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A43559 The way and manner of the Reformation of the Church of England declared and justified against the clamors and objections of the opposite parties / by Peter Heylyn ... Heylyn, Peter, 1600-1662. 1657 (1657) Wing H1746; ESTC R202431 75,559 100

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and other Opponents whatsoever which after were approved and published by the Kings Authority They were in number 41. and were published by this following Title that is to say Articuli d● quibus in Syno● London Anno 1552. 〈…〉 Religion is firmandum inter Episcopos alios Eruditis 〈◊〉 Convenerat Regia authoritate in lucem Editi And it is worth our observation that though the Parliament was held at the very time and that the Parliament passed several Acts which concerned Church-matters as viz. An Act for Vniformity of Divine Service and for the confirmation of the book of Ordination 5 and 6 Edw. 6. c. 1. All Act declaring which dayes onely shall be kept for Holy dayes and which for Fasting dayes C. 3. against striking or drawing weapon either in the Church or Church-yard C. 4. And finally another Act for the legitimating of the Marriages of Priests and Ministers C. 12. Yet neither in this Parliament nor in that which followed is there so much as the least syllable which reflecteth this way or medleth any thing at all with the book of Articles Where by the way if you behold the lawfulnesse of Priests Marriages as a matter Doctrinal or think we owe that point of Doctrine the indulgence granted to the Clergy in it to the care and goodness of the Parl. you may please to know that the point had been before determined in the Convocation stands determined by and for the Clergy in the 31 of those Articles and that the Parliament looked on it as a point of Doctrine but as it was a matter practical conducing to the benefit and improvement of the Common-wealth Or if it did yet was the statute built on no other ground-work than the Resolution of the Clergy the Marriage of Priests being before determined to be most lawfull I use the very words of the Act it self and according to the Word of God by the learned Clergy of this Realm in their Convocations as well by the common assent as by subscriptions of their hands 5 6. Edw. 6. chap. 12. And for the time of Queen Elizabeth it is most manifest that they had no other body of Doctrine in the first part of her Reign then onely the said Articles of K. Edwards book and that which was delivered in the book of Homilies of the said Kings time in which the Parliament had as little to do as you have seen they had in the book of Articles But in the Convocation of the year 1562. being the fifth of the Qu. Reign the Bishops and Clergy taking into consideration the said book of Articles and altering what they thought most fitting to make it more conducible to the use of the Church and the edification of the people presented it unto the Queen who caused it to be published with this Name and Title viz. Articles whereupon it was agreed by the Arch-Bishops and Bishops of both Provinces and the whole Clergy in the Convocation holden at London Anno 1562 for the avoiding of diversity of Opinions and for the establishing of Consent touching true Religion put forth by the Queens authority Of any thing done or pretended to be done by the power of the Parliament either in the way of approbation or of confirmation ●ot one word occurs either in any of the printed books or the publique Registers At last indeed in the 13th of the said Queens Reign which was 8 years full after the passing of those Articles comes out a statute for the redressing of disorders in the Ministers of holy Church In which it was enacted That all such as were ordained Priests or Ministers of Gods Word and Sacraments after any other form then that appointed to be used in the Church of England all such as were to be ordained or permitted to preach or to be instituted into any Benefi●e with ●ure of soules should publikely subscribe to the said Articles and testifie their assent unto them Which shews if you observe it well that though the Parliament did well allow of and approve the said book of Articles yet the said book owes neither confirmation nor authority to the Act of Parliament So that the wonder is the greater that that most insolent scoff which is put upon us by the Church of Rome in calling our Religion by the name Parliamentaria Religi● should pass so long without controle unlesse perhaps it was in reference to our Formes of Worship of which I am to speak in the next place But first we must make answer unto some Objections which are made against us both from Law and Practice For Practice first it is alleadged by some out of Bishop Iewel in his Answer to the cavil of Dr Harding to be no strange matter to see Ecclesiastical Causes debated in Parliament and that it is apparent by the Lawes of King Inas King Alfred King Edward c. That our godly fore-fathers the Princes and Peers of this Realm never vouchsafed to treat of matters touching the common State before all controversies of Religion and Causes Ecclesiastical had been concluded Def. of the Apol. part 6 chap. 2. sect. 1. But the answer unto this is ea●●e For first if our Religion may be called Parliamentarian because it hath received confirmation and debate in Parliament then the Religion of our Fore-fathers even Papistry it self concerning which so many Acts of Parliament were made in K. Hen. 8. and Q. Maries time must be called Parliamentarian also And secondly it is most certain that in the Parliaments or Common-Councels call them which you will both of King Inas time and the rest of the Saxon Kings which B. Iewel speaks of not onely Bishops Abbots and the higher part of the Clergy but the whole Body of the Clergy generally had their votes and suffrages either in person or by proxie Concerning which take this for the leading Case That in the Parliament or Common-councel in K. Ethelberts time who first of all the Saxon Kings received the Gospel the Clergy were convened in as full a manner as the Lay-Subjects of that Prince Convo●ati communi Concilio tam Cleri quam Populi saith Sr H. Spelman in his Collection of the Councels Ann. 605. p. 118. And for the Parliament of King Ina which leades the way in Bishop Iewel it was saith the same Sr H. Spelman p. 630. Communi Concilium Episcoporum Procerum Comitum nec non omnium Sapientum Seniorum populorumque totius Regni Where doubtless Sapientes and Seniores and you know what Seniores signifieth in the Ecclesiastical notion must be some body else then those which after are expressed by the name of Populi which shews the falshood and absurdity of the collection made by Mr Pryn in the Epistle to his book against Dr Cousins viz. That the Parliament as it is now constituted hath an ancient genuine just and lawful Prerogative to establish true Religion in our Church and to abolish and suppress all false new and counterfeit Doctrines
the year befor● And 't is as true that Calvin offered his assistance to Archbishop Cranmer for the reforming of this Church Si quis mei usus esset as his own words are i● his assistance were thought n●edfull to advance the work But Cranmer knew the man and refused the offer and he did very wisely in it For seeing it impossible to unite all parties it had been an imprudent thing to have closed with any I grant indeed th●t Martin Bucer and P●ter Martyr men of great learning and esteem but of different judgements were brought over hither about the beginning of the reign of K Edward 6. the one of them being placed in Oxford the other in Cambridge but they were rather entertained as private Doctors to m●derate in the Chairs of those Universities then any waies made use of in the Reformation For as the ●i●st Liturgie which was the main key unto the work was framed and setled before either of them were come over so Bucer died before the compiling of the Book of Articles which was the acc●mplishment thereof nor do I finde that Peter Martyr was made use of otherwise in this weighty businesse then to make th●t good by disputation which by the Clergy in their Synods or Convocations was agreed upon By means whereof the Church proceeding without reference to the different interesses of the neighbouring Churches kept a conformity in all such points of Government and publ●q●e order with the Church of Rome in which that Church had not forsaken the clear Tract of the primitive Times retaining not only the Episcopall Government with all the concomitants and adjuncts of it which had been utterly abolished in the Zuinglian Churches and much impaired in power and jurisdiction by the Luth●rans also and keeping up a Liturgie or set form of worship according to the rites and usages of the primitive times which those of the 〈◊〉 congreg●●io●s would not hearken to God certainly h●d so disposed it in his heavenly wisdome that so this Church without respect unto the names and Dictate● of particular Doctors might found its Reformation on the Prophets and Apostles only according to the Explications and Traditions of the ancient Fathers and being so founded in it self without respect to any of the differing parties might in succeeding Ages sit as Judge between th●m as being more inclinable by her constitution to mediate a peace amongst them then to espouse the quarrel of ei●her side to the Popes authority on the one side or on the other side And though Spal●to in the Book of his Retractations which he cals Consilium re●eundi objects against u● That besides the publick Articles and confession authorised by the Churches we had embraced some Lutheran and Calvinian Fancies multa Lutheri 〈◊〉 dog●ata so his own words run yet this was but the 〈◊〉 of particular men not to be charged upon the Church as maintaining either The Church is constant to her safe and her first conclusions though many private men take liberty to imbrace new Doctrines 4. That the Ch●rch did not innovate in translating the Scripture● and the publick Liturgie into vulgar tongues and of the consequents thereof in the Church of England The next thing faulted as you say in the Reformation i● the committing so much heavenly treasure to such rotten vessels the trusting so much excellent Wine to such musty bottles I mean the versions of the Scriptures and the publick Liturgies into the usual Languages of the common people and the promiscuous liberty indulged them in it And this they charge not as an Innovation simply but as an Innovation of a dangerous consequence the sad effects whereof we now see so clearly A charge wich doth alike concern all the Pr●testant and Reformed Churches so that I should have passed it over at the present time but that it is made our● more specially in the application the sad effects which the enemy doth so much insult in being said to be more visible in the Church of England then in other place● This makes it our● and therefore here to be considered as the former were First then they charge it on the Church as an Innovation it being affirmed by Bellarmine in his 2. Book De verbo Dei cap. 15. whether with lesse truth or modesty it is hard to say Vniversam Ecclesiam semper his tantum linguis c. that in the Universal Church in all times foregoing the Scriptures were not commonly and publickly read in any other language but in the Hebrew Greek and Latine this is you se● a two-edged sword and strikes not only against all Transla●i●ns of the Scriptures into vulgar languages for comm●n use but against reading those Translation● publickly 〈…〉 part o● the Liturgie in which are many things as the Cardinal tel● u●quae secreta esse debent which are not fit to be made known to the common people This is the substance of the charge and herein we joyn issu● in the usual Form with Absque hoc sans ceo no such matter really the constant current of Antiquity doth affi●m the contrary by which it will appear most plainly that the Church did neither innovate in this act of hers nor d●via●e therein f●om the Word of God or from the usage of the best and happiest times of the Church of CHRIST Not from the Word of God there 's no doubt of that which was committed unto writing that it ●ight be read and read by all that were to be directed and guided by it The Scriptures of the Old Testament fi●st writ in Hebrew the Vulgar language of that people and read unto them publickly on the Sabbath dai●s as appears clearly Act. 13. 15. 15. 21. translated afterwards by the cost and care of Ptolemy Philadelphus King of Egypt into the Greek tongue the most known and studied language of the E●stern world The N●w Testament first w●it in Gr●ek for the self-same reason but that St. Matthew'● Gospel i●●ffirmed by some learned men to have been written in th●Hebrew and written to thi● end and purpose that men might believe t●●t IESVS is the CHRIST t●e Son of GOD and that believing t●ey might have use in his Name Joh. 20. vers. ult. But being that all the Faithfull did not understand these Languages and that the light of h●ly Scripture might not be likened to a Candl● hidden under ●●ushel it wa● thought good by many ●odly men in the P●i●itive tim●s to translate the same into the ●an●uag●s of the Countreys in which th●● lived or of the which th●● had been Na●ives In which respect S Chrysostome then banished in●o Armenia translated the New Testament and the P●alms of David into the Language of that people S. Hierom a Pannonian born translated the whole Bible into the Dalmatick tongue as Vulphilas Bishop of the Go●hes did into the G●thick all which we finde together without fu●ther search in the Bibliotheque of Sixtus Senensis a learned and ingenu●us man but a Pontifician and
so lesse partial in this cause The like done h●re in England by the care of Athelstan causing a Translation of the Saxon Tongue the like done by Method●us the Apostle Gen●r●l of the Sclaves translating it into the Sclavonian for the use of those Nations not to say any thing of the Syriack Aethiopick Arabick the Pe●sian and Chaldaean Versions of which the times and Authors are not so well known And what I pray you is the vulgar or old Latine Edition of late times made Authentick by the Popes of Rome but a Translation of the Scriptures out of Greek and Hebrew for the ins●ruction of the Roman and Italian Nations to whom the Latine at that time was the Vulgar Tongue And when that Tongue by reason of the breaking in of the barbarous Nations was worn out of knowledge I mean as to the common people did not God stir up Iames Archbishop of Genoa when the times were darkest that is to say anno●290 or the●eabouts to give some light to them by translating the whole Bible into the Italian the modern Lan●u●ge of that Countrey As he did Wi●lef not long after to translate the same into the English of those times the Saxon Tongue not being then commonly underst●od a copy of whose Version in a fair Velom Manuscript I have now here by me by the gift of my noble Friend Charles Dymoke Hereditary Champion to the Kings of England So then it is no innovation to translate the Scriptures and lesse to suffer these Translations to be promiscuously read by all sorts of people the Scripture being as well MILK for Babes as strong Meat for the man of more able judgement Why else doth the Apostle note it as a commend●ble thing in Timothy that he knew the Scriptures from his childhood and why else doth S. Hierom speak it to the honour of the Lady Paula that she made her maids learn somewhat daily of the holy Scriptures Why else does Chrysostome call so earnestly on all sorts of men to provide themselves of the holy Bibles {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the only Physick for the Soul as he cals it there inviting to the reading thereof not only men of learning and publick businesse but even the poor Artificer also as is acknowledged by Senensis whom before we mentioned And why else doth S. Augustine inform his Auditors that it sufficeth not to hear the Scriptures read in the Congregation unlesse they read also in their private Ho●ses Assuredly if Boyes and Girles if Servants and Artificers are called upon so earnestly to consult the Scriptures t● have them in a Tongue intelligible to them in their private Fa●ilies and are commended for so doing as we see they are I know no rank of men that can be excluded Let us next see whether it be an Innovation in the Church of CHRIST to have the Li●urgies or Comm●n-prayers of the Chu●ch in the Tongue generally understood by the comm●n People which make the greatest number of all Church Assemblies And first we finde by the Apostle not only that the publick Praye●s of the Church of C●rinth were celebrated in a language which they understood but that it ought to be so also in all other Churches Except saith he ye utter by the voice words easie to be understood how shall it be known what is spoken How shall he that occupieth the room of the unlearned say Ame●to thy giving of thanks and consequently to thy Prayers also if he understand not what thou sayest 1 Cor. 14. 9. 16. What say the Papists unto this Do not both Lyra and Aquinas expresly grant in their Commentaries on this place of Scripture that the common Service of the Church in the Primitive times was in the common vulgar language Is not the like affirmed by Harding in his Answer to Bishop Iewels challenge Art 3. Sect. 28. Adding withall that it was necessary in the Primitive times that it should be so and granting that it were still better that the people had their Service in their own vulgar Tongue for their better understanding of it Sect. 33. Having thus Confitentes reos we need seek no further and yet a further search will not be unprofitable And on that search it will be found that the converted Iewes did celebrate their divin● Offices ●ractatus oblationes as the Father hath it most commonly in the Syriack and sometimes in the Hebrew tongue the natural ●anguages of that people as is affirmed by S. Ambr●se in 1. ad Cor. cap. 14. and out of him by Durand in his R●ti●n●le Divinorum Eckius a great stickler of the Popes affirmeth in his Common places that the Indians have their Service in the Indian tongue and that S. Hierome having translated the whole Bible into the D●lmatick procured that the Service sh●uld be celebrated in that Language also The like S. H●erome himself in his Epistle to Heliodorus hath told us 〈◊〉 the Bessi a Sarmation people the like S. Basil in his Epistle to the Ne● caesareans assures us for the Aegyptians Libyans Palestinians Phenicians Arabians Syrians and such as dwell about the B●nks of the River Euphrates The Aethiopians had their M●ssal the Chaldeans theirs each in the language of their Countryes which they still retain So had the M●scovites of old and all the scattered Churches of the Eastern parts which they continue to this day But nothing is more memorable in this kinde then that which Aenaeas Silvius tels of the Sclavonians who being converted to the Faith made suite unto the Pope to have the publick Service in their natural Tongue but some delay being made therein by the Pope and Cardinals a voice was heard seeming to have come from Heaven praying Omnis Spiritus laudet Dominum omnis lingua con●iteatur ei whereupon their desires were granted without more dispute Touching which Grant there is extant an Epistle from Pope Iohn the 8. to Sfentopulcher King of the Moravian Selaves anno 888. at what time both the Latine Service and the Popes authority were generally received in those parts of Europe Which Letter of Pope I●hn the 8. together with the Story above mentioned might probably be a chief inducement to Innocent the 3. to set out a Decree in the Lateran Councel importing that in all such Cities in which there was a concourse of divers Nations and consequently of different Languages as in most Towns of Trade there doth use to be the Servi●e should be said and Sacraments administred Secundum diversitates nationum linguarum according to the difference of their Tongues and Nations And though Pope Gregory the 7. a turbulent and violent man about 200 years af●er the Concession made by Iohn the S. in his Letter to Vratislaus King of Bohemia laboured the cancelling of th●t priviledge and possibly might prevail therein as the ●imes then were yet the Liburnians and Dalmatians two Sclavonian Nations and bordering on Italy the Popes proper seat do still enjoy the benefit of that