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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86302	Respondet Petrus: or, The answer of Peter Heylyn D.D. to so much of Dr. Bernard's book entituled, The judgement of the late Primate of Ireland, &c. as he is made a party to by the said Lord Primate in the point of the Sabbath, and by the said doctor in some others. To which is added an appendix in answer to certain passages in Mr Sandersons History of the life and reign of K· Charles, relating to the Lord Primate, the articles of Ireland, and the Earl of Strafford, in which the respondent is concerned.	Heylyn, Peter, 1600-1662.	1658 (1658)	Wing H1732; Thomason E938_4; Thomason E938_5; ESTC R6988	109,756	140

Verdict of the Church of England 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 But against this Judgment I appeal and must reverse the same by Writ of Error For first although the Lords day had obtained such a pitch of credit in the Realm of England as is here affirmed it was obtained rather by the practises of the Sabbatarians who were instant in season and out of season to promote the Cause then by any countenance given unto it by the Church and the Rulers of it And secondly if any such Verdict had been given it was not given by any Jury which was legally summoned or trusted by the Church to act any thing in that particular And then the Foreman of this Jury must be Doctor Bound Master Greenham Master Perkins Doctor Lewis Bayley Master Dod Master Clever Doctor Gouge Master Whateley Doctor Sibs Doctor Preston Master Bifield Doctor Twisse and Master Ley must make up the Pannel the five Smectymnuans and he that pulled down the Cross in Saint Pauls Church-yard standing by in a readiness to put in for the Tales as occasion served Unless the Verdict had been given by these or such as these the Lords day never had attained such a pitch of credit as is here supposed but how a Verdict so given in may be affirmed to be a Verdict of the Church of England I am yet to seek So that except there had been something left to the Church of Ireland in their Articles to adde unto it The Sabbatarian Brethren would have found small comfort from any Verdict given on their side by the Church of England The Church of England differs as much in this point from the Articles of Ireland as the Lord Primate differeth in it from the Church of England The Lord Primate sets it down for a Proposition that the setting apart of one day in seven for Gods solemn worship is juris Divini Positivi recorded in the fourth Commandment p. 105. But the Lords Spiritual the most eminent Representers of the Church of England declared in the Parliament in the 5 6. of Edw. 6. That there is no certain time or definite number of dayes prescribed in holy Scripture but the appointment both of the time and also of the number of dayes is left by the Authority of Gods word to the liberty of Christs Church to be determined and assigned orderly in every Countrey by the discretion of the Rulers and Ministers thereof as they shall judge most expedient to the setting forth Gods glory and edification of their people The Church of England hath declared in the Homily of the time and place of prayer that the Lords day was instituted by the Authority of the Church and the consent of godly Christian people after Christs Ascension But the Lord Primate doth entitle it unto Christ himself and to that end alledgeth a passage out of the Homily De Semente ascribed but ascribed falsly unto S. Athanasius viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The proper meaning of which words hath been shewen already in the first Section of this Treatise The Lord Primate in conformity to the Articles of the Church of Ireland affirms for certain that the whole day must be set apart for Gods solemn worship But in the Church of England there is liberty given upon that day not onely for honest Recreations but also for such necessary works of labour as are not or have not been restrained by the Laws of the Land Which makes the difference in this case between the Lord Primate and the Church of England to be irreconcilable And here I would have left the Lord Primates Letter writ to his Honourable Friend the Contents whereof have been the sole Subject of the present Section but that the Lord Primate will not so part with the Historian he must needs bestow a dash upon him before he leaves him telling his Honourable Friend How little credit the Historian deserves in his Geography when he brings news of the remote parts of the world that tells so many untruths of things so lately and so publickly acted in his neighbour Nation This I must needs say comes in very unhandsomely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum at the best and savours little of that moderation humility and meekness of Spirit for which Doctor Bernard hath so fam'd him not onely in this present Treatise but his Funeral Sermon But let this pass cum caeteris erroribus without more ado I have some other game in chase to which now I hasten SECT X. Seven Points of Doctrine in which the Lord Primate differeth from the Church of England The Lord Primates judgment in the point of Episcopacy and the ordination of Ministers beyond the Seas That Bishops and Presbyters did differ Ordine and not onely Gradu proved by three passages in the Book of Consecration and by the different forms of the Ordination of Bishops Priests and Deacons used in the said Book The form and manner of making Bishops Priests and Deacons expresly regulated by the Canons of the fourth Council of Carthage The Ordination of Presbyters by Presbyters declared unlawful by the Rules of the Primitive Church The Universal Redemption of Mankind by the blood of Christ maintained by the Church of England but denied by the Lord Primate not constant to himselfe in his own opinion A Real presence of Christ in the Sacrament maintained by the Church of England and affirmed by the most eminent Prelates of it but both denied and opposed by the Lord Primate in his Answer to the Jesuites challenge That the Priest hath power to forgive sins proved by three several passages out of the Book of Common-Prayer The meaning of the two first passages subverted by the Lord Primates Gloss or Descant on them but no notice taken by him of the last which is most material That the Priest forgiveth sins either Declarativè or Optativè better approved by the Lord Primate neither of which come up close to the Church of England and the reason why The Church of England holdeth that the Priect forgiveth sins Authoritativè by a delegated not a soveraign power and that she so holdeth is affirmed by some learned men of the Church of Rome The benefit of Absolution from the hands of the Priest humbly desired and received by Doctor Reynolds at the time of his death The Church of England maintains a local Descent and the proof thereof The Church not altered in her judgement since the first making of that Article Anno 1552. as some men imagine The Lord Primate goes a different way from the Church of England and the great pains by him taken to make it good A transition to the nine Articles of Lambeth THe difference between the Church of England and the Lord Primate in the point of the Sabbath we have shewed already and well it were if he differed from the Church of England

new Testament quodque ex illa ipsa Doctrina Catholici Patres veteres Episcopi collegerint and had been thence collected by the Orthodox Fathers and ancient Bishops And though H. B. of Friday-street in his seditious Sermon preached on the fifth of November Anno 1636. and the Author of the Book entituled The Liberty of Prophecy published in the year 1647. endevour to make them of no reckoning yet was King James a learned and well studied Prince perswaded otherwise then so And thereupon in some Directions sent by him to the Vice-Chancellor and other of the Heads of the University of Oxford bearing date January 18. An. 1616. it was advised and required That young Students in Divinity be directed to study such Books as be most agreeable in Doctrine and Discipline to the Church of England and excited to bestow their time in the Fathers and Councils School-men Histories and Controversies and not to insist too long upon Compendiums and Abbreviators making them the grounds of their study in Divinity By which we see that the first place is given to Fathers and Councils as they whose writings and decrees were thought to have been most agreeable to the Doctrine and Discipline of the Church of England The like may be said also of the usages and customes of the Primitive times which the first Reformers of this Church had a principal care of it being asfirmed in the Act of Parliament 2. 3. of Edw. 6. by which the first Liturgy of that Kings time was confirmed and ratified that the Compilers of the same not onely had an eye to the most pure sincere Christian Religion taught in the Scriptures but also a respect to the usages in the Primitive Church They had not else retained so many of the ancient Ceremonies as bowing at the name of Jesus kneeling at the Communion the Cross in Baptism standing up at the Creed and Gospels praying toward the East c. besides the ancient Festivals of the Saints and Martyrs who have their place and distinct offices in the present Liturgy And as for the neighbouring Protestant and Reformed Churches although she differ from them in her Polity and form of government yet did she never authorize any publick Doctrine which might have proved a scandal to them in the condemning of those Recreations works of labour and other matters of that nature which the general practice of those Churches both approve and tolerate And therefore if it can be proved that the spending of the whole Lords day or the Lords day wholly in Religious exercises accompanied as needs it must be with a restraint from necessary labour and lawful pleasures be contrary to the Doctrine of the ancient Fathers the usages and customes of the Primitive times and to the general practice of the Protestant and Reformed Churches I doubt not but it will appear to all equal and indifferent men that there is no such mind and meaning in the Book of Homilies or in them that made it as the Lord Primate hath been pleas'd to put upon it or to gather from it And first beginning with the Fathers Councils and the Usages of the Primitive Church it is not to be found that ever they required that the whole day should be employed in Gods publick service without permission of such necessary business and honest recreations as mens occasions might require or invite them to It was ordained indeed by the Council of Laodicea spoken of before that Christians on the Lords day should give themselves to ease and rest otiari is the word in Latine which possibly may be meant also of a rest from labour but it is qualified with a si modo possint if it may stand with the conveniences of their Affairs and the condition which they lived in And so the Canon is expounded by Zonaras in his gloss upon it It is appointed saith he by this Canon that none abstain from labour on the Sabbath day which plainly was a Jewish custome and an Anathema laid on those who offended herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But they are willing to rest from labour on the Lords day in honour of the Resurrection of our Lord and Saviour But here we must observe that the Canon addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in case they may For by the Civil Law it is precisely ordered that every man shall rest that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hindes and Husbandmen excepted his reason is the very same with that before expressed in the Emperours Edict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for unto them it is permitted to work and travel on that day because perhaps if they neglect it they may not find another day so fit and serviceable for their occasions Besides which it is to be considered that many Christians of those times were servants unto Heathen Masters or otherwise obnoxious to the power of those under whom they lived and therefore could not on the Lords day abstain from any manner of work further then it might stand with the will and pleasure of those Superiours to whom the Lord had made them subject A Christian servant living under the command of an Heathen Master might otherwise neglect this Masters business one whole day in seven and plead the Canon of this Council for his justification which whether it would have saved him from correction or the Church from scandal I leave to be considered by all sober and unbiassed men All that the Church required of her conformable Children during the first 300. years was onely to attend the publick ministration or morning-service of the day leaving them to dispose of the rest thereof at their will and pleasure the very toil of Husbandry not being prohibited or restrained for some ages following For proof whereof take these words of Beza a man of great credit and esteem not onely with our English Presbyterians but the Lord Primate himself Vt autem Christiani eo die à suis quotidianis laboribus abstinerent praeter id temporis quod in coetu ponebatur id neque illis Apostolicis temporibus mandatum neque prius fuit observatum quam id à Christianis Imperatoribus nequis à rerum sacrarum meditatione abstraheretur quidem non ita praecise observatum That Christians ought saith he to abstain that day from their labour except that part alone which was appointed for the meetings of the Congregation was never either commanded in the Apostles times nor otherwise observed in the Church until such time that so it was enjoyned by Christian Emperours to the end the people might not be diverted from meditating on holy matters nor was it then so strictly kept as it was enjoyned Now the first Christian Emperour was the famous and renowned Constantine who was the first that established the Lords day which formerly had stood on no other ground then the Authority of the Church and consent of Gods people by Imperial Edicts so by the like Imperial Edict he restrained

before the Congregation according to the custome of other Reformed Churches of which care there had been no need if the publick Liturgy had been read as it ought to be as well the Commandments as the Creed being appointed to be read publickly in the Course thereof But being it is said with reference to the Reformed Churches I want reason to believe that the often publick reading of the Commandments and the Creed supplied the place of the Publick Liturgy on the dayes of Preaching according to the Custome of some of the Reformed Churches which were therein imitated Secondly it is appointed by the Liturgy or Common-prayer-Book of Both Churches what dayes should be accounted holy and observed as Festivals each of them having their several Lessons Collects Epistles and Gospels as well the Sunday or Lords day it selfe or as the greater Festivals of Easter and Whitsuntide or those of the Ascension and Nativity of our Lord and Saviour No difference made between them except it be the addition of some proper Psalmes to some special Festivals in the intent and purpose of the publick Liturgies But whether the Lord Primate observed all these several Holy dayes which the Church allows of and in such manner as is prescribed by the Church may be very well doubted It s true that Doctor Bernard tells us that it was the Lord Primates judgement and opinion That the Annual Commemorations of the Articles of the Faith such as the Nativity Passion Resurrection of our Saviour c. were still to be observed which Saint Austin saith in his time were in use through the whole Catholick Church of Christ and is now in other 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 as appeared by his then constant preaching on those Subjects p. 152. But then it is as true withal that Doctor Bernard tells us nothing of the Lord Primates observation of the other Holy dayes as certainly he would have done had there been ground for it And therefore if the Lord Primate were so punctual in keeping the Anniversaries of the Nativity Passion Resurrection and Ascension of our Lord and Saviour and of the coming down of the Holy Ghost as Doctor Bernard saith he was it may be probably conceived that this was done rather in compliance with some of the forraign Reformed Churches which observe those dayes and those dayes onely than in obedience to the prescripts of the Churches of England and Ireland Thirdly the day of the Passion of our Saviour commonly called Goodfriday is by both Churches reckoned for jejunium statum a standing though but an Annual Fast as well as Lent the Ember dayes and Rogation week and hath its proper and distinct office that is to say its proper Lessons Collect Epistle and Gospel accommodated to the day and every way instructive in the story of our Saviours passion And it is ordered by the thirteenth Canon of the year 1603. That all Ministers shall observe the Orders Rites and Ceremonies prescribed in the Book of Common-prayer as well in reading the holy Scriptures and saying of Prayers as in Administration of the Sacraments without either diminishing in regard of preaching or in any other respect or adding any thing in the matter and form thereof But on the contrary Doctor Bernard telleth us that the Friday before Easter Good Friday by no means take heed of that appointed for the remembrance of the Passion of our Saviour was by the Lord Primate at Droghedah in Ireland observed duly as a solemn fast inclining the rather to that choice that is to say of making it a solemn not a standing fast out of prudence and the security from censure by the then custome of having Sermons beyond their ordinary limit in England and that when the publick prayers were ended that is to say so much of the publick prayers as might be no hindrance to his preaching be preached upon that subject extending himself in Prayer and Sermon beyond his ordinary time which being known to be his constant custom some from Dublin as other parts came to partake of it p. 154. Fourthly by the 55. Canon of the year 1603. there is a form of Prayer prescribed to be used by Preachers before their Sermons the beginning of which Canon is as followeth viz. Before all Sermons Lectures and Homilies Preachers and Ministers shall move the people to joyn with them in prayer in this Form or to this effect as briefly as conveniently they may Ye shall pray for Christs holy Catholick Church c. But on the contrary Doctor Bernard tells us of the Lord Primate that he did not onely spin out his own Prayers to a more then ordinary length as appeareth by the former passage but that he was also much for the Ministers improving of their gifts and abilities in prayer before Sermon and after according to his own practice p. 150. and that he required the like extemporary and unpremeditated prayers of his houshold Chaplains in his Family-prayers at six of the clock in the morning and at eight at night Fifthly it is appointed by the eighteenth Canon of the year 1603. That as often as in the Divine Service the Lord JESUS shall be mentioned due and lowly reverence shall be done by all persons present as it hath been accustomed testifying by these outward Ceremonies Gestures their inward Humility Christian Resolution and due acknowledgment that the Lord Jesus Christ the true and eternal Son of God is the onely Saviour of the World in whom alone all Mercies Graces and Promises of God to mankind for this life and the life to come are fully and wholly comprised But on the contrary Doctor Bernard tells us of the Lord Primate p. 147. That as 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 which we of England must needs take for a special favour yet he did not conceive the injunction of it could be founded upon that of the Apostle Phil. 2. 10. and wondered at some learned mens assertions that it was the exposition of all the Fathers upon it a touch for Doctor Andrews the late learned and most renowned Bishop of Winchester 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. Sixthly it is appointed by the said eighteenth Canon of the year 1603. That no man shall cover his head in the Church or Chappel in the time of Divine Service whereof I hope the Sermon did deserve to be accounted part except he have some infirmity in which case let him wear a night-Cap or Coif and in the seventh Canon of the year 1640. that all good and well-affected people members of this Church be ready to tender their acknowledgement