates , they use detractions ; while they spend themselves in watchings , they disprayse others that are oppressed with sleepe ; preferring fasting before charitie , watching before justice , their owne invention before concord , severitie before humilitie , and lastly , man before god. such mens fasting , unlesse it be proceeded unto by some vertues , profiteth nothing at all : but such as accomplish charitie , doe say with the harpe of the holy ghost ; all our righteousnesses are as the cloth of a menstruous woman . thus gildas : who upon this ground layeth downe this sound conclusion ; wherewith wee will shut up this whole matter . c abstinence from corporall meats is unprofitable without charitie . they are therefore the better men , who doe not fast much , nor abstaine from the creature of god beyond measure , but carefully keepe their heart within pure before god , from whence they know commeth the issue of life : than they who eate no flesh , nor take delight in secular dinners , nor ride with coaches or horses , thinking themselves hereby to bee as it were superiour to others ▪ upon whom death hath entred through the windows of haughtinesse . chap. vii . of the church , and various state thereof , especially in the dayes of antichrist : of miracles also , and of the head of the church . concerning the catholike church , our doctors taught with s. gregory ; that god a hath a vineyard , to wit , the universall church , which from just abel untill the last of the elect that shall be borne in the end of the world , as many saints as it hath brought forth , so many branches ( as it were ) hath it budded . that b the congregation of the just is called the kingdome of heaven ; which is the church of the just . that c the sonnes of the church bee all such as from the beginning of mankinde untill now , have attained to be just and holy . that d what is said of the body , may bee said also of the members ; and that in this respect , as well the apostles and all beleevers , as the church it selfe , have the title of a pillar given them in the scriptures . that e the church may be considered two manner of wayes : both that which neyther hath spot nor wrinkle and is truely the body of christ , and that which is gathered in the name of christ without full and perfect vertues ; which notwithstanding by the warrant of the apostle , may have the name of the church given unto it , although it be depraved with errour . that f the church is said not to have spot or wrinkle , in respect of the life to come . that when the apostle saith ; in a great house there are not only vessels of gold , &c. but some to honour and some to dishonour : ( 2 tim. 2. 20. ) by this g great house he doth not understand the church ( as some have thought ) which hath not spot nor wrinkle : but the world , in which the tares are mingled with the wheate . that yet in h the holy church also , the evill are mingled with the good , and the reprobate with the elect : and that in this respect it is resembled unto the wise and foolish virgins ; as also to i the kings marriage , by which this present church is designed , wherein the good and the bad doe meet together . so that k in this church , neyther the bad can bee without the good , nor the good without the bad : whom the holy church notwithstanding doth both now receive indifferently , and separate afterwards at their going from hence . the number of the good , gildas complaineth to have beene l so exceeding short in his time among the britons , in comparison of the other ; that their mother the church in a manner did not see them lying in her own lap , albeit they were the onely true sonnes which she had . and for externall pressures , our doctors have delivered , that m the church sometimes is not only afflicted , but also defiled with such oppressions of the gentiles ; that if it were possible , her redeemer might seeme for a time utterly to have forsaken her : and that , in the raging times of antichrist , n the church shall not appeare ; by reason that the wicked persecutors shall then exercise their cruelty beyond all measure . that in those o times of antichrist , not onely more often and more bitter torments shall be put upon the faithfull , than before were wont to be ; but ( which is more grievous ) the working of miracles also shall accompany those that inflict the torments : as the apostle witnesseth , saying ; whose comming is after the working of satan , with all seduction , signes , and lying wonders . namely , p juggling ones : as it was foretold before ; they shall shew such signes that , if it were possible , the very elect should bee deceived , by such a phantasticall power , as iamnes and mambres wrought withall before pharao . q what unbeleever therefore ( say they ) will then bee converted unto the faith ? and who is hee that already beleeveth , whose faith trembleth not and is not shaken ? when the persecuter of piety is the worker of wonders : and the same man that exerciseth crueltie with torments , that christ may be denyed ; provoketh by miracles , that antichrist may bee beleeved ? and r what a pure and a single eye is there need of , that the way of wisedome may be found ; against which so great deceivings and errours of evill and perverse men , doe make such a noyse ? all which notwithstanding men must passe through ; and so come to most certaine peace , and the unmoveable stabilitie of wisedome . hence concerning miracles , they give us these instructions . first , that s neyther if an angel should shew himselfe unto us to seduce us , being suborned with the deceits of his father the divell , ought he to prevaile against us ; neither if a miracle should be done by any one , as it is said of simon magus that he did flye in the ayre : t neyther that signes should terrifie us , as done by the spirit ; because that our saviour also hath given us warning of this before-hand . ( matth. 24. 24 , 25. ) secondly , that u the faith having increased , miracles were to cease ; forasmuch as they are declared to have beene given for their sakes that beleeve not . and therefore that x now when the number of the faithfull is growne , there bee many within the holy church that retaine the life of vertues , and yet have not those signes of vertues : because a miracle is to no purpose shewed outwardly , if that bee wanting which it should worke inwardly . for according to the saying of the master of the gentiles ; languages are for a signe , not to the faithfull but to infidels . ( 1 cor. 14. 22. ) thirdly , that the working of miracles is no good argument to prove the holinesse of them that bee the instruments thereof : and therefore y when the lord doth such things for the convincing of infidels , he yet giveth us warning that we should not bee deceived thereby , supposing invisible wisedome to bee there , where we shall behold a visible miracle . for hee saith : many shall say unto me in that day , lord , lord ; have wee not prophesied in thy name , and in thy name cast out divels , and in thy name done many miracles ? ( matth. 7. 22 ) fourthly , that z he tempteth god , who for his own vaine glory will make shew of a superfluous and unprofitable miracle . such as that ( for example ) was , whereunto the divel tempted our saviour , matth. 4. 6. to come downe headlong from the pinnacle of the temple unto the plaine , a every miracle being vaine , which worketh not some profit unto mans salvation . whereby wee may easily discerne , what to judge of that infinite number of idle miracles , wherewith the lives of our saints are every where stuffed : many whereof wee may justly censure ( as b amphilochius doth the tales that the poets tell of their gods ) for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fables , of laughter worthy , and of teares ; yea some of them also we may rightly brand , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnseemely fables , and divels documents . for what ( for example ) can be more unseemely , and tend further to the advancement of the doctrine of divels , than that which cogitosus relateth in the life of s. brigid ? that she , for saving the credit of a nunne that had beene gotten with childe , c blessed her faithfully forsooth ( for so the author speaketh ) and so caused her conception to vanish away , without any delivery and without any paine . which for the saving of st. brigids owne credit , eyther d hen. canisius or the friars of aichstad ( from whom he had his copie of cogitosus ) thought fit to scrape out , and rather to leave a blanke in the booke , than to suffer so lewd a tale to stand in it . but i will not stirre this puddle any further : but proceed on , unto some better matter . and now are wee come at last to the great point , that toucheth the head and the foundation of the church . concerning which sedulius observeth , that the title of e foundation is attributed both to christ , and to the apostles and prophets . that where it is said , esay 28. 16. behold , i lay in sion a stone , &c. f it is certaine , that by the rocke or stone christ is signified . that , in ephes. 2. 20. g the apostles are the foundation , or christ rather the foundation of the apostles . for christ ( saith hee ) is the foundation , who is also called the corner stone , joyning and holding together the two wals . therefore is hee the foundation and chiefe stone ; because in him the church is both founded and finished . and we are to account the apostles h as ministers of christ , and not as the foundation . the famous place , matthew 16. 18. ( whereupon our romanists lay the maine foundation of the papacie ) claudius expoundeth in this sort . i vpon this rocke will i build my church , that is to say , upon the lord and saviour , who granted unto his faithfull knower , lover , and confessor the participation of his owne name ; that from petra ( the rocke ) hee should be called peter . the church is builded upon him : because onely by the faith and love of christ , by the receiving of the sacraments of christ , by the observation of the commandements of christ , wee come to the inheritance of the elect and eternall life , as witnesseth the apostle , who saith , other foundation can no man lay beside that which is laid , which is christ iesus . yet doth the same claudius acknowledge , that k st. peter received a kinde of primacy for the founding of the church ( in respect whereof hee termeth him l ecclesiae principem , and m apostolorum principem , the prince of the church , and the prince or chiefe of the apostles ) but hee addeth with all , that saint paul also was chosen in the same manner , to have the primacy in founding the churches of the gentiles . and that hee n received this gift from god , that hee should bee worthy to have the primacie in preaching to the gentiles , as peter had it in the preaching of the circumcision . and therefore that o st. paul challengeth this grace as granted by god to him alone , as it was granted to peter alone among the apostles . and that hee esteemed himselfe p not to be inferiour unto st. peter , because both of them were by one ordained unto one and the same ministery . and that writing to the galatians , q he did in the title name himselfe an apostle of christ , to the end that by the very authority of that name hee might terrifie his readers ; judging , that all such as did beleeve in christ , ought to be subject unto him . it is furthermore also observed by claudius , that r as when our saviour propounded the question generally unto all the apostles , peter did answer as one for all ; so what our lord answered unto peter , in peter he did answer unto all . and therefore s howsoever the power of loosing and binding might seeme to be given by the lord unto peter alone , yet without all manner of doubt it is to be knowne , that it was given unto the rest of the apostles also : as himselfe doth witnesse , who appearing unto them after the triumph of his passion and resurrection , breathed on them , and said unto them all ; receive the holy ghost , whose sinnes ye remit , they are remitted unto them , and whose sins ye retaine they are retained . gildas the briton goeth further , affirming that t to the true priest it is said ; thou art peter , and upon this rocke i will build my church . that u to peter and his successors our lord saith ; and unto thee will i give the keyes of the kingdome of heaven . and consequently , that x unto every holy priest it is promised : whatsoever thou shalt binde on earth , shal be bound likewise in heaven ; and whatsoever thou shalt loose on earth , shal be loosed likewise in heaven . whereupon hee pronounceth of the good priests of brittaine ; that they y doe lawfully obtaine the apostolicall state , and z lawfully sit in the chaire of st. paul : and on the other side of the bad , that a with uncleane feete they usurpe the seate of the apostle peter , but by the demerit of their covetousnesse fall into the pestilent chaire of the traytor iudas ; and so the ordainers of such , place b after a sort iudas the betrayer of our lord , in the seate of peter . lastly , as claudius noteth , that c the foundation of the church was laid not onely upon st. peter , but also upon st. iohn : so in a certaine hymne supposed to be written by secundinus ( knowne in this country commonly by the name of st. scachlin ) in the yeere of our lord ccccxlviii . st patrick also is thus commended . d he is constant in the feare of god , and unmovable in the faith , upon whom the church is builded as upon peter ; whose apostleship also he hath obtained from god , and the gates of hell shall not prevaile against him . yea e christ is there said to have chosen him for his vicar upon earth . his see likewise of armagh , is by one calvus perennis in the dayes of brian king of ireland ( who was slaine , as appeareth by f marianus in the yeere 1014. ) termed g the citie apostolick . so desiderius bishop of cahors in france , is by our countryman gaellus saluted both h papa and apostolicus : and the bishop of kildare in ireland , honoured by cogitosus , with the stile of i summus sacerdos , and k summus pontifex , the highest priest and the highest bishop . those titles and prerogatives , which the pope now peculiarly challengeth unto himselfe , as ensignes of his monarchy , being heretofore usually communicated unto other bishops , when the universall church was governed by way of aristocratie . chap. viii . of the popes spirituall iurisdiction ; and how little footing it had gotten at first within these parts . master campion telleth us ; that a when ireland first received christendome , they gave themselves into the iurisdiction both spirituall and temporall of the see of rome . but herein he speaketh without booke ; of the spirituall jurisdiction untruly , of the temporall absurdly . for from the first legation of palladius and patricius , who were sent to plant the faith in this country , it cannot bee shewed out of any monument of antiquity , that the bishop of rome did ever send any of his legats to exercise spirituall jurisdiction here ( much lesse any of his deputies to exercise jurisdiction temporall ) before gillebertus , quem aiunt primâ functum legatione apostolicae sedis per universam hiberniam ; saith one that lived in his own time , even bernard himselfe in the life of malachias . one or two instances peradventure may be alledged out of some obscure authors , whose names , and times , and authority no man can tell us newes of : but unlesse that which is delivered by bernard , as the tradition that was current in his time , can bee controlled by some record that may appeare to have beene written before his dayes ; we have small reason to detract any thing from the credit of so cleere a testimony . this country was heretofore , for the number of holy men that lived in it , termed the iland of saints : of that innumerable company of saints , whose memory was reverenced here ; what one received any solemne canonization from the pope , before malachias archbishop of armagh , & laurence of dublin ? who lived , as it were , but the other day . we reade of sundry archbishops that have beene in this land : betwixt the dayes of saint patrick and of malachias , what one of them can be named , that ever sought for a pall from rome ? ioceline indeed a late monke of the abbey of furnesse , writeth of st. patrick ; that the bishop of rome b conferred the pall upon him , together with the execution of legatine power in his roome . but he is well knowne to be a most fabulous author : and for this particular , bernard ( who was his ancient ) informeth us farre otherwise ; that c from the very beginning untill his time , the metropoliticall see of armagh wanted the use of the pall. with whom the author of the annales of mailros doth fully accord ; noting that d in the yeere 1151. pope eugenius ( the same to whom bernard did write his bookes de consideratione ) did by his legate iohn papiron transmit foure pals into ireland ; whither a pall before had never beene brought . and therefore giraldus cambrensis , howsoever he acknowledgeth that saint patrick did e choose armagh for his seate , and did appoint it to be as it were a metropoliticall see , and the proper place of the primacie of all ireland ; yet doth hee affirme withall , that in very deed f there were no archbishops in ireland , but that bishops only did consecrate one another , untill iohannes papirio ( or paparo ) the popes legate brought foure pals thither . whereupon some of our chroniclers after him , give this note concerning gelasius , who was at that time archbishop of armagh ; that g hee is said to have beene the first archbishop , because hee used the first pall : and that others before him were called archbishops and primates in name only ; for the reverence of saint patrick , as the apostle of that nation . and indeed it might seeme , that the complaint made by anselme in his letters to muriar dach king of ireland , that h bishops here were consecrated by bishops alone , might somewhat justifie the truth of giraldus his relation ; if we did not find a further complaint there also , that they were often i ordained by one bishop onely . but as this latter argueth , not the want of a competent number of bishops in the land ( for , as we shall heare presently , they had more than a sufficient number of such ) but a neglect of the observance of the canon provided by the nicence fathers in that behalfe : so can it not rightly bee inferred out of the former , that wee had no archbishops here at that time , but that the bishops rather did faile much in the canonicall respect which they ought to shew unto their metropolitane . for that the irish had their archbishops ( beside many other pregnant testimonies that might bee produced ) pope hildebrands owne briefe doth sufficiently manifest ; which is directed k to terdeluachus ( or tirlagh ) the illustrious king of ireland , the archbishops , bishops , abbots , nobles , and all christians inhabiting ireland . and for the archbishops of armagh in particular ; it appeareth most evidently by bernard in the life of malachias , that they were so far from being metropolitans and primates in name onely ; that they exercised much greater authority before they were put to the charges of fetching pals from rome , then ever they did afterward : and that they did not onely consecrate bishops , but erected also new bishopricks , and archbishopricks too sometimes , according as they thought fitting . we reade in nennius , that at the beginning st. patrick l founded here 365. churches , and ordained 365. bishops , beside 3000. presbyters . in processe of time the number of bishops was daily m multiplyed according to the pleasure of the metropolitan , ( whereof bernard doth much complaine ) and that , not onely so farre , that every church almost had a severall bishop : but also that in some n townes or cities there were ordained more than one ; yea and oftentimes o bishops were made without any certaine place at all assigned unto them . and as for the erecting of new archbishoprickes : if we beleeve our legends , p king engus and s. patrick , with all the people , did ordaine , that in the city and see of albeus ( which is emelye , now annexed to cashell ) should be the archbishoprick of the whole province of mounster . in like manner also , q brandubh king of the lagenians , with the consent as well of the laity as of the clergie , did appoint that in the citie of fernes ( which was the see of moedog , otherwise called edanus ) should bee the archbishopricke of all the province of leinster . but bernards testimony , wee have no reason not to beleeve , relating what was knowne to be done in his owne very time : that r celsus the archbishop of armagh , had of the new constituted another metropoliticall see , but subiect to the first see , and to the archbishop thereof . by which wee may see that in the erection of new archbishopricks and bishopricks , all things were here done at home , without consulting with the see of rome for the matter . as for the nomination and confirmation of the archbishops and bishops themselves : wee finde the manner of advancing saint livinus to his archbishoprick thus laid downe by boniface in the description of his life . s when menalchus the archbishop was dead , calomagnus the king of scots , and the troope of his officers with the under-courtiers , and the concourse of all that countrey , with the same affection of heart cryed out , that the holy priest livinus was most worthily to bee advanced unto the honour of this order . the king ( more devout than all of them ) consenting thereunto , three or foure times placed the blessed man in the chaire of the archbishoprick with due honour , according to the will of the lord. in like manner also did t king ecgfrid cause our cuthbert to be ordained bishop of the church of landisfarne ; and king pipin u granted the bishoprick of salzburg to our virgilius : and duke gunzo would have x conferred the bishoprick of constance upon our gallus ; but that he refused it , and y caused another upon his recommendation to be preferred thereunto . in the booke of landaffe , which is called tilo ( eyther from teliau the second bishop of that place , whose life is largely there described ; or rather from the place it selfe , which of old was called * telio ) we reade that germanus and lupus z did consecrate chiefe doctor over all the britons inhabiting the right side of britanie , s. dubricius , being chosen archbishop by the king and all the diocesse : and that by the graunt of mouric the king , the nobilitie , clergie , and people , they appointed his episcopall see to bee at landaff . that a oudoceus , the third bishop after him , being elected by king mouric , and the chiefe of the clergie and laitie of the whole diocesse , was by them sent to the archibishop of canterbury for his consecration . that b gucaunus ( the 26 th . bishop of that church ) was consecrated by dunstan archbishop of canterbury ; the pastorall staffe being given him in the court by edgar chiefe king of the english. that next after him , c in the year . 983. election being made by the kings and the whole clergie and people of glamorgan , and the pastorall staffe given in the court by ethelred chiefe king of the english ; bledri was consecrated by the archbishop of canterbury , who is there named albricus . ( though in truth , at the yeare here assigned , dunstan did still hold the place . ) and that after his decease in the yeare 1022. d by the election of the people and clergie of landaff and the kings of the britons ( namely king riderch that reigned at that time through all wales , and hivel the substitute of the king of glamorgan ) ioseph was consecrated bishop by aelnod archbishop of canterbury , at the word of cnut king of england , in whose court the pastorall staffe was given unto him . here in ireland much after the same manner , m r. campion himselfe setteth down , that f to the monarch was granted a negative in the nomination of bishops at every vocation : the clergie and laity of the diocesse recommending him to their king , the king to the monarch , the monarch to the archbishop of canterbury . although this last clause bee wrongly extended by him to the bishops of the whole land , which properly belonged to the ostmann strangers , that possessed the g three cities of dublin , waterford , and limrick . for these being a colonie of the norwegians and livonians , and so country-men to the normans , when they had seene england subdued by the conquerour , and normans advanced to the chief archbishoprick there ; would needs now assume to themselves the name of h normans also , and cause their bishops to receive their consecration from no other metropolitan but the archbishop of canterbury . and forasmuch as they were confined within the walls of their own cities : the bishops which they made had no other diocesse to exercise their jurisdiction in , but onely the bare circuit of those cities . whereupon we finde a certificate made unto pope innocent the third in the yeare 1216. by the archbishop of tuam and his suffraganes ; that i iohn papiron the legate of the church of rome comming into ireland , found that dublin indeed had a bishop , but such a one as did exercise his episcopall office within the wals onely . the first bishop which they had in dublin ( as it appeareth by the records of that church ) was one donatus , or dunanus , as others call him : upon whose death , in the yeare 1074. k gothric their king , with the consent of the clergie and people of dublin , chose one patrick for their bishop , and directed him into england to bee consecrated by lanfranc archbishop of canterbury : who sent him backe with commendatory l letters aswell to the said gothric king of the ostmans , as to terdeluacus the chiefe king or monarch of the irish. hereupon , after the decease of this patrick , m in the yeare 1085. the same terdeluacus and the bishops of ireland joyned with the clergie and people of dublin , in the election of donatus , one of lanfrancs owne monkes in canterbury : who was by him there also consecrated . then when he dyed , in the yeare 1095. his nephew samuel , a monke of st. albans but borne in ireland , was n chosen bishop in his place by murierdach king of ireland , and the clergie and people of the citie : by whose common decree he was also sent unto anselme archbishop of canterbury for his consecration . not long after , the waterfordians , following the example of the dublinians , erected a bishoprick among themselves ; o and sent their new bishop to canterburie for his consecration . the manner of whose election the clergie and people of waterford in the letters which they wrote at that time unto anselme , doe thus intimate . p we and our king murchertach , and dofnald the bishop , and dermeth our captain the kings brother , have made choice of this priest malchus , a monke of walkeline bishop of winchester , the same man , without doubt , who was afterward promoted to the bishopricke of lismore ; so much commended by bernard in the life of malachias . the last bishop of dublin in the yeare 1122. was sent unto anselmes next successor for his consecration : touching which i have seene this writ of king henry the first , directed unto him : henricus rex anglia , radulpho cantuariensi archiepiscopo , salutem . * mandavit mihi rex hiberniae per breve suum , & burgenses dublinae , quòd elegerunt hunc gregorium in episcopum , & eum tibi mittunt consecrandum . vndè tibi mando , ut petitioni eorum satisfaciens , ejus consecrationem sine dilatione expleas . teste ranulpho cancellario apud windelsor . henry king of england , to ralphe archbishop of canterbury , greeting . the king of ireland hath intimated unto mee by his writ , and the burgesses of dublin , that they have chosen this gregory for their bishop , and send him unto you to be consecrated . wherfore i wish you , that satisfying their request , you performe his consecration without delay . witnesse ranuph our chancellour at windsor . all the burgesses of dublin likewise , and the whole assembly of the clergie , directed their joint letters to the archbishop of canterburie the same time : where in among other things they write thus . q know you for verity , that the bishops of ireland have great indignation toward us , and that bishop most of all that dwelleth at armagh : because we will not obey their ordination , but will alwaies bee under your governement . whereby we may see , that as the ostmans were desirous to sever themselves from the irish , and to bee esteemed normans rather : so the irish bishops on the other side , howsoever they digested in some sort the recourse which they had to lanfranc and anselme ( who were two of the most famous men in their times , and with whom they themselves were desirous to hold all good correspondence ) yet could they not well brooke this continuation of their dependance upon a metropolitan of another kingdome ; which they conceived to be somewhat derogatorie to the dignitie of their owne primate . but this jealousie continued not long . for this same gregorie being afterwards made archbishop of dublin , and the bishopricks here settled by iohannes paparo : aswell they of dublin , as the others of waterford and limrick ( for they also had one patricke consecrated bishop unto them by theobald archbishop of canterbury ) did ever after that time cease to have any relation unto the see of canterbury . and now to goe forward : as the kings and people of this land in those elder times kept the nomination of their archbishops and bishops in their own hands , and depended not upon the popes provisions that way : so doe wee not finde by any approved record of antiquitie , that any visitations of the clergie were held here in the popes name ; much lesse that any indulgences were sought for by our people at his hands . for , as for the r charter of s. patrick , ( by some intituled , de antiquitate avalonicâ ) wherein s phaganus and deruvianus are said to have purchased ten or thirtie yeares of indulgences from pope eleutherius ; and st. patrick himselfe to have procured twelve yeares in his time from pope celestinus : it might easily bee demonstrated ( if this were a place for it ) that it is a meere figment , devised by the monkes of glastenbury . neyther doe i well know , what credit is to bee given unto that stragling sentence , which i finde ascribed unto the same authour . t if any questions doe arise in this iland , let them bee referred to the see apostolick . or that other decree , attributed to auxilius , patricius , secundinus and benignus . u whensoever any cause that is very difficult , and unknown unto all the iudges of the scottish nations , shall arise ; it is rightly to bee referred to the see of the archbishop of the irish ( to wit , patrick ) and to the examination of the prelate thereof . but if there , by him and his wisemen , a cause of this nature cannot easily be made up : wee have decreed , it shall bee sent to the see apostolick ; that is to say , to the chaire of the apostle peter , which hath the authoritie of the city of rome . onely this i will say , that as it is most likely , that st. patrick had a speciall regard unto the church of rome , from whence he was sent for the conversion of this iland : so if i my selfe had lived in his daies , for the resolution of a doubtful question i should as willingly have listened to the judgement of the church of rome , as to the determination of any church in the whole world ; so reverend an estimation have i of the integritie of that church , as it stood in those good daies . but that st. patrick was of opinion , that the church of rome was sure ever afterward to continue in that good estate , and that there was a perpetuall priviledge annexed unto that see , that it should never erre in judgment , or that the popes sentences were alway to bee held as infallible oracles ; that will i never beleeve : sure i am , that my countrey-men after him were of a farre other beleefe ; who were so farre from submitting themselves in this sort to whatsoever should proceed from the see of rome , that they oftentimes stood out against it , when they had little cause so to doe . for proofe whereof i need to seeke no further , than to those very allegations which have been lately urged for maintenance of the supremacie of the pope and church of rome in this countrey . first , m r. coppinger commeth upon us , with this wise question . x was not ireland among other countries absolved from the pelagian heresie by the church of rome , as cesar baronius writeth ? then hee setteth downe the copie of s. gregories y epistle , in answer unto the irish bishops that submitted themselves unto him . and concludeth in the end , that the bishops of ireland being infected with the pelagian errour , sought absolution first of pelagius the pope : but the same was not effectually done , untill s. gregory did it . but in all this , hee doth nothing else but bewray his owne ignorance . for neyther can hee shew it in cesar baronius or in any other author whatsoever , that the irish bishops did ever seeke absolution from pope pelagius ; or that the one had to deale in any businesse at all with the other . neyther yet can hee shew that ever they had to doe with saint gregory in any matter that did concerne the pelagian heresie . for these bee dreames of coppingers owne idle head . the epistle of s. gregory dealeth onely with the controversie of the three chapters , which were condemned by the fifth generall councell ; whereof baronius writeth thus . z all the bishops that were in ireland , with most earnest study , rose up jointly for the defence of the three chapters . and when they perceived that the church of rome did both receive the condemnation of the three chapters , and strengthen the fifth synod with her consent : they departed from her , and clave to the rest of the schismatickes , that were eyther in italy , or in africke , or in other countries , animated with that vaine confidence , that they did stand for the catholicke faith , while they defended those things that were concluded in the councell of chalcedon . a and so much the more fixedly ( saith he ) did they cleave to their error , because whatsoever italy did suffer by commotions of warre , by famine or pestilence , all these unhappy things they thought did therefore befall unto it , because it had undertaken to fight for the fifth synod against the councell of chalcedon . thus farre baronius : out of whose narration this may bee collected , that the bishops of ireland did not take all the resolutions of the church of rome for undoubted oracles ; but when they thought that they had better reason on their sides , they preferred the judgement of other churches before it . wherein how peremptory they were , when they wrote unto st. gregory of the matter ; may easily be perceived by these parcels of the answer , which hee returned unto their letters . b the first entry of your epistle hath notified , that you suffer a grievous perfecution● which persecution indeed , when it is not sustained for a reasonable cause , doth profit nothing unto salvation . and c therefore it is very unfit , that you should glory of that persecution , as you call it , by which it is certaine you cannot be promoted to everlasting rewards . d and whereas you write , that since that time among other provinces italy hath beene most afflicted ; you ought not to object that unto it as a reproach : because it is written : whom the lord loveth he chasteneth , and scourgeth every sonne that he receiveth . then having spoken of the booke that pope pelagius did write of this controversie ( which indeed was penned by gregory himselfe ) hee addeth . e if after the reading of this booke , you will persist in that deliberation , wherein now you are ; without doubt you shew , that you give your selves to bee ruled not by reason , but by obstinacie . by all which you may see , what credit is to be given unto the man , who would beare us in hand , that this epistle of st. gregory was sent as an answer unto the bishops of ireland , that did submit themselves unto him : whereas ( to say nothing of the f copies , wherein this epistle is noted to have beene written to the bishops of iberiâ , and not , in hiberniâ ) the least argument of any submission doth not appeare in any part of that epistle ; but the whole course of it doth cleerly manifest the flat contrary . in the next place steppeth forth osullevan beare ; who in his catholick history of ireland , would have us take knowledge of this , that g when the irish doctors did not agree together upon great questions of faith , or did heare of any new doctrine brought from abroad , they were wont to consult with the bishop of rome the oracle of truth . that they consulted with the bishop of rome , when difficult questions did arise , wee easily grant : but that they thought they were bound in conscience to stand to his judgement , whatsoever it should bee , and to entertaine all his resolutions as certaine oracles of truth ; is the point that wee would faine see proved . for this hee telleth us , that h when questions and disputations did arise here concerning the time of easter and the pelagian heresie ; the doctors of ireland referred the matter unto the see apostolicke . whereupon , the errour of pelagius is reported to have found no patron or maintainer in ireland : and the common course of celebrating easter was embraced both by the northren irish , and by the picts and britons , as soon as they understood the rite of the romane church . which ( saith hee ) doth not obscurely appeare by the two heads of the apostolicke letters , related by bede , lib. 2. cap. 19. but that those apostolick letters ( as he calleth them ) had that successe which hee talketh of , appeareth neither plainly nor obscurely by bede , or any other authority whatsoever . the errour of pelagius , saith he , is reported to have found no patron or maintainer in ireland . but who is he that reporteth so , beside philip osullevan ? a worthy author to ground a report of antiquity upon : who in relating the matters that fell out in his owne time , discovereth himselfe to bee as egregious a lyar , as any ( i verily thinke ) that this day breatheth in christendome . the apostolicke letters he speaketh of , were written ( as before hath bin touched ) in the yeere of our lord dcxxxix . during the vacancie of the romane see , upon the death of severinus . our countryman kilianus repayred to rome 47. yeeres after that , and was ordained bishop there by pope conon in the yeere dclxxxvi . the reason of his comming thither , is thus laid downe by egilwardus or who ever else was the author of his life . i for ireland had beene of old defiled with the pelagian heresie , and condemned by the apostolicall censure , which could not bee loosed but by the romane judgement . if this be true : then that is false which osullevan reporteth of the effect of his apostolicall epistle , that it did so presently quash the pelagian heresie , as it durst not once peepe up within this iland . chap. ix . of the controversie which the britons , picts , and irish maintained against the church of rome , touching the celebration of easter . the difference betwixt the romanes and the irish in the celebration of easter , consisted in this . the romanes kept the memoriall of our lords resurrection upon that sunday , which fell betwixt the xv. and the xxi . day of the moone ( both termes included ) next after the xxi . day of march ; which they accounted to bee the seat of the vernall aequinoctium , that is to say , that time of the spring wherein the day and the night were of equall length . and in reckoning the age of the moone they followed the alexandrian cycle of xix . yeeres ( whence our golden number had his originall ) as it was explained unto them by dionysius exiguus : which is the account that is still observed , not onely in the church of england , but also among all the christians of greece , russia , asia , aegypt , and aethiopia ; and was ( since the time that i my selfe was borne ) generally received in all christendome , untill the late change of the kalendar was made by pope gregory the xiii th . the northren irish and scottish , together with the picts , observed the custome of the britons : a keeping their easter upon the sunday that fell betwixt the xiiii . and the xx. day of the moone ; and following in their account thereof , not the xix . yeeres computation of anatolius , b but sulpicius severus his circle of lxxxiiii . yeeres . for howsoever they extolled anatolius c for appointing ( as they supposed ) the bounds of easter betwixt the xiiii . and the xx. day of the moone , yet wilfride in the synod of strenshal chargeth them utterly to have rejected his cycle of xix . yeeres : from which therefore cummianus draweth an argument against them ; that d they can never come to the true account of easter , who observe the cycle of lxxxiiii . yeeres . to reduce the irish unto conformity with the church of rome in this point , pope honorius ( the first of that name ) directed his letters unto them : e exhortintg them , that they would not esteeme their own paucity , seated in the utmost borders of the earth , more wise than the ancient or moderne churches of christ through the whole world ; and that they would not celebrate another easter contrary to the paschall computations , and the synodall decrees of the bishops of the whole world . and shortly after , the clergie of rome ( as wee have said ) upon the death of severinus , wrote other letters unto them to the same effect . now where osullevan avoucheth , that the common custome used by the church in celebrating the feast of the lords resurrection was alwaies observed by the southerne irish ; and now embraced also by the northren , together with the picts and britons ( who received the faith from irish doctors ) when they had knowledge given them of the rite of the church of rome : in all this ( according to his common wont ) he speaketh never a true word . for neyther did the southerne irish alwayes observe the celebration of easter commonly received abroad : neyther did the northren irish , nor the picts , nor the britons , many yeeres after this admonition given by the church of rome , admit that observation among them . to speake nothing of his folly in saying , that the britons received the faith from the irish : when the contrary is so well knowne , that the irish rather received the same from the * britons . that the common custome of celebrating the time of easter was not alwaies observed by the southerne irish , may appeare by those words of bede , in the third booke of his history and the third chapter . porrò gentes scottorum , quae in australibus hiberniae insulae partibus morabantur , jamdudum ad admonitionem apostolicae sedis antistitis paschacanonico ritu observare didicerunt . for if ( as this place cleerly proveth ) the nations of the scots , that dwelt in the southern parts of ireland , did learne to observe easter after the canonicall manner , upon the admonition of the bishop of rome : it is evident , that before that admonition they did observe it after another manner . the word jamdudum , which bede here useth , is taken among authors oftentimes in contrary senses : either to signifie a great while since , or else , but lately , or erewhile , in the former sense it must bee here taken , if it have relation to the time wherein bede did write his book : and in the latter also it may be taken , if it be referred to the time whereof he treateth , ( which is the more likely opinion ) namely to the comming of bishop aidan into england ; which fell out about halfe a yeere , after that honorius had sent his admonitorie letters to the irish. who , as hee was the first bishop of rome we can reade of , that admonished them to reforme their rite of keeping the time of easter : so that the irish also much about the same time conformed themselves herein to the romane usage , may thus be manifested . when bishop aidan came into england from the iland hy , now called y-columkille ; f the colledge of monkes there was governed by segenius , who in the g inscription of the epistle of the clergie of rome sent unto the irish , is called segianus . now there is yet extant in sir robert cottons worthy librarie , an epistle of cummianus directed to this segienus ( for so is his name there written ) abbot of y-columkille ▪ wherein he plainly declareth , that the great cycle of dxxxii . yeeres , and the romane use of celebrating the time of easter according to the same , was then newly brought in into this country . h for the first yeere ( saith he ) wherein the cycle of dxxxii . yeeres began to bee observed by our men ; i received it not , but held my peace , daring neither to commend it nor to dispraise it . that yeere being past , he saith he consulted with his ancients ; who were the successors of bishop ailbeus , queranus coloniensis , brendinus , nessanus and lugidus . who being gathered together in campo-lene , concluded to celebrate easter the yeere following together with the universall church . i but not long after ( saith hee ) there arose up a certaine whited wall , pretending to keepe the tradition of the elders ; which did not make both one , but divided them , and made voide in part that which was promised : whom the lord ( as i hope ) will smite , in whatsoever manner he pleaseth . to this argument drawne from the tradition of the elders , hee maketh answer : that k they did simply and faithfully observe that which they knew to bee best in their dayes , without the fault of any contradiction or animosity , and did so recommend it to their posterity . and opposeth thereunto n the unanimous rule of the vniversall catholicke church : deeming this to be a very harsh conclusion . o rome erreth , ierusalem erreth , alexandria erreth , antioch erreth , the whole world erreth : the scottish onely and the britons doe alone hold the right . but especially hee urgeth the authority of the first of these patriarchicall sees , which now ( since the advancement thereof by the emperour phocas ) began to bee admired by the inhabitants of the earth , as the place which god had chosen ; whereunto , if greater causes did arise , recourse was to bee had , according to the synodicall decree , as unto the head of cities . and therefore he saith , that they sent some unto rome : who returning backe in the third yeere , informed them , that they met there with a grecian , and an hebrew , and a scythian , and an aegyptian in one lodging ; and that they all , and the whole world too , did keep their easter at the same time , when the irish were dis-joyned from them by the space of a whole * moneth . p and wee have proved ( saith cummianus ) that the vertue of god was in the relicks of the holy martyrs , and the scriptures which they brought with them . for we saw with our eyes , a mayde altogether blinde opening her eyes at these relickes , and a man sicke of the palsie walking , and many divels cast out . thus farre he . the northren irish and albanian scottish on the other side , made little reckoning of the authority , either of the bishop or of the church of rome . and therefore bede , speaking of oswy king of northumberland , saith that q notwithstanding he was brought up by the scottish , yet he understood that the roman was the catholike and apostolike church ( or , that the roman church was catholike and apostolike ) intimating therby , that the scottish , among whom he received his education , were of another minde . and long before that , laurentius , mellitus and iustus ( who were sent into england by pope gregory to assist austin ) in a letter which they sent unto the scots that did inhabite ireland ( so bede writeth ) complained of the distaste given unto them by their country-men , in this manner . r wee knew the britons , wee thought that the scots were better than they . but wee learned by bishop daganus comming into this iland , and abbot columbanus comming into france ; that the scots did differ nothing from the britons in their conversation . for daganus the bishop comming unto us , would not take meate with us , no not so much as in the same lodging wherein we did eate . and as for miracles , wee finde them as rife among them that were opposite to the romane tradition , as upon the other side . if you doubt it , reade what bede hath written of bishop aidan ( s who of what merit hee was , the inward iudge hath taught , even by the tokens of miracles ; saith hee ) and adamnanus of the life of s. colme or columkille . whereupon bishop colman in the synod at strenshal frameth this conclusion . t is it to be beleeved , that colme our most reverend father , and his successors , men beloved of god , which observed easter in the same manner that wee doe , did hold or doe that which was contrary to the holy scriptures ? seeing there were very many among them , to whose heavenly holinesse the signes and miracles which they did , bare testimony : whom nothing doubting to bee saints , i desist not to follow evermore their life , maners , and discipline . what wilfride replied to this , may be seene in bede : that which i much wonder at , among the many wonderfull things related of st. colme by adamnanus , is this ▪ that where hee saith , that this saint , during the time of his abode in the abbay of clone ( now called clonmacnosh ) did u by the revelation of the holy ghost prophesie of that discord , which after many dayes arose among the churches of scotland ( or ireland ) for the diversity of the feast of easter : yet hee telleth us not , that the holy ghost revealed unto him , that he himselfe ( whose example animated his followers to stand more stiffely herein against the romane rite ) was in the wrong , and ought to conforme his judgment to the tradition of the churches abroad . as if the holy ghost did not much care , whether of both sides should carry the matter away in this controversie : for which ( if you please ) you shall heare a very pretty tale out of an old legend , concerning this same discord whereof s. colme is said to have prophesied . x vpon a certaine time ( saith my author ) there was a great councell of the people of ireland in the white field : among whom there was contention about the order of easter . for lasreanus , the abbot of the monasterie of leighlin , unto whom there were subject a thousand & five hundred monkes , defended the new order that lately came from rome : but others defended the old . this lasreanus or lazerianus is the man , who in other legends ( of no other credit than this we now have in hand ) is reported to have been the bishop of romes legate in ireland ; and is commonly accounted to have beene the first bishop of the church of leighlin . his principall antagonist at this meeting was one munna , founder of the monasterie which from his was called teach-munna , that is , the house of munna ( in the bishoprick of meath : ) who would needs bring this question to the same kinde of triall here , that austin the monke is said to have done in england . in defence of the roman order , bede telleth us that austin made this motion to the brittish bishops , for a finall conclusion of the businesse . y let us beseech god , which maketh men to dwell of one mind together in their fathers house ; that hee will vouchsafe by some heavenly signes to make knowne unto us , what tradition is to be followed , and by what way wee may hasten to the entry of his kingdome . let some sicke man be brought hither ; and by whose prayers he shall bee cured , let his faith and working be beleeved to be acceptable unto god , and to bee followed by all men . now munna , who stood in defence of the order formerly used by the british and irish , maketh a more liberall proffer in this kinde , and leaveth lasreanus to his choyce . z let us dispute briefly ( saith he ) but in the name of god let us give judgement . three things are given to thy choyce , lasreanus . two bookes shall be cast into the fire , a booke of the old order and of the new ; that we may see whether of them both shall be freed from the fire . or let two monkes , one of mine and another of thine , be shut up into one house : and let the house be burnt , and wee shall see which of them will escape untouched of the fire . or let us goe unto the grave of a just monke that is dead , and raise him up againe : and let him tell us , after what order wee ought to celebrate easter this yeare . but lasreanus being wiser than so , refused to put so great a matter to that hazzard : and therefore returned this grave answer unto munna ; if all be true that is in the legend . a we will not goe unto thy judgement : because we know that , for the greatnesse of thy labour and holinesse , if thou shouldest bid that mount marge should bee changed into the place of the white field , and the white field into the place of mount marge ; god would presently doe this for thy sake . so prodigall doe some make god to be of miracles , and in a manner carelesse how they should fall ; as if in the dispensing of them , he did respect the gracing of persons rather than of causes . in what yeare this councel of the white field was held , is not certainely knowne : nor yet whether s. munna be that whited wall , of whom wee heard cummianus complaine . the synod of strenshal ( before mentioned ) was assembled long after , at whitby ( called by the saxons streanesheale ) in yorkeshire , the b yeare of our lord dclxiiii . for the decision of the same question . concerning which , in the life of wilfrid ( written by one aeddi an acquaintance of his , surnamed stephen ; at the commandement of acca , who in the time of bede was bishop of hangustald or hexham , in northumberland ) we reade thus . c vpon a certaine time in the daies of colman metropolitan bishop of the citie of yorke , oswi and alhfrid his sonne being kings ; the abbots and priests and all the degrees of ecclesiasticall orders meeting together at the monastery which is called streaneshel , in the presence of hilde the most godly mother of that abbey , in presence also of the kings and the two bishops colman and aegelberht , inquiry was made touching the observation of easter , what was most right to bee held : whether easter should bee kept according to the custome of the brittous and the scots and all the northren part , upon the lords day that came from the xiiii . day of the moone untill the xx. or whether it were better , that easter sunday should bee celebrated from the xv. day of the moone untill the xxi . after the manner of the see apostolick . time was given unto bishop colman in the first place , as it was fit , to deliver his reason in the audience of all . who with an undaunted minde made his answer , and said . our fathers and their predecessors , who were manifestly inspired by the holy ghost , as columkille was , did ordaine that easter should be celebrated upon the lords day that fell upon the xiiii . moone ; following the example of iohn the apostle and evangelist , who leaned upon the breast of our lord at his last supper , and was called the lover of the lord. hee celebrated easter upon the xiiii . day of the moone : and wee with the same confidence celebrate the same , as his disciples polycarpus and others did ; neyther dare wee for our parts , neyther will wee change this . bede relateth his speech thus . d this easter which i use to observe , i received from my elders , who did send me bishop hither : which all our fathers , men beloved of god , are knowne to have celebrated after the same manner . which that it may not seeme unto any to bee contemned and rejected : it is the same which the blessed evangelist iohn , the disciple specially beloved by our lord , with all the churches whech he did oversee , is read to have celebrated . fridegodus a who wrote the life of wilfrid at the command of odo archbishop of canterbury ) expresseth the same verse , after this manner . e nos seriem patriam , non frivola scripta tenemus , discipulo * eusebit polycarpo dante iohannis . ille etenim bis septenae sub tempore phoebae sanctum praefixit nobis fore pascha colendum , atque nefas dixit , si quis contraria sentit . on the contrary side wilfrid objected unto colman and his clerkes of ireland ; that they with their complices , the pictes and the brittons , f out of the two utmost iles , and those not whole neyther , did with a foolish labour fight against the whole world . g and if that columb of yours ( saith he ) yea and ours also if hee were christs , was holy and powerfull in vertues : could hee bee preferred before the most blessed prince of the apostles ? unto whom the lord said : thou art peter , and upon this rocke will i build my church , and the gates of hell shall not prevaile against it ; and i will give unto thee the keyes of the kingdome of heaven . which last words wrought much upon the simplicitie of king oswy ; who feared , that h when hee should come to the doores of the kingdome of heaven , there would bee none to open , if hee were displeased who was proved to keepe the keyes : but prevailed nothing with bishop colman ; who i for the feare of his countrey ( as stephen in the life of wilfrid writeth ) contemned the tonsure and the observation of easter used by the romanes ; and k taking with him such as would follow him , that is to say , such as would not receive the catholike easter and the tonsure of the crown ( for of that also there was then no small question ) returned back againe into scotland . chap. x. of the height that the opposition betwixt the romane party and that of the brittish and scottish grew unto ; and the abatement thereof in time : and how the doctors of the scottish and irish side have beene ever accounted most eminent men in the catholike church , notwithstanding their dis-union from the bishop of rome . in colmans roome wilfrid was chosen archbishop of yorke : who had learned at rome from archdeacon boniface , a the course of easter , which the schismaticks of brittaine and ireland did not know ( so goe the words of stephen , the ancient writer of his life : ) and afterward did brag , b that hee was the first which did teach the true easter in northumberland ( having cast out the scots ) which did ordaine the ecclesiasticall songs to bee parted on sides , and which did command s. benets rule to be observed by monkes . but when he was named to the archbishopricke , c he refused it at the first ( as william of malmesbury relateth ) lest he should receive his consecration from the scottish bishops , or from such as the scots had ordained , whose communion the apostolike see had rejected . the speech which he used to this purpose , unto the kings that had chosen him , is thus laid downe by stephen the writer of his life . d o my honourable lords the kings ; it is necessary for us by all meanes providently to consider , how with your election i may ( by the helpe of god ) come to the degree of a bishop , without the accusation of catholike men . for there be many bishops here in brittaine , none of whom it is my part to accuse , ordained within these foureteene yeares by the brittons and scots , whom neyther the see apostolicke hath received into her communion , nor yet such as consent with the sch●smaticks . and therefore in my humility i request of you , that you would send me with your warrant beyond the sea , into the countrey of france , where many catholike bishops are to be had ; that without any controversie of the apostolike see i may be counted meet , though unworthy , to receive the degree of a bishop . while e wilfrid protracted time beyond the seas , king oswy ledde by the advice of the quartadecimans ( so they injuriously nicknamed the brittish and irish , that did celebrate easter from the fourteenth to the twentieth day of the moone ) appointed f a most religious servant of god and an admirable doctor that came from ireland , named ceadda , to be ordained bishop of yorke in his roome . constituunt etenim perverso canone coeddam , moribus acclinem , doctrinae robore fortem , praesulis eximij servare cubilia : sicque audacter vivo sponsam rapuere marito , saith fridegodus . this ceadda , being the scholler of bishop aidan , was far otherwise affected to the brittish and irish than wilfrid was : and therefore was content to receive his ordination from g wini bishop of the west-saxons , and tow other brittish bishops that were of the quartadeciman partie . for at that time ( as bede noteth ) there was not in all brittaine any bishop canonically ordained ( that is to say , by such as were of the communion of the church of rome ) except that wini only . but shortly after , the opposition betwixt these two sides grew to be so great , that our cuthbert ( bishop of lindisfarne ) upon his death-bed required his followers ; that they should h hold no communion with them which did swerve from the unity of the catholicke peace , eyther by not celebrating easter in his due time , or by living perversly : and that they should rather take up his bones and remove their place of habitation , than any way condescend to submit their neckes unto the yoke of schismatickes . for the further maintaining of which breach also , there were certaine decrees made both by the romanes , and by the saxons that were guided by their institution . one of the instructions that the romans gave them , was this : i you must beware , that causes bee not referred to other provinces or churches , which use another manner and another religion : whether to the iewes , which doe serve the shadow of the law rather than the truth ▪ or to the britons , who are contrary unto all men , and have cut themselves off from the romane manner , and the unitie of the church ; or to heretickes , although they should bee learned in ecclesiasticall causes , and well studied . and among the decrees made by some of the saxon bishops ( which were to bee seene in the library of sir thomas knevet in northfolke , and are still , i suppose , preserved there by his heire ) this is laid downe for one . k such as have received ordination from the bishops of the scots or brittaines , who in the matter of easter and tonsure are not united unto the catholicke church , let them bee againe by imposition of hands confirmed by a catholicke bishop . in like manner also let the churches that have beene ordered by those bishops , be sprinkled with exorcized water , and confirmed with some service . wee have no licence also to give unto them chrisme or the eucharist , when they require it ; unlesse they doe first professe , that they will remaine with us in the unity of the church . and such likewise as eyther of their nation , or of any other , shall doubt of their baptism , let them be baptized . thus did they . on the other side , how averse the brittish and the irish were from having any communion with those of the romane party ; the l complaint of laurentius , mellitus , and iustus before specified , doth sufficiently manifest . and the answer is well knowne , which * the seven brittish bishops , and many other most learned men of the same nation , did return unto the propositions made unto them by austin the monk ( who was sent unto their parts with authority from rome : ) that m they would perform none of them , nor at all adneit him for their archbishop . the welsh chroniclers do further relate , that dinot the abbot of bangor produced diverse arguments at that time , to shew that they did owe him no subjection : and this among others . n wee are under the government of the bishop of kaer-leon upon vske , who under god is to oversee us , and cause us to keepe the way spirituall . and gotcelinus bertinianus in the life of austin : o that for the authority of their ceremonies they did alledge , that they were not onely delivered unto them by saint eleutherius the pope their first instructer at the first infancie almost of the church , but also hitherto observed by their holy fathers who were the friends of god and followers of the apostles : and therefore they ought not to change them for any new dogmatists . but above all others , the brittish priests that dwelt in west-wales abhorred the communion of these new dogmatists above all measure : as aldhelme abbot of malmesbury declareth at large in his epistle sent to geruntius king of cornwall . where among many other particulars hee sheweth , that p if any of the catholickes ( for so he calleth those of his owne side ) did goe to dwell among them ; they would not vouchsafe to admit them unto their company and society , before they first put them to forty dayes penance . yea , q even to this day ( saith bede , who wrote his history in the yeere dccxxxi . ) it is the manner of the brittons , to hold the faith and the religion of the english in no account at all , nor to communicate with them in any thing more than with pagans . whereunto those verses of taliessyn ( honoured by the britons with the title of ben beirdh , that is , the chiefe of the bardes or wisemen ) may bee added : ( which shew , that hee wrote after the comming of austin into england , and not 50. or 60. yeeres before , as others have imagined . ) * gwae'r offeiriad byd nys engreifftia gwyd ac ny phregetha : gwae ny cheidw ey gail ac ef yn vigail , ac nys areilia : gwae ny cheidw ey dheuaid rhac bleidhie , rhufeniaid a'iffon gnwppa . wo be to that priest yborne , that will not cleanly weed his corne and preach his charge among : wo be to that shepheard ( i say ) that will not watch his fold alway , as to his office doth belong : wo be to him that doth not keepe from romish wolves his sheepe with staffe and weapon strong . as also those others of mantuan ; which shew that some tooke the boldnesse to taxe the romans of folly , impudencie , and stolidity , for standing so much upon matters of humane institution , that for the not admitting of them they would breake peace there , where the law of god and the doctrine first delivered by christ and his apostles was safely kept and maintained . r adde quod & patres ausi taxare latinos ; causabantur eos stultè , imprudenter , & aequo duriùs , ad ritum romae voluisse britannos cogere , & antiquum tam praecipitanter amorem tam stolido temerâsse ausu . concedere roma debuit , aiebant , potiùs quàm rumpere pacem humani quae juris erant ; modò salva maneret lex divina , fides , christi doctrina , senatus quam primus tulit ore suo ; quia tradita ab ipso christo erat , humanae doctore & lumine vitae . by all that hath been said , the vanity of osullevan may be seene , who feigneth the northren irish , together with the picts and the britons , to have beene so obsequious unto the bishop of rome ; that they reformed the celebration of easter by them formerly used , as soone as they understood what the rite of the romane church was . whereas it is knowne , that after the declaration thereof made by pope honorius and the clergie of rome ; the northren irish were nothing moved therewith , but continued still their owne tradition . and therfore bede findeth no other excuse for bishop aidan herein ; but that s eyther hee was ignorant of the canonicall time , or if he knew it , that he was so overcome with the authority of his owne nation , that he did not follow it : that he did it , t after the manner of his owne nation ; and that u hee could not keepe easter contrary to the custome of them which had sent him . his successor finan x contended more fiercely in the businesse with ronan his countryman ; and declared himselfe an open adversary to the romane rite . colman that succeeded him , did tread just in his steps : so farre , that being put downe in the synod of streanshal , yet for feare of his country ( as before we have heard out of stephen , the writer of the life of wilfrid ) he refused to conforme himselfe ; and chose rather to forgoe his bishoprick , than to submit himselfe unto the romane lawes , colmanusque suas inglorius abjicit arces , malens ausonias victus dissolvere leges : saith fridegodus . neither did hee goe away alone : but y tooke with him all his countrymen that he had gathered together in lindisfarne or holy iland : the scottish monks also that were at rippon ( in yorkshire ) z making choice rather to quit their place , than to admit the observation of easter and the rest of the rites according to the custome of the church of rome . and so did the matter rest among the irish about forty yeeres after that : untill their own countryman a adamnanus perswaded most of them to yeeld to the custome received herein by all the churches abroad . the picts did the like not long after , under king naitan : who b by his regall authority commanded easter to be observed throughout all his provinces according to the cycle of xix . yeeres ( abolishing the erroneous period of lxxxiiii . yeeres which before they used ) and caused all priests and monkes to bee shorne croune-wise , after the romane manner . the monkes also of the iland of hy or y-columkille , c by the perswasion of ecgbert ( an english priest , that had been bred in ireland ) in the yeere of our lord dccxvi . forsooke the observation of easter and the tonsure which they had received from columkille a hundred and fiftie yeeres before , and followed the romane rite ; about lxxx . yeeres after the time of pope honorius , and the sending of bishop aidan from thence into england . the britons in the time of d bede retained still their old usage : untill e elbodus ( who was the chiefe bishop of northwales , and dyed in the yeere of our lord dcccix . as caradoc of lhancarvan recordeth ) brought in the romane observation of easter . which is the cause , why f his disciple nennius , designeth the time wherein he wrote his history , by the character of the g xix . yeeres cycle , and not of the other of lxxxiv . but howsoever north-wales did ; it is very probable that west-wales ( which of all other parts was most eagerly bent against the traditions of the romane church ) stood out yet longer . for we finde in the greeke writers of the life of chrysostome , that certaine clergie men which dwelt in the iles of the ocean , repaired from the utmost borders of the habitable world unto constantinople , in the dayes of methodius ( who was patriarch there , from the yeer dcccxlii . to the yeere dcccxlvii . ) to enquire of h certaine ecclesiasticall traditions , and the perfect and exact computation of easter . whereby it appeareth , that these questions were kept still a foot in these ilands ; and that the resolution of the bishop of constantinople was sought for from hence , as well as the determination of the bishop of rome , who is now made the only oracle of the world . neither is it here to be omitted , that whatsoever broyles did passe betwixt our irish that were not subject to the see of rome , and those others that were of the romane communion : in the succeeding ages , they of the one side were esteemed to be saints , as well as they of the other ; aidan for example and finan , who were counted ringleaders of the quartadeeiman party , as well as wilfrid and cuthbert , who were so violent against it . yet now adayes men are made to beleeve , that out of the communion of the church of rome nothing but hell can bee looked for ; and that subjection to the bishop of rome , as to the visible head of the universall church , is required as a matter necessary to salvation . which if it may goe currant for good divinity : the case is like to goe hard , not onely , with the i twelve hundred british monkes of bangor , who were martyred in one day by edelfride king of northumberland ( whom our annals style by the name of k the saints ; ) but also with st. aidan and st. finan , who deserve to bee honoured by the english nation with as venerable a remembrance , as ( i doe not say , wilfrid and cuthbert ; but ) austin the monke and his followers . for by the ministery of l aidan was the kingdome of northumberland recovered from paganisme : ( whereunto belonged then , beside the shire of northumberland and the lands beyond it unto edenborrow , frith , cumberland also and westmorland , lancashire , yorkshire , and the bishopricke of durham : ) and by the meanes of m finan , not onely the kingdome of the east-saxons ( which contained essex , middlesex , and halfe of hertfordshire ) regained , but also the large kingdome of mercia converted first unto christianity ; which comprehended underit , glocestershire , herefordshire , worcestershire , warwickshire , leicestershire , rutlandshire , northamptonshire , lincolneshire , huntingtonshire , bedfordshire , buckinghamshire , oxfordshire , staffordshire , darbyshire , shropshire , nottinghamshire , chesshire , and the other halfe of hertfordshire . the scottish that professed no subjection to the church of rome , were they , that sent preachers for the conversion of these countries ; and ordained bishops to governe them : namely , n aidan , finan and colman successively for the kingdome of northumberland ; o for the east-saxons , cedd brother to ceadda the bishop of yorke before mentioned , p for the middle-angles ( which inhabited leicestershire ) and the mercians , diuma ( for q the paucity of priests , saith bede , constrained one bishop to bee appointed over two people ) and after him cellach and trumhere . and these with their followers , notwithstanding their division from the see of rome , were for r their extraordinary sanctity of life and painfulnesse in preaching the gospel ( wherein they went farre beyond those of the other side , that afterward thrust them out and entred in upon their labours ) exceedingly reverenced by all that knew them : aidan especially , who s although hee could not keepe easter ( saith bede ) contrary to the manner of them which had sent him ; yet he was carefull diligently to performe the workes of faith and godlinesse , and love , according to the manner used by all holy men . whereupon hee was worthily beloved of all , even of them also who thought otherwise of easter than he did : and was had in reverence not only by them that were of meaner ranke , but also by the bishops themselves , honorius of canterbury , and felix of the east-angles . neither did honorius and felix any other way carry themselves herein , than their predecessors laurentius , mellitus & iustus had done before them : who writing unto the bishops of ireland , that dissented from the church of rome in the celebration of easter and many other things ; made no scruple to prefixe this loving and respectfull superscription to their letters . t to our lords and most deare brethren , the bishops or abbots throughout all scotland ; laurentius , mellitus and iustus bishops , the servants of the servants of god. for howsoever ireland at that time u received not the same lawes wherewith other nations were governed : yet it so flourished in the vigour of christian doctrine , ( as abbot ionas testifieth ) that it exceeded the faith of all the neighbour nations ; and in that respect was generally had in honour by them . chap. xi of the temporall power , which the popes followers would directly intitle him unto over the kingdome of ireland : together with the indirect power which he challengeth in absolving subjects from the obedience which they owe to their temporall governours . it now remaineth that in the last place wee should consider the popes power in disposing the temporall state of this kingdome : which eyther directly or indirectly , by hooke or by crooke , this grand usurper would draw unto himselfe . first therefore cardinall allen would have us to know , that c the sea apostolike hath an old claime unto the soveraigntie of the countrey of ireland ; and that before the covenants passed betweene king iohn and the same sea. which challenges ( saith he ) princes commonly yeeld not up , by what ground soever they come . what princes use to yeeld or not yeeld , i leave to the scanning of those , unto whom princes matters doe belong : for the cardinals prince i dare be bold to say , that if it bee not his use to play fast and loose with other princes , the matter is not now to doe ; whatsoever right he could pretend to the temporall state of ireland , hee hath transferred it ( more than once ) unto the kings of england . and when the ground of his claime shall be looked into ; it will bee found so frivolous and so ridiculous , that we need not care three chippes , whether he yeeld it up or keep it to himselfe . for whatsoever become of his idle challenges : the crowne of england hath otherwise obtained an undoubted right unto the soveraigntie of this countrey ; partly by conquest , prosecuted at first upon occasion of a sociall warre , partly by the severall submissions of the chiefetaines of the land made afterwards . for d wheras it is it free for all men , although they have been formerly quitt from all subjection , to renounce their owne right : yet now in these our daies ( saith giraldus cambrensis , in his historie of the conquest of ireland ) all the princes of ireland did voluntarily submitt , and binde themselves with firme bonds of faith and oath , unto henry the second king of england . the like might be said of the generall submissions made in the dayes of king richard the second and king henry the eighth : to speake nothing of the prescription of divers hundreds of yeares possession ; which was the plea that e iephte used to the ammonites , and is indeed the best evidence that the bishop of romes own f proctors do produce for their masters right to rome it selfe . for the popes direct dominion over ireland , two titles are brought forth ; beside those covenants of king iohn ( mentioned by allen ) which hee that hath any understanding in our state , knoweth to be clearly voide and worth nothing . the one is taken from a speciall grant supposed to bee made by the inhabitants of the countrey , at the time of their first conversion unto christianitie : the other from a right which g the pope challengeth unto himselfe over all ilands in generall . the former of these was devised of late by an italian , in the reigne of king henry the eighth ; the later was found out in the daies of king henry the second : before whose time not one footestep doth appeare in all antiquitie of any claime that the bishop of rome should make to the dominion of ireland ; no not in the popes owne records , which have beene curiously searched by nicolaus arragonius , and other ministers of his , who have purposely written of the particulars of his temporall estate . the italian of whom i spake , is polydore vergil ; he that composed the booke de inventoribus rerum , of the first inventers of things : among whom hee himselfe may challenge a place for this invention ; if the inventers of lyes bee admitted to have any roome in that companie . this man being sent over by the pope into england h for the collecting of his peter-pence , undertooke the writing of the historie of that nation , wherein he forgat not by the way to doe the best service hee could to his lord that had imployed him thither . there hee telleth an idle tale ; how the irish being moved to accept henry the second for their king , i did deny that this could be done otherwise than by the bishop of romes anthoritie : because ( forsooth ) that from the very beginning , after they had accepted christian religion , they had yeelded themselves and all that they had into his power . and they did constantly affirme ( saith this fabler ) that they had no other lord , beside the pope : of which also they yet doe bragge . the italian is followed herein by two englishmen , that wished the popes advancement as much as hee ; edmund campian and nicholas sanders . the one whereof writeth , that k immediately after christianitie planted here , the whole iland with one consent gave themselves not onely into the spirituall , but also into the temporall iurisdiction of the see of rome . the other in polydores owne words ( though hee name him not ) that l the irish from the beginning , presently after they had received christian religion , gave up themselves and all that they had into the power of the bishop of rome ; and that untill the time of king henry the second , they did acknowledge no other supreme prince of ireland , beside of the bishop of rome alone . for confutation of which dreame , we need not have recourse to our owne chronicles : the bull of adrian the fourth , wherein hee giveth libertie of king henry the second to enter upon ireland , sufficiently discovereth the vanitie thereof . for , hee there shewing what right the church of rome pretended unto ireland , maketh no mention at all of this ( which had beene the fairest and clearest title that could bee alledged , if any such had been then existent in rerum naturâ ) but is faine to flie unto a farre-fetcht interest which hee saith the church of rome hath unto all christian ilands . m truly ( saith he to the king ) there is no doubt , but that all ilands unto which christ the sunne of righteousnesse hath shined , and which have received the instructions of the christian faith , doe pertaine to the right of saint peter and the holy church of rome : which your noblenesse also doth acknowledge . if you would further understand the ground of this strange claime , whereby all christian ilands at a clap are challenged to bee parcell of st. peters patrimonie : you shall have it from iohannes sarisburiensis , who was most inward with pope adrian , and obtained from him this very grant whereof now wee are speaking . n at my request ( saith he ) he granted ireland to the illustrious king of england henry the second , and gave it to bee possessed by right of inheritance : as his owne letters doe testifie unto this day . for all ilands , of ancient right , are said to belong to the church of rome , by the donation of constantine , who founded & endowed the same . but will you see , what a goodly title here is , in the meane time ? first , the donation of constantine hath been long since discovered to be a notorious forgerie , and is rejected by all men of judgement as a senslesse fiction . secondly , in the whole context of this forged donation i find mention made of ilands in one place only : o where no more power is given to the church of rome over them , than in generall over the whole continent ( by east and by west , by north and by south ) and in particular over iudaea , graecia , asia , thracia , and aphrica ; which use not to passe in the account of st. peters temporall patrimonie . thirdly , it doth not appeare , that constantine himselfe had any interest in the kingdome of ireland : how then could hee conferre it upon another ? some words there be in an oration of p eumenius the rhetorician , by which peradventure it may bee collected , that his father constantius bare some stroke here : but that the iland was ever possessed by the romanes , or accounted a parcell of the empire , cannot be proved by any sufficient testimonie of antiquitie . fourthly , the late writers that are of another mind , as pomponius laetus , cuspinian , and others , doe yet affirme withall , q that in the division of the empire after constantines death , ireland was assigned unto constantinus the eldest sonne : which will hardly stand with this donation of the ilands supposed to bee formerly made unto the bishop of rome and his successors . pope adrian therefore , and iohn of salisbury his sollicitor , had need seeke some better warrant for the title of ireland , than the donation of constantine . iohn harding in his chronicle saith , that the kings of england have right r to ireland also , by king henry ( le fitz of maude , daughter of first king henry ) that conquered it , for their great heresie . which in another place he expresseth more at large , in this manner : s the king henry then , conquered all ireland by papall dome , there of his royaltee the profits and revenues of the land the domination , and the soveraigntee for errour which agayn the spiritualtee they held full long , and would not been correct of heresies , with which they were infect . philip osullevan on the other side , doth not only deny t that ireland was infected with any heresie : but would also have us beleeve , u that the pope never intended to conferre the lordship of ireland upon the kings of england . for where it is said in pope adrians bull ; x let the people of that land receive thee , and reverence thee as a lord : the meaning thereof is , saith this glozer , y let them reverence thee , as a prince worthy of great honour ; not as lord of ireland , but as a deputie appointed for the collecting of the ecclesiasticall tribute . it is true indeed that king henry the second , to the end hee might the more easily obtaine the popes good wil for his entring upon ireland , did voluntarily offer unto him the payment of a yearely pension of one penny out of every house in the countrey : which ( for ought that i can learne ) was the first ecclesiasticall tribute that ever came unto the popes coffers out of ireland . but that king henry got nothing else by the bargaine but the bare office of collecting the popes smoke-silver ( for so wee called it here , when wee payed it ) is so dull a conceit ; that i doe somewhat wonder how osullevan himselfe could be such a blocke-head , as not to discerne the senselesnesse of it . what the king sought for and obtained , is sufficiently declared by them that writ the historie of his reigne . z in the yeare of our lord mclv. the first bull was sent unto him by pope adrian : the summe whereof is thus laid down in a second bull , directed unto him by alexander the third , the immediate successor of the other . a following the stepps of reverend pope adrian , and attending the fruit of your desire ; we ratifie and confirme his grant concerning the dominion of the kingdome of ireland conferred upon you : reserving unto st. peter and the holy church of rome , as in england so in ireland , the yearely pension of one penny out of every house . in this sort did pope adrian , as much as lay in him , give ireland unto king henry , haereditario jure possidendam , to bee possessed by right of inheritance ; & withall b sent unto him a ring of gold , set with a faire emerauld , for his investiture in the right thereof : as iohannes sarisburiensis , who was the principall agent betwixt them both in this businesse , doth expresly testifie . after this , in the year mclxxi . the king himselfe came hither in person : where the archbishops and bishops of ireland c received him for their king and lord. the king ( saith iohn brampton ) d received letters from every archbishop and bishop , with their seales hanging upon them in the manner of an indenture ; confirming the kingdome of ireland unto him and his heyres , and bearing witnesse that they in ireland had ordained him and his heyres to bee their kings and lords for ever . at waterford ( saith roger hoveden ) e all the archbishops , bishops , and abbots of ireland came unto the king of england , and received him for king and lord of ireland ; swearing fealty to him and to his heyres , and power to reigne over them for ever : and hereof they gave him their instruments . the kings also and princes of ireland , by the example of the clergie , did in like manner receive henry king of england for lord and king of ireland ; and became his men ( or , did him homage ) and swore fealty to him and his heyres against all men . these things were presently after confirmed in the nationall synod held at casshell : the acts whereof in giraldus cambrensis are thus concluded . f for it is fit and most meet , that as ireland by gods appointment hath gotten a lord and a king from england ; so also they should from thence receive a better forme of living . king henry also at the same time g sent a transcript of the instruments of all the archbishops and bishops of ireland , unto pope alexander : who by his apostolicall authority ( for so was it in those dayes of darknesse esteemed to bee ) did confirme the kingdome of ireland unto him and his heyres , ( according to the forme of the instruments of the archbishops & bishops of ireland ) h and made them kings thereof for ever . the king also i obtained further from pope alexander , that it might bee lawfull for him to make which of his sonnes hee pleased , king of ireland , and to crowne him accordingly ; and to subdue the kings and great ones of that land , which would not subject themselves unto him . whereupon , in a grand councell held at oxford in the yeere of our lord mclxxvii . k before the bishops and peeres of the kingdome hee constituted his sonne iohn king of ireland ; l according to that grant and confirmation of pope alexander . and to make the matter yet more sure , in the yeere mclxxxvi . hee obtained a new licence from pope vrban the third ; m that one of his sonnes , whom hee himselfe would , should bee crowned for the kingdome of ireland . and this the pope did not onely confirme by his bull : but also the yeere following purposely sent over cardinall octavian and hugo de nunant ( or novant ) n his legates into ireland , to crowne iohn the kings sonne there . by all this wee may see , how farre king henry the second proceeded in this businesse : which i doe not so much note , to convince the stolidity of osullevan , who would faine perswade fooles , that he was preferred onely to bee collector of the popes peter-pence : as to shew , that ireland at that time was esteemed a kingdome , and the kings of england accounted no lesse than kings thereof . and therefore * paul the fourth needed not make all that noyse , and trouble o the whole court of heaven with the matter : when in the yeere mdlv . he tooke upon him by his apostolicall authority ( such i am sure , as none of the apostles of christ did ever assume unto themselves ) to erect ireland unto the title and dignity of a kingdome . whereas hee might have found , even in his owne * romane provinciall , that ireland was reckoned among the kingdomes of christendome , before hee was borne . insomuch , that in the yeere mccccxvii . when the legates of the king of england and the french kings ambassadours fell at variance in the councell of constance for precedencie ; the english orators , among other arguments , alledged this also for themselves . p it is well knowne , that according to albertus magnus and bartholomaeus in his booke de proprietatibus rerum , the whole world being divided into three parts ( to wit , asia , africk and europe ) europe is divided into foure kingdomes : namely , the romane for the first , the constantinopolitane for the second , the third the kingdome of ireland which is now translated unto the english , and the fourth the kingdome of spain . whereby it appeareth , that the king of england and his kingdome are of the more eminent ancient kings and kingdomes of all europe : which prerogative the kingdome of france is not said to obtaine . and this have i here inserted the more willingly , because it maketh something for the honour of my country ( to which , i confesse , i am very much devoted ) and in the printed acts of the councell it is not commonly to be had . but now commeth forth osullevan againe , and like a little furie flyeth upon q the english-irish priests of his owne religion , which in the late rebellion of the earle of tirone did not deny that hellish doctrine , fetcht out of hell for the destruction of catholickes , that it is lawfull for catholickes to beare armes and fight for heretickes against catholickes and their country . or rather ( if you will have it in plainer termes ) that it is lawfull for them of the romish religion , to beare armes and fight for their soveraigne and fellow-subjects that are of another profession , against those of their own religion that trayterously rebell against their prince and country . and to shew , r how madde and how venemous a doctrine they did bring ( these bee the caitiffes owne termes ) that exhorted the laitie to follow the queens side : he setteth downe the censure of the doctors of the university of salamanca and vallodilid , published in the yeere mdciii . for the justification of that rebellion , and the declaration of pope clement the eights letters touching the same ; wherein he signifieth that s the english ought to be set upon no lesse than the turkes , and imparteth the same favours unto such as set upon them , that hee doth unto such as fight against the turkes . such wholesome directions doth the bishop of rome give vnto those that will be ruled by him : far different ( i wisse ) from that holy doctrine , wherewith the church of rome was at first seasoned by the apostles . t let every soule bee subject unto the higher powers ; for there is no power but of god : was the lesson that s. paul taught to the ancient romanes . where if it bee demanded ; u whether that power also , which persecuteth the servants of god , impugneth the faith , and subverteth religion , be of god ? our countryman sedulius will teach us to answer with origen ; that even such a power as that , is given of god , for the revenge of the evill , and the praise of the good . although he were as wicked , as eyther nero among the romans , or herod among the iewes : the one whereof most cruelly persecuted the christians , the other christ himselfe . and yet when the one of them swayed the scepter , saint paul told the christian romanes ; that they x must needes be subject , not only for wrath , but also for conscience sake : and of the causelesse feare of the other , these verses of sedulius are solemnly sung in the church of rome , even unto this day . y herodes hostis impie , christum venire quid times ? non eripit mortalia , qui regna dat coelestia . why , wicked herod , dost thou feare and at christs comming frowne ? the mortall he takes not away , that gives the heavenly crowne . a better paraphrase whereof you cannot have , than this which claudius hath inserted into his collections upon st. matthew . z that king which is borne , doth not come to overcome kings by fighting , but to subdue them after a wonderfull manner by dying : neither is he borne to the end that hee may succeed thee , but that the world may faithfully beleeve in him . for he is come , not that hee may fight being alive , but that hee may triumph being slaine : nor that he may with gold get an armie unto himselfe out of other nations , but that hee may shed his precious bloud for the saving of the nations . vainly didst thou by envying feare him to be● thy successor , whom by beleeving thou oughtest to seeke as thy saviour : because if thou diddest beleeve in him , thou shouldest reigne with him ; and as thou hast received a temporall kingdome from him , thou shouldest also receive from him an everlasting . for the kingdome of this childe is not of this world ; but by him it is that men do reign in this world . he is the wisedome of god , which saith in the proverbs : by mee kings reigne . this childe is the word of god : this childe is the power and wisedome of god : if thou canst , thinke against the wisedome of god : thou workest thine owne destruction , and dost not know it . for thou by no meanes shouldest have had thy kingdome , unlesse thou hadst received it from that childe which now is borne . as for the censure of the doctors of salamanca and vallodilid : our nobility and gentry , by the faithfull service which at that time they performed unto the crowne of england , did make a reall confutation of it . of whose fidelity in this kinde i am so well perswaded , that i doe assure my selfe , that neither the names of franciscus zumel and alphonsus curiel ( how great schoole-men soever they were ) nor of the fathers of the society ( iohannes de ziguenza , emanuel de roias , and gaspar de mena ) nor of the pope himselfe , upon whose sentence they wholly ground their resolution ; eyther then was or hereafter will be of any force , to remove them one whit from the allegeance and duty which they doe owe unto their king and country . nay i am in good hope , that their loyall mindes will so farre distaste that evill lesson , which those great rabbies of theirs would have them learne ; that it will teach them to unlearne another bad lesson , wherewith they have beene most miserably deluded . for whereas heretofore a wise men did learne to give credence to the truth , by whosoevers mouth it should be delivered : now men are made such fooles , that they are taught b to attend in the doctrine of religion , not what the thing is that is said , but what the person is that speaketh it . but how dangerous a thing it is , to have the faith of our lord iesus christ in respect of persons ; and to give entertainment to the truth , not so much for it selfe as for the regard that is had to the deliverer of it : i wish men would learne otherwise , than by wofull experience in themselves . c the truth ( saith claudius ) is to bee loved for it selfe , not for the man , or for the angell , by whom it is preached . for he that doth love it in respect of the preachers of it , may love lyes also , if they peradventure shall deliver any . as here without all peradventure , the pope and his doctors have done : unlesse the teaching of flat rebellion and high treason may passe in the account of catholicke verities . the lord of his mercie open their eyes , that they may see the light ; and give them grace to receive the love of the truth , that they may be saved . the lord likewise grant ( if it bee his blessed will ) that truth and peace may meet together in our dayes , that we may bee all gathered into d one fold under one shepheard , and that e the whole earth may be filled with his glory . amen , amen . finis . faults in some copies . in the iesuites challenge , pag. 3. lin . 2. read , contrary . pag. 4. lin . 9. for should , read shall . in the answer , pag. 4. l. 26. likewise . p. 5. l. 21. satisfie . p. 12. l. 7. continued . p. 16. l. 22. penitentiall . p. 26. l. 6. knew . p. 27. l. 26. augustin . p. 50. l. 23. ( saith n fulgentius ) p. 51. l. 6. when he ●s found to be that . p. 62. l. 3. antoninus . p. 64. l. 12. after christ. p. 72. l. 4. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 75. l. 6. cresse out , of mets first and afterwards . p. 76. l. 3. carisiacum or cressy . p. 96. l. 9. secretly . p. 123. l. 26. commanded . p. 124. l. 5. sinnes . p. 126. l. 17. intercession . ibid. l. 19. for the comma put a full point ; and in the next line for the full po●nt put a comma . p. 136. l. 1. anastasius . p. 139. l. 4. scriptures . ibid. l. 7. levite . 146. l. 31. instrumentally . p. 147. l. 22. death . pag. 154. l. 25. augustine . p. 156. l. 2. and p. 162. l. 19. medicine . p. 171. l. 16. the p. 172. l. 14. for these , read their . p. 285. l. 2. clympiodorus . p. 188. l. 10. ( about 243. p. 190. l. 4. who very . p. 194 l. 16. ( with . ibid. l. 18. for pid read paide . p. 195. l. 6. intended . p. 205. l. 15. halleluia . p. 206. l. 8. for drive , read not drive . p. 221. l. 1. write , p. 226. l. 19. in the romane pontificall . p. 228. l. 17. apocryphal . p. 234. l. 7. entring againe into . p. 253. l. 8. forme . p. 264. l. 5. kindes . p. 270. l. 18. for ceasing , read casing . p. 277. l. 26. ascension . p. 281. l. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 284 l. 5. expounding that place in . p. 291. l. 1. entring again into . p. 307. l. 14. apocryphall ; p. 310 l. 1. crosse out , vs. p. 323. l. 17. steuchus . p. 328. l. 20 , 21. with that which olympiodorus writeth upon the same chapt er . p. 330. l. 3. divisiun . p. 343. l. 5. crosse out the last comma . l. 22. palace . p. 359. l. 28. of it . p. 361. l. . 27. iudgment . p. 368. l. 6. for giveth , read goeth . p. 376. l. 25. sister . p. 379. l. 12. comming . p. 391. l. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 395. l. 26. for depravation , r. deprivation . p. 398. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 427. l. 9. for excepting r. accepting . l. 15. invocation . l. 16. salvation . l. 18. noted . l. 20. call . p. 428. l. 19. in stead of for , r. of . p. 437. l. 6. anastasius . p. 439. l. 6. were in . p. 441. l. 16. lliads . p. 443. l. 4. tryed . p. 449. l. 11. congruitie . p. 453. l. 14. here a. p. 454. l. 25. there of . p. 461. l. 26. descend . p. 469. l. 17. of ang. p. 471. l. 30. collections . p. 472. l. 5. colossians . l. 22. phrygia . p. 473. l. 6. for mad , r. made . l. 18. the word . p. 476. l. 17. ( saith . l. 28. speake . ) p. 491. l. 4. m blessed . p. 492. l. 10. despise . p. 497 , 500 , 501. and 504. in the title , r. of images . p. 497 l. 21. for confirme , rs . conforme . p. 503. l. 12. origen . p. 505. l. 8. deaes and divers . p. 506 l. 13. prevaile . p. 508. l. 9. a whoring . p. 516. l. 15. destitute . p. 518. l. 3. pu●e . pag. 521. l. 19. to bew , p. 525. l. 15. observeth . p. 535. l. 12. pray . p. 538. l. 6. iuvet . p. 539. l. 30. hortatuque p. 540. l. 2. ex fracto . p. 541. l. 17. inspiration . p. 547. l. 27. hereby . p. 548. l. 10. therefore . p. 556. l. 7. in the. p. 557. l. 6. freely . p. 561. l. 10. receiving . p. 569. l. 24. substantiall . in the margent . pag. 17. after the letter i , lin . 3. read monasterii . p. 29. g. l. 10. praescientiam . p. 31. n. l. 1. in 2. 2. p. 42. k. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. lin . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 43. 0. l. 8. presbyter . p. 45. b. l. 2. videtis . l. 8. apud fulgentium in fine libelli de baptismo aethiopis ; bedam , &c. p. 46. l. ult . psalmum . p. 49. l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 50. n. l. 6. invenitur . fulgentius ( in fine libelli de baptismo aethiopis ) augustini nomine citatus apud bed. &c. p. 54. a. l. 1● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 66. r. l. 5. divinâ autem illum . p. 72. p. l. 1. removeantur . p. 73. t. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 74. c. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 76. i. l. 2. effieitur . ibid. k. suprà . p. 77. r. l. 1. mysterium . p. 82. h. l. 8. colleg. p. 87. l. lin . 16 for 162. read 262. p. 88. o. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. q. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 94. l. l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. l. 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 104. l. lin . ult . inter . p. 111. o. l. 10. quod . p. 116. g. l. 3 non p. 119 s. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 121. g. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 123 a l. 3. sacerdotio . p. 124. g. l. 6. theophyl act in ioh. 8. p. 126. u. l. 11. vossio . p. 128. f. l. 14. inedit . ibid. k. l. 3. misericordiam . p. 129. * l. 1. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 143. i. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 152. t. l. 2. ignoret . p. 156. l. lin . ult . aquisgran . sub ludovico pio , cap. 37. p. 157. m. l. 1. illum . ibid. l. 27. iidem . p. 167. c. l. 13 quaest . p. 171. o. l. 33. ostendendi . p. 177. x. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. y. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 180. h. l. 18. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 182. s. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 187. m. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 188. o. l. 27. corripimur . p. 189. p. l. 23. after conversat . insert this parenthesis ( cuius author eligius noviomensis ) p. 192. d. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 196. d. l. 4. offerimus . ibid. l. 13. crosse out , & 178. ibid. g. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 197. i. l. 15. blot out the point after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. k. l. 2. apostolis . p. 198. n. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 199. s. l. 3 ; fruntur . ibid. l. 5. contextione . p. 202. h. l. 25. refern . p. 205. o. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 206. u. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 208. c. l. 6. quos . p. 209. g. l. 4. gra. câ . p. 210. n. l. 4. beneventani ) p. 211. r. l. 10. for in r. ex . p. 213. y. l. 6. menesi● . p. 214. § l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 215. * l. 19. pareret . p. 218. i. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 222. l. 6. consequuntur . ibid. y. l. ult . col . 228. e. p. 228. q. l. 2. apocrypha . p. 231. a. l. 14. invenire . p. 232. c. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 235. q. l. 10. praecesserunt videantur usque ad iudiciidiem , per plurimum scilicet temporis , debitâ sibi remuneratione , &c. p. 236. x. l. 29. for 206. r. 220. p. 237. a. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. c. l. 22. ephesius . p. 238. * l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. ● . l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . & l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 241. k. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 245. a. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 246. f. l. 6. euchologio , p. 247. m. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 248. n. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 253. h. l. 1. volaterran . ibid. l. 6. rupe . p. 254. o. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 255. r. l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 260. e. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 262. d. l. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 263. el. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 264. h. l. 3 , 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 265. l. lin 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. l 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. l. ult 138. p. 269. l. 3 , 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 272. s. l. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. l. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 273. t. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 275. h. l. 6. for aufe●e , r. offerre . p. 278. m. l. 2. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 282. g. l. 24. donec . p. 284. p. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 286. al. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 287. h. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. l. 11. asterius . p. 290. s. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 291. z , l. 11. crosse out in . ibid. l. 14. lugd. p. 292. l. lin . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 293. n. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. r. l. ult . intravit . p. 294. u. l. 6. crosse out , in fine . p. 295. z. l. 6. paupertatis . p. 297. h. l. 10. infernum . p. 299. q. l. 3. infernum ibid. s. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. u. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 300. x. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ira. ibid. z. l. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 301. g. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. m. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. n. l. 4. laudantes . p. 303. z. l. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 308. y. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 313. y. l. 1. for mortuorum , r. mortuum . p. 318. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. * . l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. m. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 319. p. l. 12. uruntur . ibid. l. 14. m. annaeus seneca , lib. 8. ibid. r. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 323. o. l. 19. falso . p. 325. c. l. 1. ibidem in . p. 327. s. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 328. u. l. 8. recidant . ibid. x. l. 4 , 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. z. in stead of the latin , put the greek . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; olympiod . caten . graec. in iob 17. p. 333. h. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 342. * l. 13 , 14. phasada for corruption . p. 343. s. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 346. u. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. v. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 347. b. l. 2 , 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 348. d. s. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 349. h. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 350. m. l. 10. cr●sse out the comma . p. 351. s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 352. a. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 353. b. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibl . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 357. n. l. 25. num. 16. 30 , 33. ib. o. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 361. dil . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. 18 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 362. h. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 363. s. l. ult . for 238. put 237. p. 364. t. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. x. l. i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 366. l. 1. c. autholog . ib. e. l. 8 , 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 367. a. apud . p. 3●9 . r. put the comma before , not after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 370. b. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 371. k. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. lin . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. o. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 376. k. l. 4. positam p. 377. l. lin . 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibm . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. n. l. ult . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; p. 378. o. l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 379. u. l. 31. numer . p. 383. k. l. 2. cresse out , 294. & . p. 384. r. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 386. * l. 16. for 349. r. 939. ibid. l. 13. ad. p. 387. a. l. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 391. a. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 394. c. l. 10. spoletinus . p. 401. z. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 401. l. lin . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 404. r. l. 18. for 308. put 309. p. 407. i. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. k. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 422. 0. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ib. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 423. r. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. s. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 425 , x. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 428. b. l. 11 , 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 43. n. l. ult . for 142. put 241. p. 432. o. for contr . put conc . p. 436. ● . l. 9 , supplicia . ib. g. l. 5. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 4. ●7 . h. l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 43. 8. l. 1. k. sic , p. 440. q. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 44. u. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. z. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 44 , 2. a. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 444. d. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 446. l. lin . 4 , 5. for initio pag. 392. put pag. 435. ad . y. literam . p. 452. * l. 16. quaestiones , ib. l. 18. for , auctorum , r. sanctorum . p. 453. m. l. 16. vi , p. 457. u. l. 6. for , audiens , r. audens , p. 458. g. l. ult . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 60. k. l. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ib. l. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. 12. in . matth. and , in eclogis . ib. l. lin . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 461. m. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. n. l. 2 , ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ib. o. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 462. q. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. r. l. ult . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 463. l. 5 , 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 46● . y. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 46. * . l. 2. feirand , p. 469. t. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. u. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l. ●0 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 473. 1. l. 4. origin ib. l. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 474. o. l. 5. quirogae . ib. p. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 475. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 476. u. l. 8. honorari , p. 477. a. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ib. d. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lin . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ib. e. l. ult . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 485. h. l. 18. aeneid , p. 490. d. l. 2. tribulationis ●p . 491. q. l. 1. miserere , p. 502. x. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ib. z. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 506. u. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 507. z. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 508. b. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 509. l. 17. for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 514. l. 1. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. ●16 . l. 1. f. quis. à nostrūm p. 518. x. l. 3. istis , r. estis , p. 519. v. l. 5. ut sit . p. 523. l. in . 22. aliqua , l. 27. aequitatem , inesse , p. 526. a. appetere , p. 537. i. prosper , p. 538. k. l. 11. cùm , p. 540. * l. 25. baron , p. 542. x. l. 2. viribus , p. 543. a. l. ult . augustini , p. 548. c. l. 2. quam , p. 553. * . l. 5. merue . p. 554. * l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 555. g. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l , 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. l , 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 556. m. lin . 5. proaemium . ib. n. l. 4 , 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ib. p. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p 557. q. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. s. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. t. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ib. u. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 5●8 . x. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. a. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 18. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . put a full point ; and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in lin 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 562. k. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 563. n. l. 18. resecat , ib. p. 3. comparari , p. 564. q. l. 6. blot out . the point . after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. r. l. 4 , 5. read the place thus ; quippiam iustum , non respondebo , sed meum iudicem deprecabor . veiut si apertiùs fa●catur , dicens : etsi ad opus virtutis excrevero , &c. p. 565. t. l 2. beda , p. 573. a. l. 3. bona , p. 576. q. enchirid , p. 580. p. 1. 10. condignae , p. 58. 1. q. l. 8. quidam , p. 582. v. l. 4. origin , ib. z. l. 15. ca●sidor , ib. a. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the catalogue of the authors at the end ; referre tatianus to they yeare 170. at the yeare 290. put pamphilus , for pamphylus . at the yeare 475. faustus regensis , for repensis . referre concilium aquisg●anense sub pipino , to the yeare 836. at the yeare ●●3 . 〈◊〉 asser menevensis be placed . notes, typically marginal, from the original text notes for div a14233-e50 a luke 16. 31. b 2 thes. 2. 10 , 11. notes for div a14233-e640 a ephes. 5. 17. b rom. 12. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 1 cor. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d scrutamini legem , in quâ voluntas ejus continetur . sedul . in ephes. 5. e plus vult sapere , qui illa scrutatur quae lex non dicit . id. in rom. 12. f proptereà errant , quia scripturas nesciunt : & quia scripturas ignorant , consequenter nesciunt virtutem dei , hoc est , christum , qui est dei virtus & dei sapientia . claud. in matth. lib. 3. habetur ms. romae in bibliothecâ vallicellaná ; & cantabrigiae , in bibliothce . colleg. benedict . & aulae pembrochianae . g hoc , quia de scripturis non habet authoritatem , eâdem facilitate contemnitur quâ probatur . id. ib. h tantùm ea quae in propheticis , evangelicis & apostolicis literis discere poterant , pietatis & castitatis opera diligenter observantes . bed. lib. 3. histor . ecclesiast . cap. 4. i in tantum autem vita illius à nostri temporis segniciâ distabat ; ut omnes qui cum eo incedebant , sive adtonsi , sive laici , meditari deberent , id est , aut legendis scripturis , aut psalmis discendis operam dare . id. ibid. cap. 5. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrysost. in serm . de utilitate lectionis scripturae , tom . 8 edit . savil. pag 111. l quinque gentium linguis unam eandemque summae veritatis & verae sublimitatis scien●●a● scrutatur & confitetur ; angl●rum videlicet , b●itonum , scotorum , pictorum , & latinorum , quae meditatione scripturarum caeteris omnibus est facta communis . bed. lib. 1. histor. ecclesiast . cap. 1. * iohn 5. 39. m bonis semper moribus delectatur & consentit ; & assiduis scripturarum meditationibus & eloquiis animam vegetar . patric . de abuseonibus saeculi , cap. 5. de pudicitia . n columban . in monastichis , & in epistolâ ad hunaldum . o successit e●gfrido in regnum altfrit , vir in scripturis doctissimus . bed. lib. 4. hist. ca. 26. p ab ipso tempore pueritiae suae curam non modicam lectionibus saeris , simul & monasticis exhibebat disciplinis . bed. lib. 3 hist. cap. 19. ab infantiâ sacris literis & monasticis disciplinis eruditus . iohannes de tinmouth ( & ex eo io. capgrar . ) in vita fursei . q a puerili aetate magnum habet studium sacras discere literas . tom. 4. antiqu. lect . heur . canis . pag. 642. r davidic●● psalmo●um melodiis , & sanctorum evangeliorum mell . fluis lectionibus atque caeteris divitiis exercitationibus e●u fac . in vitâ livini . s tantum i●●ejus pectore divinatum thesauri scripturarum conditi tenebantur ; ut intra adolescentiae aetatem detentus , psalmorum librum elimato sermone exponeret . ion●● in vitâ columba i , cap. 2. t b. burgundofora monasterium quod euoriacas appellatur , &c. secundùm regulam s. columbani instituit . id. in vitâ burgundos . u cùm jam in extremis posita posceret per successiones noctium lumen coram se accendi , & sacrae lectionis praeconia ante se legi , &c. id ibid. x hebraicam veritatem sedul . in galat. 3. & hebr. 7. y non , ut malè in latinis codicious , corrumpit . sedul . in gal. 5. z instruat ; sive , ut melius habetur in graeco , perficiat in spiritu lenitatis . claud. in gal. 6. a absit à te domine : vel ut meliùs habetur in graeco ; propitius esto tibi , domine . id. lib. 2. comment . in matth. b lingua balbo●um velociter loquetur & planè . c linguae balbutientes velociter discent loqui pacem . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , e exultabitis sicut vituli ex vinculis resoluti . graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f salietis sicut vituli de armento . g divitiae quas congregabit injustè , evomentur de ventre ejus , trahit illum angelus mortis . itá draconum mulctabi●ur : interficiet illum lingua colubri . graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h divitias quas devoravit ●vomet , & de ventie illius extrah●t ●as deus . caput aspidum suget , & occidet cum lingua viperae . * ●●nn . hisior . briton . cap. 1. i si rectè offeras , rectè autem non dividas , peccas . asser menervens . de gestis alfreat r. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l nonne si bene egeris , recipies ? fin autem malè , statim in foribus peccatum ●derit ? m in psalmo 117. ubi lxx . interpretes transtulerunt , o domine salvū me fac ; in hebraeo scriptum est , anna adonai osanna : quod interpres noster hieronymus diligentiùs elucidans ita transtulit ; obsecro domine , salva obsecro . claud. scot. in matth. lib. 3. n ms. in bibliothec● eruditissi●i antistiatis d. guilielmi bedelli , kilmorersis & ardachadensis apud nos episcopi . o caradoc . in chronico cambriae , circa annum 1099. ad quem in aliis etiam annalibus britannicis mss. annotatum repperi . sub hujus anni ambitum morti succumbit richmarch cogno . mine sapiens , filius sulgeni episcopi , cum jam annum xliii . aetatis ageret . p quid praetereà beatus esdras propheta ille , bibliotheca legis , minatus sit attendite . gild. epist. * vid. richard. armachanum , de questionib . armeniorum , 〈◊〉 18. cap. 1. q hucusque hebraeorum divina scriptura tempurum seriem continet . quae verò post haec apud iudaeos sunt gesta , de libro maccabaeorum , & iosephi atque aphricani scriptis exhibentur . marian. chron. ms. r in maccabaeorum libris etsi aliquid mirabilium numero inserendum conveniens fuisse huic ordini inveniatur ; de hoc tamen nullâ curâ satigabimur : quia tantum agere proposuimus , unde divini canonis mirabilibus exiguam ( quamvis ingenioli nostri modulum excedentem ) historicam expositionem ex parte aliquâ tangeremus . lib. 2. de mirabilib . script . cap. 34. ( inter opera b. augustini , tom . 3. ) s de ●acu vero iterùm & abacuk translato in belis & draconis fabulà , idcirco in hoc ordine non ponitur ; quòd in authoritate divinae scripturae non habentur . ibid. cap. 32. notes for div a14233-e3440 b praescitam & praedestinatam immobili consilio creaturam , ad se laudandum , & ex se & in se & per se beatè vivendum . s. gallus in serm . habit . constant. c praedestinatione scilicèt aeternâ , non creatione temporariâ , sed vocatione gratuitâ , vel ●ndebitâ , gratiâ . id. ib. d miseretur magná bonitate , ●obdurat nullà iniquita●● : ut neque libera●●s de luis meritis glorietur , neq damnatus nisi de suis meritis conquetatur sola enim 〈◊〉 ●edemptos discernit à perditis , quos in unam perdi●●●● concreavcrat massam , ab ori●●ne ducta caussa communi . sedul . in rom. 9. e videt universum genus humanum tam justo judicio divinoque in apostaticâ radice damnatum ; ut etiamsi nullus inde liberatur , nemo rectè posset dei vituperare justitiam : & qui liberantur , sic oportuisse liberari , ut ex pluribus non liberatis , atque damnatione justissimâ derelictis , ostenderetur quid meruisset universa conspersio , quòd etiam justos debitum judicium dei damnaret , nisi in ejus debitum misericordia subveniret : ut volentium de suis meritis gloriari , omne os obstruatur ; & qui gloriatur , in domino glorietur . id ibid. f libero arbitrio malè utens homo , & se perdidit , & ipsum . sicut enim qui se occidit , utique vivendo se occidit , sed se occidendo non vivit , neque seipsum poterit refuscitare cùm occiderit : ita cùm libero arbitrio peccaretur , victore peccato amissum est & liberum arbitrium . à quo enim quis devictus est , huic & servus addictus est . sed ad benè faciendum ista libertas unde erit homini addicto & vendito , nisi redimat , cujus illa vox est ; si vos filius liberaverit , verè liberi eritis ? id. ibid. g quòd ab adolescentia mens hominum apposita sit ad malitiam : non est enim homo qui non peccet . id. in ephes. 2. h quid habes ex teipso nisi peccatum ? id. in 1 cor. 4. i deus author est omnium bonorum , hoc est , & naturae bonae , & voluntatis bonae ; quam nisi deus in illo operetur , non facit homo . quia praeparatur voluntas à domino in homine bona ; ut faciat deo donante , quod à seipso facere non poterat per liberi arbitrii voluntatem . claud. li. 1. in matth. k praecedit bona voluntas hominis multa dei dona , sed non omnia : quae autem non praecedit ipsa , in eis est & ipsa . nam utrumque legitur in sanctis eloquiis ; & misericordia ejus praeveniet me , & misericordia ejus subsequetur me : nolentem praevenit ut velit , volentem subsequitur , ne frustrà velit . cur enim admonemur petere ut accipiamus ; nisi ut ab illo fiat quod volumus , à quo factum est ut velimus ? sedul . in rom. 9. l non ergo lex data est , ut peccatum auferret , sed ut sub peccato omnia concluderet . lex enim oflendebat esse peccatum , quod illi per consuetudinem caecati possent putare iustitiam : ut hoc modo humiliati cognoscerent non in suâ manu esse salutem suam , sed in manu mediatoris . id. in gal. 3. m non remissio , nec ablatio peccatorum , sed cognitio . id. in rom. 3. n lex , quae per moysen data est , tantùm peccata ostendit , non abstulit . claud. in gal. 2. perque illam legem morbos ostendentem non auferentem , etiam praevaricationis crimine contrita superbia est . id. in gal. 3. o lex non do●at peccata , sed damnat . sedul . in rom. 4. p dominus deus imposuerat non justitiae servientibus sed peccato : justam scilicèt legem injustis hominibus dando , ad demonstranda peccata eorum , non auferenda . non enim aufert peccata nisi gratiâ fidei quae per dilectionem operatur . claud. in argument . epist. ad gal. q gratis nobis donantur peccata . sedul . in gal. 1. a morte redemptis gratis peccata dimittuntur . id. in ephes. 1. r absque operum merito , & peccata nobis concessa sunt pristina , & p●x indulta post veniam . claud. in gal. 1. s gratiâ estis salvati per fidem , id est , non per opera . sedul . in eph. 2. t non in propriâ justitiâ , vel doctrinâ , sed in fide crucis , per quam mihi omnia peccata dimissa sunt . sedul & claud. in gal. 6. u abjecta & irrita gratia est , si ●●bi sola non sufficit . sedul . in gal. 2. x christum vilem habetis , dum putatis eum vobis non sufficere ad salutem . id. in galat. 3. y disposuit deus propitium sefuturum esse humano generi , si credant in sanguine ejus se esse liberandos . id. in rom. 3. z vita corporis amma , vi a animae fides est . id. in hebr. 10. a in fide vivo filii dei , id est , in solâ fide , qui ni●●ld●b olegi . id. in . gal. 2. b perfectionem legi habet , qui credit in christo. cùm enim nullus iustifica●●tui ex lege , quia nemo implebat legem , nisi qui sp●raret in promissionem ch●●●● : fides posita est , quae cederet pro perfectione legi ; ut in omnibus praetermissis fides satissaceret pro totâ lege . id. in rom. 10. c non nostra , non in nobis , sed in christo , quasi membra in capite . id. in 2 cor. 5. d fides , dimissis per gratiam peccatis , omnes credentes filios efficit abrahae . id. in rom. 4. e iustum fuerat , ut quo modo abraham credens ex gentibus per solam fidem iustificatus est ; ita caeteri fidē eius imitantes salvarentur . id. in rom. 1. f per adoptionem efficimur filii dei , credendo in filium dei. claud. l●b . 1. in mat. g testimonium adoptionis , quòd habemus spiritum , per quem ita oramus : ● intam enim arrham non poterant , nisi filii accipere . sed. in rom. 8. h ipse moses distinxit inter utramque iustitiam , fidei scilicet atque factorum : quia altera operibus , altera solâ credulitate iustificet accedentem . id. in rom. 10. i patriarchae & prophetae non ex operibus legis , sed ex fide iustificati sunt . id. in gal. 2. k ita praevaluit consuetudo peccandi , ut nemo iam perficiat legem : sicut petrus apostolus ait ; quod neque nos neque patres nostri portare potuimus . si qui verò iusti non erant maledicti ; non ex operibus legis , sed fidei gratiâ salvati sunt . id. in gal. 3. l hoc contra illos agit , qui solam fidem posse sufficere dicunt . sedul . in ephes. 5. non ergo sola ad vitam sufficit fides . claud in gal. 5. bis . haec sententia illos revincit , qui solam fidem ad salutem animarum suarum sufficere arbitrantur . id. ibid. in fine . m gal. 5. 6. n iam. 2. 17. o si gentes fides sola non salvat , nec nos : quia ex operibus legis nemo iustificabitur . claud. in galat . 2. p non quò legis opera contemnenda sint , & absque eis simplex fides adpetenda ; sed ipsa opera fide christi adornentur . sc●● est enim sapientis viri ●sla sententia ; non fidelem v●v●●e ex iustitiâ , sed iustum ex fide . id. in galat . 3. q gratis proposuit per solam fidem dimittere peccata . sedul . in rom. 4. r vt solâ fide salvatentur credentes . idem . in galat. 3. s per solam fidem christi , quae per dilectionem operatur , id. in hebr. 6. t haee fides cùm justificata fuerit , ●anquam radix imbre suse pro , haeret in animae solo ; ut cum per legem dei excoli ●aeperit , rurtùm in eam surgant rami , qui fructus operum ferant . non ergo ex operibus radix justitiae , sed ex radice justitiae fructus operum crescit● illâ scilicet radice justitiae , cu● deus accep●●in fert justitiam sine operibus . id. in rom. 4. u columban . in 〈◊〉 . x pe●s●three convers. part . 1. chap. 3. sect . 10. y habet enim progeniem seoticae gentis , de britannorum viciniâ . hieron . prooem . lib. 3. commentar . in ierem. z vnumquem jue adiustitiam voluntate propriâ regi ; tantumque accipere gratiae , quantum meruerit . morian , scot. chron. ad an . dom 413. vel 414. whereof see more particularly , the answer to the iesuite , in the question of free-will . a omnium bonarum voluntatum inssigator ; necnon etiam , ut habeantur bona desiderata , largissimus administrator . neque enim unquam aliquem bene velle insligaret , nisi & hoc , quod bene & iustò quisque habere desiderat , largiter administraret . asser. d● rebus gestic aelfredi . r. b prosp. aquitan . advers . coelater . 〈…〉 . d blasphemia & stultiloquium est dicere , esse hominem sine peccato quod omnino non potest , nisa unus mediater dei & hominum 〈◊〉 christus iesus , qui sine peccato est conceptus & partus . epist. cler. roman . apud . ●●dam , lib. 2. hist. cap. 13. e quia , ( quod omnibus sapientibus patet , licèt haeretici contradicant ) nemo est , qui sine adtactu alicuius peccati vivere possit super terram . claud. lib. 2. in . matth. f nullus electus & ita magnus , quem diabolus non audeat accusare : nisi illum solum , qui peccatum non fecit , qui & dicebat ; nunc venit princeps huius mundi , & in me nihil . invenit . sedul . in rom. 8. g non potest impleri . id. in rom. 7. h non est qui faciat bonum , hoc est , perfectum & integrum bonum id. in rom. 3. i ad hoc nos elegit , ut essemus sancti & immaculati , in futurâ vitâ ; quoniam ecclesia christi non habebit maculam neque rugam . licèt etiam in praesenti vitâ justi , & sancti , & immaculati , quamvis non ex toto , tamen ex parte , non inconuenienter dici possunt . id. in ephes . 1. k tunc erit iustus fine ullo omninò peccato , quando nulla lex erit in memberis eius , repugnans legi mentis eius . claud. in gal. 5. l non enim iam regnat peccatum in eorum mortali corpore ad obediendum desideriis eius : quamvis habitet in eodem mortali corpore peccatum , nondum extincto impetu consuetudinis naturalis , quâ mortaliter nati sumus , & ex proptlis vitae nostrae , cùm & nos ipsi peccando auximus quod ab origine peccati humani damnationis trahebamus . id ibid. m vocatione dei , non merito facti . sedul . in . rō . 1. n se●●nd●m virtutem quae operatur in nobis ; non secundùm merita nostra . id. in ephes. 3. o sciendum est , quin omne quod habent homines à deo , gratia est : nihil enim ex ●ebito habent . id. in rom. 16. p nihil dignum inveniri vel comparati ad futuram glori●m potest . id. in rom. 8. notes for div a14233-e5980 a qui de purgatorio dubitat , scotiam pergat , purgatorium sancti patricii intret , & de purgatorii poenis ampliùs non dubitabit . caesar. heisterbach . dialog . lib. 12. cap. 38. b cujus loci fama , ita sparsim per omnes europae partes velare visa est ; ut caesarius celeberrimus auctor , de eo nihil dubitans sic scribat . guil. thyraeus , in discurs panegyrit . de s. patric . pag. 151. c henr. saltereyens . in lib. de visione oeni mil t is ms. in publicâ cantabrigiensis academiae bibliothecâ ; & privatâ viri doctiss . m. tho●ae alani oxomensis ; & in nigro libro ecclesiae s. trinitat . dublin . d de posteriori non minùs authentica videtur auctoritas giraldi cambrensis , rerum lbernicarum diligentissimi investigatoris , qui taliter loquitur . thyr , discurs . panegyric . pag. 153. e de infernalibus namque reproborum poenis , & de verâ post mortem perpetuâque electorum vitâ vir sanctus cum gente incredulâ dum disputâsset : ut tanta , tam inusitata , tam inopinabilis rerum novitas rudibus infidelium animis oculatâ fide certi●s imprimeretur : efficaciorationum instantiâ magnam & admirabilem utriusque rei notitiam , dutaeque cervicis populo perutilem , meruit in terris obtinere . giral . cambrens . topograph . hibern . distinct . 2. cap. 5. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . marcus ephesius , in graecorum apolog. de igne purgatorio ad concil . basileens . g tria sunt sub omnipotentis dei nutu habitacula : primum , mum , medium ▪ quorum sumimum , regnum dei vel reg●ū coelorum di●itur , imum vocatur inferous , medium mundu● praesens vel orbis tertarum appellatur . quo●um extrema omninô sibi invieem sunt contraria , & nullâ sibi societate conju●cta : ( quae enim societas potest esse luci ad tenebras , & christo ad belial ? ) medium veò nonnullam habet similitudinem ad extrema , &c commixio namque malorum simul & honorum in h●c mundo est . in regno autem dei nulli mali sunt , sed omnes boni : at in inferno nulli boni sunt , sed omnes mali . et uterque locus ex medio suppietur . h●minum enim huius mundi ali● elevantur ad coelum , ali● trahuntur ad infernum . similes quippe similibus i●●gu 〈◊〉 , id est , boni bonis , & mali malis ; iusti homines iustis angelis , transg essores homine transgressoribus angelis ; servidei deo , servi diaboli diabolo . benedicti vocantur ad 〈…〉 paratum ab origine mundi : maledicti expelluntur in ignem aeternum , qui prae para●● 〈◊〉 diabolo & angelis eius . patric . de trib , babitac . ms. in bibliothecâ regid iacobae● . h custodita●imam usque dum steterit ante tribunal christi ; cui refert sua prout gesserit propria . nec archangelus potest ducere ad vitam , usque dum indicaverit eam dominus ; nec zabulus ad poenam traducere , nisi dominus damnaverit cam . synod . hibern . in vet . cod . canonum , titulorum 66. ms. in bibliothecá d. roberti cot●oni . cuius initium : inter vetera concilia , quatuor esse venerabiles synodos , &c. i finem dixit exitum vitae & actuum ; cui aut mors , aut vita succedit . sedul . in rom. 7. k mors po●ta est , per quam itur ad regnum id. in . 1. cor. 3. l suscepit christus sine reatu supplicium nostrum ; ut inde solreret reatum uostrum , & finiret etiam supplicium nostrum . claud. in galat. 3. m beda lib. 3. hist. anglor . cap. 19. scribit , b. furseum à mortuis resurgentem narrâsse multa , quae vidit de purgatoriis poenis . bellarm. de purgator . lib. 1. cap. 11. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phot. bibliothec. num . ●30 . o etsi terribilis iste & grandis rogus videtur , tamen iuxta merita operum singulos examina● : quia uniuscuiusque cupiditas in hoc igne ardebit . bede lib. 3. cap. 19. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . damasc. . apud ●o . philoponum 〈◊〉 1. meteor . fol. 104. b. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id. ibid. r hic homo non purgavit delicta sua in terrâ , 〈◊〉 vindictam hic recipit . vbi ●st ergo iusticia dei ? ab . v●ae furse● . s si peccata mortuorum redimi possunt ab amicis suis remanentibus in hâc vitâ ; orando , vel eleemosynas faciendo . vit. brendani , in legendâ . io. cap. gravii . t colmannus , inquit , vocor : qui sui monachus iracundus , discordiaeque seminator inter fratres . ibid. u in hoc ergo , dilectissimi , apparet : quòd oratio vivorum multùm mortuis prodest . 〈◊〉 . x multa apocrypha deliramenta . molan . in vsuard . martyolog . mai. 26. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phof . bibliothec . num . 130. z nova legenda angliae . impress . londin . an . 1516. a qui videlicèt columba nunc à nonnullis , composito à cella & columba nomine , colum-celli vocatur . bed. lib. 5. hist. ca. 10. b adaman . vit. columb . lib. 3. cap. 15. c meque ( ait ) hodiè , quamlibèt indignus sim , ob venerationem illius animae , quae hâc in nocte inter sanctos angelorum choros vecta ultra siderea coelorum spatia ad paradisum ascendit , sacra oportet eucharistiae celebrare mysteria . ib. cap. 16. d vidi , inquit , animam cujusdam sancti manibus angelicis ad gaudia regni coelestis ferri . bed. in vit . cuthbert . cap. 34. e coeperunt missas agere , & precibus insistere pro commemoratione b. columbani . walafrid . vit. gall. lib. 1. cap. 26. theodor. vit . magni , li. 1. cap. ult . edit . goldasti , c. 12. canissi . f deinde tanti patris memoriam precibus sacris & sacrificiis salutaribus frequentaverunt . ibid. g post hujus vigilias noctis , cognovi per visionem , dominum & patrem meum colum. banum de hujus vitae angustiis hodie ad paradisi gaudia commigrásse . pro ejus itaque requie sacrificium salutis debeo immolare . ibid. h presbytez eum ut surgeret monuit , & pro requie defuncti ambitiosiùs dominum precaretur . intraverunt itaque ecclesias , & ●piscopus pro ●●a●ssimo salutares hostias immolavit amico . finito autem fraternae commemorationis obsequio , &c. walafrid . strab. vit . gall. lib. 1. cap. 30. qui etiam addit postea , discipulos ejus , pariter cum episcopo orationem pro illo fecisse . cap. 33. i noli flere , venerabilis p●aesul , quia me in tot mundialium perturbationum procellis laborantem conspicis : quoniam credo in misericordiâ dei , quòd anima mea in immortalitatis libertate fit gavisura . tamen deprecor , ut orationibus tuis sanctis me peccatorem & animam meam non desinas adjuvare . theodor , campiden . vel quicunque author fuit vitae magni , lib. 2. cap. 13. edit . goldasti , cap. 28. canissi . k veni , magne , veni ; accipe cotonam quam tibi dominus praeparatam habet . ibid. l cessen●●● flere , frater ; quia potiùs nos oportet gaudere de animae ejus in immortalitate sumprae hoc signo audito , quàm luctum facere : sed eamus ad ecclesiam , & pro tam charissimo amico salutares hostias domino immolare studeamus . finito itaque fraternae commemorationis obsequio , &c. ibid. m dum in praesenti seculo sumus , sive orationibus , sive consiliis invicem posse nos adjuvari : cùm autem ante tribunal christi venerimus , nec iob , nec daniel , nec noe , rogare posse pro quoquam ; sed unumquemque portare onus suum . claud. in gal. 6. n columban . in epist. ad hunaldum . notes for div a14233-e8130 a adorare alium praeter patrem & filium , & spiritum sanctum , impietatis crimen est . sedul . in rom. 1. b totum quod debet deo anima , si alicui praeter deum reddiderit , moechatur . id. in rom. 2. c recedentes à lumine veritatis sapientes ; quasi qui invenissent , quo modo invisibilis deus per simulacrum visibile coleretur . id. in . rom. 1. d deus non in manufactis habitat , nec in metallo aut saxo cognoscitur . claud. lib. 2. in matth. e non adjurandam esse crea●uram aliam , nisi creatorem . yaod . patricij . can . 23. ms. f auselm . lib. 3. epist. 143. g episcopis , presbyteris totius hiberniae , infimus praesulum gille lunicensis in christo salutē . roga●● , nec non & praecepto multorum ex vobis ( charissimi ) canonicalem consuetudinem in dicencis horis , & peragendo totius ecclesiastici ordinis officio , scribere conatus sum ; non praesumptivo , sed vestrae cupiens piissimae servire jusstoni● ut diversi & schismatici illi ordines , quibus hibernia penè tota delusa est , uni catholico & roma●o ced●nt officio . quid enim magis indecens aut schismaticum dici poterit ; quàm doctiss●mum unius ordinis in alterius ecclesiâ idiotam & laicum fieri ? &c. prolog gille five gilleberti lummicensis epise . de usu ecclesiastic . ms. in colleg. s. benedict . & public● academiae cantabrigiensis bibliothecâ . h apostolicas sanctiones as decreta sanctorum patrum , praecipueque consuetudines sanctae romanae ecclesiae in cunctis eccle●iis statuebat . hinc est quòd hodieque in illis ad horas canonicas cantatur & psallitur juxta motem universae terrae : nam minimè id antè f●●bat , ne in civitate quidem . ipse verò in adolescentiâ cantum didicerat , & in suo coenobio mox cantati fecit ; cùm necdum in civitate seu in episcopatu universo cantare scirent , vel vellent , bernard . in vitâ mal●thia . i officium etiam ecclesiasticum ritè modulandum statuerunt . iohan. brampto● , in ioralanensi historiâ . ms. k omnia divina ad instar sa ●osanctae ecclesiae , iuxta quod anglicana observat ecclesia , in om●ibus pa●tibus hiberniae amodo tractentur . girald . cambr. hibern . exp●gnat . lib. 1. cap. 34. l conci●● statuta sub●cripta sunt , & regiae sublimitatis authoritate firmata id. ibid. m ex ipsius triumphatoris mandato , in civitate cassiliensi convenerunt . id. ibid. n vt ministerium baptizandi , quo deo renascimur , iuxta morem sanctae romanae & apostolicae ecclesiae compleatis , bed. lib. 2. histor cap. 2. o per universum orbè terra●um , in ecclesiâ ordo cursus gallorum diffusus est . fragment . de ecclesiasticorum officiorum origine . ms. bibliothecâ c●ttonianâ . p gildas ait . britones toti mundo contrarii , moribus romanis inimici non solùm in missâ , sed etiam in tonsurâ . cod. ca●●●● titulorum 66. ms. in eâdem bibliothecâ . q adamnan . vit. columb . lib. 3. cap. 31. r 〈◊〉 tactic . cap. 11. sect . 18. s adamnan . vit. columb . lib. 〈…〉 . 15. t walafrid . strab. vit. gall. lib. 1. cap. 26. theodor. campidonens . vel quicunque author . fuit vit. magni , lib. 1. cap. 9. edit . goldast . cap. 12. conis●i . u heb. 13. 16. x 2 cor. ●5 . y heb. 13. 15. z praeceptor mens b. columbanus in vasis aeneis domino solet sacrificium offerre salutis . walafrid . strab. vit. gall. lib. 1. cap. 19. a testamentū episcopi sive principis est ; 10. scripuli sacerdoti danti sibi sacrificium . synod . hibern . in vet . lib. can●num cotte●●nious , titulorum 66. b qui in vitâ suâ non merebi●● sacrificū accipere : quomodo post mortem illi potest adjuvare ? synod patric . cap. 12. ms. c invicem expectate , id est , usque quo sacrificium accipiatis . sedul . in 1 cor. 11. d gravi infirmitate depressus , à suis commonitus est vicinis , ut iuxta morem susciperet sacrificium communienis . ex vitâ s. samsonis ms. in libro 〈◊〉 eccles●● 〈◊〉 tilo . e hebr. 13. 10. f id fit potissimùm ob●●acrificii , non ob sacramenti integtitatem . bellarmin . de sacrament . eucharist . lib. 4. cap. 22. in fine . g rhem. annotat . in matth. 26. 26. h mittas presbyterum qui illam , priusquam moriatur , visitet ; eique dominici corporis & sanguinis sacramenta ministret bed. de vit. cuthbert . pros . cap. 15. i acceptis è me sacramentis salutaribus exin●● suum , quem iam venisse cognovit , dominici corporis & sanguinis com●un●●●● munivit . ibid. cap. 39. k bed. de vit. cuthbert . corm . cap. 36. l petivitque & accepit sacri corporis & sanguinis communionem . author antiqu . vitae fursaei . m principes & doctores ecclesiae christi , animas fidelium ad poenitentiae lamentum post culpas pro●ocent ; & eas spirituall pastis doctrinae , ac sacri corporis & sanguinis participatione solidis reddant . ibid. n pe● alterum ●stium abbati●● cu●suis puellis & vid●is fidelibus 〈…〉 convivio corporis & sanguinis fruantur iesu christi . cogitos . vit . brigid . o quadam ex his nomine domna , cùm jam corpus domini accepisset , ac sanguinem libâffet . i●n . vit. burgundofor . p 1 cor. 11. 26. q rhem. in mat. 26. 26. r venerabilis viri sedulii paschale opus , quod heroicis descripsit versibus , insigni laude praeferimus . synod . roman . sub gelasi● . s hinc quoque conspicui radiavit lingua seduli . venant . fortunat. de vitâ s. martini , lib. 1. t bonus sedulius , poëta evangelicus , orator facundus , scriptor catholicus . hildephons . toletan . serm . 5. de assumpt . maria . u sedulii scoti hiberniensis , in omnes epistolas pauli collectan : excus . basil. an . 1528. x sedul . carm. paschal . lib. 4. y triticeae sementis cibus suavis , & amoenae vitis potus amabilis . id. pros . lib. 4. ca. 14. z melchisedech vinum & panem obtulit abraham , in figuram christi , corpus & sanguinem suum deo patri in cruce offerentis . secul●n heb. 5. a nos verò in commemorationem dominicae semel passionis quotidie nostraeque salutis offerimus . id●● heb. 10. b suam memoriam nobis reliquit : quemadmodum si quis peregrè proficiscens aliquod pignus ei quem diligit derelinquat ; ut quotiescunque illud viderit , possit ejus beneficia & amicitias recordari . id. in 1 cor. 11. c voluit antè discipulis suis tradere sacramentum corporis & sanguinis sui , quod significavit in fractione corporis & effusione calicis , & posteà ipsum corpus immolari in ara crucis . claud. lib. 3. in matth. d see chrysostom , theodoret , and ephraemius antiochenus , in the answer to the iesuit , pag. 66 , 67. of the last edition . e apud rathrannum ( sive bertramum ) & aelfricum , passim . f quia panis corpus confirmat , vinum verò sanguinem operatur in carne : hic ad corpus christi mysticè , illud refertur ad sanguinem . id. ibid. g quòd corpus christi in altaris sacramento est solum speculum ad corpus christi in coelo . ex actis ● illelmi andreae midensis episcopi contra henr. crumpe , anno 1384. que ms a. hab●o . h iohannis scoti liber de eucharistiâ lectus est , ac damnatus . lanfranc . de eucharist . contr . berengar . i iohanne mjnū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alfred . praefat . in gregor . pastoral . saxonic . k praefertim cùm ex mirabilibus scripturae dominicae nil praeterire disposui , in quibus à ministerio quotidian● excellere in aliis videntur . lib. 2. de mirabilib . scriptur . cap. 21. notes for div a14233-e12470 a quod infantes baptismo sine chrismate consecrato baptizantur . lanfranc . epist. ms. in bibliothecâ cottonian● : & apud baron . an . 1089. num . 16. ubi tamen sive malè habetur prosine . b vsum saluberrimum confessionis , sacramentum confirmationis , contractum conjugiorum ( quae omnia aut ignorabant aut negligebant ) malachias de novo instituit . bernard . in vitâ malachiae . c inter mundanas occupationes castissimam vitam rationabili consideratione degere dicuntur . alcuin . epist. 26. edit . h. canisti , 71. andreae quercetan● . d dicitur verò neminem ex laicis suam velle confessionem sacerdotibus dare : quos à deo christo cum sanctis apostolis ligandi solvendique potestatem accepisse credimus , ibid. e coram omnibus qui ibidem erant peccata sua confessus est . adamnan . vit . columb . lib. 1. cap. 16. ( vel 20. in ms. ) f surge fili , & consolare : dimi●●a sunt tua , quae commi●isti , peccamina . quia sicut scriptum est ; cor contritum & humiliatum deus non spernit . ibid. g accedens ad sacerdotem , à quo sibi spera●at iter salutis posse demonstrari ; confessus est reatum suum , petiique 〈◊〉 consilium sibi daret , quo posset fugere à venturâ dei irâ . bed. lib. 4. histor . cap. 25. h confessa dignis ( ut imperabat ) poenitentiae fructibus abstergerent . id. ibid. cap. 27. i christianu● qui occiderit , aut fornicationem fecerit , aut more gentilium ad aruspicem meaverit ; per singula crimina annum poenitentiae agar , impleto cum testibus veniat anno poenitentiae , & posteà resolvetur à sacerdote . synod . patricij , auxilij & issernini ms. in bibliothecâ collegii benedict . cantabrig . k necnon etiam nunc in episcopis ac presbyteris omni ecclesiae officium idem committitur : ut videlicèt agnitis peccantium caussis , quoscunq , humiles ac verè poe●●●entes aspexerint , hos iam à timore perpetuae mortis miserantes absolvant , quos ver in peccatis quae egerint persistere cognove●int illos perennibus suppliciis obli gandos ●●●sinuent . claud in matth. lib. 2. l verum dicunt scribae , quia nemo dim●●tere peccata nisi sulus deus potest ; qui per eos quoque dimi● ut , quibus dimitiendi tribuit p●testatem . et ideò christus verè deus esse probatur ; quia dimittere peccata quasi deus potest . verum deo testimonium reddunt ; sed personam christi negando falluntur . id. in matth. lib. 1. m si & deus est , iuxta psalmistam , qui quantum distat oriens ab occasu clongavit à nobis iniquitates nostras ; & filius hominis potestatem habet in terrâ dimittendi peccata : ergò idem ipse & deus & filius hominis est . ut & homo christus per divinitatis suae potentiam peccata dimittere possit ; & idem deus christus per humanitatis suae fragilitatem pro peccatoribus mori . ibid. n ostendit se deum , qui potest cordis occulta cognoscere ; & quodam modo tacens loquitur . eâdem maiestate & potentiâ quà cogitationes vestras intueor , possum & hominibus delicta dimittere . ibid. o in paralytico à quatuor viris portato , quatuor divina opera cernuntur . dum dimittuntur ei peccata , & praesentis aegritudinis plaga verbo tunc solvitur , & cogitationibus in ore dei omnia scrutantis respondetur . auth. lib. de mirabilib . s. scriptur . lib. 3. cap. 7. p deus solus potest occulta hominum scire , sedul . in rom. 2. q corda hominum nôffe solius dei est , & mentis secreta agnoscere . id. ibid. r nondum deeimas vel primitias solvunt : nondum matri●●nia contrahunt ; non incestus vitant . girald . cambr. topograph . hibera . distinct . 3. cap. 19. vide etiam lanfranci epist. ad gothricum & terdeluacum reges hibern . apud baronium , an . 1089. num . 13. & 16. s videtur indicare , esse aliquid quod donum quidem fit , non tamen spirituale : ut nuptiae . sedul . in rom. 1. t de consanguinitate in conjugio . intelligite quid lex loquitur , non minùs nec plus . quod autem observatur apud nos , ut quatuor genera dividantur ; nec vidisse di●unt nec legisse . synod . patric . cap. 19. ms. u audi decreta synodi super istis . frater thorum defuncti fratris non ascandat : domino dicente , erunt duo in carne unâ . ergo uxor fratris tui soror tua est , ibid. cap. 25. & in excerptis è inre sacerdota●i egborti archiepisc . per hucarium levitam . ms. x vit ●ilia●● , tom . 4. antiqu . lect . henr. ca●●sti , pag. 633. & 644. y iudaismum inducens , judicat justum esse christiano , ut si voluerit , viduam fratris defuncti accipiat uxorem . bonifac . epist. ad zachar . tomo 3. concil . part . 1. pag. 382. edit . colon. an. 1618. z inferens christianis iudaismum , dum praedicat fratris defuncti accipere uxorem . concil . roman . ii. sub . zachar. ibid. pag. 383. e. a quinimo ( quod valde detestabile est , & non tantùm fidei , sed & cuilibet honestati valde contrarium ) fratres pluribus per hiberniam locis fratrum defunctorum uxores , non dico ducunt , sed traducunt , imo verius seducunt ; dum trupiter eas , & tam incestuosè cognoscunt : veteris in hoc testamenti non medullae sed cortici adhaerentes , veteresque libentiùs in vitiis quàm virtutibus imitari volentes . girald . cambr. topograph . hibern . distinct . 3. cap. 19. b non licet secundùm praeceptum domini ut dimittatur conjunx , nisi caussâ fornicationis . sedul . in 1 cor. 7. c non licet viro dimittere uxorem nisi ob caussam fornicationis . ac fi dicat , ob hanc caussam . vnde si ducat alterum , velut post mortem prioris , non ve●ant . synod . patrie . cap. 36 ms. d si alicujus uxor fornicata fuerit cum alio viro : non adducet aliam uxorem , quandiù viva fuerit uxor prima . si fortè conversa fuerit , & agat poenitentiam , suscipiet eam ; & serviet ei in vicem ancillae : & anuum integrum in pan● & aquâ per mensuram poeniteat ; nec in uno lecto permaneant . ex libro 〈◊〉 cott●●an● , titul●●m 66. e quicunque clericis , ab ostiario usque ad sacerdotem , fine 〈◊〉 visus fuerit , &c. & uxor ejus si non velato capite ambulaverit : pariter à laicis contemnenurtur , & ab ecclesiâ separentur . synod . patric . auxil issernin . f patrem habui calporn●●●● diaconum , filium quondam potiti presbyteri . s. patricii confessio . ms. g imperfecta est patrum castitas , si eidem non & 〈◊〉 accumul●●● . sed quid crir , ubi nec pater , nec filius mali genitoris exemplo pravatus , conspicitu● castus ? gildas . h sic inveni , ut tibi samuel ( infans magistri mei benlani presbyteri ) in istâ pagina scripsi . nennius in ms o. dunelmensi . i versus nennii ad samuelem filium magistri sui benlani , viri religiosi , ad quem historiam istam scripserat . nenn. ms. in publicâ cantaebrigiensis academiae bibliothecâ * hinc apud balaeum , centur. 1 cap. 77. benlani presbyteri 〈◊〉 laeta est nominata . k si clericus haberet foeminam datam à suo genere , & sic habee filium ex eâ ; & posteà ille cleritus presbyteratus ordinem accipiens , si post votum consecrationis filium haberet de eâdem foeminâ ; prior filius non debet partiri cum filio post nato . ex legib . howel dha , ms. in 〈◊〉 cottonia●â . l successivè & post patres filii ecclesias obtinent , non electivè sed haereditate possidentes & polluentes sanctuarium dei. quia si praelatus alium eligere & instituere fortè praesumpserit ; in instituentem procùl dubiò , vel institutum , genus injuriam vindicabit . girald , cambrensis descript. cambri● , libro 2 ● . ms. successio●is quippe vitium non solùm in sedibus cathedralibus , verùm etiam adeò per totam in clero sicut & in populo walliam per●inaciter inyaiuit ; quòd & post patres filii passim ecclesias & consequenter obtineant , tanquam haereditate possidentes & polluentes sanctuarium dei , &c. id. in dialogo de ecclesiâ menevensi , distinct . 1. ms. m hildebert . epist. 65. ad honorium ii. ( tomo 12. bibloth . patr. part . 1. pag. 338. 339. edit . colon. ) n ex quibus constare potest , utrumque vitium toti huic genti britanniae tam cismarinae quàm transmarinae ab antiquo commune fuisse . girald . cambr. in utroque . o alphons . ciacon . in vitis pontificum & cardinalium , pag. 515. notes for div a14233-e14620 a 〈…〉 in clerum electi 〈…〉 distinct 3. cap. 29. b ecgbenu● cum c●adda adolescente & ipse adolescens in hiberniâ monasticam in orationibus & continentiâ & meditatione divinarū scriptura●um vitam sedulus agebat . bed. lib. 4. hist. cap. 3. c sed & diebus dominicis ad ecclesiam sive ad monasteria certatim , non reficiendi eorp●ris , sed erudiendi sermonis dei gratiâ confluebant id. lib. 3. cap. 26. d hactenus videri poterat actum esse cum sapientiae studiis ; nisi semen deus servâsset in aliquo mundi angulo . in scotis & hibernis haeserat aliquid adhuc de doctrinâ cognitionis dei & honestatis civilis ; quòd nullus fuerit in ultimis illis mundi finibus armorum terror , &c. et summam possumus ibi conspicere & adorare dei bonitatem ; quòd in scotis , & locis , ubi nemo putâsset , tam numerosi coaluerint sub strictissimâ disciplinâ coetus . jacob. curi● , lib. ● rerum chronologie . e si quis frater inobediens fuerit ; duos dies uno paxmate & aquâ . si quis dicit , non faci●m ; tres dies uno paxmatio & aquâ . si quis ●●murat ; duos dies uno paxmatio & aquâ . si quis veniam non petit , aut dicit excu●●tionem ; 〈◊〉 dies uno paxmatio & aquâ . col●● lib. de quatidi●●us p●●itentus 〈◊〉 ca 10. ms. in ●●asteris s. galli . f quid prodest , si virgo corpore sit , & non sit virgo ●ente ? id. in regulâ 〈◊〉 . cap. 8. g quotidie proficiendum est : sicut quotidie orandum , quotidicque est legendum . ibid. cap. 5. h bona vanè laudat● pharis●i perierunt : & peccata publicani accusata evanuerunt . non exeat igitur verbum grande de ore monachi : ne suus grandis pereat labor . ibid. cap. 7. i tantam nos habere per natura● liberi arbitrii non peccandi possibilitatem : ut plus etiam quàm praeceptum est , faciamus : quoniam perpe●a servatur à plerisque virginitas , quae praecepta non est ; cùm ad 〈◊〉 peccandum praecepta impl●re sufficiat . aug. de gesti● synod . palestin . contra pelag. cap. 13. k ipsis apostolis & eorum sequacibus ita bonum virginitatis arripiendum persuasit : ut hoc scirent non humanae industriae , sed muneris esse divini . s. gallus , in serm . ●abit . constant. l non in solo rerum corporearum nitore , sed etiam in ipsis sordibus luctuosis esse posse jactantiam : & eo periculosiorem , quo sub nomine servitutis dei decipit . claud. lib. 1. in matth. m act. 20. 35. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; euseb. lib. 1. hist. cap. ult . o qui nostra reliquimus , ut secundùm evangelicam jussionem dominum sequeremur , non debemus alienas amplecti divitias ; ne fortè praevagicatores simus divini mandati . walafrid . strab. vit . galli , lib. 1. cap. 2. p alii hortum labor averunt , alii arbores pomiferas excoluerunt . b. verò gallus texebat retia , &c. & de ●odem labore afliduas populo benedictiones exhibuit . ibid. cap. 6. q et primùm quidem permodicum ab eis panem , quo vesceretur accipi●hat , ac suo bibebat è fonte : postmodùm verò proprio mantum labore juxta exempla patrum vivere magis aptum ducebat . rogavit ergo afferri sibi instrumenta quibus terram exerceret , & triticum quod fereret . bed. vit . cuthbert . pros . cap. 19. vid. li. 4. hist , eccles . cap. 28. r id. in carm. de vit . cuthbert . cap. 17. s id. lib. 3. hist. eccles . cap. 19. t bonifac. in vitâ livini , pag. 240. u theod. ca●did . vit . magni , lib. 1. cap. 5. edit . goldasti , 6. ca●issi . x 2 thes. 3. 12. y qui in monasteriis degun● , cum silentio operante● , suum panem manducent . vit. fursei . z ●am enim istis in temporibus non poterit magnus aut mediocris in clero & populo aut vix cibum sumere , ubi tales non affuerint mendicantes : non more pauperum petentes ad portas vel ostia humiliter eleemosynam ( ut franciscus in testamento praecepit & docuit ) mendicando ; sed curias , sive domos , sine verecundiâ penetrantes , & inibi hospitantes , nullatenùs invitati , edunt & bibunt quae apud eos reperiunt . secum nihilominùs aut grana , aut similam , aut panes , aut carnes , seu caseos ( et●amsi in domo non fuerint nisiduo ) secum extorquendo reportant : nec eis quisquam poterit denegare , nisi verecundiam naturalem abjiciat . rich. armachanus , in defensorio curaterum , pag. 56. 57. edit . paris . an . 1625. ( collat . cum vetere editione ascensianâ . ) a prima conclusio erat , quòd dominus iesus christus in conversatione suâ humanâ semper pauper erat , non quia propter se paupertatem dilexit aut voluit . ibid. pag. 104 , 105. b secunda conclusio erat , quòd dominus noster iesus christus nunquam spontaneè mendicavit . ib. pag. 107. c tertia conclusio fuit ; quòd christus nunquam docuit spontaneè mendicare . ib. pag. 121. d quarta conclusio fuit ; quòd dominus noster iesus christus docuit non debere homines spontaneè mendicare . ibid. pag. 123. e quinta conclusio erat ; quod nullis potest prudenter & sanctè spontaneam mendicitatem super se assumere perpetuò asservandam . quoniam ex quo talis mendicitas vel mendicatio est dissuasa à christo , à suis ap●sto●● & discipulis , & ab ecclesiâ ac sacris scripturis , ac etiam reprobata : consequitur quòd non potest prudenter & sanctè assumi hoc modo . ibid. pag. 131. vid. ejusd . richardi sermonem 3 apud crucem londi● . edit . paris an . 1512. f quòd fratres de quatuor ordinibus mendican●●● non sunt nec fuer●at domino inspirante instituti ; sed contra concilium generale 〈◊〉 sub innocentio tertio celebratum , ac per ficta & falsa & falsa somnia , papa honorius suasus à fratr●●bus eos confirmavit . act. contra henr. crumpe , in thomae waldensis fasciculo 〈◊〉 , quem ms um ●abeo . g quòd omnes doctores determinantes pro parte fratrum 〈…〉 dudum , vel timuerunt veritatem dicere , ne eorum libri per fratres inquisitores haer●●● pravitatis damnarentur ; vel dixerunt , ut videtur , vel solùm disputative & non deter●●tivè processerunt : quia si planè veritatem pro ecclesiâ dixissent , persecuti eos fuisse●● fratres , sicut persequebantur sanctum doctorem armachanum . ibid. h tribus monachorum ( qui suis , sibi ipsi laboribus victum , manibus operando suppeditabant ) millibus praefuisse creditur . nicol. horpsfield . hist. eccles. angl. lib. 1. cap. 25. i monachum oportet labore manuum suarum vesci & vestiri . vit. s. brendani . k in quo tantus fertur fuisse numerus monachorum ; ut cùm in septem portiones esset cum praepositis sibi rectoribus monasterium divisum , nulla harum portio minus quàm trecentos homines haberet : qui omnes de labore manuum suarum vivere solebant . bed. lib. 2. histor . ecclesiast . cap. 2. * chronicle of wales , pag. 253 , 254. † vid. arnal . hibern . a camdeno edit . ad an . 1370. l ad exemplum venerabilium patrum , sub regulá & abbate canonico , in magnâ continentiâ & finceritate proprio labore manuum vivunt . bed. lib. 4. bist . eccles . cap. 4. m iure , inquit , est coenobitarū vita miranda , qui abbatis per emnia subjiciuntur imperiis ; ad ejus arbitrium cuncta vigilandi , orandi , jejunandi , atque operandi tempora moderantur . bed. vit . cuthbert . pros . cap. 22. n id . carm. cap. 20. o quotidie jejunandum est , sicut quotidie reficiendum est . columb . regul . c. 5. p quia haec est vera discretio , ut possibilitas spiritalis profectus cum abstinentiâ carnem macetante retentetur . ibid. q ideò quotidie edendum est , quia quotidie proficiendum est . ibid. r si enim modum abstinentia excesserit , vitium non virtus erit . ibid. s cibus sit vilis & vespertinus monachorum , satietatem fugiens & potus ebrietatem ; ut & sustineat , & non noccat . ibid. * synodus hiberniensium dicit . in tribus quadragesimis anni , in die dominico & in quartâ feriâ & sextâ , conjugaies continere se debent . canonum collectio , cujus initium ; sancta synodus bis in anno decrevit habere concilia . ms. in bibliothecâ cotton . t si quis ante horam nonam quartâ sextaque feriâ manducat , nisi infirmus ; duos dies in pane & aquâ . columban . lib. de quotidianis poenitent . monachor . cap. 13. u cujus exemplis informati , tempore illo , religiosi quique viri ac foeminae , consuetudinem fecerunt per totum annum , ( exceptâ remissione quinquagesimae paschalis ) quartâ & sextâ sabbati ieiunium ad nonam usque horam protelare . bed. lib. 3. hist. eccles . cap. 5. x quibus diebus cunctis , exceptâ dominicâ , iciunium ad vesperam iuxta morem protelans ; nec tunc nisi panis permodicum , & unum ovum gallinaceum , cum parvo lacte aquâ mixto percipiebat . ibid. cap. 23. y ostendens evidenter , filios sapientiae intelligere , nec in abstinendo nec in manducando esse iustitiam ; sed in aequanimitate tolerandi inopiam , & temperanti● per abundantiam non se co●rumpendi , atque opportunè sumendi vel non sumendi ea , quorum non usus sed concupiscentia reprehendenda est . claud. lib. 2. in matth. z sunt nonnulli , qui spiritualibus vitiis impugnantur ; sed his omissis , corpus in abstinentiâ affigunt . vit. s. fursei . a multi enim cibis , quos deus ad percipiendum cum gratiarum actione creavit , abstinentes , haec nefanda quasi licita sumunt ; hoc est , superbiam , avaritiam , invidiam , falsum testimonium , blasphemiam . ibid. b gildas in epistolis su●● . hi dum pane ad mensuram vescuntur , pro hoc ipso fine mensurâ gloriantur , dum aquâ utuntur , simul odii poculo potantur ; dum siccis ferculis vescuntur , detractionibus utuutur ; dum vigiliis expendunt , alios somno pressos vituperant : ieiunium caritati , vigilias iustitiae , propriam adinventionem concordiae , clausulam ecclesiae ( al. cellae , ) severitatem humilitati , postremò hominem deo anteponunt . horum ieiunium , nisi per aliquas virtutes adfectatur , nihil prodest . qui verò caritatem perficiunt , cum citharâ spiritus sancti dicunt : quasi pannus menstruatae , omnes iustitiae nostrae sunt . ex libro canonum cottoniano , titulorum 66. c abstinentia corporalium ciborum sine charitate inutilis est . meliores ergo sunt , qui non magnoperè ieiunant , nec supra modum à creaturâ dei abstinent , cor intrinsccùs nitidum coram domino sollicitè servantes , à quo sciunt exitum vitae : quàm illi qui carnem non edunt , nec prandiis secularibus delectantur , neque vehiculis & equis vehuntur , pro his quasi superiores caeteris se putantes ; quibus mors intravit per fenestras clationis . gildas , ibid. notes for div a14233-e17460 a haber vineam , universam scilicèt eccl●siam ; quae ab abel iusto usque adul●mum e●ectum qui in ●●ne mundi na●●riturus est , quot sanctos prouilit , quasi tot palmites mis●t . claud. lib. ● in matth. b congregatio quippe iustorum , regum ●●lorum dicitur ; quod est ecclesia in●●●rum id. lib. 3. in matth. c ecclesiae filii sunt omnes ab institutione generis humani usque nu●c , quotquet iusti & sancti esse pomerunt . id. lib. 2. in matth. d his & caeteris instruimur , tam apostol●s omnesque credentes , quàm ipsam quoque ecclesiam , coluamnam in scripturis appellari ; & nihil interesse de corpore quid dicatur in membris , cùm & corpu● dividatur in membra , & membra fint corpori● . id. in gal. 2. ●● hitro●ymo . e ecclesias vocat , quas post●à errore arguit depravatas . ex quo noscendum , dupliciter ecclesiam posse dici : & cam , quae non habeat maculam aut rugam , & verè corpus christi sit ; & eam quae in christi nomine absque plenis perfectisque virtutibus congregetur . id. in galat. 1. ex eodem . f ecclesiam non habituram maculam neque rugam dicitur , respectu futurae vitae . sc●ul in ephes. 1. g magnam domum non ecclesiam dicit ( ut quidam putant ) quae non habet maculam neque rugam : sed mundum , in quo z●zauia sunt mixta tritico . id. in . 2. tim. 2. h sancta ecclesia decem virginibus similis denuntiatur : in quâ quia mali cum bonis & reprobi cum electis admixtisunt , rectè similis virginibus prudentibus & fatuis esse perhibetur . claud. lib. 3 ▪ in matth. i perhas regis nuptias praesens ecclesia designatur ; in quâ cum bonis & mali conveniunt . id. lib. eod . k in h●c ergo ecclesiâ , nec mali esse sine bo●is , nec boni esse sine malis possunt : quos tamen sancta ecclesia & nunc indiscretè suscipit , & postmodum in egressione discernit . id. ibid. l exceptis paucia , & valdè , paucis , qui ( ob amissioné . tan●ae multitudinis , quae quotidiè p●ona ruit ad tartara ) tam brevis numeri habentur ; ut ●os quodammodò venerabilis mater ecclesia in suo sinu recumber●es non videat , quos solos veros filios habet . gild. epist. m nonnunquam ecclesia ●ntis gentilium pressuris , non solùm aftlicta , sed & faedata est ; ut , si fieri possit , redemptor ipsius cam prorsus de●eruisse ad tempus videretur . claud. lib. 2. in matth. n ecclesia non apparebit , impiis tunc persecutoribus ultra modum saevientibus . id. lib. 3. in matth. o temporibus antichristi non solum tormenta crebtiora & acerbiora , quàm priùs consueverant , ingerenda sunt fidelibus ; sed ( quod gravius est ) signorum quoque operatio eos qui tormenta ingerunt , comitabitur : tests apostolo , qui ait ; cujus est adventus secundùm operationem satanae , in omni seductiorie , signis , & prodiglis mendacii . id. lib. c●d . p praestiglosis : sicut antè praedictum est ; dabunt signa , ita ut seducantur , si fieri potest , etiam electi . per phantasticam virtutem : ficut iamnes & mambres coram pharaone ●ecerunt . sedul . in ● thes. 2. q quis ergo ad fidem convertitur incredulus ? cujus jam credentis non pavet & concutitur fides ? quando persecut●r pietatis fit etiam operator virtutis : idemque ipse qui tormentis 〈◊〉 ut christus negetur , provocat miraculis ut antichristo 〈◊〉 . claud. lib. 3. in matth. r quàm ergo mundo & simplici oculo opus est , ut inveniatur via sapientiae , cui tantae malorum & perversorum hominum deceptiones erroresque obstrepunt ? quas omnes necesse est evadere , hoc est , venire ad certissimam pacem , & immobilem stabilitatem sapientiae . id. lib. 1. in matth. s nec si se angelus nobis ostendat , ad seducendos nos subornatus fallaciis patris sui diaboli , praevalere debebit adversum nos : neque si virtus ab aliquo facta siet , sicut dicitur à simone mago in aäre volâsse . sedul . in rom. 8. t neque signa vos terreant , tanquam per spiritum facta : quia hoc & salvator praemonuit . id. in 2 thess. 2. u hic ostenditur , crescente fide signa cessare : quando fidelium causâ danda esse praedicantur . id. in 1 corinth . 14. x vnde nunc cùm fidelium numerositas excrevit , intra sanctam ecclesiam multi sunt qui vitam virtutum tenent , & signa virtutum non habent : quia frustrà miraculum foris ostenditur , si deest quod intùs operetur . nam iuxta magistri gentium vocem : linguae in signum sunt , non fidelibus sed in fidelibus . claud. lib. 1 in matth. y qualia propter infideles cùm fecerit dominus , monuit tamen ne talibus decipiamur , arbitran●es ibi esse invisibilem sapientiam , ubi miraculum visibile viderimus . adiungit ergo & dicit , multi dicent mihi in illâ die , domine , domine : 〈◊〉 in nomine tuo prophetavimus , & in tuo nomine daemonia eiecimus , & in tuo nomine virtutes multas fecimus ? id. lib. eod . z ille deum tentat , qui iactantiae suae vitio , superfluam & inutilem vult ostentare virtutem . quid e●im utilitatis habet , quid commodi confert , si praeceps hin● in plana descendero ? &c. id. lib. eod . a inane est enim omne miraculum , quod utilitatem saluti non operatur humanae . ibid. b amphiloch ▪ in l ● ambis ad sel●●●●um . c cogitos . vit. brigid . in exemplaribus ms o. antiquiss . bibliothec cottonianae , & ecclesiae sarisburiensis . d tom. 5. antiqu . lection . in lacunâ , sub ●●nem , pag. 629. e fundamenta . ] christum , & apostolos , & prophetas . sedul . in hebr. 11. f compertum est in petrâ vel lapide christum esse significatum . id. in rom. 9. g apostoli fundamentum sunt , vel christus fundamentum est apostolorum . christus est fundamentum , qui etiam lapis dicitur angularis , duos conjungens & continens parietes . ideò hic fundamentum & summus est lapis ; quia in ipso & fundatur , & consummatur ecclesia . id. in ephes. 2. h vt ministros christi : non ut fundamentum . id. in 1 cor. 4. i super hanc petram aedificabo ecclesiam meam , id est , super dominū salvatorem , qui fideli suo cognitori , amatori , confessori , participium sui nominis donavit , ut scilicet à petrâ petrus vocaretur . aedificatur ecclesia : quia non nisi per fidem & dilectionem christi , per susceptionem sacramentorum christi , per observantiam mandatorum christi , ad sortem . electorum & aeternam pertingitur vitam , apostolo attestante qui ai● ; fundamentum enim aliud nemo potest ponere praeter id quod positum est , qui est christus iesus . claud. lib. 2. in matth. k pettum solum nominat , & sibi comparat : quia primatum ipse accepit ad fundandam ecclesiam : se quoque pari modo electum , ut primatum habeat in fundandis gentium ecclesiis . id. in galat. 2. l id. in galat. 5. m id. in galat. 2. n ab his itaque probatum dicit donum quod accepit à deo , ut dignus essect habere primatum in praedicatione gentium , sicut & habebat petrus in praedicatione circumcisionis . id. in gal. 2. o gratiam sibi soli primus vendicat concessam à deo , sicut & soli petro concessa est inter apostolos . id. ibid. p non illi sum inferior ; quia ab uno sumus ambo in unum ministerium ordinati . id. ibid. q apostolum se christi titulo praenotavit , ut ex ipsâ lecturos nominis auctoritate terreret ; judicans omnes , qui in christo crederent , debere sibi esse subjectos . id. in gal. 1. r nam sicut interrogatis generaliter omnibus , petrus respondit unus pro omnibus : ita quod petro dominus respondit , in petro omnibus respondit . id. lib. 2. in matth. s quae solvendi ac ligandi potestas , quamvis soli petro data videatur à domino ; absque ullâ tamen dubietate noscendum est , quia & caeteris apostolis datur : ipso teste , qui post passionis resurrectionisque suae triumphum apparens eis insufflavit , & dixit omnibus : accipite spiritum sanctum , quorum remiscritis peccata , remittuntur eis , & quorum retinueritis , rerenta sunt . id. lib. eod . t vero sacerdoti dicitur : tu es petrus , & super hanc petram aedificabo ecclesiam meam . gild. epist. u petro ejusque successoribus dicit dominus : et tibi dabo claves regni coelorum . ibid. x itemque omni sancto sacerdoti promittitur : et quaecunque solveris super terram , erunt soluta & in coelo ; & quaecunque ligaveris super terram , erunt ligata & in coelo . ibid. y apostolicam sedem legitimè obtinent . ibid. z si hunc vos apostoli retinetis in omnibus affectum ; ejus quoque cathedrae legitimè insidere noscatis . ibid. a sedem petri apostoli immundis pedibus usurpantes ; sed merito cupiditatis in iudae traditoris pestilentem cathedram decidentes . ibid. b iudam quedam modo in petri cathedrâ domini traditorem statuunt . ibid. c super ipsos ecclesiae fit positum fundamentum . claud. in gal. 2. d constans in dei timore , & fide immobilis , super quem aedificatur ut petrum ecclesia : cujusque apostolatum à deo sortitus est , & inferni porta adversus eum non praevalebunt . hymn in laud. s. patricij . e christus illum sibi elegit in terris vicarium . ibid. f brianus rex hiberniae , parasceve paschae , sextâ feriâ , ix . calend. maii , manibus & mente ad deum intentus necatur . marian . scot. see caradoc of lhancarran , in the chronicle of wales , pag. 80. g sanctus patricius iens ad coelum , mandavit totum fructum laboris sui ( tam baptismi , tam causarum quàm eleemosynarum ) deserendum esse apostolicae vrbi , quae scoticè nominatur arddmacha . sic repperi in bibliothecis scotorum . ego scripsi , id est , calvus perennis , in conspectu briani imperatoris scotorum . ex. vet. cod. ecclesiae armachanae . h domino semper suo , & apostolico patri , desiderio papae , gallus peccator . i cogitos . in vit . brigid . tom . 5. antiqu . lect . henr. canisii , pag. 625. lin ult . k ibid. pag. 640. lin . 2. notes for div a14233-e20050 a edm. camp. history of ireland . lib. 2. ca. 2. b pallio decoravit , illique vices suas committens atque legatum suum constituens , quaecunque in hiberniâ gesserat , constituerat , disposuerat , auctoritatis suae munimine confirmavit . iocelin . vit . patric . cap. 166. c metropoliticae sedi deerat adhuc , & defuerat ab initio pallii usus . bernard . vit . malach . d anno 1151. papa eugenius quatuor pallia per legatum suum iohannem papirum transmisit in hiberniam , quò nunquam anteà pallium delatum fuerat . annal. coenobij melros . ms. in bibliothecâ cottonianâ . e apud ardmacham sibi sedem elegit ; quam etiam quasi metropolim constituit & proprium totius hiberniae primatiae locum . girald . cambr. topograph . hibern . distinct . 3. cap. 16. f archiepiscopi verò in hiberniâ nulli fuerant ; sed tantùm se episcopi invicem consecrabant : donec iohannes papyrio romanae sedis legatus , non multis retrò annis advenit . hic quatuor pallia in hiberniam portavit , &c. ibid. cap. 17. g hic primus archiepiscopus dicitur , quia primo pallio usus est . alii verò ante ipsum solo nomine archiepiscopi & primates vocabantur ; ob reverentiam & honorem sancti patricii , tanquam apostoli illius gentis . pembrigius , author . annal. hibern . à guil. camden● edit . thomas casaeus in chronic. hi●ern . ms. ad ann . 1174. h episcopi quoque ( qui debent esse forma & exemplum aliis canonicae religionis ) inordinatè , sicut audivimus , aut à solis episcopis , aut in locis ubi ordinari non debent , consecrantur . anselm . lib. 3. epist. 142. i dicitur , ab uno episcopo episcopum , sicut quemlibet presbyterum , ordinari . id. ibid. epist. 147. k terdeluacho inelyto regi hiberniae , archiepiscopis , episcopis , abbatibus , proceribus , omnibusque christianis hiberniam inhabitantibus . gregor . vii . epist. ad hibern . ms. in bibitothecâ cotton . l ecclesias sundauit ccclxv . ordinavit episcopos eodem numero ccclxv . presbyteros autem usque ad tria millia ordinavit . nenn. histor . brit. ms. m mutabantur & multiplicabantur episcopi pro libitu metropolitani ; ita ut unus episcopatus uno non esset contentus , sed singulae penè ecclesiae singulos haberent episcopos . bernard . vit . malach. n quòd in villis , vel civitatibus plures ordinantur . lanfranc . epist. ad terdeluachum regem hibern . apud baron . ann . 1089. num . 16. o dicitur , episcopos in terrâ vestrâ passim eligi , & sine certo episcopatus loco constitui . anselm . lib. 3. epist. 147. ad muriardachum regem hibern . p rex engus & s. patricius , cum omni populo , ordinaverunt archiepiscopassm mumeniae in civitare & in sede sancti albei , qui tunc ab eisdem archiepiscopus ordinatus est , per seculum . ex vitâ s. declani . rex engus & patricius ordinaverunt ; ut in civitate & cathedrâ sancti albei e●●et archiepiscopatus omnium memonensium semper , ex vitâ s. albei . q factâ synodo magnâ in terrâ laginensium , decrevit rex brandubh , & tam laici quàm clerici , ut archiepiscopatus omnium laginensium semper esset in sede & cathedrâ sancti moedog . et tunc sanctus moedog à multis catholicis consecratus est archiepiscopus . ex vit . s. edani . a rege jam laginensium brandubh filio eathach constitutum est , ut archiepiscopatus laginensium in civitate sancti moedog esset . ipsa civitas vocatur ferna , quae est in terrâ gentis kenselach . ex vit . s. molyng . r erat & altera metropolitica sedes , quem de novo constituerat celsus , primae tamen sedi & illius archiepiscopo subdita tanquam primati . bernard . in vitâ malachiae . s illo defuncto , rex calomagnus , & eius palatinorum chorus cum suis subaulicis , totiusque regionis illius confluentiâ , pari cordis affectu conclamaverunt , sanctum sacerdotem livinum in honorem huius ordinis dignissimè sublimandum fore . his rex omnibus devotior consentiens , ter quaterque bearum virum in cathedrâ archiepiscopatus debito honore , domino jubente , collocavit . bonifat . vit. livin . t rex ecgfridus episcopum fecit ordinari lindisfarnensium ecclesiae virum sanctum & venerabilem cudbertum . bed. lib. 4. hist. cap. 27. & vit. cuthbert . cap. 24. u episcopatum salzburgensem , pro debito regiae magnificentiae , sancto concessit virgilio . vit. episc. saluburgensaom . 2. antiqu. lect . henr. canis . pag. 259. & tom . 6. pag. 1174. x walafrid . strab. vit. gall. lib. 1. cap. 16 , 17 , 19 , 20. y theodor . compidonens . v●lquicunque author fuit vitae magni . lib. 1. cap. 8. edit . goldesti , 10. canisii . * in the lawes of howel dhae it is named ecclesia teilau : and so in caradot of lhancarvans chronicle of wales , pag. 94. ioseph is called bishop of teilo , or landaff . z super omnes britannos dextralis partis britanniae b. dubticium summum doctorem , à rege & ab omni parochiâ electum archiepiscopum , consecraverunt . hâc dignitate ei à germano & lupo datâ ; constituerunt ei episcopalem sedem concessu mourici regis , principum , cleri & populi , apud podium lantavi . lib. ecclesiae landavensis , ms. a electione cleri & populi succedit in episcopatu landavensis ecclesiae . electione cleri mercguini & elgoreti & gunnuini magistri ; & trium abbatum , catgen abbatis ●●duti , concenn abbatis catmaili , cetnig abbatis docguinni ; laicorum , regis mourici , & filiorum athruis & idnerth , guidgen & cetiau , brogmail , gendoc , louhonerd , catgualatyr , & omnium principum totius parochiae . missus est s. oudoceus cum clericis suis praedictis ( merchui & elguoret & gunubui ) cum legatis trium abbatum & regis & principum , ad dorobornensem civitatem ad beatum archiepiscopum ; ubi sacratus est ecclesiae landaviae in honore s. petri fundatae . ibid. b dcccclxxxii . ( vel dccclxxii . potius ) lucarnationis domini anno , gucaunus episcopus landaviae confecratus à metropolitano du●stano dorobornensis ecclesiae archiepiscopo , datâ sibi virgâ pastorali in regali curià à summo rege anglorum ae●garo . ibid. c dcccclxxxiii . anno , electione factà regum morcannuc , ouein videlicèt & idguallaun , catell & cinuin filiorum morcantheu , rotri & crifud filiorum elired , & totius cleri & populi morcannuc infra hortum taratir in gui & hortum tivi positi : & dato sibi baculo in regali curiâ à summo rege anglorum adelredo , & à metropolitano dorobornensis ecclesiae albrico archiepiscopo , bledri episcopus landaviae consecratus est ; & 1022. o● . anno incarnationis domini , ordinationis suae autem 39 o. anno , migravit ad dominum . ibid. d mxxii . anno incarnationis domini , consecratus est ioseph episcopus landaviae , cantuariae à metropolitano dorobornensis ecclesiae aelnod archiepiscopo , in kalendis ostobris , & in primo ( vel xvi● . potiùs ) anno cycli decennovennalis , verbo regis anglorum cout , & dato sibi baculo in curiâ illius : electione populi & cleri landaviae , & regum britanniae , regis videlicèt riderch regnantis per totam gualiam tune tempore , & hivel subreguli regis moreannuc infra hortum taratir in gui & hortum tivi regnantis . ibid. f edm. campion . histor. hibern . lib. 1. cap. ult● ad annum 948. g girald . cambrens . topograph . hiber● . distinct . 3. cap. 43. h eodem tempore norwagenses sive ostmanni , qui civitates hiberniae & maritima occupaverunt , normanni vocati sunt . annal. dublin . ad ann . 1095. i dominus iohannes papiron legatus romanae ecclesiae veniens in hiberniam , invenit dublin episcopum habentem , qui tantum intra muros episcoplae officium exercebat . testimon . tuamens . archiepisc . in registro dublin . archiepisc . & nigro libro ecclesia s. trinitatis . k ad regimen dublinensis ecclesiae lanfrancus archiepiscopus cantuariae , petente goderico rege , dubliniensis ecclesiae populo & clero consentientibus & eligentibus , in ecclesiâ sancti pauli londin . patricium sacravit antistitem . annul . dublin . ad annum 1074. l habentur apud baron . ann . 1089. num . 12. & 15. m anno dom. 1085. laufrancus archiepiscopus cantuar. ad regimen dublinensis ecclesiae sacravit donatum monasterii sui monachum in sede metropoli cantuar. petentibus atque eligentibus eum terdeluaco hiberniae rege , & episcopis hiberniae regionis , atque clero & populo praefarae civitatis . annal. dublin . n a rege hiberniae , murierdach nomine , ●ecnon à clero & populo in episcopatum psius civitatis electus est ; atque ad anselmum , iuxta morem antiquum , sacrandus cum communi decreto directus . fadmer . histor. nevor . lib. 2. pag. 34. o ibid. pag. 36. p nos & rex noster murcherta●bus , & episcopus dofnaldus , & dermeth dux noster frater regi● , elegimus hunc presbyterum malchum , walkelini wintoniensis episcopi monachum , nobis sufficientissimè cognitum , &c. * vt apud graecos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non est semper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qu●madmodum ad iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notatum est ab eustathi● ( pag. 884 & 831. edit . roman . ) sed aliquando respondet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ita & vox mando , apud latinos mediae aetatis scriptores . ut apud vincentium , verbi gratiâ , lib. 30. specul . historical . cap. 130 ( humiliter ei mandaverunt . ) & hoc in loco . q sciatls vos reverâ , quòd episcopi hiberniae maximum zelum erga nos habent , & maximè ille episcopus qui habitat ardimachae : quia nos nolumus obedire eorum ordinationi , sed semper sub vestro dominio esse volumus . ms. ad calcem collectionis is●dori mercatoris , in bibliothecâ cottonianâ . r charta s. patricii , in gulielmi mal●esburiensis libello , de antiquitate glastoniensis ecclesiae . ms. s in scriptis recentioribus inveni , quòd sancti phaganus & deruvianus perquifierant ab eleutherio papâ , qui eos miserat , x. ( al. xxx . ) annos indulgentiae . et ego frater patricius à piae memoriae celestino papâ xii . annos tempore meo acquisivi . ibid. t patricius ai● siquae quest●ones in h●c insulâ oriantur , ad sedem apostolicam referantur . vet. collect . canonum , bibliothecae cottoniane . cujus initium : synodicorum exemplariorum innumerositatē conspiciens . u quaecunque causa valdè difficilis exorta suerit , atque ignota cunctis scotorum gentium judiciis ; ad cathedram archiepiscopi hibernensium ( id est , patricii ) atque huius antistitis examinationem rectè referenda . si verò in illâ , cum suis sapientibus , facile sana●i non poterit tali . causa 〈◊〉 negotiationis : ad se●●m apostolicam decrevimus esse mittendam ; id est , ad petri apostoli cathedram , auctoritatem romae vrbis habentem . hi sunt qui de hoc decreverunt : id est , auxilius , patricius , secundinus , benignus , vet. codex ecclesiae armacha●e . x copping . 〈◊〉 to the catholicks of ireland , lib. 2. cap. 3. y gregor . lib. 2. epist. 36. indict . 30. z ardentissimo studio protrium capi ulorum defensione , junctis animis omnes qui in hiberniâ erant episcopi , insurrexere . addiderunt & illud nefas , ut cùm percepissent romanam ecclesiam aequè suscepisse trium damnationum capitulorum , atque suo consensu quintam synodum roborâsse : ab eâdem pariter resilierint , atque reliquis qui vel in italiâ , vel in africâ , aliisve regionibus erant schismaticis inhaeserint ; fiduciâ illâ vanâ erecti , quòd pro fide catholicâ starent , cùm quae essent in concilio chalcedonensi statuta defenderent . baron . annal. tom . 7. an . 566. num . 21. a sed eo fixiùs inhaerent errori , cùm quaecunque italia passa sit bellorum motibus , fame , vel pestilentiâ , eâ ex caussâ illi cuncta infausta accidisse putarent , quòd pro quintâ synodo adversus chalcedonense concilium praelium suscepisset . ibid. b prima itaque epistolae vestrae frons , gravem vos pati persecutionem innotuit . quae quidem persecutio dum non rationabiliter sustinetur , nequaquam proficit ad salutem . gregor . regest . lib. 2. epist. 36. c dum igit●● ita sit , incongruum nimis est de eâ vos , quam dicitis , persecutione gloriari , per quam vos constat ad aeterna praemia minimè provehi . ibid. d quod autem scribitis , quia ex illo tempore inter alias provincias maximè flagelletur italia ; non hoc ad ejus debetis intorquere opprobrium : quoniam scriptum est ; quem diligit dominus , castigat , flagellat autem omnem filium quem recipit . ibid. e porrò autem si post hujus libri lectionem in eâ , quâ estis , volueritis deliberatione persistere ; sine dubio non rationi operam , sed obstinationi vos dare monstratis . ibid. f vid. roman correct . in gratian. de comsecrat . distinct . 4. cap. 144. ab antiqua . g quando verò doctores ibernici de gravibus fidei quaestionibus minimè consentiebant , vel aliquid novi dogmatis peregrè allati audiebant ; soliti erant romanum pontificem veritatis oraculum consulere . philip osullevan . bearr . hist. catholic . ibern. tom . 1. lib. 4. cap. 6. h namque de tempore agendi paschatis solennia ( de que aliae queque catholicae gentes saepè ambegerunt ) & de pelagianâ haeresi ubi fuit in quaestionem disputationemque deducta ; doctores iberni ad sedem apostolicam retulerunt . ac ita miseri pelagli error nullum in iberniâ patronum vel assertorem invenisse fertur ; vel insulae aditu interclusus , vel ab eâ protinùs explosus , ubi contagiosam faciem aperuit , seseque cognoscendum praebuit : & ratio communis & ab ecclesiâ usitata celebrandi redivivi domini festum ab australibus ibernis fuit semper observata ; & à septentrionalibus quoque & pictis & britonibus , qui doctoribus ibernis fidem acceperunt , amplexa , ubi ecclesiae romanae ritum cognoverunt . quod ex apostolicarum literarum duplici capite à bedâ relato non obscurè constat . ibid. i hibernia siquidem olim pelagianâ foedata fuerat haeresi , apostolicaque censurâ damnata , quae nisi romano judicio solvi non poterat . author antiqu . vit. kilian . notes for div a14233-e23910 a non enim paschae diem dominicum suo tempore , sed à decimaquartâ usque ad vicesimam lunam observabant . quae computatio 84 ▪ annorum circulo continetur . bede lib. 2. hist. cap. 2. b porrò isti secundùm decennem novemque anatolii computatum , aut potiùs juxta sulpicii severini regulam , qui lxxxiv . annorum cursum descripsit , xiv . lunâ cum iudaeis paschale sacramentum celebrant : cùm neutrum ecclesiae romanae pontifices ad perfectam calculi rationem sequantur . aldelm . epist ad geruntium regem & domnonios : inter epistolas bonifacij , num . 44. c bed. lib. 3. hist. cap. 3. & 25. vid. dionysii petavii notas in epiphan . pag. 194. 195. d ad veram paschae rationem nunquam pervenire eos , qui cycium lxxxiiii . annorum observant . cumm●an . epist. ad seg●enum abbat . de disputatione lunae . ms. in bibli●thec . cottonian . e exhortans , ne paucitatem suam in extremis terrae finibus constitutā , sapientiorem antiquis sive modernis , quae per orbem terrae erant , christi ecclesiis aestimarent : neve contra paschales computos , & decreta synodalium totius orbis pontificum aliud pascha celebrarent . bed. lib. 2. hist. cap. 19. * s. patrick , & his followers . f bed. lib. 3. hist. cap. 5. g id. lib. 2. cap. 19. h ego enim primo anno quo cyclus dxxxii . annorum à nostris celebrari ors●s est ; non suscepi , sed silui , nec laudare nec vituperare ausus . cummian . epist. ad segienum . i sed non post multum surrexit quidam paries dealbatus , traditionem seniorem serva●e se simulans ; qui utraque non fecit unum sed divisit , & irritum ex parte fecit quod promissum est : quem dominus ut spero , percutiet quoquo modo veluerit . ibid. k seniores verò , quos in velamine repulsionis habetis , quod optimum in diebus suis esse noverunt ●impliciter & fideliter sine culpa contradictionis ullius & animositatis observaverunt , & suis posteris sic mandaverunt . ibid. n vniversalia ecclesiae catholicae unanimem regulam . ibid. o roma errat , hierosolyma errat , alexandria errat , antiochia errat , totus mundus errat : soli tantùm scoti & britones rectum sapiunt ▪ ibid. * this seemeth to have fallen out , eith r●i● the yeere 634. or 645. wherein easter was solemnized at rome the 24. day of april . and it appeareth by ou● annals , that segenius was abbot of y●columkille from the yeere 624. untill 652. p vidimus oculis nostris puellam coecam omnine ad has reliqulas oculos aperientem , & paralyticum ambulantem , & multa daemonia ejecta . cummian . q intellex●rat enim veraciter oswi , quamvis educatus à scotis , quia romana esset catholica & apostolica ecclesia . bed. lib. 3. hist. cap. 29. r sed cognoscentes britones , sc●ttos meliores putavimus . scottos verò per daganum episcopum in hanc insulam , & columbanum abbatem in galliis venientem , nihil discrepare 〈◊〉 britonibus in eorum conversatione didici●●m . nam daganus episcopus ad nos veniens , non solùm cibum nobiscum , sed nec in eodem hospitio quo vescebamur , sumere voluit , laurent . epist. apud bed. lib. 2. cap. 4. s qui cuius meriti fuerit , etiam miraculorm signis internus arbiter edocuit . ●ed . lib. 3. hist. cap. 15. item . 16 ▪ & 17. t nunquid reverendissimum patrem nostrum columbam , & successores ejus , viros deo dilectos , qui eodem modo pascha fecerunt , divinis paginis contraria sapuisse vel egisse credendum est ? cùm plurimi fuerint in eis , quorum sanctitati coelesti signa & virtutem quae fecerunt miracula , testimonium praebuerunt : quos ut ipse sanctos esse non dubitans semper eorum vitam , mores & disciplinam sequi non desisto colman . apud . bed. lib. 3. hist. cap. 29. u revelante spiritu sanct● prophetavit de illâ quae post dies mult●s ob●diversitatem paschalis● festi ona est inter sco●iae ecclesias discordiâ . adam●nan . vit. columb . lib. 1. cap. 3. x quodam tempore erat magnum concilium populorum hiberniae in campo albo : inter quos erat contentio circa ordinē paschae . lasre●nus enim abbas monasterii leighlinne , cui suberant mille quingenti monachi , no●um ordinem defend ●●at qui nuper de româ venit : alii verò veterem defendebant . vit. s. munna abbatit ms. y obsecremus deum , qui habi●ate fecit unanimes in do●o patris sui , ●t ipse nobis in●●●●●re coelestib●s signis dignetur , quae sequenda traditio , quibus sit vi●● ad ingressum regni illius properandum . adducatur aliquis aeger ; & per cujus preces fuerit curatus , hujus fides & operatio deo devota atque omnibus sequenda ●redatur . 〈◊〉 ● lib. 2. hist. cap. 2. z breviter disputemus : sed in nomine domini agamus judicium . tres optiones dantur tibi , lasreane . duo libri in ignem mittentur , liber veteris ordinis & novi ; ut videamus , quis eorum de igne liberabitur . vel duo monachi , unus meus alter tuus , in unam domum recludantur , & domus comburatur : & videbimus , quis ex eis evadat intactus igne . aut eamus ad sepulchrum mortui iusti monachi , & resuscitemus eum ; & indicet nobis , quo ordine debemus hoc anno pascha celebrare . vit. s. munn● . a non ibimus ad iudicium tuum , quoniam scimus quòd , pro magnitudine laboris tui & sanctitatis , si diceres ut mons marge commutaretur in locum campi albi & campus albus in locum montis marge ; hoc propter te deu. statim faceret . ibid. b bed. lib. 3. hist. cap. 26. c quodam tempore in diebus colmanni eboracae civitatis episcopi metropolitani , regantibus oswi & alhfrido filio eius , abbates & presbyteri omnesque ecclesiasticae disciplinae gradus simul in unum convenientes , in coenobio quae streaneshel dicitur ; praesente sanctimoniale matre piissimâ hilde , praesentibus quoque regibus & duobus colmanno & aegilberhto episcopis , de paschali ratione conquirebant , quid esset rectissimum . utrum more brittonum & scottorum omnisque aquilonalis partis à xiiii . lunâ dominicâ die veniente usque ad xxii . ( leg xx. ) pascha agendum ; an melius sit ratione sedis apostolicae , à xv. lunâ usque xxi . paschalem dominicam celebrandam . tempus datum est colman●o episcopo primum , ut dignum erat , audientibus cunctis reddere rationem . ille autem intrepidâ mente responden● , dixit . patres nostri & antecessores eorum manifestè spiritu sancto inspirati , ut erat columcille , xiiii . lunâ die dominicâ pascha celebrandum sanxerunt : exemplum tenentes iohannis apostoli & evangelistae , qui supra pectus domini in coenâ recubuit , & amator domini dicebatur . ille xiiii . lunâ pascha celebravit ; & nos , sicut discipuli eius polycarpus & alii , celebramus : nec hoc audemus pro patribus ( ●ort . partibus ) nostris , nec volumus mutare . stephanus presbyter ( qui & ae●di , apud b●dam , lib. 4. hist. cap. 2. ) in vitâ wilfrid . cap. 10. ms. in bibliothecâ sarisburiensis ecclesiae , & d. roberti cottoni . d pascha hoc quod agere soleo , à maioribus meis accepi , qui me huc episcopum miserunt : quod omnes patres nostri viri deo dilecti eodem modo celebrâsse noscuntur . quod ne cui contemnendum & reprobandum esse videatur : ipsum est quod beatus iohannes evangelista , discipulus specialiter domino dilectus , cum omnibus quibus prae erat ecclesiis , celebrâsse legitur . colman . apud bedam , lib. 3. hist. cap. 23. e f●idegod . vit. wilfrid . ms in bibliothec. cottonian . * i. sancti vel beati . f cum quibus de duabus ultimi● oceani insulis , his non totis , contra totum orbem stulto labore pugnant . wilfrid . apud bed. lib. 3. cap. 25. g et si sanctus erat aut potens virtutibus ●lle columba vester , imo & noster si christi erat : num praeferri potuit beatissimo apostolorum principi ? cui dominus ●it : tu es petrus , & super hanc petram aedificabo ecclesiam meā , & portae inferi non praevalebunt adversus eam ; et tibi dabo claves ●egni coelorum . ibid. h nefortè me adveni●nte ad fores regni coelorum , non sit qui reseret , averso illo qui claves tenere probatur . ibid. i tonsuram & paschae rationem propter timorem patriae suae contempsit . steph. presbyter , in vit. wilfrid . cap. 10. k colman videns spretam suam doctrinam , sectamque esse despectam ; assumptis his qui se sequi voluerunt , id est , qui pascha catholicum & tonsuram coronae ( nam & de hoc quaestio non minima erat ) recipere nolebant , in scotiam regressus est . bed. lib. 3. hist. cap. 26. vide etiam lib. 4. cap. 4. notes for div a14233-e26970 a paschalem rationem , quam schismatici britanniae & hiberniae non●cognoverunt ; & alias multas ecclesiasticae disciplinae regulas bonifacius archidiaconus quasi proprio filio suo diligenter dictavit . step ▪ presb. vit . wilfrid . cap. 5. see also bede , lib. 5. cap. 20. b se primum fuisse , qui verum pascha in northanimbriâ scotis eiectis docuerit , qui cantus ecclesiasticos antiphonatim instituerit , qui sanctissimi bendicti regulam à monachis observari jusserit . gulielm . malmesbur . lib. 3. de gest . pontific . angl. c sed perstitit ille negare ; ne ab episcopis scottis , vel ab iis quos scotti ordinaverant , consecrationem susciperet , quorum communionem sedes aspernaretur apostolica . id. ibid. d o domini venerabiles reges ; omnibus modis nobis necessarium est providè considerare , quomodo cum electione vestrâ , sine accusatione catholicorum vitorum , ad granum episcopalem cum dei adiutorio venire valeam . sunt enim hîc in brytannia multi episcopi , quorū nullum meum est accusare , quamvis veraciter sciam , quòd aut quatuordecim anni sunt , ut brytones & scotti ab illis sunt ordinati , quos nec apostolica sedes in communionem recepit , neque eos qui schismaticis consentiunt , et ideò in meâ humilitate à vobis posco , ut me mittatis cum vestro praefidio trans mare ad galliarum regionem , ubi catholici episcopi multi habentur : ut sine controversiâ apostolicae sedis , licèt indignus , gradum episcopalem merear accipere . steph. presb. vit. wilfrid . cap. 12. e quo ultra mare moras nectente , oswius rex , praeventus consiliis quartadecimanorum ( qui vocabantur ita , quia pascha in quartadecima lunâ cum iudaeis celebrabant ) ceddam virum sanctissimum , tamen contra regulas , intrusit tribunali eborac●nsi . gulielm . malmesb. lib. 3. de gest . pontif. angl. f ordinantes servum dei religiosissimum & admirabilem doctorem , de hiberniâ insulâ venientem nomine coeodda , adhuc eo ignorante , in sedem episcopalem euroicae civitatis indoctè contra canones constituerunt . steph. presb . vit. wilfrid ▪ cap. 14. g ab illo est consecratus antistes , assumptis in societatem ordinationis duobus de britonum gente episcopis , qui dominicum paschae diem secus morem canonicum à xiiii . usque ad xxi . lunam celebrant . non enim erat tunc ullus , excepto illo wini , in totâ brittanniâ canonicè ordinatus episcopus . bed. lib. 3. hist. ca. 28. h cum illis autem qui ab unitate catholicae pacis , vel pascha non suo tempore celebrando , vel perversè vivendo aberrant , vobis sit nulla communio , &c. id. in vit. cuthbert . cap. 39. i j●stitutio dicit rom. cavendum est ne ad alias provincias aut ecclesias referantur causae , quae alio more & aliâ religione utantur : sive ad iudaeos , qui umbrae legis magis quàm veritati deserviunt ; aut britones , qui omnibus contratii sunt , & à romano more & ab unitate ecclesiae se absciderunt ; aut haereticos , quamvis sint in ecclesiasticis causis docti , & studiosi fuerint , ex codice canonum cottoniano , titulorum 66. k qui ordinati sunt à scottorum vel brittannorum episcopis , qui in paschâ vel tonsurâ catholicae non sunt adunati ecclesiae ; iterùm à catholico episcopo manus impositione confirmentur similiter & ecclesiae quae ab illis episcopis ordinantur , aquâ exorcizatâ aspergantur , & aliquâ collectione confirmentur . licentiam quoque non habemus eis poscentibus chrismam vel eucharistiam dare , ni antè confessi fuerint velle se nobiscum esse in unitate ecclesiae . et qui ex horum similiter gente , vel quacunque , de baptismo suo dubitaverint , baptizentur . decret pontific . ms. cap. 9. de communicatione scottorum & brittonum , qui in paschâ & tonsurâ catholici non sunt . l bed. lib. 2. hist. cap. 4. * septem britonum episcopi , & plures viri doctissimi , maximè de nobilissimo eorum monasterio , quod vocatur linguâ anglorum bancornaburg , cui dinoot abbas praefuisse narratur . bed. lib. 2. hist. cap. 2. m illi nihil horum se facturos , neque illum pro archiepiscopo habituros e●se respondebant . id ●bid . tam ipsum quàm ejus statuta , statim reversi spreverunt : nec ipsum pro archiepiscopo se habituros publicè proclamabant . girald . cambrens . ●tinerar . cambriae , lib. 2. cap. 1. n in a welsh manuscript , sometime belonging unto p. mostein gentleman . o a●ctorizabant suas ceremonias non solùm à sancto eleutherio papâ primo institutore suo ab ipsâ penè infantiâ ecclesiae dicatas , ve●ùm à sanctis patribus suis dei amicis & apostolorum sequacibus hactenùs observatas ; quas non deberent mutare propter novos dogmatistas . gotcel● . monachus , in vitâ augustini , cap. 32. ms. in bibliothecâ cottonianâ . p si quilibet de nostris , id est , catholicis ad eos habi●andi gratiâ perrexerint ; non priùs ad consortium sodalitatis suae adsciscere dignantur , quàm quadraginta dierum spatia in poenitendo peragere compellantur . aldhelm . epist. ad domnonios . q quippe cùm usque hodie moris sit britonum , fidē religionemque anglorum pro nihilo habere , neque in aliquo eis magis communicare quàm paganis . bed. lib. 2. hist. cap. 20. * chronicle of wales , pag. 254. r baptist. mantuan . fastor . lib. 1. s quòd autem pascha non suo tempore observabat , vel canonicum ejus tempus ignorans , vel suae gentis auctoritate , ne agnitum sequeretur , devictus ; non approbo nec laudo . bed. lib. 3. hist. cap. 17. t more suae gentis . ibid. cap. 3. u pascha contra morem eorum qui ipsum miserant , facere non potuit . ibid. cap. 25. x id. ibid. y colmanus qui de scotiâ erat episcopus , relinquens britanniam , tulit secum omnes quos in lindisfarorum insulâ congregaverat scotos . bede lib. 4. cap. 4. z optione datâ , maluerunt loco cedere , quàm pascha catholicum , caeterosque ritus canonicos juxta romanae & apostolicae ecclesiae consuetudinem recipere . id. lib. 5. cap. 20. see also lib. 3. cap. 25. where humpum is ●●sprinted for hripum . a ibid cap. 16. & 22. b nec mora , quae dixerat , regiâ autoritate perfecit . statim namque jussu publico mittebantur ad transcribendum , discendum , observandum per universus pictorum provincias circuli paschae decennovennales ; obliteratis per omnia erroneis octoginta & quatuor annorum circulis . attondehantur omnes in coronam ministri altaris ac monachi . &c. ibid. ca. 22. c id. lib. 3. ca. 4. & lib. 5. cap. 23. d id. lib. 5. cap. 23. & 24. e see the chronicle of wales , pag. 17. 18. and humfr. i. buyd . fragment . britan . descript. fol. 55. b. f ego nennius sancti elbodi discipulus , aliqua excerpta scribere curavi . nem. ms. in publicá cantabrig . academ . bibliothecá , ubi alia exemplaria habent : ego nennius ( vel ninnius ) elvodugi discipulus . g ab adventu patricii in jam dictam insulam ( hiberniam sc. ) usque ad cyclum decennovennalem in quo sumu● , 22. sunt cycli , id est , 421. & sunt duo anni in ogdoade usque in hunc annum . id. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom. 8. chrysost. edit . henr. savil. pag. 321. 60 & in noels . col . ●66 . 5. i 〈◊〉 lib. 2. hist. cap. ● . k ann. dom. 612. ( vel 613. ) bellum cairelegion , ubi sancti occisi sunt . amlt. vlton . ms. l bed. lib. 3. hist. cap. 3. & 6. m ibid. cap. 21. 22. 24. n ibid. cap. 3. 5. 17. 25. 26. o ibid. cap. 22. 25. p ibid cap. 21. 24. q paucitas enim sacerdotum cogebat unum antistitem duobus populis praefici . ibid. cap. 21. r ibid. cap. 3. 4. 5. 17. 26. s etsi pascha contra morem eorum qui ipsum miserant , facere non potuit ; opera tamen fidei , pietatis & dilectionis , juxta morem omnibus sanctis consuetum diligenter exequi curavit . vnde ab omnibus etiam his qui de pascha aliter sentiebant , meritò diligebatur : nec solùm à mediocribus , verùm , ab ipsis quoque episcopis , honorio cantua●●orum & felice orientalium anglorum , venerationi habitus est . ibid. cap. 25. t dominis charissimis fratribus , episcopis vel abbatious per universam scotiam ; laurentius , mellitus , & iustus episcopi , servi servorum dei id lib. 2 cap. 4. u gens quanquam absque reliquatum gentium legibus ; tamen in christiani vigoris dogmate florens , omnium vicinarum gentium fidem praepollet . ion. vit. columban . cap. 1. notes for div a14233-e30780 c allen. answer to the execution of iustice in england . pag. 140. d cum juri suo renuntiare liberum fit cuilibet ( quanquam subjectionis cujuslibet hactenus immunes ) his tamen hodiè nostris diebus , anglorum regi henrico secundo omnes hiberniae principes firmis fidei sacramentique vinculis se sponte submiserunt . girald . cambrens . hibern expug●at . lib. 3. cap. 7. e iudg. 11. 26. f genebrard . chr●●graph . lib. 3. in sylvest . 1. bellarmin . de roman . pontif. lib. 5. cap. 9. in fine . g insulas omnes sibi speciall quodam iure vendicat . girald . cambr. hibern . expugnat . lib. ● . cap. 3. h nos hanc alim quaesturam aliquot per a●not gessimus ; eiusque muneris obeundi caussâ , primùm in angliam venitnus . poly 〈◊〉 vergil . anglic. bis●● . lib. 4. i id hiberni posse fieri , nisi autoritate romani pontificis negabant ; quòd iam indè ab initio , post christianam religionem acceptam , sese ac omnia sua in eius ditionem dedidissent : atque constanter affirmabant , non alium habere se dominum , praeter ipsum pontificem : id quod etiam nunc iactitant , id. lib. 13. eiusa . histor . k camp. history of ireland . lib. 2. cap. 1. l hiberni initio statim post christianam religionem acceptam , sesuaque omni● in pontificis romani ditionem dederant ; nec quenquam alium supremum hiberniae principem ad illud usque tempus praeter unum romanum pontificem agnoverunt , sander de schism . anglican . lib. 1. ad ann . 1542. m sanè omnes insulas , quibus sol iustitiae christus illuxit , & quae documenta fidei christianae susceperunt , ad ius s. petri & sacrosanctae romanae ecclesiae ( quod tua etiam nobilitas recognoscit ) non est dubium pertinete . bull-adrian . iv. ad henr. ii. angl. reg . n ad preces meas illustri regi anglorum henrico secundo concessit & dedit hiberniam iure haereditario possidendam : sicut literae ipsius testantur in hodiernum diem . nam omnes insulae , de iure antiquo , ex donatione constantini , qui eam fundavit & dotavit , dicuntur ad romanam ecclesiam pertinere . iohan. sarisburiens . metalogie . lib. 4. cap. 42. o per nostram imperialem iussionem sacram , tam in oriente quàm in occidente , vel etiam septentrionali & meridianâ plagâ , videlicèt in iudaeâ , graeciâ , asiâ , thraciâ , aphricâ & italiâ , vel diversis insulis nostrâ largitate eis libertatem concessimus : eâ prorsus ratione , ut per manus beatissimi patris nostri sylvestri pontificis successorumque eius omnia disponantur . edict . constantin . p vltra occanum verò quid erat praeter britanniam ? quae à vobis ita recuperata est ; ut illae quoque nationes terminis eiusdem insulae cohaerentes vestris nutibus obsequantur . eumen . panegyric . ad constant. q pomp. laet. in roman . histor . compend . io. cuspian . in caesarib . seb. mu●ster . in lib. 2. cosmograph . r harding . clhronic . cap. 241. s ibid. cap. 132 ▪ t osullevan . histor . catholic . iberniae , tom . 2. lib. 1. cap. 7. u ibid. cap. 4. 5. 9. & lib. 2. cap. 3. x illius terrae populus te recipiat , & sicut dominum veneretur . bull. adrian . iv. y sicut dominum veneretur , id est , ut principem dignum magno honore ; non dominum iberniae , sed praefectum caussâ colligendi tributi ecclesiastici . osullevan . hist. ibern . fol. 59. b. in margine . z robert. de monte. roger. de wendover . matth. paris . & nicol. trivett in chronic. an . 1155. a venerabilis adriani papae vestigiis inhaerentes , vestrique desiderii fructum attendentes ; concessionem eiusdem super hibernici regni dominio vobis indulto ( salvâ beato petro & sacrosanctae ecclesiae romanae , sicut in angliâ sic in hiberniâ de singulis domibus annuâ unius denarii pensione ) ratam habemus & confirmamus . bul. alexandri iii. apud grialdum cambrens . lib. 2. histor. hibern . expugnat . cap. 6. in codicibus ms. ( in edito enim caput hoc mancum est ) & io. rossum warvicensem , in tract . de terris coronae angliae annexis . b annulum quoque per me transmisit aureum , smaragdo optimo decoratum , quo fieret investitura iuris in gerenda hibernia : idemque adhuc annulus in curiali archîo publico custodiri jussus est . io. sarisbur . metalogic . lib. 4. cap. 42. de quo consulendus etiam est giraldus cambrens . lib. 2. hibern . expugnat . cap. 6. c in regem & dominum receperunt . roger. wendover , & matth. paris . in historiâ maiori , an . 1171. roger. hoveden , in posteriore parte annalium . iohan. brampton in historiâ ioralanensi , & bartholomaeus de cotton , in histor. anglor . ms. d recepit ab unoquoque archiepiscopo & episcopo literas , cum sigillis suis in modum char●ae pendentibus ; regnum hiberniae sibi & haeredibus suis confirmantes , & testimonium perhibentes ipsos in hiberniâ cum & haeredes suos sibi in reges & dominos in perpetuum constituisse . io. brampton . ibid. e venerunt ibidem ad regem angliae omnes archiepiscopi , episcopi , abbates totius hiberniae , & receperunt cum in regem & dominum hiberniae ; jurantes ei & haeredibus suis fidelitatem , & regnandi super ●os potestatē in perpetuum : & inde dederunt ei chartas suas . exemplo autem clericorum , praedicti reges & principes hiberniae , receperunt simili modo henricum regem angliae in dominum & regem hiberniae ; & homines sui devenerunt , & ei & haeredibus suis fidelitatem juraverunt contra omnes homines . rog. hoveden . ad ann . 1171. f dignum etenim & justissimum est , ut sicut dominum & regem ex angliâ sortita est divinitùs hibernia ; sic etiam exinde vivendi formam accipiant meliorem . girald . cambrens . hibern . expugnat . lib. 1. cap. 34. g rex angliae misst transcriptum chartarum universorum archiepiscoporum & episcoporum hiberniae , ad alexandrum papam : & ipse authoritate apostolicâ confirmavit illi & haeredibus suis regnum hiberniae , secundùm formam chartarum archiepiscoporum & episcoporum hiberniae . rog. hoveden . h nam summus pontifex regnum illud sibi & haeredibus suis auctoritate apostolicâ confirmavit ; & in perpetuum eos constituit inde reges . io. brampton . i perquisierat ab alexandro summo pontifice , quòd liceret ei filium suum quem vellet regem hiberniae facere , & fimiliter coronare ; ac reges & potentes ejusdem terrae , qui subjectionem ei facere ●ollent , debellare . id. ad . 〈◊〉 . 1177. k iohannem filium suum coram episcopis & regni sui principibus regem hiberniae constituit . id. ibid. & gualterus coventrensis , inejusdem anni historiâ . l constituit iohannem filium suum regem in hiberniâ , concessione & confirmatione alexandri summ● pontificis . rog. hoveden . annal. part . 2. ad an . 1177. m ab eo impetravit ; quòd unus quem vellet de filiis suis coronaretur de regne hiberniae . & hoc confirmavit ei dominus papa bullâ suâ : & in argumentum voluntatis & confirmationis suae , misit ei coronam de pennâ pavonis auro contextam . id. ad an . 1185. n quibus ipse commisit legatiam in hiberniam , ad ceronandum ibi iohannem filium regis . sed dominus rex coronationem illam distulit . jd. ad an . 1187. * paulus iiii nostris temporibus hiberniam insulam in regni titulum ac dignitatem erexit . gabutius in vitā pijv. o ad omnipotentis dei laudem & gloriam , ac gloriosissimae ejus genitricis virginis mariae , totiusque curiae coelestis honorem , & fidei catholicae exaltationem , philippo rege & mariâ reginâ nobis super hoc humiliter supplicantibus , de fratrum nostrorum consilio & apostolicae potestatis plenitudine , apostolicâ authoritate insulam hiberniae in regnum perpetuò erigimus ; ac titulo , dignitate , honore , facultatibus , juribus , insigniis , praerogativis , antelationibus , praeeminentiis regiis , ac quibus alia christi fidelium regna utuntur , potiuntur , & gaudent , ac uti , potiri , & gaudere poterunt quomodo libet , in futurum insignimus & decoramus . bulla pauli iv. in rotulo patentium , ann . 2. & 3. philippi & mariae , in cancellariâ hiberniae . * provinciale ex archivis cancellariae apostolicae . edit . tomo 2. tractat. doctor . fol. 344. ( impres . venet. an . 1548. ) p satis constat , secundum albertum magnum & bartholomaeum de proprietatibus rerum , quòd toto mundo in tres partes diviso ( videlicèt asiam , africam , & europam ) europa in quatuor dividitur regna : primum videlicèt romanum , secundum constantinopolitanum , tertium regnum hiberniae quod jam translatum est in anglicos , & quartum regnum hispaniae . ex quo patet , quòd rex angliae & regnum suum sunt de eminentioribus antiquioribus regibus & regnis totius europae : quam praerogativam regnum franciae non fertur obtinere . act. concil . constant. sess. 28. ms. in bibliothecâ regiâ . q cujus mali maxima culpa in aliquot angloibernos sacerdotes jure transferenda est ; qui tartareum dogma ab orco in catholicorum perniciem emissum non negabant , licere catholicis contra catholicos & suam patriam pro haereticis getere arma & dimicare . philip. osullevan . hist. cathosic . iberniae , tous . 4. lib. 3. cap. 5. fol. 263. edit . vlissipon . an . 1621. r haec est academiarum censura ; quâ liquidò constat , quantâ ignoratione & caligine erraverint illi iberni , qui in hoc bello protestantibus opem tulerunt , & catholicos oppugnârunt : quamque insanam & venenosam doctrinam attulerint nonnulli doctiores vulgò habiti , qui saeculares homines ad reginae partes sequendas exhortati , à fide tuendâ averterunt . id. tom . 3. lib. 8. cap. 7. fol. 204. s cùm enim pontifex dica● anglos adversus catholicam religionem pugnare , eosque non minut ac turcas oppugnari debere ; eisdemque gratiis eos oppugnantes prosequatur , quibus contra turcas pugnantes prosequitur : quis dubitet , bellum ab anglis adversus exercitum catholicum omninò iniquum geri ? censur . doct. salmanti● . & vallisolet . de hibermiae bello . t rom. 13. 1. u quid , & illa potesta● , quae servos dei persequitur , fidem impugnat , religionem subvertit , à deo est ? ad quod respondendum , quòd etiam talis potestas à deo data est , ad vindictam quidem malorum , laudem verò bonorum . sedul in rom. 13. x rom. 13. 5. y sedul . in hymno acrostich . de vit● christi . z rex iste qui natus est , non venit reges pugnando superare , sed moriendo mirabiliter subjugare : neque ideò natus est ut tibi succedat , sed ut in eum mundus fideliter credat . venit enim , non ut regnet vivu● , sed ut triumphet occisus : nec sibi de aliis gentibus auro exercitum quaerat ; sed ut pro salvandis gentibus pretiosum sanguinem fundat . inaniter invidendo timuisti successorem , quem credendo debuisti quaerere salvatorem ; quia si in eum crederes , cum eo regnares ; & sicut ab illo accepisti teraporale regnum , accipe●es etiam sempiternum . hujus enim pueri regnum non est de hoc mundo ; sed per ipsum regnatur in hoc mundo . ipse est etiam sapientia dei , quae dicit in proverbiis : per me reges regnant . puer iste verbum dei est , puer iste virtus & sapientia dei est . si potes , contra dei sapientiam cogita : in tuam perniciem versaris , & nescia . tu enim regnum nullatenus habuisses , nisi ab isto puero qui nunc natus est accepisses . claud. lib. i. in matth. a veritas sapienti nitet , cujuscunque ore prolata fuerit . gildas , in codice ca●num cottoniano tit . de veritate credendâ , quocunque ore prolata fuerit . similiter nennius , praefat . in in historiam brittonum ( ms. in publicâ cantabrigiensis academiae bibliothecâ : ) non quis dicat , aut qualiter dicatur , sed quid dictum sit , veritatis testimonio magis attendendum esse probanae . b in doctrinâ religionis non quid dicatur , sed quis loquatur attendendum esse . thom. stapleton . defens . ecclesiastic . authoritat . lib. 3. cap. 57. & demonstrat . principior . doctrinal . lib. 10. cap. 5. c veritas propter seipsam diligenda est , non propter hominem , aut propter angelum , per quem adnunciatur . qui enim propter adnunciatores eam diligit , potest & mandacia diligere , siqua fortè ipsi sus protulerint . claud. in galat. 1. d iohn 10. 16. e psal. 72. 19. 