I think we may according to the general meaning of that word in its native sense the Presbyters and Deacons both being but subservient Ministers unto the Bishop who did allot them out their turns and stations in the officiating of Gods divine Service the Presbyters not having yet assigned them their particular bounds wherewith to execute the same as in the time succeeding it is plain they had Of which more hereafter In the mean time we must examine whether the Church of Corinth to which Clemens writ had not been setled by the Apostle in that Form of Government which had been every where established in the neighbour Cities And certainly I can see no reason why Corinth should not have a Bishop aswell as Athens or Philippi or the Thessalonians Hierom. in Titum cap. 1. in Epist ad Euagr. or any other Church of Greece or Macedon I see much reason why it should For if that Bishops were first instituted in Schismatis remedium for remedy of Schism as Saint Hierom saith assuredly the Church of Corinth being first pestered with that foul Disease should first of all in all congruity be fitted with the remedy so proper and peculiar to it A Bishop then they were to have by Saint Hieroms Rule and that as soon as any other Church what ever but who this Bishop was is not yet so evident By Dorotheus in Synopsi Silas Saint Pauls most individual Companion is said to be the Bishop of this Church Corinthiorum constitutus est Episcopus as his words there are Baron in Rom. Martyrol Julii 13. wherein Hippolitus concurring with him doth make the matter the more probable And though I will not take upon me to justifie the reports of Dorotheus where there is any reason to desert him as there is too often yet when the point by him delivered doth neither cross the holy Scripture nor any of the ancient Writers as in this he doth not I know not why his word may not pass for currant Nay if we please to search the Scripture we may find some hint for the defence of Dorotheus in this one particular For whereas we find often mentioned that Silus did accompany Saint Paul in many of his peregrinations the last time that we find him spoke of is in the 18. of the Acts which time he came unto Saint Paul Verse 5 to Corinth After there is no mention of him in the book of God And possibly the reason of it may be this in brief that he was left there by Saint Paul to look unto the government of that mighty City Which when he could not do by the Word and Doctrine Saint Paul reserving for a time the jurisdiction to himself V. Chap. 4. n. 5. as before was said and that the Factions there did increase and multiply for want of ordinary power to suppress the same Saint Paul might then invest him with authority making him Bishop of the place both in Power and Title This if it may be counted probable I desire no more And then as we have found the first Bishop in the Church of Corinth we shall with greater ease and certainty find out a second though his name were Primus for proof of whose being Bishop here Ap. Easeb Hist Eccl. l. 4. c. 21. x 6. Ibid. c. 24. x 5. Id. lib. 5. c. 21. x 6. we have the testimony of Egisippus who took him in his Journey towards Rome and abode long with him giving him special commendation both for his Orthodoxy and Humanity After succeeded Dionysius next to him Bachyllus of both which we shall speak hereafter in convenient place From the Epistle of this Clemens unto those of Corinth which is his undoubtedly proceed we next unto the Canons commonly called the Apostles Canons Bellarm. Baron alii Tertul. adver Praxeam supposed to be collected by him but so supposed that still there is a question of it whether his or not That they are very ancient is unquestinable as being mentioned by Tertullian and cited in some of the ancientest Councils whereof the acts and monuments are now remaining on Record But being it is confessed on all hands Binius in natis ad Can. Apo. quosdam ab haereticis corruptos that some of them have been corrupted by the Hereticks of old the better to advance their cause by so great a Patronage we must be very wary how we build upon them And howsoever Bellarmine be exceeding confident Lib. De Seriptor Eccl. in Clemente Annal. An. 102. n. 17. that the first 50 are most true and genuine and probably it may so be yet I conceive it safe to admit them on those sober cautions which are commended to us by Baronius who on a full debate of the point in question doth resolve it thus Illi tantum nobis ex Apostolieis fontibus c. Those Canons only seem to us saith he to be derived from the Apostolical fountains which have either been admitted and incorporated by the Fathers into the Canons of succeeding Councils or confirmed by the authority of the Bishops of Rome aut in communem usum Ecclesiasticae disciplinae or otherwise have been continually practiced in the Churches Discipline The first and last these three cautions I conceive to be exceeding sound and should not stumble at the second had the Decrees and Ordinances of the ancient Popes come incorrupted to our hands Which ground thus laid we will now see what the Apostles Canons have delivered in the present business and that we shall distribute as it doth relate to Bishops either in point of their Admission how and by whom they are to be Ordained or of their carriage and behaviour being once admitted how far to disoblige themselves from the employments of the World or of their Jurisdiction over the inferiour Clergy whom they are to govern These are the points which are most clearly offered us to be considered of in the aforesaid Canons and these we shall present and then consider of them accordingly And first in way of their Admission to that sacred Function it seemeth to be the first care of the Collector that it be done according to the mind and meaning of the holy Apostles and therefore it is put in the very front viz. That a Bishop is not to be ordained but by three Bishops or by two at the least ãâã ãâã ãâã ãâã ãâã as the Canon hath it Canon Apost 1. A Canon which hath all the Rules and cautions required by Baronius for proof of its antiquity and Apostolical institution as being confirmed by many of the Decretals in case they were of any credit incorporated first into the Canons of the Council of Arles Concil Arelat Can. 21. Nicen. Can. 4. as afterwards in those of Nice and generally continued in the constant practice and perpetual usage of the Church Only the difference is that the old Canon doth admit of Ordinations made by two Bishops if a third may not conveniently be had
whereas the later Councils stand on three precisely whereof prehaps this was the reason because in later times there was a greater number of Bishops in the Church of God than had been before and so the number of three Bishops to concur together not so hard to meet with Now they that search into the first occasion of the present Canon fetch it from a Tradition on Record in Clemens viz. that James the Proto-Bishop Philodox ap Masonum de Minist Anglic. l. 1. c. 5. ãâã ãâã ãâã ãâã ãâã Clem. Alex. ap Euseb l. 2. c. 1. the first that ever had a fixt Episcopal See was ordained Bishop of Hierusalem by Peter James and John the sons of Zebedee Peter saith he and James and John being by our Redeemer most esteemed of contended not amongst themselves after his ascension for the highest place ãâã ãâã ãâã ãâã ãâã but rather made choice of James the Just to be the Bishop of Hierusalem But this if looked on well was no Ordination for James being one of the Apostles needed no such Ceremony but only an agreement made by that goodly fellowship amongst themselves that whilst the rest did Preach the Gospel in the world abroad Objected by Philodix ap Masonum l. 1. cap. 7. Saint James should take the charge of the Mother-City The Ordination of Saint Paul and Barnabas unto the Apostleship by the hands of Lucius Simeon and Manaen is indeed more pertinent but that being an extraordinary case it can make no precedent But what need any further pedegree be sought to raise the reputation of this Canon It is antiquity enough that it stands in front and leads on all the residue of the Canons ascribed of old to the Apostles And yet we must observe withal that as there is no general rule but hath some exception so the necessities of the Church have many times dispensed with these ancient Canons Anastas in vita Pelagii Synadol Ep. Episcoporum Ponti ap Binium p. 173. Tom. 2. Theodo Hist lib. 5. c. 23. the Ordination of Pelagius the first once a Pope of Rome and of Dioscorus Patriarch of Alexandria being performed by two Bishops only contrary to the Councils of Nice and Arles that of P. Evagrius Patriarch of Antiochia but by one alone contrary to the old Apostolick Canon But then we must observe withal that these exceptions being in extraordinary cases and occasions are rather a confirmation of the Canons than any diminution to them according to the good old rule Exceptio firmat regulam in non exceptis The Bishop being thus admitted to his charge and function by a peculiar Ordination we must next see what is prescribed him in these Canons touching his behaviour whether Domestick in his Family or Publick in the Common-wealth For his Domestick carriage Canon 5. it is ordered thus ãâã ãâã ãâã ãâã ãâã that he do not put away his Wife on pain of Excommunication on any shaddow or pretence of Piety whatever I know my Masters in the Church of Rome would fain shift this off Binius in Annot in Can. 5. by saying that there is nothing else required by the present Canon but that they ought to have a care of them ipsisque de omnibus quae ad vitam honestè degendem requiruntur provideant and to provide them all things necessary for this present life But surely Zonaras gives a fairer and more likely gloss Zonar Com. in can Apo. by whom it is affirmed that if a Bishop or any other person in holy orders for the Canon doth extend to all particularly should under colour of Religion put away his Wife He was to be excluded from the Church by this present Canon till he admitted her again Admitted her again to what Assuredly unto his bed to cohabitation Should he do otherwise saith he it would redound to the reproach of Marriage ãâã ãâã ãâã ãâã ãâã as if that conjugal society did beget uncleanness whereas the Scripture saith that Marriage is honourable and the Bed undefiled adding withal ãâã ãâã ãâã ãâã ãâã c. that lawful Wedlock in those times was left free to Bishops and that it was restrained first by the Synod in Trullo many hundreds after An. 692. Which being so the following Canon must admit of some qualification Can. Apost 6. by which it is decreed ãâã ãâã ãâã ãâã ãâã that he do not take upon him any worldly cares or secular affairs be it which it will For if he was allowed to have Wife and Children and consequently was necessitated to maintain a family it could not be but he must needs be subject to some worldly cares 1 Tim. 5.8 in making fit provision for them Saint Paul determining that If any man provide not for his own especially for those of his own House he hath denied the faith and is worse than an Infidel So that these being not the worldly cares which are intended as they relate to his domestick carriage in his private family we must next see how far it doth extend to those worldly cares or rather secular affairs if any shall so choose to read it which do concern him in the publick And here we must first know whether that all intermedling in secular affairs or worldly matters be interdicted by this Canon meerly quà tales for themselves or as they were an avocation from the work of the holy Ministery Not of themselves quà tales there 's no doubt of that for then their private and domestick cares must also undergo the same prohibition Zon. Comment in Apost Can. It seems then only as an avocation as they diverted Bishops and the rest in Orders from doing the work of their vocation Zonaras doth conceive it so ãâã ãâã ãâã ãâã ãâã the purpose of the Canon is that they should attend the holy Ministery keeping themselves from all disturbances and the tumultuousness of business But then withal we must observe that Zonaras alloweth them to take care of Orphans and to administer their estate to the best advantage which is one secular imployment and no mean one neither In this the Council of Chalcedon Can. 3. doth agree with Zonaras allowing Clergy-men to be Guardians as we call it unto those in Wardship Can. 3. Though the providing for the Fatherless be a work of mercy ãâã the administration of their estates ãâã ãâã ãâã ãâã ãâã as it is there called is a work of business And this allowance is affirmed by Zonaras to be consistent with the Canon which is one thing more and such a one as will make way for many others The arbitrating of emergent differences between man and man for the advancement both of peace and justice is a worldly work a secular imployment past all question May not the Canon be persuaded to admit of this and not to have it laid in bar against the Bishop that he hath left his holy calling and made himself a Judge amongst his Neighbours Out of doubt it will And which
the honour of giving Confirmation hath always been reserved to this very day Another thing which followed upon this setting forth of Parishes by Dionysius was the institution of a new Order in the Church betwixt the Bishop and the Presbyter being neither of the two but both Those they called ãâã ãâã ãâã ãâã ãâã or Rural Bishops Of which being that there were two sorts according to the times and Ages when they were imployed we must distinguish them accordingly Now of these Chorepiscopi or Countrey Bishops some in the point and power of Order were no more than Presbyters having received no higher Ordination than to that function in the Ministery but were inabled by the Bishop under whom they served to exercise some parts of Ecclesiastical jurisdiction as much as was thought fit to commit unto them for the better reiglement of the Church And these I take it were more ancient than the present times appointed as the Bishops Visitors to go abroad into the Countrey to parts more remote to oversee such Presbyters as had been sent forth for the instruction of the people in small Towns and Villages and to perform such further Offices which the ordinary Presbyter for want of the like latitude of Jurisdiction was defective in Con. Neo-Caesaviens Can. 13. These I conceive to be of the same nature with our Rural Deans in some parts of England And these are they which in the Council of Neo-Caesarea are said to be ordained ãâã ãâã ãâã ãâã ãâã after the manner of the Seventy and if no more than so then but simply Presbyters in the power of Order though ranked above them in regard of their Jurisdiction To which Pope Damasus agreeth also affirming quod ipsi iidem sunt qui Presbyteri Damas Ep. 5. ap Bin. Concil T. 1. Bellarm. de Clericis l. 1. c. 17. that they are the very same with Presbyters being first ordained ad exemplum Septuaginta after the example of the Seventy Others there were whom we find furnished with a further power qui verè Episcopalem consecrationem acceperant which really and truly had received Episcopal Consecration and yet were called Chorepiscopi because they had no Church nor Diocess of their own sed in aliena Ecclesia ministrabant but executed their authority in anothers charge And these saith Bellarmine are such as we now call Titular or Suffragan Bishops such as those heretofore admitted in the Church of England whereof consult the Act of Parliament 26 H. 8. cap. 14. Now that they had Episcopal consecration appeareth evidently by the Council of Antioch where it is said expresly of them ãâã ãâã ãâã ãâã ãâã that they had received the Ordination of Bishops Conc. Anti. cap. 10. and so by vertue of their Ordination might execute all manner of Episcopal Acts which the Bishop of the City might perform And to this Power they were admitted on two special reasons whereof the first was to supply the absence of the Bishop who being intent upon the business of the City where his charge was greatest could not so well attend the business of the Countrey or see how well the Presbyters behaved themselves in their several Parishes to which upon the late division they were sent abroad And this is called in the said Council of Antioch Id. Ibid. ãâã ãâã ãâã ãâã ãâã the looking to the Administration of the Churches under their authority The other was to content such of the Novatian Bishops who rather would continue in their schism and faction than return unto the Catholick Church with the loss of the honour and calling which they had before whom they thought fit if they were willing to return to the Church again to suffer in the state of a Chorepiscopus And this is that which was so prudently resolved on in the Council of Nice in which fifteen of those which assembled there were of this Order or Estate viz. Conc. Nicen. can 8. That if any of them did return to the Catholick Church either in City or Village wherein there was a Bishop or a Presbyter before provided ãâã ãâã ãâã ãâã ãâã he should enjoy the place and honour of a Presbyter but if that pleased him not ãâã ãâã ãâã ãâã ãâã he should be fitted with the Office of a Chorepiscopus Which being the true condition of those Chorepiscopi it seems to me a plain and evident mistake that the Chorepiscopus who was but a Presbyter Smectymn pag. 36. should be affirmed to have power to impose hands and to ordain within his Precincts with the Bishops licence For certainly it is apparent by the Council of Antioch that the Chorepiscopi which had power of conferring Orders had to that end received Episcopal consecration and consequently could not but be more than Presbyters though at the first indeed they medled not therewith without the leave and licence of the Bishop whose Suffragans and Substitutes they were But when they had forgot their ancient modesty and did not keep themselves within the bounds and limits appointed to them which was to make two Bishops in one Diocess contrary to the ancient Canons the Church thought fitting to reduce them to their first condition And thereupon it was decreed in the Council of Ancyra ãâã ãâã ãâã ãâã ãâã Conc. Ancyran can 13. that it should no more be lawful for them to ordain either Presbyters or Deacons that is to say as it was afterwards explained in the Council of Antioch ãâã ãâã ãâã ãâã ãâã Conc. Antio can 10. without the liking of the Bishop under whom he served Howsoever that they might have somewhat of the Bishop in them they were permitted by that Canon to ordain Sub-Deacons Exorcists and Readers with which they were required to rest contented as also ãâã ãâã ãâã ãâã ãâã to send abroad their Letters unto other Bishops Ibid. can 8. which they called Literas Formatas Communicatorias as before was noted as those that had the full authority and power of Bishops did use of old to do at their Ordinations A point of honour denied unto the ordinary Presbyters in that very Canon Now to proceed The next Successor unto Dionysius in the See of Rome Ibid. Sept. 18. is called Felix but no more happy in some things than his Predecessour the Heresie of Paulus Samosatenus taking beginning in the time or Government in the one that of the Manichees commencing almost with the other Hujus tempore Manes quidam gente Persa vita moribus barbarus c. During his time saith Platina arose one Manes Platina in vita Felicis by birth a Persian in life and manners a Barbarian who took upon him to be Christ gathering unto him Twelve Disciples for the dispersing of his frenzies In this he differed amongst many things from Samosatenus he making Christ to be no better than a man and Manes making a vile sinful man to be the Christ I know Baronius doth place the rising of this Manicbean Heresie
as well upon the Saturday as upon the Sunday it is now time we turned our course and set sail for England where we shall find as little of it as in other places until that forty years ago no more some men began to introduce a Sabbath thereunto in hope thereby to countenance and advance their other projects CHAP. VII In what estate the Lords day stood in this Isle of Brittain from the first Planting of Religion to the Reformation 1. What doth occur about the Lords day and the other Festivals amongst the Churches of the Brittains 2. Of the estate of the Lords day and the other Holy-days in the Saxon Heptarchy 3. The honours done unto the Sunday and the other Holy-days by the Saxon Monarchs 4. Of the publick actions Civil Ecclesiastical mixt and Military done on the Lords day under the first six Norman Kings 5. New Sabbath Doctrins broached in England in King Johns Reign and the miraculous original of the same 6. The prosecution of the former story and ill success therein of the undertakers 7. Restraint of worldly business on the Lords day and the other Holy-days admitted in those times in Scotland 8. Restraint of certain servile works on Sundays Holy-days and the Wakes concluded in the Council of Oxon under Henry III. 9. Husbandry and Legal process prohibited on the Lords day first in the Reign of Edward III. 10. Selling of Wools on the Lords day and the solemn Feasts forbidden first by the said King Edward as after Fairs and Markets generally by King Henry VI. 11. The Cordwainers of London restrained from selling their Wares on the Lords day and some other Festivals by King Edward IV. and the repealing of that Act by King Henry VIII 12. In what estate the Lords day stood both for the doctrine and the practice in the beginning of the Reign of the said King Henry AND now at last we are for England that we may see what hath been done amongst our selves in this particular and thereby be the better lessoned what we are to do For as before I noted the Canons of particular Churches and Edicts of particular Princes though they sufficiently declare both what their practice and opinion was in the present point yet are no general rule nor prescript to others which lived not in the compass of their Authority Nor can they further bind us as was then observed than as they have been since admitted into our Church or State either by adding them unto the body of our Canon or imitating them in the composition of our Acts and Statutes Only the Decretals of the Popes the body of their Canon Law is to be excepted which being made for the direction and reiglement of the Church in general were by degrees admitted and obeyed in these parts of Christendome and are by Act of Parliament so far still in force as they oppose not the Prerogative Royal or the municipal Laws and Statutes of this Realm of England Now that we may the better see how it hath been adjudged of here and what hath been decreed ordome touching the Lords day and the other Holy-days we will ascend as high as possibly we can even to the Church and Empire of the Brittains Of them indeed we find not much and that delivered in as little it being said of them by Beda Hist l. 1. c. 8. that in the time of Constantine they did dies festos celebrare observe those Holy-days which were then in use which as before we said were Easter Whitsontide the Feasts of Christs Nativity and his Incarnation every year together with the Lords day weekly And yet it may be thought that in those times the Lords day was not here of any great account in that they kept the Feast of Easter after the fashion of the Churches in the Eastern parts decima quarta luna on what day of the week soever which certainly they had not done had the Lords day obtained amongst them that esteem which generally it had found in the Western Churches And howsoever a late writer of Ecclesiastical History endeavour to acquit the Brittains of these first Ages from the erroneous observation of that Feast Brought hist l. 4. c. 13. and make them therein followers of the Church of Rome yet I conceive not that his proofs come home to make good his purpose For where it is his purpose to prove by computation that that erroneous observation came not in amongst the Brittains till 30 years before the entrance of S. Austin and his associates into this Island and for that end hath brought a passage out of Beda touching the continuance of that custom It 's plain that Beda speaks not of the Brittish but the Scottish Christians Permansit autem apud eos the Scottish-Irish Christians as himself confesseth hujusmodi observantia Paschalis tempore non pauco hoc est usque ad annum Domini 717. per annos 150. which was as he computes it somewhat near the point but 30 years before the entrance of that Austin Now for the Scots it is apparent that they received not the faith till the year of Christ 430 not to say any thing of the time wherein they first set footing in this Island which was not very long before and probably might about that time of which Beda speaks receive the custom of keeping Easter from the Brittains who were next neighbours to them and a long time lived mingled with them But for the Brittains it is most certain that they had longer been accustomed to that observation though for the time thereof whether it came in with the first plantation of the Gospel here we will not contend as not pertaining to the business which we have in hand Suffice it that the Brittains anciently were observant of those publick Festivals which had been generally entertained in the Church of God though for the time of celebrating the Feast of Easter they might adhere more unto one Church than unto another As for the Canon of the Council of Nice Anno 198. which is there alledged Baronius rightly hath observed out of Athanasius that notwithstaning both the Canon and the Emperours Edicts thereupon tamen etiam postea Syros Cilices Mesopotamios in eodem errore permansisse the Syrians Cilicians and Mesopotamians continued in their former errours And why not then the Brittains which lay farther off as well as those that dwelt so near the then Regal City Proceed we next unto the Saxons who as they first received the faith from the Church of Rome so did they therewithal receive such institutions as were at that time generally entertained in the Roman Church the celebration of the Lords day and the other Festivals which were allowed of and observed when Gregory the Great attained the Popedom And here to take things as they lie in order we must begin with a narration concerning Westminster which for the prettiness of the story I will here insert Sebert the first Christian King of the East Saxons
in ill condition every part unsound but the disease lay chiefly in the Head it self grown monstrously too great for the rest of the Members And should the whole Body pine and languish without hope of ease because the Head I mean still the pretended Head would not be purged of some superfluous and noxious humours occasioning giddiness in the brain dimness in the eye deafness in the ear and in a word a general and sad distemper unto all the Members The Pope was grown to an exorbitant height both of pride and power the Court of Rome wallowing as in a course of prosperous fortunes in all voluptuousness and sensuality Nothing so feared amongst them as a Reformation whereby they knew that an abatement must be made of their pomp and pleasure Of these corruptions and abuses as of many others complaint had formerly been made by Armachanus Grosthead Bishop of Lincoln S. Bernard Nic. de Clemangis and other Conscientious men in their several Countreys not a few errors noted and informed against by Wickliffe John of Hus c. But they complained to a deaf Adder who was resolved not to hear the voice of those Charmers charmed they never so wisely The Church mean-while was in a very ill condition when he that should prescribe the cure was become the sickness Considering therefore that a Reformation could not be obtained by the Popes consent there was no remedy but that it must be made without it The Molten Calf modelled by the Egyptian Apis and the Altar patterned from Damasus had made the Israelites in all probability as great Idolaters as their Neighbours if the High Briests that set them up might have had their wills Nor had it been much better with the Church of Christ if Arianism could not have been suppressed in particular Churches because Liberius Pope of Rome supposing him to be the Head of the Church in general had subscribed unto it and that no error and corruption could have been reformed which any of the Popes whose Graves I am very loth to open had been guilty of but by their permission The Church now were in worse estate under Christian Princes than when it suffered under the power and tyranny of the Heathen Emperors if it were not lawful for particular Churches to provide for their own safety and salvation without resorting to the Pope who cannot every day be spoke with and may when spoken with be pressed with so many inconveniencies nearer hand as not to be at leisure to attend such businesses as lie further off And therefore it was well said by Danet the French Ambassador when he communicated to the Pope his Masters purpose of Reforming the Gallican Church by a National Council If said he Paris were on Fire would you not count the Citizens either Fools or Mad-men if they should send so far as Tiber for some Water to quench it the River of Seine running through the City and the Marne so near it 3. That the Church of England might lawfully proceed to a Reformation without the help of a General Council or calling in the aid of the Protestant Churches But here you say it is objected that if a Reformation were so necessary as we seem to make it and that the Pope was never like to yield unto it as the case then stood it ought to have been done by a General Council according to the usage of the Primitive times I know indeed that General Councils such as are commonly so called are of excellent use and that the name thereof is sacred and of high esteem But yet I prize them not so highly as Pope Gregory did who ranked the four first General Councils with the four Evangelists Nor am I of opinion that they are so necessary to a Reformation either in point of Faith or corruption of manners but that the business of the Church may be done without them Nay might I be so bold as to lay my naked thoughts before you as I think I may you would there find it to be some part of my Belief that there never was and never can be such a thing as a General Council truly and properly so called that is to say such a General Council to which all the Bishops of the Church admitting none but such to the power of voting have been or can be called together by themselves or their Proxies These which are commonly so called as those of Nice Constantinople Ephesus Chalcedon were only of the Prelates of the Roman Empire Christian Churches existing at that time in Ethiopia and the Kingdom of Persia which made up no small part of the Church of Christ were neither present at them nor invited to them And yet not all the Prelates neither of the Roman Empire nor some from every Province of it did attend that service those Councils only being the Assemblies of some Eastern Bishops such as could most conveniently be drawn together few of the Western Churches none at all in some having or list or leisure for so long a journey For in the so much celebrated Council of Nice there were but nine Bishops sent from France but two from Africk one alone from Spain none from the Diocess of Britain and out of Italy which lay nearest to it none but two Priests appeared at all and those as Legats from the Pope not Authorised to represent the Italian Churches so that of 318. Bishops which were there Assembled there were but twelve in all besides the Legats of the Pope for the Western Churches too great a disproportion to entitle it to the name of General And yet this was more General than the rest that followed there being no Bishops of the West at all in the second and third but the Popes themselves and in the fourth none but the Legats of the Pope to supply his place So that these Councils were called General not that they were so in themselves but that there was a greater concourse to them from the neighbouring Provinces than was or had been to some others on the like occasions Which if it be enough to constitute a General Council I see no reason but the Council of Antioch might be called so too summoned in the case of Paulus Samosetanus the Patriarch at that time of that famous City For the condemning of whose Heresie there convened not the Bishops of that Province only but the Patriarch of Hierusalem the Bishop of Caesarea in Palestine Bozra in Arabia Tarsus in Cilicia Caesarea in Cappadocia of Iconium in Lycaonia of Neo-Caesarea in Pontus besides many others from all places of the same rank and quality but of lesser same Not to say any thing of Dionysius Patriarch of Alexandria invited but not present in regard of sickness which defect he recompenced by his Letters of advice and intercourse or of Dionysius Pope of Rome so hampered by the Puritan or Novatian faction that he could not come So that if the present of two of the four Patriarchs and the inviting of the
others with the Bishops of so many distant Nations as were there assembled suffice to make a General Council the Council of Antioch might as well have the name of General as almost any of the rest which are so entituled But laying by these thoughts as too strong of the Paradox and looking on a General Council in the common notion for an Assembly of the Prelates of the East and West to which the four Patriarchs are invited and from which no Bishop is excluded that comes commissionated and instructed to attend the service I cannot think them of such consequence to the Church of God but that it may proceed without them to a Reformation For certainly that saying of S. Augustine in his 4th Book against the two Epistles of the Pelagians cap. 12. is exceeding true Paucas fuisse haereses ad quas superandas necessarium fuerit Concilium plenarium occidentis orientis that very few Heresies have been crushed in such General Councils And so far we may say with the Learned Cardinal that for seven Heresies suppressed in seven General Councils though by his leave the seventh did not so much suppress as advance an Heresie an hundred have been quashed in National and Provincial Synods whether confirmed or not confirmed by the Popes Authority we regard not here Some instances hereof in the Synods of Aquileia Carthage Gaugra Milevis we have seen before and might add many others now did we think it necessary The Church had been in ill condition if it had been otherwise especially under the power of Heathen Emperors when such a confluence of the Prelates from all parts of the world would have been construed a Conspiracy against the State and drawn destruction on the Church and the Persons both Or granting that they might assemble without any such danger yet being great bodies moving slowly and not without long time and many difficulties and disputes to be rightly constituted The Church would suffer more under such delay by the spreading of Heresie than receive benefit by their care to suppress the same Had the same course been taken at Alexandria for suppressing Arius as was before at Antioch for condemning Paulus we never had heard news of the Council of Nice the calling and assembling whereof took up so long time that Arianism was diffused over all the world before the Fathers met together and could not be suppressed though it were condemned in many Ages following after The plague of Heresie and leprosie of sin would quickly over-run the whole face of the Church if capable of no other cure than a General Council The case of Arius and the universal spreading of his Heresie compared with the quick rooting out of so many others makes this clear enough To go a little further yet we will suppose a General Council to be the best and safest Physick that the Church can take on all occasions of Epidemical distemper but then we must suppose it at such times and in such cases only when it may conveniently be had For where it is not to be had or not had conveniently it will either prove to be no Physick or not worth the taking But so it was that at the time of the Reformation a General Council could not conveniently be Assembled and more than so it was impossible that any such Council should Assemble I mean a General Council rightly called and constituted according to the Rules laid down by our Controversors For first they say it must be called by such as have power to do it 2. That it must be intimated to all Christian Churches that so no Church nor people may plead ignorance of it 3. The Pope and the four chief Patriarchs must be present at it either in person or by Proxie And lastly that no Bishop is to be excluded if he be known to be a Bishop and not excommunicated According to which Rules it was impossible I say that any General Council should be assembled at the time of the Reformation of the Church of England It was not then as when the greatest part of the Christian world was under the command of the Roman Emperors whose Edict for a General Council might speedily be posted over all the Provinces The Messengers who should now be sent on such an errand unto the Countreys of the Turk the Persian the Tartarian and the great Mogul in which are many Christian Churches and more perhaps than in all the rest of the world besides would find but sorry entertainment Nor was it then as when the four chief Patriarchs together with their Metropolitans and Suffragan Bishops were under the protection of the Christian Emperors and might without danger to themselves or unto their Churches obey the intimation and attend the service those Patriarchs with their Metropolitans and Suffragans both then and now languishing under the tyranny and power of the Turk to whom so general a confluence of Christian Bishops must needs give matter of suspicion of just fears and jealousies and therefore not to be permitted as far as he can possibly hinder it on good Reason of State For who knows better than themselves how long and dangerous a War was raised against their Predecessors by the Western Christians for recovery of the Holy Land on a resolution taken up at the Council of Clermont and that making War against the Turks is still esteemed a cause sufficient for a General Council And then besides it would be known by whom this General Council was to be assembled If by the Pope as generally the Papists say he and his Court were looked on as the greatest grievance of the Christian Church and 't was not probable that he would call a Council against himself unless he might have leave to pack it to govern it by his own Legats fill it with Titular Bishops of his own creating and send the Holy-Ghost to them in a Cloakbag as he did to Trent If joyntly by all Christian Princes which is the common Tenet of the Protestant Schools what hopes could any man conceive as the time then were that they should lay aside their particular interesses to center all together upon one design Or if they had agreed about it what power had they to call the Prelates of the East to attend the business or to protect them for so doing at their going home So that I look upon the hopes of a General Council I mean a General Council rightly called and constituted as an empty Dream The most that was to be expected was but a meeting of some Bishops of the West of Europe and those but of one party only such as were Excommunicated and that might be as many as the Pope should please being to be excluded by the Cardinals Rule Which how it may be called an Oecumenical or General Council unless it be a Topical-Oecumenical a Particular-general as great an absurdity in Grammar as a Roman Catholick I can hardly see Which being so and so no question but it was either
or putting their results into execution without his consent but put him into the actual possession of that Authority which properly belonged to the Supremacy or the Supream Head in as full manner as ever the Pope of Rome or any delegated by and under him did before enjoy it After which time whatsoever the King or his Successors did in the Reformation as it had virtually the power of the Convocations so was it as effectual and good in Law as if the Clergy in their Convocation particularly and in terminis had agreed upon it Not that the King or his Successors were hereby enabled to exercise the Keys and determine Heresies much less to preach the Word and administer the Sacraments as the Papists falsly gave it out but as the Heads of the Ecclesiastical Body of this Realm to see that all the members of that Body did perform their duties to rectifie what was found amiss amongst them to preserve peace between them on emergent differences to reform such errors and corruptions as are expresly contrary to the Word of God and finally to give strength and motions to their Councils and Determinations tending to Edification and increase of Piety And though in most of their proceedings towards Reformation the Kings advised with such Bishops as they had about them or could assemble without any great trouble or inconvenience to advise withal yet was there no necessity that all or the greater part of the Bishops should be drawn together for that purpose no more than it was anciently in the Primitive Times for the godly Emperors to call together the most part of the Bishops in the Roman Empire for the establishing of the matters which concerned the Church or for the godly Kings of Judah to call together the greatest part of the Priests and Levites before they acted any thing in the Reformation of those corruptions and abuses which were crept in amongst them Which being so and then withal considering as we ought to do that there was nothing altered here in the state of Religion till either the whole Clergy in their Convocaton or the Bishops and most eminent Church-men had resolved upon it our Religion is no more to be called a Regal than a Parliament-Gospel 6. That the Clergy lost not any of their just Rights by the Act of Submission and the power of calling and confirming Councils did anciently belong to the Christian Princes If you conceive that by ascribing to the King the Supream Authority taking him for their Supream Head and by the Act of Submission which ensued upon it the Clergy did unwittingly ensnare themselves and drew a Vassallage on these of the times succeeding inconsistent with their native Rights and contrary to the usage of the Primitive Church I hope it will be no hard matter to remove that scruple It 's true the Clergy in their Convocation can do nothing now but as their doings are confirmed by the Kings Authority and I conceive it stands with reason as well as point of State that it should be so For since the two Houses of Parliament though called by the Kings Writ can conclude nothing which may bind either King or Subject in their civil Rights until it be made good by the Royal Assent so neither is it fit nor safe that the Clergy should be able by their Constitutions and Synodical Acts to conclude both Prince and People in spiritual matters until the stamp of Royal Authority be imprinted on them The Kings concurrence in this case devesteth not the Clergy of any lawful power which they ought to have but restrains them only in the exercise of some part thereof to make it more agreeable to Monarchical Government and to accommodate it to the benefit both of Prince and People It 's true the Clergy of this Realm can neither meet in Convocation nor conclude any thing therein nor put in execution any thing which they have concluded but as they are enabled by the Kings Authority But then it is as true withal that this is neither inconsistent with their native Rights nor contrary unto the usage of the Primitive Times And first it is not inconsistent with their native Rights it being a peculiar happiness of the Church of England to be always under the protection of Christian Kings by whose encouragement and example the Gospel was received in all parts of this Kingdom And if you look into Sir Henry Spelman's Collection of the Saxon Councils I believe that you will hardly find any Ecclesiastical Canons for the Government of the Church of England which were not either originally promulgated or after approved and allowed o either by the Supream Monarch of all the Saxons or by some King or other of the several Heptarchies directing in their National or Provincial Synods And they enjoyed this Prerogative without any dispute after the Norman Conquest also till by degrees the Pope in grossed it to himself as before was shewn and then conferred it upon such as were to exercise the same under his Authority which plainly manifests that the Act of Submission so much spoke of was but a changing of their dependance from the Pope to the King from an usurped to a lawful power from one to whom they had made themselves a kind of voluntary Slaves to him who justly challenged a natural dominion over them And secondly that that submission of theirs to their natural Prince is not to be considered as a new Concession but as the Recognition only of a former power In the next place I do not find it to be contrary to the usage of the Primitive times I grant indeed that when the Church was under the command of the Heathen Emperors the Clergy did Assemble in their National and Provincial Synods of their own Authority which Councils being summoned by the Metropolitans and subscribed by the Clergy were of sufficient power to bind all good Christians who lived within the Verge of their jurisdiction They could not else Assemble upon any exigence of affairs but by such Authority But it was otherwise when the Church came under the protection of Christian Princes all Emperors and Kings from Constantine the Great till the Pope carried all before him in the darker times accompting it one of the principal flowers as indeed it was which adorned their Diadems I am not willing to beat on a common place But if you please to look into the Acts of ancient Councils you will find that all the General Councils all which deserve to be so called if any of them do deserve it to have been summoned and confirmed by the Christian Emperors that the Council of Arles was called and confirmed by the Emperor Constantine that of Sardis by Constans that of Lampsacus by Valentinian that of Aquileia by Theodosius that of Thessalonica National or Provincial all by the Emperor Gratian That when the Western Empire fell into the hands of the French the Councils of Akon Mentz Meldun Wormes and Colen received both life and
Concil Laodicen ãâã ãâã ãâã ãâã ãâã to name the Psalm and to begin it as some about this time had presumed to do it being permitted as he noteth after the Psalm was so begun ãâã ãâã ãâã ãâã ãâã that Lay-men of what rank soever if they had tuneable voices or could sing their parts might then joyn with them asin consort to make up the Harmony The next care taken by this Council was that the Gospels and other parts of the holy Scripture might be read upon the Saturday or the old Jewish Sabbath ãâã ãâã ãâã ãâã ãâã Whereof the reason is thus given by Balsamon Concil Ladoic Can. 15. because that day had been formerly spent in Feasting ãâã ãâã ãâã ãâã ãâã and that the people used not to assemble on it Balsamon in Can. 16. Laodicen for religious offices which to redress it was determined by this Canon that on that day as well as others ãâã ãâã ãâã ãâã ãâã all sorts of Ecclesiastical ministrations were to be performed The last was for the ordering of the Psalms concerning which it was ordained that between every portion of the Psalms for they divided the whole Psalter ãâã ãâã ãâã ãâã ãâã Id. in Canon 17. Concil Laodic Can. 17. into several portions ãâã ãâã ãâã ãâã ãâã some part of holy Scripture should be intermingled lest else the people might be tyred with continual singing Here then we have certain prescribed Rules and Orders for the officiating of Gods publick Service the Palms divided into Portions those Portions intermingled with the reading of the holy Scripture a prescribed office ordered for the Saturday and finaly a punctual direction not only who should name or begin the Psalm but from what Book it should be read But there 's another Canon of this Council which looks more backward and did not so much introduce any new Orders into the Church as confirm the old and doth indeed give as full a view of the several parts and Offices of the publick Service as any other of that time whatever The first part of the Service we have seen before in Justin Martyr that which he calleth ãâã ãâã ãâã ãâã ãâã the Common-prayers of the Church at which all sorts of people were and might be present This ended with the Sernion as we saw before And we shall see now more particularly what they had to do after that was done For howsoever it may seem in that place of Justin that presently upon the conclusion of the Sermon they went unto the Celebration of the blessed Eucharist yet that is on a supposition that there were none present but Believers only and such as were prepared to Communicate But being that in those severe Ages of the Church they had not only Catechumeni such as desired to be admitted into the bosom of the Church and had not yet received that Sacrament of Baptism but such as having been Baptized were for their lapses and offences put to open Penance as well as godly and religious persons against whom no bar could be pretended the Offices of the Church were to be so fitted that every one of these conditions might not want his part And this is that which we find described in this Canon thus ãâã ãâã ãâã ãâã ãâã Concil Laodicen Can. 19. c. After the Bishop hath done his Sermon let first the prayer be said for the Catechumeni they being gone the prayers for such who are under penance are to be dispatched and when they have received Imposition of hands and are also gone then let the prayers for the faithful be thrice made thus ãâã ãâã ãâã ãâã ãâã c. the first softly every man secretly to himself the second and the third aloud which done the Peace or kiss of peace is to be given and so they are to go to the Oblation And let none but such as be in Orders enter within the rail ãâã ãâã ãâã ãâã ãâã or come within the place where the Altar stands to receive the Sacrament So far the Canon of the Council by which it is apparent that each sort of Auditors had a peculiar course or Office besides that part of publick Service in which they joyned all together as before was said But whether the prayers here spoken of were left at liberty to the discretion of the Minister or in a prescribed and determinate Form we must see elsewhere And in my mind we cannot see it at a fuller view than in the Constitutions ascribed to Clemens undoubtedly more ancient than the times we speak of where we find it thus ãâã ãâã ãâã ãâã ãâã c. All rising up let the Deacon go into some eminent place and say Constitut Apost lib. 8. c. 5. None of the hearers none of the unbelievers depart the place And silence being made he saith ãâã ãâã ãâã ãâã ãâã Pray ye hearers And all the faithful shall pray for them with a good devotion saying ãâã ãâã ãâã ãâã ãâã Lord have mercy upon them Then let the Dacon thus proceed Id. cap. 6. ãâã ãâã ãâã ãâã ãâã c. Let us all pray to God for the Catechumeni that our good God of his abundant love to man-kind would graciously hear their prayers and give them help minate their understandings instruct them in knowledge and teach them his Commandments c. ãâã ãâã ãâã ãâã ãâã c. Moreover let us beseech God for them that having obtained remission of their sins by Baptism they may be meet partakers of the holy Eucharist and dwell for ever with the Saints c. Now unto every point or period contained in this solemn prayer the people answered ãâã ãâã ãâã ãâã ãâã Lod have mercy on them after the manner of the Litany and the whole prayer being ended they bowed their heads under the Bishops hands by whom they were dismissed with a Benediction conform unto the Canon of the Laodicean Council which before we spake of Which done the Deacon standing as before said thus ãâã ãâã ãâã ãâã ãâã Depart ye Catechumeni in peace The Ite missa est in the Western Churches is the same with this Then follow prayers for the Engergumeni or such as were possessed with unclean spirits And that being ended together with another for the Baptized or Illuminati the Deacon said ãâã ãâã ãâã ãâã ãâã Pray ye devoutly which be under Penance and then goeth on Id. ibid. cap. 8. Pray we for those which be under Penance that God would shew them the way of repentance accept their Recantation and Confession and finally beat down Satan under their feet c. the people still subjoyning unto every clause ãâã ãâã ãâã ãâã ãâã Lord have mercy on them Thus much and more unto this purpose in the Constitutions And I the rather am inclined to admit these Forms or to resolve it at the least that set Forms they had for these several Offices because the Minister by whom they were performed was of no higher Order than a Deacon For had the
they whose they will And with as little justice do they use S. Austin whose words they bring to prove that it was free for Christians to pray as their occasions did require Vindication p. 17. without being limited to prescribed prayers This they are brought to prove indeed they say well in that For they are thus brought in in another place viz. And to the same purpose that there were then no such stinted Liturgies S. Austin in his 121. Ep. Liberum est c. It is free to ask the same things which are in the Lords prayer Smectymn p. 7. aliis atque aliis verbis sometimes one way and sometimes another But doth this prove think they that in those times there were no stinted Liturgies which is the matter to be proved I cannot possibly believe they think so whatsoever they say The Father in that place as they know full well speaks of private prayer and sheweth that in addressing our desires to God we are not bound to use the very syllables and words of the Lords prayer only I trow none ever said we were Certain I am that there is no such doctrine preached by any of the Sons of the Church of England Besides if there were publick Liturgies in S. Austins times as they seem to grant because they say they will not peremptorily say there were not Vindication ibid. and we say they are peremptory enough when there is ground for it Then certainly whatever might be done in private it was not free nor lawful to ask the same thing in the publick service of the Church aliis atque aliis verbis in other words than were prescribed in those Liturgies And so the testimony out of Austin is neither so full unto the purpose as they did intend nor hath it proved the matter it was brought to prove Id. ibid. So far was that good Father from decrying either the benefit or use of publick Liturgies that as we saw before he derives their petigree not only from the Apostles times ab ipsts Apostolorum temporibus as his own words are but also from their words and warrant and therefore was not like to countenance so bold a freedom of praying in Gods publick worship with what words we listed or indeed any other than the prescribed Forms But this being only his opinion as a private man it may be some will take it to be more authentick if he delivered it in Synod and had therein the suffrage and consent of all the Fathers there Assembled And possible it is that it may be so For in the body of the Canons which as they stand in Balsamons collections are called the Canons of the Council of carthage and so they are in that of Zonaras but as collected by Justellus are called in general the Canons of the Church of Africa there is one runs thus entituled De precibus quae debent fieri ad Altare Touching the prayers to be made at the Altar Codex Can. Eccl. Africn c. 103. Hoc quoque placuit ut precationes quae in Synodo confirmatae sunt sive Praefationes sive Commendationes sive manus impositiones ab omnibus peragantur omnino aliae adversus fidem nunquam proferantur sed quae à sapientioribus colleciae sunt dicentur i. e. It seemeth good unto us say the Fathers that those prayers which have been approved of in the Synod whether that they be Prefaces or Commendations or laying on of hands that is in Ordination as I conceive and I will tell you why anon be performed by all that none which be against the faith be said in publick but only such as have been formerly composed by wise and understanding men This Canon if it were made in any time between the year 395. and 430. it is most likely that S. Austin had a hand in the making of it for so long he sate Bishop of the Church of Hippo. v. baron in Annal. eccl An. 395.430 Binius in editione Concil To. 1. For if it were decreed in the third of Carthage which seems to have a touch of something of it Can. 23. it must be then An. 397. as it is ranked by Baronius if in the Council of Milevis whither some refer it it falls into the year 416. by the same account at one of which S. Austin was and at both of them might be present for ought I know unto the contrary But the truth is the Canons of these African Councils are much disordered in all collections of them which I yet have seen This Canon in the collection made by zonaras being the 117th in that of Balsamon Can. 106. in the Code published by Justellus his 103. and amongst those ascribed to the Milevitan Council 't is in rank the 12th But howsoever it be placed in this rank or that it seems it was not made without good occasion For as it is observed by Balsamon Balsamon notae in Concil Carth. ãâã ãâã ãâã ãâã ãâã Some Bishops then as since some Presbyters have done endeavoured to introduce new Forms of their own devising And yet it was not only the Bishops fault some of the Priests was no less active in the Innovation Zonaras in Concil Carthagin Can. 117. and unto them it is referred by Zonaras ãâã ãâã ãâã ãâã ãâã as he tells us there And this not only in the ministration of the daily prayers but ãâã ãâã ãâã ãâã ãâã in the very act of Ordination in which the Bishop laying hands ãâã ãâã ãâã ãâã ãâã upon the head of him that was to be ordained used certain prayers Fically he resolves that in all the several Acts of publick Worship before remembred the prayers confirmed ãâã ãâã ãâã ãâã ãâã not first devised in that Synod should be only used ãâã ãâã ãâã ãâã ãâã Id. ibid. and that no new ones brought into the Church by any one whosoever he was should be entertained The reason of the which as 't is touched before so is it more expresly manifested in that of the Milevitan Council if it were of that Ne forte aliquid contra sidem Concil Milevit Can. 12. vel per ignorantiam vel per minus studium sit compositum lest else perhaps either through ignorance or want of care something against the rule of Faith be composed and published So then this was no new restraint and much less the first whereby the liberty of Prayer or praying by a Form of ones own devising was prescribed and limited as some give it out Smectymn p. 7. but a Reviver only or a Confirmation of the antient Canons by which it had been limited and prescribed before As for the Canon of the third of Carthage in which it seems to be permitted to the Minister to use such Prayers in the officiating Gods divine Service concerning which cum fratribus instructioribus contulerit he had before conferred with the learned Brethren Id. Ibid. when they can prove that Canon to be made in
accustomed to say these words ãâã ãâã ãâã ãâã ãâã We glorifie or praise the Father and the Son Id. de Sp. S. cap. 29. and the Holy Spirit of God just as we used to say in these Western parts upon the very same occasion God send us the light of Heaven Which as the Father calleth ãâã ãâã ãâã ãâã ãâã an antient Ceremony an old Form of words so doth he tell us therewithal ãâã ãâã ãâã ãâã ãâã that the observation of the same was not imputed unto any as the other is either for superstition or impiety In Nicephor hist Eccl. l. 18. c. 51. edit gr lat The Scholiast or Nicephorus whosoever he was doth observe this custom and gives us the whole Form at large of this ãâã ãâã ãâã ãâã ãâã whither I refer you this being only by the way 'T is true the following words Sicut erat in principio c. which make up the whole frame of this Doxologie as it is now used in the Church came not in till afterwards upon occasion of the spreading of the Arian Heresie by which it was most impiously maintained and taught erat quando non erat that there was once a time when the Son was not and so not coeternal with his heavenly Father And though I cannot say with the Learned Cardinal that this addition was put to it in the Council of Nice Baron Annal. Eccl. An. 325. because I find it not in the Acts of that Council or otherwise than by him ascribed unto it yet certainly it was adjoyned unto it much about that time and questionless on that occasion And so much is affirmed in the Council of Vaisons in France Concil Vasens c. 5. Concilium Vasense Vassionense the Latines call it Where it is said Propter haereticorum asTutiam qua Dei filium non emper cum Patre fuisse sed à tempore coepisse blasphemant in omnibus clausulis post Gloria Patri filio filio spiritui sancto dicitur sicut erat in principio nunc est in secula seculorum Which points both to a former usage in some other Churches where this addition was received whereof more anon and to the crafty malice of the Arian Hereticks for a most soveraign Antidote to whose poysons it was first devised A further proof of which I shall shew you presently Such being the Antiquity and use of this Doxologie we will next see when and by what Authority it first became a part of the publick Liturgies I know Nicephorus ascribes it unto Flavianus Patriarch of Antioch An. 380. or thereabouts who as he saith ãâã ãâã ãâã ãâã ãâã by the advise and help of Chrysostom being then a Minister in that Church did first ordain it Niceph. Eccles Hist l. 18. cap. 51. But certainly it was of longer standing in the Church than so For it is said by Sozomen that when Leontius the Arian was Bishop of that See which was in the year 350. some five and twenty years no more after the Council of Nice the people being divided in opinions about the Deity of our Saviour did so use the matter that when they met to glorifie the name of God in the Congregation Sozom. Eccles hist l. 3. c. 20. and sung the holy Anthems Quire-wise ãâã ãâã ãâã ãâã ãâã in the Authors words as the custom was ãâã ãâã ãâã ãâã ãâã they manifested their dissent from one another in the conclusion of those Hymns or Anthems the Orthodox Professors using the whole Form as it was prescribed by the Church and saying Glory be to the Father and to the Son Theodoret. hist Eccl. l. 2. c. 24. and to the Holy Ghost As it was in the beginning c. The Hereticks pronouncing it with this alteration Glory be to the Father by the Son in the Holy Ghost c. to make it serviceable to their sense And for Leontius himself who was most observed he did so mutter the whole Doxologie between his teeth ãâã ãâã ãâã ãâã ãâã and passed it over with such silence as the Author hath it that the most diligent stander by could hear no more from him but ãâã ãâã ãâã ãâã ãâã world without end Amen Id. ibid. This makes it evident that as this Form of giving glory to each person of the blessed Trinity was the ãâã ãâã ãâã ãâã ãâã the badge or cognizance by which the Orthodox Professors were distinguished from the Arian Hereticks and therefore called most properly by renowned S. Basil ãâã ãâã ãâã ãâã ãâã Basil Ep. 78. the evidence or demonstration of a sound belief so presently upon the first compleating of it it came by general consent to have a proper place in the publick Liturgies and was accustomably repeated in the Eastern Churches at the conclusion of such Hymns or Anthems as were composed and sung to the honour of God Which also is affirmed in these words of Cassian an antient Writer Cassian l. 2. cap. 8. viz. Hac glorificatione Trinitatis per omnem Orientem solere Antiphonam terminari that throughout the East the Anthems were concluded with that Doxologie that Form of giving glory to the blessed Trinity Now as the Eastern Churches used to add this formula to the conclusion of such Hymns or Anthems as they composed for Gods service in the Congregation so was it added in the Churches of these Western parts at the close of each of Davids Psalms which made up a great part of the publick Liturgies by the perswasion of S. Hierom. Who living in the Eastern parts for a certain time and noting with what fruit and benefit the Doxologie was added there at the end of the Hymns addressed his Letters to Pope Damasus who entred on the See of Rome An. 367. advising or desiring call it which you will ut in fine cujuslibet Psalmi that at the end of every Psalm he would cause this Doxologie to be added viz. Gloria Patri c. Sicut erat in principio c. Ext. in Concilior Tom. 10. inter Epistolas Decr. Damasi To the intent that the profession of the faith set forth by the 318. Bishops in the Council of Nice in vestro ore pari consortio declaretur should be avowed and published with a like consent in all the Churches of his Patriarchate I know indeed some Learned men are of opinion that this Epistle is not Hieroms and perhaps it is not But whether it be his or not which I will not stand on most sure it is that Damasus did the thing which that Letter speaks of in the Churches of his jurisdiction Of which thus Platina in his life Instituit quoque ut Psalmi alternis vicibus in ecclesia canerentur Platina in vita Damasi utque in fine corum haee verba ponerentur Gloria Patri filio c. Damasus saith he ordained that the Psalms should be sung Quire-wise or by each side of the Quire in turns and that
at the end of every Psalm they should add these words Glory be to the Father and to the Son c. Which being thus ordained in the Churches of the Roman Patriarchate became forthwith admitted also into other Churches of the West as appears plainly by that Canon of the Council of Vaisons which you had before which I choose rather to refer with the Collector of the Councils to the time of Theodosius the 2d who lived after Damasus than with Baronius to the year 337. when no such Form to which that Canon doth relate had gotten any footing in the Western Liturgies Now the said Canon taking notice of a former usage of some other Churches where this Doxologie was added at the end of the Psalms ordains the like to be observed in the Churches of France quod nos in universis Ecclesiis nostris dicendum esse decrevimus Concil Valens Can. 5. as their words there are And to this purpose besides that of Cassian which we shall presently produce for another point we may add these words of Pope Vigilius he began his Popedom An. 535. who in his Epistle unto Eleutherius gives us this short note In fine Psalmorum ab omnibus Catholicis ex more dici Gloria Patri filio c. That is to say Ep. Vigilii in Concil Tom. 2. that Gloria Patri was subjoyned at the end of the Psalms according to the antient custom by all Catholick persons As for the gesture which was used both by Priest and People at the repeating of this Doxologie it was the same with that which is still retained They said it standing on their feet And this appears expresly by the words of Cassian who telleth us that in the Province of Gaul Narbonnoyse where he then lived it was the custom of the Church Cassian lib. 2. cap. 8. in clausula psalmi omnes astantes concinere cum clamore Gloria Patri c. That at the close of every Psalm the whole Congregation standing up did sing together with a loud voice Glory be to the Father c. Contrary to the custom of the Eastern Churches In which it is to be observed that the singularity noted by that Author to have been used in those Countreys at the pronouncing of the Gloria Patri was not in that the Congregation stood upon their feet at the repeating of the same which was most like to be the custom of the East Churches also but that it was subjoyned in Gaul Narbonnoyse as in all Churches of the West at the end of the Psalms whereas it was used only in the East at the end of the Anthems as before was shewn you from this Author Now Cassian was S. Chrysostoms Scholar if not his Convert and lived about the year 430. before the Church was overgrown with needless Ceremonies or that the native piety of the true Religion was overshadowed by the superstitions of the Church of Rome 'T is true we find not any Canon which enjoyned this gesture but that it was first taken up by the voluntary usage and consent of Christian people who might conceive that gesture to be fittest for it in regard that it contained not only a bare Form of giving glory to the Lord but also a profession of the Christian Faith in the great mystery of the holy undivided Trinity and therefore fit to be pronounced in that very posture in which from all Antiquity they rehearsed their Creed And being so taken up as before was said it hath been still retained in the general practice of the Church to this very day not by any Canon of the Church or decree of Pope or other Ecclesiastical Constitution but ex vi Catholicae consuetudinis by force of a continual Catholick custom which in such points as these hath the power of Law For though in Articles of the Faith which are the credenda of the Church we may say with Hierom Hieron advers Jovinian Non credimus quia non legimus We are not bound to submit our belief unto them but as they are expressed in the Word of God or else deduced from the same by plain and evident illation yet in the outward Forms of Worship which are the Agenda of the Church we must say with the good Fathers of the Nicene Council ãâã ãâã ãâã ãâã ãâã Concil Nicen. Can. Let antient customs be observed and prevail amongst us And this is that for which S. Basil pleadeth so heartily in the very case of this Doxologie Where first he lays it for a ground ãâã ãâã ãâã ãâã ãâã c. That if we take away all unwritten usages from the Church of God as being of no efficacy in his publick service we shall do great detriment to the Gospel ãâã ãâã ãâã ãâã ãâã and in conclusion make the preaching of the Word but a powerless name Basil de Sp. S. c. 27. Of which kind he accounts and nameth the signing of the true Believers with the sign of the Cross ãâã ãâã ãâã ãâã ãâã their turning towards the East when they said their prayers the Form of Consecrating the Bread and Wine in the blessed Sacrament of the Lords Supper the hallowing of the Water for the Sacrament of Baptism the trina immersio used of old ãâã ãâã ãâã ãâã ãâã and the renouncing of the Devil and his Angels still in use amongst us And of this kind was that particular gesture which is now in question not recommended to our observation by any particular Law or Canon but only by successional tradition and the continual practice of the Christian Church which is Authority sufficient for a greater matter And in this track the Church of England went at her Reformation when she ordained according to the antient Canons that at the end of every Psalm throughout the year and likewise at the end of Benedictus Benedicite Magnificat and Nunc dimittis shall be repeated Rubrick before Te Deum Glory be to the Father c. As it was in the beginning c. But for the gesture to be used referred it to the antient practice of the Church of Christ as formerly the Church had done in the self same case Which practice hath been constantly preserved since the Reformation in all the Cathedrals of this Kingdom in the Chappels Royal and in some Parish Churches also to which and to the usage of the primitive times it is more just and reasonable that all particular persons should conform themselves than that the antient and unblamable usages of the Church of God should be changed and varied according to the wild affections of particular men The Church is now as much in danger to be infected and destroyed by the Socinian Blasphemies as ever heretofore by the Arian Heresies and therefore this Doxologie as necessary in these present times and to be said with as great reverence and solemnity by all good Christian people as in those before We cannot better make profession of our faith in the
as chief a fifth of all the Churches about Osroena and the parts adjoyning Bachyllus Bishop of Corinth ãâã ãâã ãâã ãâã ãâã and many other Bishops of particular Churches held their Synod also apart and separate which all with one consent determined that the feast of Easter was to be observed on no other day than that upon the which our Saviour rose contrary to the usage of the Asian Churches In agitation of which business I observe these things First that Episcopacy in so short a time was setled and confirmed over all the World or so much of it at the least as had received the Faith and Gospel Secondly that on all emergent Controversies that did engage the Church of Christ the Bishops as men most concerned in the Churches Peace were still most forward also to compose the same Thirdly that on the practices of the Popes of Rome to enlarge their border the Bishops of the Church of what part soever have always been most ready to oppose the same and keep that proud and swelling See within the compass of its proper and peculiar bounds So far were those most godly and Religious men Sâectymn p. 30. from making a stirrup for Antichrist to get into his Saddle though some have so given out in these later days to the dishonour of those glorious lights in the House of Christ and the profane reproach not only of the wisdom of that Church but also of the Holy Spirit of Almighty God Fourthly That on the rising of such differences as did disturb the Churches Peace the Bishops of the Church have an innate and proper power Bellarm. de Con. l. 1.12 of convocating and assembling Councils both National and Provincial for the appeasing of the same wherein the greatest Champions of the Popedom do consent also Which Power as they made use of as their own peculiar when as there were no Christian Princes to have a care unto the main so since there have been Christian Princes that Power is not extinguished but directed only Fifthly that in those Councils or Synodical meetings the Bishops and their Clergy had authority both to debate and to determine of all such matters as did concern the Church of Christ either in point of Faith or Ceremony not seeking any confirmation of their Acts and Ordinances from that Christian People who were to yield obedience to them And last of all that such things as by them were then determined did presently oblige all people under the governance and direction of the said Prelates and Clergy so met together and assembled as before is said as appears partly by that calm which followed over all the Church upon the holding of these Synods but principally by that end which afterwards was put unto this Controversie by the Council of Nice But to proceed with Irenaeus that Religious Prelate from what he did as Bishop in the Churches service for the atoning of her differences and the advancement of her peace to that which he hath left behind him concerning Bishops as a learned Writer the light and glory of this Age. Which evidence of his because it doth relate to the Episcopal succession in the Church of Christ as a foundation on the which he doth build his structures we will first look on the Succession of the four prime Sees by which we may conjecture at the state and quality of all the rest And this we cannot do at a better time than where now we are the time when Victor sat in the Chair of Rome which being in the close of the present Century gives us opportunity to look as well upon his Predecessors as his and their Cotemporaries in the same And first for Rome from Clemens where we first began Euseb in Chrâ to Victor which is now the subject of our History we find the names and actions of nine intermediate Bishops Clemens being the fourth and Victor the 14th in that Catalogue most of the which had suffered death for the sake of Christ whose honour they preferred before worldly glories For Antioch next I find that from Ignatius who began this Century unto Serapion who sat Bishop there in the conclusion of the same were five Bishops only and that in Alexandria from Cerdo to Demetrius inclusively were no more than seven By which it is most clear and evident that the Bishops in neither of these Churches held the Chair by turns from week to week or from month to month as some men suppose Beza de diversgrad but were invested with a constant and fixt preheminence such as the Bishops now enjoy in the Church of Christ some of them in the two last specially holding out ten years some twenty others more than that as by the Tables of Succession published by Eusebius doth at full appear As for Hierusalem the Bishops thereof indeed held not out so long there being no fewer than thirteen from Simeon unto Marcus the first Bishop of that Church which was not of the Circumcision and thirteen more betwixt this Marcus and Narcissus who closed this Century So that within one hundred years there sat nine and twenty Bishops in this Church which sheweth as Baronius well observeth Bar. in Annal. An. 113. Ecclesiam Hyerosolymitanam dira fuisse persecutione vexatam that this poor Church was terribly afflicted with persecutions And so it is most like to be For standing as it did betwixt Jew and Gentile and equally hated of them both how could it chuse but suffer under a double tyranny each of the adversaries striving who should most afflict her Nor hath Eusebius only given a bare and naked list of names but calculated punctually and precisely the time and years in which all the Bishops of the three first Sees did possess the Government of those Churches which he professeth that he could not find in the last exactly by reason of the shortness of their lives ãâã ãâã ãâã ãâã ãâã Euseb Eccl. hist lib. 4. cap. 5. Niceph. Chron. as his words there are But what we fail of there we find performed after by Nicephorus who hath assigned to every one of them his own term and time in the which whether he be rather censured than rectified by Petavius Animadvers in Epiph. hares 66. I mean not to examine in this place and time For howsoever at the first Hierusalem was not reckoned for a Patriarchal Church as the others were yet in regard of the opinion which was held of the place it self as being honoured with the Passion of our Lord and Saviour and with the Preaching of the Holy Hpostles and consequently reckoned for the Mother-City of the Christian Church the Bishops of that Church were in great esteem and the Episcopal succession there preserved on exact record as in the three great Patriarchal Sees before remembred But here I meet with an Objection that must first be answered before we see what use is made of this Episcopal succession by the ancient writers For if that those
who thus succeeded one another in these several Churches were no more than Presbyters as some please to say then must we quit the cause and let fall the action And though I cannot think that men of wit and learning whatsoever they say doe or can possibly conceive them to be other than Bishops Bishops distinct from Presbyters both in power and title yet we are told and we shall see how truly that Anicetus Pius Higinus Smectym p. 23. Telesphorus and Sextus whom the Papists call Bishops and the Popes Predecessors are by Eusebius termed Presbyters and therefore for what else must be the inference that Bishops and Presbyters are the same A passage in the which there are almost as many fallacies and mistakes as words which I shall briefly represent and so pass them by For first Eusebius whom they cite doth not call them Presbyters but Irenaeus in Eusebius Euseb eccl hist l. 1. c. 24. ãâã ãâã ãâã ãâã ãâã which so great Criticks should have seen The difference of the Age or time when these Authors lived maketh a great difference in the use and acceptation of the word And I believe it cannot easily be found whatever may be said of Irenaeus that Bishops are called Presbyters by Eusebius or any Writer of his time 2. It is not evident by the Authors words that ãâã ãâã ãâã ãâã ãâã is there used to denote the Office but the Age or rather Seniority of those holy men which preceded Victor in the Church of Rome Or if it were yet 3ly it is past all question that simply Presbyters they were not though by him so called but ãâã ãâã ãâã ãâã ãâã such as had had the government of that famous Church and so were Bishops at the least both in name and office 4. The calling of them by the name of Presbyters doth no more conclude that Presbyters and Bishops were the same than if a man discoursing of the state of London should say that my Lord Mayor was a wealthy Citizen and thereupon a stander by should make this conclusion that every Citizen is Lord Mayor of London and hath as much to do in the Government thereof as he 5. The Papists do not call Higinus Pius Sixtus and the rest there mentioned by the name of Bishops or if they do they do not call them so quà Papists or if so too and that none call them so but Papists there is almost no Father in the Church of Christ who may not presently be endited and condemned of Popery because there is almost no Father nor any other ancient Writer who doth not call them by that name 6. And lastly it is no Popery nor the language of a Papist neither to say that Pius Sixtus and the rest there named were the Popes Predecessors for Predecessors of the Popes they were in their See and Government though neither in their Tyranny nor Superstition Nor doth this Argument strike only at the Popes of Rome though they only named but at all the Bishops of the Primitive Church whether of the greater Patriarchal Sees or of any other who if the observation of these men be good and valid were no more but Presbyters The best way to refel which fancy is to behold the latitude and extent of that jurisdiction which the Bishops of these Churches did enjoy at this present time which when we have laid down sincerely according as it stood in the times we speak of it shall be left to be considered of by any sober-minded man whosoever he be whether the men that held such ample jurisdiction were no more than Presbyters or whether such Bishops were the same with Presbyters which comes both to one Now that the latitude of jurisdiction belonging to these four prime Sees especially to those of Antioch Rome and Alexandria was as ancient as the times whereof we speak appeareth plainly by the Canon of the Nicene Council For whereas it was ordered by the aforesaid Council Concil Nicen. Can. 6. ãâã ãâã ãâã ãâã ãâã that ancient customs should prevail viz. the Churches of Alexandria Rome and Antioch should enjoy those priviledges which before they had those priviledges or customs call them which you will could not of right be counted ancient unless we place them at the latest in this second Century the close thereof being not much above an hundred years before that Synod Now for those priviledges what they were we are in part informed by the self same Cannon Id. ibid. where it is said that the jurisdiction of the Bishop of Alexandria did extend over all Egypt Epiphan adv haer 68. Libya and Pentapolis To which though Epiphanius addeth Thebais Maraeotica and Ammoniaca yet he adds nothing in effect the two first being Provinces of Egypt and the last of Libya So that his jurisdiction reached from Gaza in the parts of Syria unto the Western border of Cyrenaica for that was the Pentapolis mentioned in the Canon where it conterminated on that of Africk The Canon having thus laid out the bounds of the command and jurisdiction belonging unto him of Alexandria proceedeth unto that of Rome who had his mos parilis or ãâã ãâã ãâã ãâã ãâã an answerable latitude and extent of power But for the certainty of this extent we must refer our selves unto Ignatius directing his Epistle to the Romans Ignat. in epist ad Romanos with this superscription ãâã ãâã ãâã ãâã ãâã to the sanctified and illuminated Church of God presiding in the place of the Religion of the Romans If Bellarmine can out of this extract an Argument for the Popes supremacy Bellar. de Rom. Pont. l. 2. c. 15. as he pretendeth to have done he is a better Chymist than I took him for And therefore I must turn him over to be better tutored by Vedelius who howsoever in his notes upon that Father he lean too much on his own affections and opinions doth in this very well declare the good Fathers meaning agreeably unto the tendries of antiquity And by him we are told Vedel exercit in epi. ad Ro. c. 2. that nothing here is meant by the place or Religion of the Romans nisi quicquid in Italia terrarum Praefecti urbis administrationi suberat but only those parts of Italy which were directly under the civil government of the Provost of Rome that is to say Latium Tuscia and Picenum To which perhaps were added in the following Ages the whole East part of Italy which we now call Napleâ âogether with the Isles of Corsica Sardinia and Sicilia all which made up the proper Patriarchate of the Bishop of Rome In which regard as anciently the Bishop of Rome was called Vrbicus as doth appear plainly by Optatus Optat. de schis-Donatist l. 1. Ruffin hist eccl lib. 1. cap. 6. calling Pope Zephyrinus by the name of Zephyrinus Vrbicus the City-Bishop So the said Provinces or Regions unto him belonging were called by Ruffinus an Italian writer Suburbicariae Regiones or
more unto other men than you had just reason It is my chief ende avour as it is my prayer that possibly I may behold Jerusalem in prosperity all my life long Nor doubt I by the grace of God to reduce some of you at the least to such conformity with the practice of the Catholick Church that even your hands may also labour in the advancement and promotion of that full prosperity which I so desire This that I may the better do I shall present you as I said with the true story of the Sabbath and therein lay before your eyes both what the Doctrine was and what the practice of all former times and how it stands in both respects with all Gods Churches at this present First for the Sabbath I shall shew you that it was not instituted by the Lord in Paradise nor naturally imprinted in the soul of man nor ever kept by any of the Antient Fathers before Moses time And this not generally said and no more but so but proved particularly and successively in a continued descent of times and men Next that being given unto the Jews by Moses it was not so observed or reckoned of as any of the moral precepts but sometimes kept and sometimes not according as mens private businesses or the necessities of the state might give way unto it and finally was for ever abrogated with the other Ceremonies at the destruction of the Temple As for the Gentiles all this while it shall hereby appear that they took no more notice of it except a little at the latter end of the Jewish State than to deride both it and all them that kept it Then for the Lords day that it was not instituted by our Saviour Christ commanded by the Apostles or ordained first by any other Authority than the voluntary Consecration of it by the Church to religious uses and being Consecrated to those uses was not advanced to that esteem which it now enjoys but liesurely and by degrees partly by the Edicts of secular Princes partly by Canons of particular Councils and finally by the Decretals of several Popes and Orders of inferiour Prelates and being so advanced is subject still as many Protestant Doctors say to the Authority of the Church to be retained or changed as the Church thinks fit Finally that in all Ages heretofore and in all Churches at this present it neither was nor is esteemed of as a Sabbath day nor reckoned of so near a kin to the former Sabbath but that at all such leisure times as were not destinate by the Church to Gods publick service men might apply their minds and bestow their thoughts either about their businesses or upon their pleasures such as are lawful in themselves and not prohibited by those powers under which they lived Which shewed and manifestly proved unto you I doubt not but those Paper-walls which have been raised heretofore to defend these Doctrines how sair soever they may seem to the outward eye and whatsoever colours have been laid upon them will in the end appear unto you to be but Paper-walls indeed some beaten down by the report only of those many Canons which have successively been mounted in the Church of God either to fortifie the Lords day which it self did institute or cast down those Jewish fancies which some had laboured to restore Such passages as occurred concerning England I purposely have deferred till the two last Chapters that you may look upon the actions of our Ancestors with a clearer eye both those who lived at the first planting of Religion and those who had so great an hand in the reforming of the same And yet not look upon them only but by comparing your new Doctrines with those which were delivered in the former times your severe practice with the innocent liberty which they used amongst them You may the better see your errours and what strange Incense you have offered in the Church of God A way in which I have the rather made choice to walk that by the practice of the Church in general you may the better judge of those Texts of Scripture which seem to you to speak in the behalf of that new Divinity which you have preached unto the People and by the practice of this Church particularly it may with greater ease be shewed you that you did never suck these Doctrines from your Mothers Breasts It is an observation and a rule in Law that custom is the best interpreter of a doubtful statute and we are lesson'd thereupon to cast our eyes in all such questionable matters unto the practice of the state in the self-same case Si de interpretatione legis quaeritur imprimis inspiciendnm est quo jure civitas retro in hujusmodi casibus usa fuit Consuetudo enim optima interpretatio legis est De legib longa consuet If you submit unto this rule and stand unto the Plea which you oft have made I verily persuade my self that you will quickly find your errour and that withal you will discover how to abet a new and dangerous Doctrine you have deserted the whole practice of the Christian Church which for the space of 1600 years hath been embraced and followed by all godly men These are the hopes which we project unto our selves The cause of this our undertaking was your Information and the chief end we aim at is your Reformation Your selves my Brethren and your good if I may procure it are the occasion and the recompence of these poor endeavours Pretiumque causa laboris in the Poets language Nor would I you should think it any blemish to your reputation should you desert a cause which with so vehement affections you have first mainteined or that the world would censure you of too deep a folly should you retract what you have either taught or written in the times before Rather the world and all good men shall praise both your integrity and ingenuity in that you think it no disparagement to yield the better unto truth whensoever you find it Being men conceive it not impossible but that you may be in an errour and having erred think it your greatest Victory that you are conquered by the truth which being mighty will prevail and either here or elsewhere enforce all of us to confess the great powers thereof S. Austin and the Cardinal two as great Clerks as almost any in their times have herein shewed the way unto you one in his Retractations the other in his Recognitions nor did it ever turn unto their disgrace Therefore abandoning all such fond conceits as enemies unto the truth which I trust you seek and above all things wish to find let me beseech you to possess your souls with desire of knowledge and that you would not shut your eyes against the tendry of those truths which either here or elsewhere are presented to you for your information Which that you may the better do I do adjure you in the name and for the
Musick used in the Congregation it grew more exquisite in these times than it had been formerly that which before was only a melodious kind of pronunciation being now ordered into a more exact and artificial Harmony This change was principally occasioned by a Canon of the Council of Laodicea in the first entrance of this Age. For where before it was permitted unto all promiscuously to sing in the Church it was observed that in such dissonancy of Voices and most of them unskilful in the notes of Musick there was no small jarring and unpleasant sounds This Council thereupon ordained Conc. Laodic Can. 15. ãâã ãâã ãâã ãâã ãâã c. ãâã ãâã ãâã ãâã ãâã that none should sing hereafter in the Congregation but such as were Canonically appointed to it and skilful in it By means whereof before the shutting up of this fourth Century the Musick of the Church became very perfect and harmonious suavi artificiosa voce cantata Confess l. 10. cap. 33. as St. Austin tells us So perfect and harmonious that it did work exceedingly on the affections of the Hearers and did movere animos ardentius in flammam pietatis inflame their minds with a more lively flame of Piety taking them Prisoners by the ears and so conducting them unto the glories of Gods Kingdom Ibid. Saint Austin attributes a great cause of Conversion to the power thereof calling to mind those frequent tears quas fudi ad cantus Ecclesiae tuae which had been drawn from him by this sacred Musick by which his soul was humbled and his affections raised to an height of godliness The like he also tells us in his ninth Book of Confessions and sixth Chapter Nor doubt we but it did produce the same effect on divers others who coming to the Churches as he then did to be partakers of the Musick return'd prepared in mind and well disposed in their intentions to be converted unto God Now that the Church might be frequented at the times appointed and so all secret Conventicles stopped in these divided times wherein so many Heresies did domineer and that the itching ears of men might not persuade them to such Churches where God had not placed them so to discourage their own proper Minister it pleased the Fathers in the Council of Saragossa Anno 368. âan 2. or thereabouts to decree it thus First Ne latibulis cubiculorum montium habitent qui in suspicionibus perseverent that none who were suspected of Priscillianism which was the humour that then reigned should lurk in secret corners either in Houses or in Hills but follow the example and direction of the Priests of God And secondly ad alienas villas agendorum conventuum causa non conveniant that none should go to other places under pretence of joyning there to the Assembly but keep themselves unto their own Which prudent Constitutions upon the self-same pious grounds are still preserved amongst us in the Church of England Thus do we see upon what grounds the Lords day stands on custom first and voluntary consecration of it to religious Meetings that custom countenanced by the Authority of the Church of God which tacitely approved the same and finally confirmed and ratified by Christian Princes throughout their Empires And as the day so rest from Labours and restraint from Business upon that day received its greatest strength from the supream Magistrate as long as he reteined that Power which to him belonged as after from the Canons and decrees of Councils the Decretals of Popes and Orders of particular Prelates when the sole managing of Ecclesiastical affairs was committed to them I hope it was not so with the former Sabbath which neither took original from custom that people being not so forward to give God a day nor required any countenance or authority from the Kings of Israel to confirm and ratifie it The Lord had spoken the word that he would have one day in seven precisely the seventh day from the Worlds Creation to be a day of rest unto all his people which said there was no more to do but gladly to submit and obey his pleasure nec quicquam reliquum erat praeter obsequii gloriam in the greatest Prince And this done all at once not by degrees by little and little as he could see the people affected to it or as he found it fittest for them like a probation Law made to continue till the next Session and then on further liking to hold good for ever but by a plain and peremptory Order that it should be so without further trial But thus it was not done in our present Business The Lords day had no such command that it should be sanctified but was left plainly to Gods people to pitch on this or any other for the publick use And being taken up amongst them and made a day of meeting in the Congregation for religious Exercises yet for 300 years there was neither Law to bind them to it nor any rest from labour or from worldly businesses required upon it And when it seemed good unto Christian Princes the nursing Fathers of Gods Church to lay restraints upon their people yet at the first they were not general but only thus that certain men in cetrain places should lay aside their ordinary and daily works to attend Gods service in the Church those whose employments were most toilsome and most repugnant to the true nature of a Sabbath being allowed to follow and pursue their labours because most necessary to the Common-wealth And in following times when as the Prince and Prelate in their several places indeavoured to restrain them from that also which formerly they had permitted and interdicted almost all kind of bodily labour upon that day it was not brought about without much strugling and on opposition of the People more than a thousand years being past after Christs Ascension before the Lords day had attained that state in which now it standeth as will appear at full in the following story And being brought unto that state wherein now it stands it doth not stand so firmly and on such sure grounds but that those powers which raised it up may take it lower if they please yea take it quite away as unto the time and settle it on any other day as to them seems best which is the doctrine of some School-men and divers Protestant Writers of great name and credit in the world A power which no man will presume to say was ever challenged by the Jews over the Sabbath Besides all things are plainly contrary in these two days as to the purpose and intent of the Institution For in the Sabbath that which was principally aimed at was rest from labour that neither they nor any that belonged unto them should do any manner of work upon that day but sit still and rest themselves Their meditating on Gods Word or on his goodness manifested in the worlds Creation was to that an accessory and as for reading of
the more easily divert himself in the ways of Godliness and consequently merit and obtain eternal life which otherwise he might do without any such Grace by his own free will though with more difficulty and trouble And therefore if any man shall say that without the preventing Inspiration of the Holy Ghost and his heavenly Influences a man is able to even hope love or repent as he ought to do that so he may be justified in the sight of God let him be Anathema 4. Of the manner of Conversion The Freedom of the Will is not so utterly lost in man Sess 6. c. 5. though it be diminished and impaired as to be accounted nothing but an empty Name or the name of no such thing existing in Nature in that the Will of man moved and stirred up by the grace of God retains a power of co-operating with the heavenly Grace by which he doth prepare and dispose himself for the obtaining of the Justification which is given unto him Can. 4. And therefore if any one shall say that a man cannot resist this grace though he would or that he is meerly passive not acting any thing but as a stock or sensless stone in his own Conversion let him be also held accurst And so are they who have presumed to affirm and teach that it is not in the power of man to do evil but as well bad as good works are done not only by Gods permission but by his proper working so that as well the Treason of Judas as the Calling of Paul is to be reckoned for the work of Almighty God 5. Of the certainty or uncertainty of Perseverance No man is so far to presume on the secret Mystery of Predestination Sess 6. Can. 13. as to account himself for certain to be within the number of the Elect as if he were assured of this that being justified he could neither sin no more nor were sure of Repentance if he did And therefore no man is to flatter himself with any such certainty of perseverance though all men ought to place a constant and firm hope for the obtaining of the same in the help of God Can. 14. They which by sin have fallen away from the grace received may recover their lost Justification if being stirred up from above they endeavour the recovery of it by sincere Repentance Can. 15. or by the Sacrament of Pennance as the words there are And finally the grace of Justification or the grace by which a man is justified is not only lost by infidelity by which the Faith it self doth suffer Shipwrack but even by every mortal sin though Faith be not lost also at the same time with it Such is the Doctrine of this Council in the Points disputed extracted fainfully out of the Canons and Decrees thereof one only clause being added to the Article of Predestination agreeable to the Opinion in the Conferences and Debates about it which prevailed most upon the Prelates and all others who were interessed and intrusted in drawing up the Products and Conclusions of it which how far it agreeth or disagreeth with or from hat which is maintained by the opposite Parties in the Reformed and Protestant Churches we are next to see CHAP. IV. The Judgment of the Lutherans and Calvinians in these Five Points with some Objections made against the Conclusions of the Council of Dort 1. No difference in the Five Points betwixt the Lutherans and the Church of Rome as is acknowledged by the Papists themselves 1. The Judgement of the Lutheran Churches in the said five Points delivered in the famous Confession of Ausperge 3. The distribution of the Quarrel betwixt the Franciscans Melancthonians and Arminians on the one side the Dominicans Rigid Lutherans and Sublapsarian Calvinists on the other the middle way of Catarinus paralleled by that of Bishop Overal 4. The Doctrine of Predestination as laid down by Calvin of what ill Consequence in it self and how odious to the Lutheran Doctors 5. Opposed by Sebastian Castellio in Geneva it self but propagated in most Churches of Calvins Plat-form and afterwards polished by Perkins a Divine of England and in him censured and confuted by Jacob Van Harmine a Belgick Writer 6. A brief view of the Doctrine of the Sublapsarians and the odious Consequences of it 7. The Judgment of the Sublapsarians in the said Five Points collected and presented at the Conference at the Hauge Anno 1610. 8. The Doctrien of the Synodists in the said Points 9. Affirmed to be repugnant to the holy Scripture as also to the Purity Mercy Justice and Sincerity of Almighty God 10. And the subversion of the Ministry and all Acts of Piety illustrated by the Example of Tiberius Caesar and the Lantgrave of Thurin SUCH being the Doctrines of this Council in the Points disputed we need not not take much pains in looking after the Judgment of the Lutheran Chruches which comes so near to that of the Church of Rome as to be reckoned for the same For in the History of the Council Hist of the Council of Tr. p. 210. it is said expresly as before is noted that in the Books of Luther in the Augustane Confession and in Aplogies and Colloquies there was nothing found as to the Doctrine of Predestination which deserved to be censured And therefore they were sain to have recourse unto the Writings of the Zuinglian party amongst which Calvin and his followers were to be accounted to find out matter to proceed upon in their Fulminations And in particular it is said by Andreas Vega one of the stiffest and most learned men amongst the whole pack of the Franciscans Ibid. f. 208. when the Points about Free will were in agitation that between themselves and the Protestants there was no difference of Opinion as to that particular How near they came to one another in the other Points may easily be found in the Debates and Conferences before laid down compared with the Judgment of the Lutheran Doctors not only in their private Writings but their publick Colloquies But then we are to understand that this Agreement of the Lutheran Doctors expressed in their private Writings and their publick Colloquies and especially the solemn Confession at Ausperge relates to that interpretation of the Decrees and Canons of the Tridentine Council which is made by the Jesuits and Franciscans and not unto the Gloss or Exposition which is made thereof by the Preaching and Dominican Fryers But not to leave so great a matter to a Logical Inference I shall lay down the Doctrine of the Lutheran Churches in the said Five Points extracted faithfully out of the Augustan Confession with the Addition of one Clause only to the first Article the Makers of the Confession declining purposely the Point of Predestination out of the Writings of Melancthon and other learned men of the same persuasion Now the Doctrine of the said Churches so delivered is this that followeth Viz. 1. Of Divine Predestinction
trust them with a power to meddle with matters of Religion this Convocation being holden the sixth year of his Reign when Gardiner Bânner Day and Tunstall and others of the stiffest Romanists were put out of their places most of the Episcopal Sees and Parochial Churches being filled with men according unto his desires and generally conformable to the Forms of Worship here by Law established Thirdly the Church of England for the first five years of Queen Elizabeth retained these Articles and no other as the publick tendries of the Church in point of Doctrine which certainly she had not done had it been recommended to her by a less Authority than a Convocation lawfully assembled and confirmed And fourthly that it is true that the Records of Convocation during this King and the first years of Queen Mary are very defective and imperfect most of them lost amongst others those of this present year And yet one may conclude as strongly that my Mother died Childless because my Christening is not to be found in the Parish Register as that the Convocation of this year was barren because the Acts and Articles of it were not entred in the Journal Book To salve this sore it is conceived by the Objector that the Bishops and Clergy had passed over their power to some select Divines appointed by the Kings in which sense they may be said to have made these Articles themselves by their delegates to whom they had deputed their Authority the case not being so clear Id. Ib. but that it occasioned a Cavil at the next Convocation the first of Queen Mary when the Papists therein assembled renounced the legality of any such former transactions And unto this it shall be answered That no such defect of legality as was here pretended was charged against the book of Articles it self but only against a Catechism which was bound up with it countenanced by the Kings Letters Patents prefix'd before it approved by many Bishops and learned men and generally voiced to be another of the products of this Convocation And therefore for so much as concerns this Catechism it was replyed by Mr. John Philpot Archdeacon of Winchester who had been a member in the former and was now a member of the Convocation in the first of Queen Mary That he thought they were deceived in the Title of it Acts and Monum fo 1282. in that it owned the Title of the last Synod of London many which were then present not being made privy to the making or publishing of it He added That the said former Convocation had granted the Authority of making excellent Laws unto certain persons to be appointed by the Kings Majesty so as whatsoever Ecclesiastical Laws they or the most part of them did set forth according to a Statute in that behalf provided might be well said to be done in the Synod of London though such as were of the house had no notice thereof before the promulgation And thereupon he did infer That the setters forth of the Catechism did not slander the House as they went about to persuade the World since they had the Authority of the Synod unto them committed to make such Spiritual Laws as they thought convenient and necessary for the good of the Church In which Discourse we may observe that there was not one word which reflects on the Book of Articles all of it being made in reference to the Catechism before remembred though if the Objection had been made as indeed it was not against the Articles themselves the defence of that learned man and godly Martyr would have served as fully for the one as it did for the other But whatsoever may be said in derogation to the Authority of the Book of Articles as it was published in the time of King Edward the sixth Anno Dom. 1552. certain I am that nothing can be said unto ââe contrary but that they were received and the far greater part of them agreed upon in full Convocation Anno 1562. And therefore for avoiding of all Disputes I am resolved to take them in this last capacity as they were ratified by Queen Elizabeth Anno 1563. confirmed by King James An. 1604. and finally established by the late King Charles with his Majesties Royal Declaration prefixt before them Anno 1628. Less doubt there is concerning the intent of this Convocation in drawing up the Articles in so loose a manner that men of different judgments might accommodate them to their own Opinions which I find both observed and commended in them by the former Author by whom we are informed that the Articles of the English Protestant Church Chur. Hist lib. 9. fol. 72. in the infancy thereof were drawn up in general terms foreseeing that posterity would grow up to fill the same meaning that these holy men did prudently discover that differences in judgment would unavoidably happen in the Church and were loth to unchurch any and drive them off from any Ecclesiastical communion for petty differences which made them pen the Articles in comprehensive words to take in all who differing in the branches meet in the root of the same Religion This hath been formerly observed to have been the artifice of those who had the managing of the Council of Trent and is affirmed to have been used by such men also as had the drawing up of the Canons at the Synod of Dort But the Composers of the Articles of the Church of England had not so little in them of the Dove or so much of the Serpent as to make the Articles of the Church like an upright shoe which may be worn on either foot or like to Theramenes shoe as the Adage hath it fit for the foot of every man that was pleased to wear it and therefore we may say of our first Reformers in reference to the present Book of Articles as was affirmed of them by Dr. Brancroft then Bishop of London in relation to the Rubrick in private Baptism that is to say that those reverend and learned men intended not to deceive any by ambiguous terms for which see Conf. at Hampton Court Confer p. 15. And to this supposition or imagination it is also answered That the first Reformers did not so compose the Articles as to leave any liberty to diffenting judgments as the said Author would fain have it in some words preceding but did not bind men to the literal and Grammatical sense they had not otherwise attained to the end they aimed at which was ad tollendam Opiniorum Dissentionem consensum in vera Religione firmandum that is to say to take away diversity of Opinions and to establish an agreement in the true Religion Which end could never be effected if men were left unto the liberty of dissenting or might have leave to put their own sense upon the Articles as they list themselves For where there is a purpose of permitting men to their own Opinions there is no need of definitions and
Fortune which mark of the Tooth is still continued in the Doctors Family These and such like signatures of more wonderful form are indeed very rare yet not without example So Seleucus and his Children after him were Born with the figure of an Anchor upon their Thigh as an infallible mark of their true Geniture saith Justin Origenis hujus argumentum etiam posteris mansit Si quidem filii nepotesque ejus anchoram in semore veluti notam generis naturalem habuere Just Hist lib. 15. The Mother of Dr. Heylyn was Eliz. Clampard Daughter of Francis Clampard of Wrotham in Kent Gent. and of Mary Dodge his Wife descended in a direct Line from Peter Dodge of Stopworth in Cheshire unto whom King Edw. I. gave the Seigniory or Lordship of Padenhugh in the Barony of Coldingham in the Realm of Scotland as well for his special Services that he did in the Sieges of Barwick and Dunbar as for his Valour shewed in divers Battels encontre son grand Enemy Rebelle le Baillol Roy d'Escose Vasial d'Angleterre as the words are in the original Charter of Arms given to the said Peter Dodge by Guyen King of Arms at the Kings command dated April the 8th in the 34th year of the said K. Edw. I. one of the Descendants from the said Peter Dodge was Uncle to Dr. Heylyns Mother and gave the Mannor of Lechlade in Glocestershire worth 1400 l. per annum to Robert Bathurst Esq Uncle to the Doctor and Grand-father to that honest and loyal Gentleman Sir Edw. Bathurst now living In the sixth year of his Age he was committed to the Tuition of Mr. North School-master of Burford under whose instructions he profited so well that in a short time he could make true Latin and arrived to an ability of making Verses to which excellency together with History his genius was so naturally addicted that at the Age of ten years he framed a story in Verse and Prose which he composed in imitation of the destruction of Troy with some other Books of Chivalry upon which he was then very studious and intent I presume to mention it as an argument of the prodigious pregnancy of those endowments which God had bestowed on him for he may be truly accounted one of the praecoces fructus the forward fruits of his Age that was soon ripe and contrary to the Proverb was of lasting duration It may be affirmed of him as it was of Lipsius Ingenium habuit docile omnium capax memoria non sine praeceptorum miraculo etiam in puero quae in senectute non defecit His old Master North dying he was committed to another who succeeded in the same School viz. Mr. Davis a right Reverend and good man by whom he was sent to Oxford in the beginning of Decemb. 1613. at the 14th year of his Age and placed under the Tuition of Mr. Joseph Hill an ancient Batchelor in Divinity once one of the Fellows of Corpus Christi Coll. but then a Commoner of Hart-Hall Mr. Walter Newbery afterward a Zealous Puritan was made choice of to instruct him in Logick and other Academical Studies wherein he made such good progress that upon the 22 of July 1614. he stood to be Demy of Magdalen College which he missed of at the first Election but in the year after succeeded having endeared himself to the President Dr. Langton and Fellows of the same Colledge by the pleasantness of a Latin Poem upon a Journey that he made with his two Tutors unto Woodstock After his admission into that noble Foundation within the space of a twelve month he was made Impositor of the Hall in which Office he acquitted himself so excellently that the Dean of the College continued him longer in it than any ever before for which reason he was called by those Scholars of his own standing Perpetual Dictator He then composed an English Tragedy celled Spurius which was so well approved by some Learned Persons in the College that the President caused it to be privately Acted in his own Lodgings In July 1617. he obtained his grace for the Degree of Batchelor of Arts according to the College Statutes which requiring some exercise to be performed by a Batchelor of Arts in the long Vacation he began his Cosmographical Lectures and finished them in the end of the next August His performance of this exercise drew that whole Society into a profound admiration of his great Learning and Abilities insomuch that before he had done reading those Lectures he was admitted Fellow upon probation in the place of Mr. Love And that he might give a testimony of his grateful mind to them he writ a Latin Comedy which he called Theomachia which he finished and transcribed in a fortnight space on July the 19th 1619. He was admitted in verum perpetuum socium and not long before was made Moderator of the Senior Form which he retained above two years and within that compass of time he began to write his Geography accordingly as he design'd when he read his Cosmography Lectures which Book he finished in little more than two months beginning at Feb. 22. and compleating it on the 29th of April following At the next Act which was Anno Dom. 1620. he was admitted Master of Arts the honour of which degree was more remarkable because that very year the Earl of Pembroke Chancellor of the University signified his pleasure by special Letters That from that time forward the Masters of Arts who before sate bare should wear their Caps in all Congregations and Convocations He committed his Geography to the perusal of some Learned Friends which being by them well approved he obtained his Fathers consent for the Printing of it which was done accordingly Novemb. 7. 1621. The first Copy of it was by him presented to King Charles the First then Prince of Wales unto whom he Dedicated it and by whom together with its Author it was very graciously received being introduced into the Princes presence by Sir Robert Carre since Earl of Ancram one of the Gentlemen of his Highnesses Bed-Chamber In some months after his Father died at Oxon with an Ulcer in his Bladder occasioned by the Stone with which he had been many years grievously afflicted He was conveyed to Lechlade in Glocestershire where he was buried near his Wife who departed this life six years before him and was solemnly buried in the Chancel of that Parish Church Septemb. the 15th 1622. he received Confirmation from the hands of Bishop Lake in the Parish Church of Wells and in a short time after exhibited a Certificate to Dr. Langton concerning his Age by which means he obtained a Dispensation notwithstanding any local Statutes to the contrary that he should not be compell'd to enter into holy Orders till he was 24 years of Age according to the time appointed both by the Canons of the Church and the Statutes of the Realm His fear was then very great to enter upon the study of
the Lord Commissioners the Right of Sitting there 1. The Prebends Original Right 2. Their Derivative Right and lastly their Possessory Right Upon hearing the proofs on both sides it was ordered by general consent of the Lord Commissioners That the Prebends should be restored to their old Seat and that none should sit there with them but Lords of the Parliament and Earls eldest Sons according to the ancient custom After this there was no Bishop of Lincoln to be seen at any Morning-Prayer and seldom at Evening At this time came out the Doctor 's History of the Sabbath the Argumentative or Scholastick part of which subject was referred to White Bishop of Eli the Historical part to the Doctor And no sooner had the Doctor perfected his Book of the Sabbath but the Dean of Peterborough engages him to answer the Bishop of Lincoln's Letter to the Vicar of Grantham He received it upon good Friday and by the Thursday following discovered the sophistry mistakes and falshoods of it It was approved by the King and by him given to the Bishop of London to be Licens'd and Publish'd under the title of a Coal from the Altar In less than a twelve-month the Bishop of Lincoln writ an Answer to it Entituled The Holy Table Name and Thing but pretended that it was writ long ago by a Minister in Lincolnshire against Dr. Cole a Divine in the days of Queen Mary Dr. Heylyn receiv'd a Message from the King to return a reply to it and not in the least to spare him And he did it in the space of seven weeks presenting it ready Printed to his Majesty and called it Antidotum Lincolniense But before this he answered Mr. Burtons Seditious Sermon being thereunto also appointed by the King In July 1637. the Bishop of Lincoln was censured in the Star-Chamber for tampering with Witnesses in the Kings Cause suspended à Beneficio officio and sent to the Tower where he continued three years and did not in all that space of time hear either Sermon or publick Prayers The College of Westminster about this time presented the Doctor to the Parsonage of Islip now void by the death of Dr. King By reason of its great distance from Alresford the Doctor exchanged it for South-warnborough that was more near and convenient At which time recovering from an ill fit of Sickness he studiously set on writing the History of the Church of England since the Reformation in order to which he obtained the freedom of Sir Robert Cottons Library and by Arch-bishop Laud's commendation had liberty granted him to carry home some of the Books leaving 200 l. as a Pawn behind him The Commotions in Scotland now began and the Arch Bishop of Canterbury intending to set out an Apology for vindicating the Liturgy which he had commended to that Kirk desired the Doctor to translate the Scottish Liturgy into Latin that being Published with the Apology all the World might be satisfied in his Majesties piety as well as the Arch-Bishops care as also that the perverse and rebellious temper of the Scots might be apparent to all who would raise such troubles upon the Recommendation of a book that was so Venerable and Orthodox Dr. Heylyn undertook and went through with it but the distemper and trouble of those times put a period to the undertaking and the Book went no farther than the hands of that Learned Martyr In Feb. 1639. the Doctor was put into Commission of Peace for the County of Hampshire residing then upon this Living into which place he was no sooner admitted but he occasioned the discovery of a horrid Murther that had been committed many years before in that Countrey In the April following he was chosen Clerk of the Convocation for the College of Westminster at which time the Arch-Bishop of Canterbury sending a Canon to them for suppressing the farther growth of Popery and reducing Papists to the Church our Doctor moved his Grace that the Canon might be enlarged for the Peoples farther satisfaction as well as the Churches benefit what was done therein and many other notable things by that Convocation may be seen at large in the History of the Arch-Bishops Life Friday being May the 29th the Canons were formally subscribed unto by the Bishops and Clergy no one dissenting except the Bishop of Glocester who afterward turn'd Papist and died in the Communion of the Romish Church and was all that time of his Life in which he revolted from the Church of England a very great Servant of Oliver Cromwel unto whom he dedicated some of his Books But for his Contumacy in refusing to subscribe the Articles he was voted worthy of Suspension in the Convocation and was actually Suspended by the Arch-Bishop of Canterbury which being done the Convocation was ended In Novemb. 3. A.D. 1640. began the Session of the long Parliament At the opening of which a general Rumor was spread abroad that Dr. Heylyn was run away for fear of an approaching storm that was like to fall upon his head as well as on his Grace the Arch-Bishop of Cauterbury but he who was ever of an undaunted spirit would not pusillanimously desert the Cause of the King and Church then in question but speedily hastned up to London from Alresford to confute the common calumny and false report raised on him by the Puritan faction that he appeared the next day in his Gown and Tippet at Westminster-Hall and in the Church with the accustomed formalities of his Cap Hood and Surplice employed then his Pen boldly in defence of the Bishops Rights when the Lords began to shake the Hierarchy in passing a Vote That no Bishop should be of the Committe for Examination of the Earl of Strafford being Causa sanguinis upon which the Doctor drew up a brief and excellent Discourse entituled De jure paritatis Episcopum wherein he asserted all the Bishops Rights of Peerage and principally of this as well as the rest That they ought to sit in that Committee with other Priviledges and Rights maintained by him which either by Law or ancient custom did belong unto them A rare Commendation at this juncture of time for which the Doctor is to be admired that he could command his Parts and Pen of a sudden to write on this subject or any other if there was need that did conduce to the publick good and above all make a quick dispatch in accomplishing what he had once undertaken and begun But for those quick dispatches the Doctor afterward endured many tedious waitings at the backs of Committe-men in that Parliament especially in the business of Mr. Pryn about his Histriomastix for which he was kept four days under examination because he had furnished the Lords of the Privy Council with matters out of that Book which Mr. Pryn alledged was the cause of all his sufferings Great hopes had the Committee by his often dancing attendance after them to sift the Doctor if they could gather any thing by his speeches
any Church but by the leave of the King or of the Ordinary of the place nor privately by any Women Artificers Apprentices Journey-men Husband-men Labourers or by any of the Servants of Yeomen or under with several pains to those who should do the contrary This is the substance of the Statute of the 34 and 35 Hen. 8. c. 1. Which though it shews that there was somewhat done in Parliament in a matter which concern'd Religion which howsoever if you mark it was rather the adding of the penalties than giving any resolution or decision of the points in question yet I presume the Papists will not use this for an Argument that we have either a Parliament-Religion or a Parliament Gospel or that we stand indebted to the Parliament for the Use of the Scriptures in the English Tongue which is so principal a part of the Reformation Nor did the Parliament speed so prosperously in the undertaking which the wise King permitted them to have a hand in for the foresaid ends or found so general an obedience in it from the common people as would have been expected in these Times on the like occasion but that the King was fain to quicken and give life to the Acts thereof by his Proclamation Anno 1546. which you shall find in Fox his Book fo 1427. To drive this Nail a little further The terrour of this Statute dying with H. 8. or being repealed by that of K. Ed. 6. c. 22. the Bible was again made publique and not only suffered to be read by particular persons either privatly or in the Church but ordered to be read over yearly in the Congregation as a part of the Liturgie or Divine Service Which how far it relates to the Court of Parliament we shall see anon But for the publishing thereof in Print for the Use of the people for the comfort and edification of private persons that was done only by the King at least in his Name and by His Authority And so it also stood in Q. Elizabeth's time the translation of the Bible being again reviewed by some of the most learned Bishops appointed thereunto by the Queens Commission from whence it had the name of the Bishops Bible and upon that review Reprinted by her sole Commandement and by her sole Authority left free and open to the Use of her well-affected and religious subjects Nor did the Parliament do any thing in all Her Reign with reference to the Scriptures in the English Tongue otherwise than at the reading of them in that Tongue in the Congregation is to be reckoned for a part of the English Liturgy whereof more hereafter In the translation of them into Welch or British somewhat indeed was done which doth look this way It being ordered in the Parliament 5. Eliz. c. 28. That the B. B. of Hereford St. Davids Bangor Landaff and St. Asaph should take care amongst them for translating the whole Bible with the Book of Common Prayer into the Welch or Brittish Tongue on pain of forfeiting 40 l. a piece in default hereof And to incourage them thereunto it was Enacted that one Book of either sort being so translated and imprinted should be provided and bought for every Cathedral Church as also for all Parish-Churches and Chappels of Ease where the said tongue is commonly used the Ministers to pay the one half of the price and the Parishioners the other But then you must observe withal that it had been before determined in the Convocation of the self-same year Anno 2562. That the Common-Prayer of the Church ought to be celebrated in a tongue which was understood by the people as you may see in the Book of Articles of Religion Art 24. which came out that year and consequently as well in the Welch or Brittish as in any other Which care had it been taken for Ireland also as it was for Wales no question but that people had been more generally civiliz'd and made conformable in all points to the English Government long before this time And for the new Translation of K. James his time to shew that the Translation of Scripture is no work of Parliament as it was principally occasioned by some passages in the Conference at Hampton Court without recourse unto the Parliament so was it done only by such men as the King appointed and by His Authority alone imprinted published and imposed care being taken by the Canon of the year 1603. That one of them should be provided for each several Church at the charge of the Parish No flying in this case to an Act of Parliament either to Authorize the doing of it or to impose it being done 4. Of the Reformation of Religion in points of Doctrine NExt let us look upon the method used in former Times in the reforming of the Church whether in points of Doctrine or in forms of Worship and we shall find it still the same The Clergy did the work as to them seemed best never advising with the Parliament but upon the post-fact and in most cases not at all And first for Doctrinals there was but little done in K. Henries time but that which was acted by the Clergy only in their Convocation and so commended to the people by the Kings sole Authority the matter being never brought within the cognizance of the two Houses of Parliament For in the year 1536. being the year in which the Popes Authority was for ever banished there were some Articles agreed on in the Convocation and represented to the King under the hands of the Bishops Abbots Priors and inferior Clergy usually called unto those Meetings the Original whereof being in Sir Robert Cotton's Library I have often seen Which being approved of by the King were forthwith published under the Title of Articles devised by the Kings Highness to stable Christian quietness and unity amongst the people In which it is to be observed First that those Articles make mention of three Sacraments only that is to say of Baptisme Penance and the Sacrament of the Altar And secondly That in the Declaration of the Doctrine of Justication Images honouring of the Saints departed as also concerning many of the Ceremonies and the fire of Purgatory they differ'd very much from those Opinions which had been formerly received in the Church of Rome as you may partly see by that Extract of them which occurs in Fox his Acts and Monuments Vol. 2. fol. 1246. For the confirming of which Book and recommending it to the use of the people His Majesty was pleased in the Injunctions of the year 1536. to give command to all Deans Parsons Vicars and Curates so to open and declare in their Sermons and other Collations the said Articles unto them which be under their Cure that they might plainly know and discern which of them be necessary to be believed and observed for their salvation and which do only concern the decent and politique Order of the Church And this he did upon this ground that the said
the curiosity of the Ministers and mistakes of the people rather than for any other weighty cause As the Statutes 5 and 6 Ed. 6. cap. 1. it was thought expedient by the King with the assent of the Lords and Commons in Parliament Assembled that the said Order of Common Service should be faithfully and godly perused explained and made fully perfect Perused and explained by whom Why questionless by those who made it or else by those if they were not the same men who were appointed by the King to draw up and compose a Form of Ordination for the Use of the Church And this Assent of theirs for it was no more was the only part that was ever acted by the Parliament in matter of this present nature save that a Statute passed in the former Parliament 3 and 4 Ed. 6. c. 12. unto this effect that such form and manner of making and consecrating Arch-Bishops Bishops Priests Deacons and other Ministers of the Church which before I spake of as by six Prelates and six other men of this Realm learned in Gods Laws by the King to be appointed and assigned shall be devised to that purpose and set forth under the great Seal shall be lawfully used and exercised and none other Where note that the King only was to nominate and appoint the men the Bishops and other learned men were to make the Book and that the Parliament in a blind obedience or at the least upon a charitable confidence in the integrity of the men so nominated did confirm that Book before any of their Members had ever seen it though afterwards indeed in the following Parliament this Book together with the Book of Common-prayer so Printed and explained obtained a more formal confirmation as to the use thereof throughout the Kingdom but in no other respect for which see the Statute 5 and 6 Ed. 6. c. 1. As for the time of Q. Elizabeth when the Common-prayer book now in use being the same almost with the last of King Edward was to be brought again into the Church from whence it was cast out in Queen Maries Reign it was committed to the care of some learned men that is to say to M. Whitehead once Chaplain to Q. Anne Bullen Dr. Parker after Arch-Bishop of Canterbury Dr. Grindal after Bishop of London Dr. Cox after Bishop of Ely Dr. Pilkington after Bishop of Durham Dr. May Dean of Saint Pauls Dr. Bill Provost of Eaton after Dean of Westminster and Sir Tho. Smith By whom being altered in some few passages which the Statute points to 1 Eliz. c. 21. it was presented to the Parliament and by the Parliament received and established without more ado or troubling any Committee of both or either Houses to consider of it for ought appears in their Records All that the Parliament did in it being to put it into the condition in which it stood before in Kings Edwards Reign partly by repealing the Repeal of King Edw. Statutes made in the first of Q. Mary c. 2. and partly by the adding of some farther penalties on such as did deprave the Book or neglect to use it or wilfully did absent themselves from their Parish-Churches And for the Alterations made in King James his time being small in the Rubrick only and for the additions of the Thanksgivings at the end of the Letany the Prayer for the Queen and the Royal Issue and the Doctrine of the Sacraments at the end of the Catechisme which were not in the Book before they were never referred unto the Parliament but were done only by Authority of the Kings Commission and stand in force by virtue only of His Proclamation which you may find before the Book the charge of buying the said Book so explained and altered being laid upon the several and respective Parishes by no other Authority than that of the eightieth Canon made in Convocation Anno 1603. The like may also be affirmed of the Forms of Prayer for the Inauguration-day of our Kings and Queens the Prayer-books for the fifth of November and the fifth of August and those which have been used in all publick Fasts All which without the help of Parliaments have been composed by the Bishops and imposed by the King Now unto this discourse of the Forms of Worship I shall subjoyn a word or two of the times of Worship that is to say the Holy-days observed in the Church of England and so observed that they do owe that observation chiefly to the Churches power For whereas it was found in the former times that the number of the Holy-days was grown so great that they became a burthen to the common people and a great hinderance to the thrift and manufactures of the Kingdom there was a Canon made in the Convocation An. 1536. For cutting off of many superstitious and superfluous Holy-days and the reducing them into the number in which they now stand save that St. George's day and Mary Magdalens day and all the Festivals of the blessed Virgin had their place amongst them according to which Canon there went out a Monitory from the Arch-Bishop of Canterbury to all the Suffragans of his Province respectively to see the same observed in their several Diocesses which is still extant on Record But being the Authority of the Church was then in the wane it was thought necessary to confirm their Acts and see execution done upon it by the Kings Injunction which did accordingly come forth with this Form or preamble That the abolishing of the said Holy-days was decreed ordained and established by the Kings Highness Authority as Supream Head in Earth of the Church of England with the common consent and assent of the Prelates and Clergy of this his Realm in Convocation lawfully Assembled and Congregate Of which see Fox his Acts and Monuments fol. 1246 1247. Afterwards in the year 1541. the King perceiving with what difficulty the people were induced to leave off those Holy-days to which they had been so long accustomed published his Proclamation of the twenty-third of July for the abolishing of such Holy-days amongst other things as were prohibited before by his Injunctions both built upon the same foundation namely the resolution of the Clergy in their Convocation And so it stood until the Reign of King E. 6. at which time the Reformation of the publick Liturgie drew after it by consequence an alteration in the present business no days being to be kept or accounted Holy but those for which the Church had set apart a peculiar office and not all those neither For whereas there are several and peculiar offices for the day of the Conversion of St. Paul and the day of St. Barnabas the Apostles neither of these are kept as Holy-days nor reckoned or esteemed as such in the Act of Parliament wherein the names and number of the Holy-days is precisely specified which makes some think the Act of Parliament to have had an over-ruling power on the Common-prayer-Book but it is not so
there being a specification of the Holy-days in the Book it self with this direction These to be observed for Holy-days and none other in which the Feasts of the Conversion of St. Paul and the Apostle Barnabas are omitted plainly and upon which specification the Stat. 5 6. Ed. 6. cap. 3. which concerns the Holy-days seems most expresly to be built And for the Offices on those days in the Common-prayer Book you may please to know that every Holy-day consisteth of two special parts that is to say rest or cessation from bodily labour and celebration of Divine or Religious duties and that the days before remembred are so far kept holy as to have still their proper and peculiar Offices which is observed in all the Cathedrals of this Kingdom and the Chappels Royal where the Service is read every day and in most Parish Churches also as oft as either of them falls upon a Sunday though the people be not in those days injoined to rest from bodily labour no more than on the Coronation-day or the Fifth of November which yet are reckoned by the people for a kind of Holy-days Put all which hath been said together and the sum is this That the proceedings of this Church in the Reformation were not meerly Regal as it is objected by some Puritans much less that they were Parliamentarian in so great a work as the Papists falsly charge upon us the Parliaments for the most part doing little in it but that they were directed in a justifiable way the work being done Synodically by the Clergy only according to the usage of the Primitive times the King concurring with them and corroborating what they had resolved on either by his own single Act in his letters Patent Proclamations and Injunctions or by some publick Act of State as in times and by Acts of Parliament 6. Of the power of making Canons for the well ordering of the Clergy and the directing of the People in the publick Duties of Religion WE are now come to the last part of this design unto the power of making Canons in which the Parliament of England have had less to do than in either of the other which are gone before Concerning which I must desire you to remember that the Clergy who had power before to make such Canons and Constitutions in their Convocation as to them seemed meet promised the King in verbo Sacerdotij not to Enact or Execute and new Canons but by his Majesties Royal Assent and by his Authority first obtained in that behalf which is thus briefly touched upon in the Ant. Brit. in the life of William Warham Arch Bishop of Canterbury Clerus in verbe Sacerdotij sidem Regi dedit ne ullas deinceps in Synodo ferrent Ecclesiasticas leges nisi Synodus authoritate Regia congregata constitutiones in Synodis publicatae eadem authoritate ratae essent Upon which ground I doubt not but I might securely raise this proposition That whatsoever the Clergy did or might do lawfully before the act of Submission in their Convocation of their own power without the Kings Authority and consent concurring the same they can and may do still since the act of their Submission the Kings Authority and consent co-operating with them in their Councils and giving confirmation to their Constitutions as was said before Further it doth appear by the asoresaid Act 25 H. 8. c. 19. That all such Canons Constitutions Ordinances and Synodals Provincial as were made before the said Submission which be not contrary or repugnant to the Laws Statutes and Customs of this Realm nor to the damage or hurt of the Kings Prerogative Royal were to be used and executed as in former times And by the Statute 26 H. 8. c. 1. of the Kings Supremacy that according to the Recognition made in Convocation our said Soveraign Lord his Heirs and Successors Kings of this Realm shall have full power and authority from time to time to visit repress reform order correct c. all such Errours Heresies Abuses Offences Contempts and Enormities whatsoever they be .c as may be most to the pleasure of Almighty God the increase of virtue in Christs Religion and for the peace unity and tranquillity of this Realm and the confirmation of the same So that you see these several ways of ordering matters for the publick weal and governance of the Church First by such ancient Canons and Constitutions as being made in former times are still in force Secondly by such new Canons as are or shall be made in Convocation with and by the Kings consent And thirdly By the Authority of the Sovereign Prince according to the Precedents laid down in the Book of God and the best ages of the Church concerning which you must remember what was said before viz. That the Statutes which concern the Kings Supremacy are Declaratory of an old power only not Introductory of a new which said we shall the better see whether the Parliament have had any thing to do either in making Canons or prescribing Orders for the regulating of Spiritual and Ecclesiastical matters and unto whom the same doth of right belong according to the Laws of the Realm of England And first King Henry being restored to his Headship of Supremacy call it which you will did not conceive himself so absolute in it though at the first much enamoured of it as not sometimes to take his Convocation with him but at all times to be advised by his Prelates when he had any thing to do that concerned the Church for which there had been no provision made by the ancient Canons grounding most times his Edicts and Injunctions Royal upon their advice and resolution For on this ground I mean the judgement and conclusions of his Convocation did he set out the Injunctions of the year 1536. for the abolishing of superstitious Holy-days the exterminating of the Popes Authority the publishing of the Book of Articles which before we spake of num 8. by all Parsons Vicars and Curates for preaching down the use of Images Reliques Pilgrimages and superstitious Miracles for rehearsing openly in the Church in the English tongue the Creed the Pater noster and the Ten Commandments for the due and reverend ministring of the Sacraments and Sacramentals for providing English Bibles to be set in every Church for the use of the people for the regular and sober life of Clergy-men and the relief of the poor And on the other side the King proceeded sometimes only by the advice of his Prelates as in the injunctions of the year 1538. for quarterly Sermons in each Parish for admitting none to Preach but men sufficiently Licenced for keeping a Register-book of Christnings Weddings and Burials for the due paying of Tythes as had been accustomed for the abolishing of the commemoration of St. Thomas Becket for singing a Parce nobis Domine instead of Ora pro nobis and the like to these And of this sort were the Injunctions which
came out in some years succeeding for the taking away of Images and Reliques with all the Ornaments of the same and all the Monumens and writings of feigned Miracles and for restraint of offering or setting up Lights in any Churches but only to the Blessed Sacrament of the Altar in which he was directed chiefly by Arch-Bishop Cranmer as also those for eating of white meats in the time of Lent the abolishing the Fast on St. Marks day and the ridiculous but superstitious sports accustomably used on the days of St. Clement St. Katherine and St. Nicholas All which and more was done in the said Kings Reign without help of Parliament For which I shall refer you to the Acts and Mon. fol. 1385 1425 1441. The like may also be affirmed of the Injunctions published in the name of K. E. 6. An. 1547. and printed also then for the Use of the Subjects And of the several Letters missive which went forth in his Name prohibiting the bearing of Candles on Candlemas-day of Ashes in Lent and of Palms on Palm-sunday for the taking down of all the Images throughout the Kingdom for administring the Communion in both kinds dated March 13 1548. for abrogating of private Masses June 24 1549. for bringing in all Missals Graduals Processionals Legends and Ordinals about the latter end of December of the same year for taking down of Altars and setting up Tables instead thereof An. 1550. and the like to these All which particulars you have in Foxes Book of Acts and Mon. in King Edwards life which whether they were done of the Kings meer motion or by advice of his Council or by consultation with his Bishops for there is little left upon Record of the Convocations of that time more than the Articles of the year 1552 certain I am that there was nothing done nor yet pretended to be done in all these particulars by the Authority of Parliament Thus also in Q. Elizabeths time before the new Bishops were well settled and the Queen assured of the affections of her Clergy she went that way to work in the Reformation which not only her two Predecessors but all the Godly Kings and Princes in the Jewish State and many of the Christian Emperours in the Primitive times had done before her in the well ordering of the Church and People committed to their care and government by Almighty God and to that end she published her Injunctions An. 1559. A Book of Orders An. 1561. Another of Advertisements An. 1562. All tending unto Reformation unto the building up of the new Jerusalem with the advice and counsel of the Metropolitan and some other Godly Prelates who were then a-about her by whom they were agreed on and subscribed unto before they were presented to her without the least concurrence of her Court of Parliament But when the times were better settled and the first difficulties of her Reign passed over she left Church-work to the disposing of Church-men who by their place and calling were most proper for it and they being met in Convocation and thereto Authorised as the Laws required did make and publish several Books of Canons as viz. 1571. An. 1584. An. 1597. Which being confirmed by the Queen under the broad Seal of England were in force of Laws to all intents and purposes which they were first made but being confirmed without those formal words Her Heirs and Successors are not binding now but expired together with the Queen No Act of Parliament required to confirm them then nor never required ever since on the like occasion A fuller evidence whereof we cannot have than in the Canons of year 1603. being the first year of King James made by the Clergy only in the Convocation and confirmed only by the King for though the old Canons were in force which had been made before the submission of the Clergy as before I shewed you which served in all these wavering and unsettled times for the perpetual standing rule of the Churches Government yet many new emergent cases did require new rules and whilst there is a possibility of Mali mores there will be a necessity of bonae Leges Now in the confirmation of these Canons we shall find it thus That the Clergy being met in their Convocation according to the Tenour and effect of his Majesties Writ his Majesty was pleased by virtue of his Prerogative Royal and Supream Authority in causes Ecclesiastical to give and grant unto them by his Letters Patents dated April 12. and June 25. full free and lawful liberty licence power and authority to convene treat debate consider consult and agree upon such Canons Orders Ordinances and Constitutions as they should think necessary fit and convenient for the honour and service of Almighty God the good and quiet of the Church and the better government thereof from time to time c. to be kept by all persons within this Realm as far as lawfully being members of the Church it may concern them which being agreed on by the Clergy and by them presented to the King humbly requiring him to give his Royal assent unto them according to the Statute made in the 25 of K. H. 8. and by his Majesties Prerogative and Supream Authority in Ecclesiastical causes to ratifie and confirm the same his Majesty was graciously pleased to confirm and ratifie them by his Letters Patents for himself his Heirs and lawful Successors straightly commanding and requiring all his loving Subjects diligently to observe execute and keep the same in all points wherein they do or may concern all or any of them No running to the Parliament to confirm these Canons nor any question made till this present by temperate and knowing men that there wanted any Act for their confirmation which the law could give them 7. An Answer to the main Objections of either Party BUT against this all which hath been said before it will be objected That being the Bishops of the Church are fully and wholly Parliamentarian and have no more Authority and Jurisdiction nisi à Parliamentis derivatum but that which is conferred upon them by the power of Parliaments as both Sanders and Schultingius do expresly say whatsoever they shall do or conclude upon either in Convocation or in more private conferences may be called Parliamentarian also And this last calumny they build on the several Statutes 24 H. 8. c. 12. touching the manner of Electing and Consecrating Arch-Bishops and Bishops that of the 1 E. 6. c. 2. appointing how they shall be chosen and what Seals they shall use these of 3 and 4 Ed. 6. c. 12. 5. 6 E. 6. for Authorizing of the Book of Ordination But chiefly that of the 8 Eliz. c. 1. for making good all Acts since 1 Eliz. in Consecrating any Arch Bishop or bishop within this Realm To give a general answer to each several cavil you may please to know that the Bishops as they now stand in the Church of England derive their Calling together with
of England And for a further proof hereof he that consults the Saxon Councils collected by that Learned and Industrious Gentleman Sir H. Spelman will find how little there was in them of a Papal influence from the first planting of the Gospel to the Norman Conquest If we look lower we shall find that the Popes Legat à Latere whensoever sent durst not set foot on English ground till he was licensed and indemnified by the Kings Authority but all Appeals in case of grievance were to be made by a Decree of Henry II. from the Arch-Deacon to the Bishop from the Bishop to the Metropolitan Et si Archiepiscopus defecerit in justitia exhibenda ad Dominum Regem deveniendum est postremo and last of all from the Metropolitan to the King himself no Appeal hence unto the Pope as in other places so that the Clergy of this Land had a Self-authority of treating and concluding in any business which concerned their own peace and happiness without resorting to the Pope for a confirmation Out of which Canons and Determinations made amongst our selves Lindwood composed his Provincial though framed according to the method of the Roman Decretal to be the standing body of our Canon-Law that on the other side neither the Canons of that Church or Decretals of the Popes were concluding here but either by a voluntary submission of some fawning and ambitious Prelates or as they were received Synodically by the English Clergy of which the constitutions made by Otho and Othobon Legats à latere from the Pope may be proof sufficient and finally that Anselm the Arch-Bishop of Canterbury was welcomed by Pope Vrban II. to the Council of Bari in Apulia tanquam alterius orbis Papa as in William of Malmesbury tanquam Patriarcham Apostolicum as John Capgrave hat it as the Pope Patriarch and Apostolick Pastor of another World Divisos orbe Britannos as you know who said Which titles questionless the Pope would never have conferred upon him had he not been as absolute and supream in his own jurisdiction succeeding in the Patriarchal Rights of the British Diocess as the Pope was within the Churches subject unto his Authority And this perhaps might be the reason why Innocent II. bestowed on Theobald the third from Anselm and on his Successors in that See the Title of Legati nati that they might seem to act rather in the time to come as Servants and Ministers to the Pope than as the Primates and chief Pastors of the Church of England And by all this it may appear that the Popes Apostleship was never looked on here as a matter of so great concernment that the Church might not lawfully proceed to a Reformation without his allowance and consent Were that plea good the Germans might not lawfully have reformed themselves without the allowance of the English it being evident in story that not only Boniface Arch-Bishop of Mentz called generally the Apostle of Germany was an English man but that Willibald the first Bishop of Eystel Willibad the first Bishop of Bremen Willibrod the first Bishop of Vtretcht Swibert the first Bishop of Virdem and the first converters of those parts were of England also Men instigated to this great work all except the first not so much by the Popes zeal as their own great piety By this that hath been said it is clear enough that the Church of England at the time of the Reformation was not indeed a Member of the Church of Rome under the Pope as the chief Pastor and Supream Head of the Church of Christ but a Fellow-member with it of that Body Mystical whereof Christ only is the Head part of that Flock whereof he only is the Shepherd a sister Church to that of Rome though with relation to the time of her last conversion but a younger Sister And if a Fellow-member and a Sister-Church she might make use of that Authority which naturally and originally was vested in her to reform her self without the leave of the particular Church of Rome or any other whatsoever of the Sister-Churches The Church is likened to a City in the Book of God a City at Vnity in it self as the Psalmist calls it and as a City it consisteth of many houses and in each house a several and particular Family Suppose this City visited with some general sickness may not each Family take care to preserve it self advise with the Physitian and apply the Remedy without consulting with the rest Or if consulting with the rest must they needs ask leave also of the Mayor or principal Magistrate take counsel with no other Doctors and follow no other course of Physick than such as he commends unto them or imposeth on them Or must the lesser languish irremediably under the calamity because the greater and more potent Families do not like the cure Assuredly it was not so in the Primitive times when it was held a commendable and lawful thing for National and particular Churches to reform such errors and corruptions as they found amongst them nor in the Church of Judah neither when the Idolatries of their Neighbours had got ground upon them Though Israel transgress let not Judah sin saith the Prophet Hosea chap. 4. Yet Israel was the greater and more numerous people Ten Tribes to two two of the ten the Eldest Sons of their Father Jacob all of them older than Benjamin the last begotten being the second of the two which notwithstanding the Kings of Judah might and did proceed to a Reformation though those of Israel did refuse to co-operate with them The like was also done de facto and dejure too in the best and happiest times of Christianity there being many errors and unsound opinions condemned in the Councils of Gangra Aquilia Carthage Milevis and not a few corruptions in the practical part of Religion reformed in the Synods of Eliberis Laodicea Arles and others in the fourth Century of the Church without advising or consulting with the Roman Oracle or running to the Church of Rome for a confirmation of their Acts and doing though at that time invested with a greater and more powerful principality than the others were No such regard had in those times to the Church of Rome though the elder Sister but that another National Church might reform without her nor any such consideration had of the younger Sisters that one should tarry for another till they all agreed though possibly they might all be sensible of the inconvenience and all alike desirous of a speedy Remedy But of this more anon in Answer to the next Objections Proceed we now a little further and let us grant for once that the Church of England was a Member at that time of the Church of Rome acknowledging the Pope for the Head thereof Yet this could be no hindrance to a Reformation when the pretended Head would not yield unto it or that the Members could not meet to consult about it The whole Body of the Church was
charge to go teach all Nations Id. 28.19 And when he found them backward in pursuit thereof he quickned Peter by a Vision and called Paul as it were of purpose Act. 10.11 to bear his name before the Gentiles to open their eyes and to turn them from darkness unto light Act. 9.17 and from the power of Satan unto God So that although the Jews and Gentiles were not collected into one body in our Saviours time Act. 26.18 I mean the time in which he pleased to sojourn here upon the Earth yet being done by his Authority and by the conduct and direction of his blessed Spirit it can be said of none but him quod fecit utraque unum that he made both one bringing them both into one Church Ephes 2.14 and making both partakers of the same communion who were before at such a distance as was conceived to be irreconcilable Unto the constituting of which Church our Saviour brought not any thing of Rite or Ceremony determined nothing that we meet with in his holy Gospels touching the time or place of publick Worship the Form and manner of the same save that he gave a general intimation that Hierusalem should no longer be the place in which men should be bound to Worship Joh. 4.21 The pains he took were principally spent in points of Doctrin clearing the truths of holy Scripture from those false glosses and corrupt traditions which had been put upon it by the Scribes and Pharisees and setting forth a new and clearer body of Divinity than had been taught the people in the Law of Moses that the Father might be worshipped in succeeding times with a greater measure of the spirit and a more perfect knowledge of the truth Joh. 4.23 24. than he had been formerly As for the circumstances and out-parts of Worship he left them in the state he found them that is to say to the disposing of the Church in whose power it was to institute such Rites and Ceremonies as might apparently conduce to the increase of Piety and to the setting forth of Gods praise and glory Himself had given a personal and most exemplary obedience to the Church of Jewry conforming to such Rites and Ordinances wherein there was no deviation from the Law of God as had in former times been setled by the power thereof And therefore had no cause of his collecting a Church conducted in those points which pertain to godliness by such a visible co-operation of the Holy Ghost especially considering what a fair example of Conformity he should leave behind him Besides all people of the world both Jews and Gentiles were setled at that time in a full perswasion of the necessity of set times and determinate places for the assembling of themselves together in the acts of Worship and had their prescribed Forms both of Prayer and Praise their Rituals and established Ceremonies and therewith also an opinion that those things were to be eprformed by the Priest alone Which being agreed on in the general both people might be brought with more facility to fall on some particular conclusions to which they were inclined already by their common principles And so indeed it proved in a short event times places and set Forms for worship being unanimously and universally received amongst them within a very little while after our Lords departure The Jews already had their Synagogues their Proseuchas or Oratories as before was said How small a labour was it to the blessed Apostles and their successors in that work to turn those Synagogues of theirs into Christian Churches for Preaching of the Word of God and the administration of the Sacraments accordingly as they did win upon the Jews to embrace the Gospel Nor is this only a bare speculation it was done de facto it being recorded in a book ascribed unto Athanasius that on the converting of the Jews Inhabitants of Beritus to the faith of Christ ãâã ãâã ãâã ãâã ãâã Athanas de passione imaginis Dom. nostri To. 2. gr l. p. 631. that the Bishop who had laboured in it converted the Synagogue of the Jews into a Christian Church and dedicated it to our Lord and Saviour And for the Temples of the Gentiles when once their superstitions were suppressed and the Gospel countenanced by Authority they were converted also to the self-same use Vid. Bed hist Eccles 1. as the Jewish Synagogues had been in other places Gods Servants being in the mean time contented with such safe retreats as their necessities inforced them to make use of in those fiery times or with such publick places of Assembly but mean and under the degree of envy as either upon sufferance or by special leave they were permitted to erect As soon if not more suddenly all parties also were agreed on the times of worship which was reduced with general and joynt consent unto the first day of the week the Lords day or the Sunday call it which you will wherein all members of the Congregation were to meet together for Gods publick Service A business wherein the Church proceeded with great care and wisdom setting apart one day in seven to hold the fairer quarter with the Jews who were so zealous of a Sabbath but altering the day it self and paring off those legal Ordinances which had made it burdensome the better to content the Gentiles Yet so that they had also their daily meetings as occasion served for celebration of the Sacrament of the blessed Eucharist in those fiery times Whereof as being instituted for the Christian Sacrifice and of the Evangelical Priesthood to attend the same we shall speak anon In the mean time the next thing here to be considered is the form and order wherein the Church did celebrate Gods publick Service in those purer times those Forms of Prayer and Invocation wherewith they did address themselves to the Lord their God That all Religious offices in the House of God should be performed in form and order 1 Cor. 14. is not only warranted but enjoyned by the Apostles Canon made for those of Corinth and consequently for all Churches else And that for the avoiding of Battologies and all effusions of raw and undigested prayers besides what hath been shewn before to have been generally in use both with Jew and Gentile in being bound and regulated by set Forms of Prayer We have a Form laid down by our Lord and Saviour both for our use and imitation And first that it was made for our imitation is generally agreed on even by those who otherwise approve not set Forms of Prayer Calv. in Harm Evangel Calvin doth so resolve it saying In hunc finem tradita est haec regula ad quam preces nostras exigere necesse est si legitimas censeri Deoque probari cupimus And in the words not long before Non jubet Christus suos conceptis verbis orare sed tantum ostendit quorsum vota omnia precesque referri
For if upon the spreading of the Heresies before remembred the Church thought it convenient to restrain the liberty of making and using publick Forms there must be publick Forms before both made and used in the Church and therefore sure they came not in upon that occasion And if the Arians and Pelagians had a mind to disperse their poysons and do it with the greater freedom they might have done more to purpose a thing which we observe by too sad experience in arbitrary and extemporary prayers of each Mans devising than being tied and limited by a prescript Form how well soever fitted and contrived to advance their ends That which they mean if they mean any thing is this that in the time when Chrisostom was Bishop of Constantinople the Arians held their Congregations without the City But grew at last unto that boldness that when the Orthodox Professors held their publick meetings as on all Saturdays and Sundays they used to do the Arians got within the gates ãâã ãâã ãâã ãâã ãâã Socrat. hist Eccl. 6. c. 8. Sozomen hist Eccl. l. 8. c. 8. and there sung certain Hymns and Anthems Quire-wise or alternatim answering one another which they had fitted to their lewd and impious tenets This they continued for the greatest part of the Night and at day-break singing thee Hymns of Songs even in the middle of the City they went out again to their own places of Assembly This when it was observed by Chrysostom to allure many simple Men to that wicked faction he called out some of his own flock ãâã ãâã ãâã ãâã ãâã who falling on the same course and being intent on this Night-musick might both suppress the insolency of the Arian party and confirm his own people in the faith This is the story which they aim at and this makes nothing to the purpose For what hath this to do with set Forms of prayer so long in use before the time of Chrysostom Or if it had yet all that Chrysostom did on this occasion was not to take away or restrain the liberty of making and using publick Forms but rather to increase those Forms which were made before For 't is said plainly in the story ãâã ãâã ãâã ãâã ãâã that he increased the wonted prayers by adding those Night-anthems to the publick service But they say still that some restrain there was of a former liberty Socrat. hist Eccl. l. 6. c. 8.3 and such as was brought in upon occasion of those Heresis of which before we spake it being first ordained say they in the Council of Laodicea that none should pray pro arbitrio sed semper eaedem preces that none should use liberty to vary in Prayer but use always the same Form Somewhat indeed was done in that ancient Synod Smectym p. 7. and somewhat also to this purpose but neither so as is delivered nor on that occasion Not upon that occasion doubtless For if Baronius rightly calculate the times as I think he doth the Council of Laodicea with those of Arles Ancyra V. Baron Annal Eccl. To. 3. 5. and Neocaesarea was holden in the year 314. the Arian Heresie began not till the next year after and the Pelagian near an hundred years from that An. 413. Chrysostom not being Bishop of Constantinople until the year 397. or thereabouts So that the Fathers in this Council must needs be all inspired with the spirit of Prophecie seeing they could provide such a certain remedy so many years before the mischief Now as this Council did not any thing on this occasion so whatsoever it was they did it was not so as is delivered The Canon pointed to is this Concil Laodicen Can. 18. ãâã ãâã ãâã ãâã ãâã That the same Office of Prayers should be always used both in the Morning and the Evening at nine and night for so I take it we must render ãâã ãâã ãâã ãâã ãâã rather than post off both services till the afternoon These are the words which though they serve most evidently for set Forms of pryaer composed by men of eminency for the Churches use and then imposed upon the Clergy by the Churches power yet we are told that the Forms herein spoken of were of every several mans own composing and that the meaning of the Council was no more than this viz. To forbid men from varying their own prayers as they listed Smectymn p. 7. nd to enjoyn them still to use the same By what Authority the Canon may be thus perverted from its proper meaning Vindication p. 20. I am yet to seek But sure I am that never was the mind or meaning of that ancient Synod or if it had they would have put it in such terms whereby their mind and meaning might have been discovered in the former times But Zonaras whose glosses and interpretations I find sometimes approved by these later Scholiasts gives us another meaning of the Canon and no doubt a truere sure I am more agreeable to truth of story and the condition of those times And he expounds the same directly contrary to that which is by them intended and makes the meaning to be this That no man should have liberty to compose Forms of prayer or to recite them in the Congregation but only to adhere to those in Gods publick Service which had been countenanced and confirmed by long proscription Zonaras Comment in Concil Laodicen ãâã ãâã ãâã ãâã ãâã So his own words are And this is quite against set Forms of ones own devising Nor could a worser choice in all antiquity have been pitch'd upon to countenance set Forms of ones own devising than was this notable Synod of Laodicea wherein there is so much determined for setling the received Forms and abrogating such abuses as had been crept into the same as in no other publick monument of this time and age Three of which Canons I shall here produce and those three which immediately precede that now in question By that we may perceive most manifestly how little hope is to be found from Laodicea how cold the wind blows from those Eastern parts The first takes care to regulate that part of publick Worship which did consist in singing Hymns or Psalms to the praise of God determining that none besides the ordinary and appointed Singers should go up into the Desk or Pulpit and sing out of the Parchments in the Congregation ãâã ãâã ãâã ãâã ãâã Cancil Laodicen Can. 15. That is the substance of the Canon And that as it excludes all other persons from singing in the Church but the publick Singers such as were called unto that Office so it excludes all other Books of that condition from being brought into the Church but the publick Parchments such as were framed and authorized for that very service Yet so that I conceive with Balsaman that is to be understood no otherwise than that it was not lawful unto every man to go into the Pulpit Balsam in
in particular houses or the whole houses of some men dedicated and applyed to Religious offices will appear most plainly by that of Gregory Thaumaturgus in the following Age where he divides the Churches extant in his time into five parts or distributions Greg. Thaumat Canon ep according to the remoter or nearer admission then given to Penitents a distribution which few houses built for private uses though afterwards dedicated to Gods service and no one room in any house could be capable of But it appeareth more plainly by that great number of Churches or places of Gods publique worship which either were destroyed or taken from the Christians in the persecution of Aurelianus and restored again by Galienus the Roman Emperors for which consult Eusebius Hist eccl lib. 7. cap. 12. But it appeareth most plainly by another passage in the said Eusebius where speaking of the peaceable times which the Church enjoyed immediatly before the Persecution raised by Dioclesian he tells us of the Christians Antiquis illis aedificiis haud quaquam amplius contenti Euseb Hist Eccl. Lib. 8. amplas spatiosasque in omnibus urbibus ex fundamentis erexerunt ecclesias That is to say That not contenting themselves longer with those antient edifices which had been built unto their hands in the times forgoing they erected large and goodly Churches from the very foundation in all the Cities of the Empire By which last evidence it appeareth that the Christians had in most Cities some Churches or places of Assembly of an old erection as old perhaps as the last times of the Apostles and that those old erections being grown unable to contain their multitudes they were necessitated to build new ones of a larger size and of capacity proportionable to such infinite numbers Which places of Assembly as they first called Ecclesiae as they also did the Congregation of Assembly it self so in the middle of this Age they began to be called Dominicae by the Latines and in the same signification by the Greeks Kuriacae from which last word the English word Church and the Kirk of the Scots are very probably supposed to have been derived From this time forwards the Christians spared no cost to adorn their Churches the Fabricks more magnificent than they had been formerly the Ornaments within proportionable to the outward beauties the Altars furnished with rich plate even to the envy and astonishment of the spightful Gentiles Insomuch as Felix a Pro-consul in the time of Julian the Apostate a little after the middle of the following Century at such time as the Churches were given up unto spoil and rapine is said to have cryed out on the sight thereof ãâã ãâã ãâã ãâã ãâã That is to say Behold in what rich Vessels they administer to the Son of Mary So little was it thought in those happy times that there should one day come a generation of men professing piety who should deface those Altars and destroy those Temples and cry Down with them down with them even to the ground But of this great increase of Churches with their Solemnities and Forms of Dedication we shall speak more hereafter in the close of all CHAP. VII Apparent proofs for Liturgies and Set Forms of Worship betwixt the Reign of Constantine and S. Austin's Death 1. The Form of Baptism described by Cyril of Hierusalem conform unto the ancient patterns 2. As also of administring the blessed Eucharist 3. Conclusive proofs for Liturgies or Set Forms of worship in S. Basils time 4. And from the writings of S. Chrysostom 5. The Liturgies of Chrysostom and Basil vindicated and the Objections answered which are made against them 6. Liturgies or Set Forms of worship in the Western Churches by whom and what degrees established 7. Proofs for the ancient Liturgies and prescribed Forms of worship from S. Austin's works 8. What was decreed concerning Liturgies or prescribed forms of worship in the African Councils 9. The Form of ordering Bishops Priests and Deacons prescribed and regulated 10. A prescribed Form of Marriage and Set Rights of Burial used anciently in the Church of CHRIST 11. Touching the habit used of old by God's Priests and Ministers in the officiating his Divine Service in the Congregation 12. Several Gestures used by God's people in the Congregation according to the several parts of Publick Worship 13. A brief Essay concerning the Antiquity of the Gloria Patri the time when it was first made a part of the publick Liturgies and the accustomed gesture at the pronouncing of the same WE are now come nto the setled ages of the Church when she had got the better of Idolatry and stood no more in fear of the Gentiles fury and so in probability are like to see a fuller and more perfect view of her publick Forms than in those more remote and dangerous times in which she durst not stand so much in the open light The times from Constantine unto S. Austin were the most glorious and triumphant that ever were beheld by the militant Church within which compass we intend to contain our selves and to conclude the search which we have in hand And first we meet with Cyril a right godly Bishop who in his mystagogical Orations made by him in his younger years Hieron de illust Scriptor upon the Rites and Mysteries of the holy Church presents us with such pieces of the ancient Liturgies that of Hierusalem especially that by them we are well assured of the whole that some such there were though we are so unfortunate not to have them now The first contains the Rites of Baptism in which it is declared that those who are admitted to it ãâã ãâã ãâã ãâã ãâã Being brought within the porch unto the place of Baptism and standing with their aces towards the West are commaned to stretch forth their hands and to desie the Devil as if present by them The Form of which defiance or Abrenunciation he delivereth thus Cyril Hierosol Catech. Myslag Renuntio tibi Satana omnibus tuis operibus omni pompae illius or tuae rather omni tuo cultui the very same with that which we have seen before of the former times This done the party which is to be baptized ãâã ãâã ãâã ãâã ãâã being turned from the West towrads the East is bid to say Credo in patrem filium spiritum sanctum in baptisma poenitentiae That is to say I believe in the Father and in the Son and in the holy Ghost and in the baptism of repentance This said and being brought further into the Church ãâã ãâã ãâã ãâã ãâã Id. Catech. 2. they put off their cloaths to shew that they put off the old man with all his works and being thus naked are anointed with the holy Chrism Thence being brought unto the Font ãâã ãâã ãâã ãâã ãâã every one of them is interrogated whether he doth believe in the name of the Father and of the Son and of the holy Ghost and
the third Council of Carthage I shall bethink my self of an Answer to it But sure I am that in the third Council of Carthage Caesario Attico Coss as it is said to be in all Collections of the Councils were made but 24 Canons as it is in balsamon but five and twenty as in zonaras whereof this is none And no less sure that it is told me by Baronius haud omnes in hac Synodo sanciri that all the Canons attributed to this Council were not made therein Baron Annal. Eccla An. 397. n. 46. nor is it to be found in the Collection of the Canons of the Councils of Carthage either of Zonaras or Balsamon or in the Codex Canonum published by Justellus and therefore in all probability made in none at all Next look we on the other parts of the publick Liturgies for other parts there were besides the ministration of the Sacraments and the daily Service and we shall find as undeniable Authorities for defence of those as any of the former before remembred Of these I shall insist upon no more at this present time than the Form of ordering Bishops Priests and Deacons and that of solemnizing Matrimony to which we shall adjoyn their Form and Rites of Burial and so descend at last to a conclusion And first for that of Ordination whereas the ancient Form thereof had been interrupted and many of the Rulers of the Church had been too sensibly indulgent to their own affections in the dispensing of the same it pleased the Fathers in the fourth Council of Carthage not so much to ordain and constitute new Forms and Ordinances as revive the old A Council of that note and eminance that as the Acts thereof were approved and ratified by Pope Leo the great if that add any thing unto them Binius in titulo Concil To. 1. p. 587. edit Col. Id. Ibid. p. 591. so by the same the following Ages of the Church did use to regulate and dispose the publick Discipline Adeo ut hoc Concilium Ecclesiae disciplinae ad pristinam consuetudinem revocatae quasi promptuarium semper meritoque apud posteros habitum fuit as saith Binius truly Now amongst those they which first lead the way unto all the rest declare the Form and manner to be used in all Ordinations whether of Bishops Priests and Deacons or of inferiour Officers in the Church of Christ And first for Bishops especial care being taken for an inquisition into their Doctrine Life and Conversation Concil Carthag IV. can 1. it is decreed that when a Bishop is to be ordained two other Bishops are to hold the Book of the holy Gospel over his head and whilest one of them doth pronounce the blessing the rest there present lay their hands upon his head Episcopus cum ordinatur Ib. Can. 2. duo Episcopi panant teneant Evangeliorum codicem super caput cervicem or rather verticem ejus uno super eum fundente benedictionem reliqui omnes Episcopi qui adsunt manibus suis caput ejus tangant So the canon goeth And this is still observed in the Church of England save that the laying of the Book on the parties head is turned and as I think with more significancy into the putting of the same into his hand Then for the ordering of the Priest or Presbyter it is thus declared Presbyter cum ordinatur Episcopo eum benedicente manum super caput ejus tenente Ib. Can. 3. etiam omnes Presbyteri qui praesentes sunt manus suas juxta manum Episcopi super caput illius teneant When a Presbyter is to be ordained the Bishop giving the benediction or saying the words of Consecration and holding his hand upon his head all other Presbyters then present are to lay their hands upon his head near the hand of the Bishop And this is also used and required in the Church of England save that more near unto the Rule and prescript of Antiquity three Presbyters at least are to be assistant in laying hands upon the party to be ordained And last of all for that of Deacons it was thus provided solus Episcopus qui eum benedicit manum super caput illius ponat Ibid. Can. 4. that the Bishop only who ordains should lay his hand upon his head The reason of the which is this quia non ad Sacerdotium sed ad ministerium consecratur because he is not consecrated to the Office of Priesthood but to an inferiour ministry in the house of God Nor is the Deacon otherwise ordained than thus in the Church of England Here are the Rites the visible and external signs but where I pray you are the Forms the prescribed words and prayers which are now in use I answer that they are included in those two phrases benedicere and fundere benedictionem to bless to give the benediction or pronounce the blessing For as a Writer of our own very well observes Benedicere hic nibil aliud est quam verba proferre Mason de Minist Angl. l. 2. cap. 17. per quae horum Ordinum potestas traditur To bless saith he or give the benediction is nothing more nor less than to say those words by which the power of Order is conferred on every or either of the parties which receive the same And that the Form of words then used was prescribed and set not left unto the liberty of every Prelate to use what Form of words he pleased so he kept the sense we saw before in that of Zonaras where he affirmed that the Canon formerly remembred about the using prescribed Forms in the Church of God did reach to Ordination also ãâã ãâã ãâã ãâã ãâã In Ordinations Zonaras in Concil Carth. Can. 117. saith the Scholiast the Bishop or Chief Priest laying his hands on him that came to be ordained was to recite the usual and accustomed Prayers Statas preces exequi solitus est as the Translator of the Scholiast And this may be observed withal that though this Council be of good antiquity as being held An. 398. yet almost all the Acts thereof and those especially amongst the rest were rather declaratory of the antient Customs of the Church of CHRIST Baron Annal. Eccl. An. 398. than introductory of new as both Baronius and Binius do affirm and justifie That which remains concerns the Form of Marriage and Rites of Burial to which a little shall be added of those pious Gestures used by them in the Act of publick Worship and that being done I shall conclude And first for Marriage there is no question to be made but that from the beginning of Christianity it hath been celebrated by the Priest or Minister with publick Prayers and Benedictions and most times with the celebration of the blessed Eucharist whereof thus Tertullian Vnde sufficiam ad felicitatem ejus matrimonii enarrandam Tertullian ad uxorem l. 2. quod Ecclesia conciliat confirmat
Roman Presbyters till that time officiating in their turns or as their Bishop did appointed them in the Church Episcopal Thus are we to understand that passage of Rabanus Maurus cited in the last Section of our first Chapter where speaking of Jacobs anointing the Pillar he telleth us of him erexit Lapidem in Titulum vocans eum locum domum Dei De institut Cleric l. 1. c. 14. that by so doing he erected the Pillar into a consecrated place or Church calling it by the name of Bethel or the House of God His meaning is that by the anointing of this Pillar the place did after get the Title of a Church or reputation of a Temple by the name of Bethel And thus we are to understand that passage in the Canon Law in which it is decreed that Bishops shall admit none into holy Orders sine merito Titulo that is to say not being sufficiently qualified in respect of merit and not provided of some Church to officiate in For should the word Titulus be interpreted of any Academical or Civil Title any Man graduated in the Universities or dignified with the Title of Gent. Esquire c. and otherwise of sufficiency in point of Learning might challenge Orders from the Bishop which was the thing the Canon did purposely strike at the better to prevent the multitude of wandring clerks who having no Churches of their own would thrust themselves into other Mens Cures to the dishonour of their Order the great disturbance of the Church and the confusion of all sacred and spiritual Offices What inconveniences the gross neglect of this prudent Canon hath brought upon the Church in these latter times Notius est quam ut stilo egeat is too well known to be related And finally thus the word Titulus must be understood in the two Epistles of Pope Pius which before we spake of according to the Ecclesiastical notion of it in those elder times The next word here to be explained is the Greek ãâã ãâã ãâã ãâã ãâã promiscuously used both for the Act and Ceremonies of the Dedication and for the celebration of the Feasts of such Dedications either once or annually The word derived from ãâã ãâã ãâã ãâã ãâã which is to consecrate and devote to an holy use and it is so taken in the 9th Chap. to the Heb. v. 19. where it is said ãâã ãâã ãâã ãâã ãâã In the first institution of which Festival as it related to the Jews in the Book of Maccabees the days thereof are called ãâã ãâã ãâã ãâã ãâã the days of the Dedication of the Altar Macca 4.59 But in the Gospel of St. John in one word ãâã ãâã ãâã ãâã ãâã i.e. Encaenia for so both Beza and the vulgar translation read it the word as it denoteth both the Dedication and the Festivals of it being continued long after in the Church of Christ A word so frequently used by the old Greek Fathers that it occurreth no less than seven times in one Column of the Greek and Latin Edition of Athanasius that is to say in his Apology to Constantius the then Roman Emperour More of this we shall see hereafter in some following Sections Now I note only for the close Athaâ Tom. 1. fol. 685. that the Dedication of Churches or places for Religious Worship hath all the characters of Antiquity universality and consent of people Semper ubique ab omnibus as Vincentius Lerinensts hath it which are required unto the knowledg or notification of an Apostolical Trandition as this seems to be Our second rank of Arguments to prove the high esteem which the Dedication of sacred places had in former times is taken from the great Solemnities the general concourse of people he magnificent Feasts used anciently by all sorts of Men on those occasions First look upon the Dedication of Solomons Temple and we shall find that there assembled at that time and on that occasion the Elders of Israel and all the heads of the Tribes the chief of the Fathers of the children of Israel 1 Kings 8.1 All the men of Israel v. 2. the Priests and Lveites v. 4. Nor were the Sacrifices short of this great Assembly it being said that Solomon sacrificed to the Lord 22000 Oxen and 120000. Sheep v. 63. so many that they could not be told nor numbred for multitude ver 5. Here is sufficient not only for a solemn Sacrifice but a Royal Feast sufficient for the entertainment of a million of people and such a Royal Feast indeed was made by Solomon to add the greater honour to the Dedication of of that glorious Temple For so it followeth in the Text. 1 Kings 8.65 And at that time Solomon held a Feast and all Israel with him a great Congregation from the entring in of Hamath unto the River of Egypt before the Lord our God seven days and seven days even fourteen days The second Temple as it was short of this in bigness and external beauties for which see Esr c. 3. v. 12. so fell it short also in the Pomps of the Dedication the people being then in a low condition impoverished by their long Captivity and not fully setled And yet the Scripture doth inform us Ezr. 6.16 17. That the children of Israel the Priests and the Levites and the rest of the children of the Captivity kept the Dedicatio of this House of God with joy And offered at the Dedication of this HOuse of God an hundred Bullocks two hundred Rams and four hundred Lambs For short indeed of the magnificence of Solomons in those glorious days described so fully in the 4th of the 1st of Kings and yet agreeable enough to their present fortunes as before was noted Of the Solemnities and Feasts of the Dedication in the time of Judas Maccabeus we have spoke already and shall speak more thereof anon that being the Original of the like Annual Feasts in the Church of Christ Proceed we next unto the Dedication of this Temple when new built of Herod of which Josephus telleth us thus ãâã ãâã ãâã ãâã ãâã That is to say Joseph l. 15. c. 14. They celebrated a great Feast in honour of the restauration of the Temple Which being told us in the general he next after addeth That the King offered 300 Oxen unto God and the rest of them each one accoring to his ability offered so many Sacrifices as that scarcely they may be comprehended in number for that their multitude exceeded their estimate The Romans guided by Example or the light of Nature performed these Dedications with as great solemnity as probably with as sumptuous Feasts as the Jews had done in the times before them Concerning which besides what hath been said already we need but look upon the Dedication of the Capitol in the time of Vespasian the pomp and order of it thus described by Tacitus first in the way of Preamble or preparation Cor. Tacit. hist l. 4. Vndecimo Kal. Julias serena
of work since the time of the old Martin Mar-prelat began to teem again with a new brood of Libellous Pamphlets the Females of Sedition as a Learned Gentleman truly calls them in which the Bishops were reproached with Innovating in the Worship of God here by Law established in order to some dark design to bring in Popery The antient usages of the Church grounded on Law required by Canon and Authorized by the stamp of Supream Authority had lien so long under the Rubbish of neglect and discontinuance by the remisness to say no worse of it of the former Government that the endeavour of reducing them to use and practice was forthwith clamorously branded with the odious name of an Innovation though when it came unto the trial the Innovation lay at their doors who had raised he clamor Amongst which Innovations so unjustly charged there was none made a greater and more general noise than the requiring a set Form of Prayer to be used by Preachers before their Sermons imputed by H. E. to the late Archb. as an act of his and yet confessed so much he was transported by his spleen and passion to be prescribed in the Canon of 603. full 30 years before that Prelate had attained the See of Canterbury During these heats I was requested by the Right Reverend Father in God the Lord Bishop of W. to ease him of some pains in searching into the constant practice of this Church since the Reformation as to that particular as also to consider of the grounds and motives which might induce the Bishops of those times to compose the Canon in which that Form had been prescribed that haing satisfied himself in all points which concerned that Argument towards which my poor endeavours were not likely to contribute much he might with greater confidence require the Clergy of his Diocess to conform unto it An employment which I undertook with a ready chearfulness as one that had been always trained up in the School of obedience and looked upon the just motions of my Superiors as in the nature of commands What satisfaction this discourse then gave unto hisLordship I forbear to add and what contentment it may give to the Reader now I forbear to guess The fate of Books depends not in these times as in those before on the capacity of the Reader but on his private interess so as it is not to be hoped that such as are approved by some will be liked of all though most of those who may mislike may give no sufficient reason for it All therefore which I have to do is to submit it to the judgment of the equaland unbyassed Reader from whom I am as willing to receive satisfaction in any controverted point as to use my best endeavours to give it to him And so good Reader I conclude with those words of the Poet Tu vergo si quid novisti rectius istis Candidus imperti si non his utere mecum If thou hast better reasons lend me thine Or otherwise make bold with these of mine A BRIEF DISCOURSE Touching the Form of Prayer c. 1. The Introduction to the whole 2. The Canon of the year 1603. 3. The meaning and purpose of that Canon 4. The Injunction of Qu. Elizabeth to the same effect 5. The Injunction of King Edward VI. to the same effect 6. The like Injunction of King Henry VIII 7. The ground and reason of the Injunction of that King and the exemplification of it in the practice of Bishop Latimer 8. The difference between Invocation and that bidding of Prayer which is required by the Canon 9. The Canon justified by the practice of Bishop Andrews 10. By the practice of Bishop Jewel in Qu. Elizabeths time 11. By the practice of Archbishop Parker in King Edwards time 12. By the like practice of Bishop Latimer in that Kings time also 13. More of the practice of Bishop Latimer in this point 14. The same proved also by the practice of Bishop Gardiner 15. The result arising both from the precept and the practice of the Church herein 16. How the now Form of Prayer by way of Invocation was first taken up 17. No Prayer by way of Invocation used by the Antients in their Sermons 18. The Prayer appointed by the Canon and Injunctions used rather heretofore as a part of the Sermon than as a preparation to it 19. Bidding of Prayer more consonant unto the meaning of the Law than any set Prayer in the way of Invocation 20. Bidding of Prayer more proper for the place or Pulpit which was not made for Prayer but for Exhortation 21. The like concluded from the posture of the Preacher also 22. Some inconveniences arising from the Form of Prayer by Invocation 23. More inconveniencies of that nature by accusing the Liturgie as defective 24. The conclusion and submission of the whole to his Lordships judgment INventae erant Epistolae ut certiores faceremus absentes si quid esset quod eos scire aut nostrum aut ipsorum interesset Epistles were devised as Tully writes to Curio to this end and purpose that we might certifie the absent of those things which are most proper for their knowledge and our relation They are our Messengers for love our Posts for business our Agents in the managing and dispatch of the weightiest Affairs such as most nearly do concern us which being a chief Use and Benefit of Letters no marvail if they have been used in all former Ages not only to maintain an intercourse between Friends in point of Amity but to lay down in them our resolutions as occasion is in point of Controversie The several Writings in this kind of the antient Authors as well the Christian as the Gentile what are they but so many precepts and directions by which to regulate our Conversations or reasons and authorities on the which to rest our judgments Upon which ground my most Honoured Lord I have adventured to declare by this way of Letter what I have found upon due search in answer to the proposition which your Lordship recommended to me touching the Form of Prayer appointed in the Canon to be used by Preachers before the Sermon Of which such question hath been made in these busie times whether it ought to be by way of Invocation as a formal Prayer or else by way of Exhortation as a bidding of Prayer For resolution of the which I shall first lay down the very Canon and after briefly shew unto you what is most like to be the true intention of it out of the publick Monuments of this Church and constant practice of those men who are above exception for the point in hand and also by such other pregnant reasons as I have thought most proper to confirm the same Now for the title of the Canon it runs thus Can. 55. The Form of a Prayer to be used by Preachers before their Sermons The body of it is this 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 that is for the whole Congregation of Christian people dispersed through the whole world and especially for the Churches of England Scotland and Ireland And herein I require you most especially to pray for the Kings most excellent Majesty our Sovereign Lord James King of England Scotland France and Ireland Defender of the Faith and Supreme Governour in these his Realms and all other his Dominions and Countreys over all Persons in all causes as well Ecclesiastical as Temporal Ye shall also pray for our gracious Queen Ann the noble Prince Henry and the rest of the Kings and Queens Royal Issue Ye shall also pray for the Ministers of Gods holy Word and Sacraments as well Archbishops and Bishops as other Pastors and Curats Ye shall also pray for the Kings most honourable Council and for all the Nobility and Magistrates of this Realm that all and every of those in their several callings may serve truly and painfully to the Glory of God and the edifying and well-governing of his people remembring the accompt they must make Also ye shall pray for the whole Commons of this Realm that they may live in true Faith and fear of God and humble obedience to the King and Brotherly Charity one to another Finally let us praise God for all those that are already departed out of this life in the Faith of Christ and pray unto God that we may have grace to direct our lives after their good examples that this life ended we may be made partakers with them of the glorious Resurrection in the life everlasting Always concluding with the Lords Prayer So far the Letter of the Canon in which there was not any purpose nor in the makers of the same to introduce into the Church any Form of Prayer or Invocation save those which were laid down in the Common prayer Book nor indeed could they if they would the Statute 1 Eliz. being still in force but to reduce her Ministers to the antient usage of this Church which had been much neglected if not laid aside The Canons then established were no late Invention as some give it out but a Collection of such Ordinances and pious Customs as had been formerly in use since the Reformation which being scattered and diffused in several Injunctions Orders and Advertisements published by K. Henry VIII K. Edward VI. and Q. Eliz. or in the Canons of particular Convocations in those times assembled or otherwise retained in continual practice was by the care and wisdom of the Clergy in the Synod at London An. 1603. drawn up together into one body and by his Majesty then being Authorized in due form of Law And being so Authorized by his Majesty the Canons then made had the force of Laws and were of power to bind the Subjects of all sorts according to their several and respective concernments as fully and effectually as any Statute or Act of Parliament can bind the Subject of this Realm in their goods and properties For which consult the Statute 25. H. 8. cap. 19. and the practice since Which as it may be said of all so more particularly of the Canon now in question of which it is to be considered that the main body of the same had been delivered formerly almost verbatim in the Queens Injunctions published by her Royal and Supream Authority in the first year of her Reign Anno 1559. which I will therefore here put down that by comparing both together we may the better see the true intention of that Canon and what is further to be said in the present business The Queens Injunction is as followeth The title this The Form of bidding the Prayers to be used generally in this uniform sort and then the body of it is this Ye shall pray for Christs holy Catholick Church that is for the whole Congregation of Christian people dispersed throughout the whole world and especially for the Churches of England and Ireland and herein I require you most especially to pray for the Queens most excellent Majesty our Soveraign Lady Eliz. Queen of England France and Ireland Defender of the Faith and supream Governour of this Realm as well in causes Ecclesiastical as Temporal You shall also pray for the Ministers of Gods holy Word and Sacraments as well Archbishops and Bishops as other Pastors and Curats Ye shall also pray for the Queens most honourable Council and for all the Nobility of this Realm That all and every of these in their callings may serve truly and painfully to the glory of God and edifying of his people remembring the accompt they must make Also you shall pray for the whole Commons of this Realm that they may live in true faith and fear of God in humble Obedience and brotherly Charity one to another Finally let us praise God for all those that are departed out of this life in the faith of Christ and pray unto God that we may have grace to direct our lives after their good example that after this life we may be made partakers of the glorious resurrection in the life everlasting These are the very words of the Injunction wherein it is to be observed that as the Canon hath relation to this Injunction so neither this Injunction nor any thing therein enjoyned was of new erection but a Reviver only of the usual Form which had been formerly enjoyned and constantly observed in King Edwards days as we shall see by looking over the Injunction published and the practice following thereupon in the said Kings Reign Now the Injunction of King Edward the 6. is in this Form following The Title thus The Form of bidding the Common prayers and then the Form it self You shall pray for the whole Congregation of Christs Church and especially for this Congregation of England and Ireland wherein first I commend to your devout prayers the Kings most excellent Majesty supreme Head immediately under God of the Spiritualty and Temporalty of the same Church And for Queen Katharine Dowager and also for my Lady Mary and my Lady Elizabeth the Kings Sisters Secondly you shall pray for my Lord Protectors grace with all the rest of the Kings Majesties Council for all the Lords of this Realm and for the Clergy and Commons of the same Beseeching Almighty God to give every one of them in his degree Grace to use themselves in such wise as may be to Gods glory the Kings honour and the weal of this Realm Thirdly you shall pray for all them that be departed out of this world in the faith of Christ that they with us and we with them at the day of Judgment may rest both Body and Soul with Abraham Isaac and Jacob in the Kingdom of Heaven This was the Form first published in the beginning of the Reign of King Edward VI. and it continued all
his time save that the latter clause was altered and that for praising God for Saints departed put instead thereof as we may see in Bishop Latimers Sermon preached at Stanford whereof more anon Hitherto are we clear for King Edwards time and no less clear are we for King Henries also especially for the latter part thereof in which the use of Bidding prayers or moving the people unto prayer had by him been imposed upon the Clergy before this time the people had been trained up in a very gross ignorance not knowing explicitely the Articles of their belief accustomed to a Latin service in their publick Churches and to a daily stint of Pater-nosters and Ave-Maries in the Latin tongue which few or none of them understood But that King having taken on himself the Title of supreme Head of the Church of England and adding of the same to the stile Imperial viz. Anno 1535 there issued out an order by his Authority in this Form that followeth This is an Order taken for Preaching and Bidding of Beads in all Sermons to be made within this Realm First Whosoever shall Preach in the presence of the Kings Highness and the Queen's Grace shall in the bidding of Beads pray for the whole Catholick Church of Christ as well quick as dead and especially for the Catholick Church of this Realm and first as we be most bounden for our Soveraign Lord King Henry the VIII being immediatly next under God the only supreme Head of this Catholick Church of England And for the most gracious Lady Qu. Anne his Wife and for the Lady Elizabeth Daughter and Heir to them both And no further Item the Preacher in all other places of this Realm not in the presence of the Kings said Highness and the Queens Grace shall in the bidding of the Beads pray first in manner and Form and word for word as is above ordained and limited Adding thereto in the second part For all Archbishops and Bishops and for the whole Clergy of this Realm And specially such as the Preacher shall name of his devotion And thirdly for all Dukes Earls Marquess's and for all the whole Temporalty of this Realm and specially for such as the Preacher shall name of devotion And finally for the souls of all them that be dead and specially for such as it shall please the Preacher to name So far the very words of the Injunction as it relates unto the business now in hand which differs very little if at all in Form and fashion though there be some difference in the matter from those which followed in the Reign of K. Edward VI. and Q. Eliz. both of which out of question took their hint from hence Besides it is to be observed that the said King having assumed unto himself the stile and Title of supreme Head of the Church of England as before is said did before this by Proclamation dated June 9. An. 1534. declare and signifie his Royal pleasure that all and all manner of Ecclesiastical persons should teach preach publish and declare in all manner of Churches the said his just Title Stile and Jurisdiction on every Sunday and high Feast throughout the year which after was enjoyned in the Injunction of the year Anno 1536 set out by the Lord Cromwell being then Vicar General with the Kings authority As also in the Injunctions of King Edward the 6. An. 1547. which again was revived in the Queens Injunctions Anno 1559. As after in the first Convocation of King James in the year 1603. And besides this it was appointed in the said Injunctions of King Henry the 8. that the Preacher or Parochial Priest should every Sunday in the Pulpit rehearse distinctly the Lords prayer the Articles of the Creed and the ten Commandments in the English Tongue for the better instructing of the people in their duties both to God and Man which being ordered at the same time as the bidding of the Beads in the Forni spoken of before was first enjoyned shews plainly the intention and effect of both to be no other than to instruct the people in the principles of faith and piety So that as well to teach the people how to pray and what things they chiefly were to pray for in the publick meeting as to make known unto them the Kings just Title by which they were to recommend him in their devotions the Form before remembred of Bidding prayers or Beads was prescribed the Priests by them to be proposed unto the people in their several Sermons For instance of the which in point of practice in the said Kings time we need but look upon a Sermon of Bishop Latimers being that before the Convocation Anno 1536. which was the 28. of King Henries Reign In which being entred on his matter as the use then was he thus bids the prayers That all that I say shall may turn to the glory of God your Souls health and the edifying of Christs Body I pray you all to pray with me unto God and that also in your Petitions you desire that these two things he vouchsase to grant us First a mouth for me to speak rightly next Ears for you that in hearing me you may take profit at my hands and that this may come to effect you shall desire him unto whom our Master Christ bad we should pray saying even the same prayer which Christ himself did Institute Wherein we shall pray for our Sovereign Lord the King chief and supreme Head of the Church of England under Christ and for the most excellent gracious and vertuous Lady Queen Jane his most lawful Wife and for all his whether they be of the Clergy or Laity whether they be of the Nobility or else other his Grace's Subjects humbly beseeching Almighty God that every one of us even from the highest to the lowest may in his degree and Calling earnestly endeavour to set forth the glory of God and the Gospel of his Son Christ Jesus that so living in his fear and love we may in the end of our days depart out of this life in his friendship and favour For these graces and what else his wisdom knoweth more needful for us let us pray as we are taught saying Our Father c. Put all that hath been said together and the sum is this That if we do interpret the Canon of the year 1603. by the Queens Injunctions and construe both of them according to the Injunctions in King Edwards and King Henries days we shall see plainly that the Form of prayer appointed by the Canon is no new Invention neither obtruded on the Church by the Bishops of these times on a design to stint the Spirit as some now give out or on a like design of Archbishop Bancroft and the Prelates of his time as is said by others but carried and transmitted from hand to hand since the very first beginning of the Reformation nor did it stand thus only in point of Law not being reduced unto practice
but stood thus also in the practice of our Predecessors though not so frequently in these last as the former times as shall be presently made good by Witnesses and Proofs of unquestioned credit Mean while the Canon and Injunctions being laid together there will be little difference found between them in sum and substance except that praying for the dead used in the latter times of King Henry the 8. and the beginning of the Reign of King Edward the 6. hath since been changed into praising God for their departure in the faith and Gospel of our Lord and Saviour and at all nothing in the Form or any circumstance considerable in the present business for if we look upon the prayer therein appointed we shall find these four things to be considered 1. The substance or matter of it being the heads therein recited viz. the Catholick Church the Kings Majesty the Qu. the Royal issue the L Ls. spiritual and temporal 2. The phrase or garb of speech wherein the matter is expressed in those words or in other to the same effect 3. The quantity of time which is allowed for those expressions as briefly as conveniently we may and last of all the Form thereof being the point that is most in question which plainly is to be by way of exhortation Ye shall pray and I require you most especially to pray and not by way of Invocation with an immediate address to Almighty God as Men use it now Therefore as in King Edward's and the Queens Injunctions it is called a Bidding of Prayers the Form of bidding prayers generally to be used after this uniform sort and the Form of bidding the Common Prayers The Form of bidding the Beads in King Henries Injunction So in the Canon it is called a Moving it being therein ordered that before all Sermons Lectures and Homilies Preachers and Ministers shall move the people to joyn with them in prayer c. Bidding and Moving are two words but to one effect for when we bid the people pray we move them to it and in the Congregation we have no way to move the people but by that of bidding or exhorting Prayer as Saint Basil hath defined it ãâã ãâã ãâã ãâã ãâã is requiring of some good from the hands of God and doth imply a punctual and immediate address unto him which is the peoples office to the Lord Almighty Bidding of prayer as the Injunctions or moving Men to pray as the Canon hath it is the Priests office to the people wherein he not only exhorts them to the performance of that Duty but layeth them down a Summary and brief recital of those things which they are to pray for as members of that one mystical Body whereof Christ Jesus is the Head Now where it is alledged by some who have turned Bidding into Praying that in the Canon it is not ordered precisely that Ministers shall move the people to joyn with them in prayer in this Form that followeth but only in this Form or to this effect It 's true what they alledge as unto the words though not as to the use they make thereof For by these words to this effect the Church hath no intent or meaning to give Men liberty to devise new Forms of Prayer nor indeed could she if she would as before we noted or to desert as well the usage of those Men which had been most obedient to her publick Orders as the Injunctions on the which the said use was founded Wherefore these words to this effect must have no reference to the Form and manner of expression for it is called in the Canon a moving of the people to joyn in prayer but only to the words and phrase it being not the Churches purpose to bind her Ministers precisely to the words which are there laid down but that in that very Form of words or other words to that effect they should move the people to be mindful of those particular Heads for which they were to joyn with him at the close of all in the Lords prayer as appeareth plainly by that passage of the Prayer in Bishop Latimers spoken of before That this and none but this was the Churches meaning will be easily proved and made apparent by the practice of the chiefest and most eminent persons who are called by Aristotle ãâã ãâã ãâã ãâã ãâã Eth. l. 1. For those who have the best authority to interpret Canons I mean my LLs. the two Archbishops with the greater part of the Bishops have and do use no other Form than that of Bidding or of Moving And so do also many antient Doctors both in the Universities and Cathedral Churches who being originally accustomed to the Form of Bidding have not yet turned their stile to a Form of Praying But since to speak of those who are now alive may possibly be subject to misconstruction we will take Counsel with the dead whose actions of this kind may be our example and their proceeding in this point our warrant of these I will make instance of five alone though I could in more all of the Hierarchie all Men of high esteem in their several times and therefore such as may be followed with most safety in the present business Of these the last in course of time was the most Learned Bishop Andrews of whom to say no more we may say with safety that he was Canonum observantissimus who being as he was a practised Preacher long time before and after the making of the said Canon did use no other Form of Prayer than that of Bidding All those that heard him cannot but confess that so it was and in the body of his Sermons collected by my Lord of Canterbury that now is and my Lord of Ely that then was there are some Tracts and footsteps of it which make it evident unto those that heard him not For this consult his 3d Sermon in Lent Anno 1593. his sixth in Lent 1596. his sixth for Whitsuntide Anno 1613. More specially in his second of the holy Ghost Anno 1608. in which immediately upon the division of his Text as his custom was he thus moves the people or which both comes to one he thus bids the prayers But for that there is no speaking of the Spirit without the Spirit nor bearing neither to the end that hearing and speaking he may help our infirmities c. And in his ninth Sermon of the Fifth of November 1617. the division ended as before he thus proceeded That these be done and that they may be done and that those things which shall be spoken may tend to this that they may be done c. Which last two passages being preambles or introductions unto his form of bidding Prayers give us an hint of that which we may find laid down at large in his Latine Sermons extant in his opuscula collected by the same most Reverend Prelates particularly in that before his Sermon Preached pro forma when he went out Doctor and that at the
Council the Spiritualty and Temporalty And I shall desire you to commend unto God with your prayers the Souls departed unto God in Christs Faith and among those most especially our late Sovereign Lord King Henry VIII your most noble Father for these and for grace necessary I shall desire you to say a Pater-nosler and so forth Which Form of his agrees most exactly with that order in the Kings Injunction not altered then in that clause for the Saints departed which as it seems continued till the alteration of the publick Liturgy Anno 1552. and then was changed with the same In other things no difference between him and that other Form which was commanded and set forth by the Queens Injunction and between him and Bishop Latimer so little that it may seem to be in words more than meaning In both we have a clear and pregnant evidence that then they used no proper and direct address to God in a formal Prayer of their own devising but only laid before the people some certain heads they were to pray for which in the Language of that time was called Bidding of prayer We should now look upon the practice in King Henries days but that I think no question can or will be made in that particular considering the severe temper of that Prince in exacting full obedience unto all his Mandates or if there be that Form of Prayer which we find used by Bishop Latimer in his Sermon Preached before the Convocation in the 28th of that Kings Reign which before we spake of may serve once for all without further Instances which brings the precept and the practice to the like Antiquity Put all that hath been said together and the sum is this That if we do interpret the Canon of the year 1603. by the Queens Injunctions and construe both of them according to the Injunctions in King Edwards and King Henries days seconded by the constant practice in all times succeeding we shall see plainly that in the intention of the Church we are to use no Prayer before our Sermons by way of Invocation to God but somewhere in them or before them to use a Form of Bidding prayer by way of Exhortation to the Auditory This said we will declare in brief how the new Form of Prayer by way of Invocation and address to God which is now generally taken up came in use amongst us and afterwards lay down some reasons not so much to oppose that Form of Invocation lately taken up as to establish and confirm the other Form of Bidding prayers founded upon the Canon the Injunctions and the antient practice Now this new Form of Invocation to deal plainly in it was first contrived and set on foot by the Puritan faction who labouring with might and main ãâã ãâã ãâã ãâã ãâã as the saying is to overthrow the publick service of this Church then by Law established endeavoured to advance in the place thereof an Arbitrary and Extemporary Form of Prayer of every ptivate mans devising and that not only before but after Sermon Calvin had so appointed in Geneva and Knex in Scotland and rather than not have it so in England also the Brethren were resolved to put all in hazard This when they could not compass with their noise and clamour they fell upon a way which came somewhat near it and was more likely far to effect their purpose Their Lecturers and Preachers yea and followers too not coming to the Church till the Service ended and their own Prayer was to begin The Book of dangerous practices and positions writ as was thought by Bishop Bancroft though not then a Bishop will give us some of those examples take one among them for a tryal and you shall find him boast himself that every Sabbath so he called it not medling with the Liturgy prescribed he used to Preach unto his people Ego singulis sabbatis si non alius adveniens locum suppleat cum praescriptâ liturgias formula nihil habens commercii in coetu concionem habeo What he professed for himself was then the practice of them all some of them as it is observed in the Conference at Hampton Court being content to walk in the Church-yard till Sermon time rather than to be present at publick prayer and is still I fear used by many Lecturers in and about the City of London Thus having limited all Gods Service unto Preaching and some Extemporary Prayer of their own devising they brought the people at last unto this persuasion that in the publick Liturgy there was nothing but a meer formality which the Law enjoyned Their Arbitrary and Extemporary Forms of Prayer savouring only of the Spirit and true devotion which when they could not bring about at the first attempt they practised with a counterfeit Devil to undertake it The seven of Lancashire when they were taught by Mr. Darrel to play the Demoniacks were also taught by him to promote the cause As often as any of those Ministers who were conformable to the Church and kept themselves unto the Forms of the publique Liturgy did come to visit them and in their hearing read some Prayers out of the Common-prayer Book the Devil was as quiet as any Lamb as if he were well pleased with that Form of Service or that there was not any thing in those Prayers or the men that used them to trouble him or disturb his peace But when as Mr. Darrel and other Brethren of the Non-conformity approached in sight who used to fall upon him with whole volleys of raw and indigested Prayers of their own devising such as they had prepared and fitted for the present occasion then were the wicked Spirits much more troubled and perplexed extreamly whereby you may perceive that even the Puritans also had a kind of Holy-water with which to fright away the Devil lest else the Papists should in any thing have the start before them And whereas the Injunction had restrained the Clergy to some certain heads by them to be commended to the Peoples prayers these men took neither care of the Form or matter of the said Injunction not of the Form for they directed their address to Almighty God in manner of a formal prayer as hath since been used against the Canon nor of the matter of the same for they began their Prayer with a long confession or a discourse rather of their own uncleanness and the corruption of mans nature fill'd it with praise and thanksgiving for particular blessings even for their Godly friends and acquaintance and ended it with a kind of a charm or transubstantiating as viz. That the words which they should speak might not be entertained as the words of a mortal man but as they were indeed the words of the immortal and living God For in that very stile I have heard it often nay they went so far in the end that the Visitation of the Sick prescribed by the Church was quite laid aside their weak estate being reduced unto
Rubr. after the Psal it is appointed in her Rubrick that at the reading of the Lessons the Minister which reads shall stand and turn him so as he may be best heard of all such as be present which shews plainly he was to look another way when he said the Prayers And lest it may be said that the other way was not directly from the people but askew upon them which yet would ill become the Preacher we find it among other things objected by the Puritan faction in Queen Elizabeths time not only that the Ministers did say some part of Divine Service within the Chancel where he must needs look askew upon them but that at other times his face was turned away from them altogether whereof see Hooker l. 5. Sect. 30. which makes me wonder by the way that all or most part of our Reading-pews should be of late so placed that contrary both to the Churches Order and the antient practice the Minister when he readeth the Prayers looks downwards towards the lower end of the Church and not unto the East as he ought to do so then the Preacher in the Pulpit turning himself unto the people and making himself the object of their Eyes as he of their attentions cannot be thought to pray to God but if he pray at all to the people rather and on the other side the Form of Bidding prayers being by way of Exhortation and so purposed doth fit as well the posture of the Preacher as it doth the place Lastly the Form of Bidding prayers stands more with the intention of the Church than that of Invocation because it doth avoid some inconveniences and absurdities which do arise upon the other For first whereas the Church prescribes a set Form of prayer in her publick Liturgy from which it is not lawful for any of her Ministers either to vary or recede she did it principally to avoid all unadvised effusions of gross and undigested prayers as little capable of piety as they are utterly void of Order and this she did upon the reason given in the Milevitan Council viz. lest else through ignorance or want of Care any thing should be uttered contrary to the Rule of Faith ne forte aliquid contra fidem vel per ignorantiam vel per minus studium sit compositum as the Canon hath it But were men suffered to enjoy a liberty of Praying and saying what they listed before their Sermons in vain had the Church bound us to set Forms of prayer in the common Liturgy upon several penalties when men might afterwards run riot how they pleased in their particular prayers before their Sermons without blame or censure And though perhaps in some Churches of the Reformation in which there is no publick Liturgy or set Form of Divine Service to which both Priest and people are obliged to conform themselves it may be lawful for the Preacher to use such prayers both before and after Sermon as the consideration of that great work and the necessities of the people may invite him to yet it is otherwise with us in the Church of England where all these points are carefully provided for in the Book of Common-prayers which in these other Churches are made the Subject of the Preachers Now where some men conceive they obey the Canon in case they pray in that Form or to that effect those who do so conceive it shew in their deeds that they as little care for the effect as for the Form we plainly see by the effects what that effect of theirs would tend to what is the issue of that liberty which most Men have taken too many of that sort who most stand upon it using such passages in their prayers before their Sermons that even their prayers in the Psalmists language are turned into Sin And for the brevity therein required as briefly as conveniently they may they neglect that also and study to spin out their prayers to a tedious length against all convenience Besides whereas the Church intendeth nothing more in her publick Canons than an uniformity in Devotion this leaving men to themselves in such a special part of Gods publick Service as that now is made would bring in a Confusion at the least a Dissonancie and so destroy that blessed Concord which the Church most aims at Both which absurdities or inconveniences call them what you will are happily avoided by that Order of Bidding prayers by the Church intended A third and greater inconvenience than the other two which would and doth arise from that Form of Prayer by way of Invocation is that it doth accuse the publick Liturgy as insufficient and defective For were it thought that the Confession in the Service-book and those particular Prayers Collects Hymns Thanksgivings and Ejaculations which are therein used were either perfect in themselves or acceptable unto God to what end should we add a prayer of our own devising that were to light a Candle before the Sun and therefore they that stand upon it do in effect as much as if a man should say my Friends and Brethren make no account of any thing which you hear from the Common-prayer-book in which is nothing to be found but the voice of Man but hearken unto me and by me what the Churches say to the Spirit or as a Puritan Tradesman once served my old Chamber-fellow Mr. L. D. meeting one time by chance at Dinner my Chamber-fellow being the only Scholar in the Company was requested to say Grace which he did accordingly and having done the Tradesman whom before I spake of lifting up both his hands and whites to Heaven calls upon them saying Dearly beloved Brethren let us praise God better And thereupon began a long Grace of his own conceiving The case is just the same in the present business Nor had those Men who first invented those new Forms of Prayer obtruded them so easily upon the Church but that withal they laboured to persuade weak Men and did persuade them at the last that questionless such prayers were better and more powerful far than any by the Church appointed Now all this fear of bringing down the reputation of the Liturgy and practising to advance our private prayers above the publick are easily avoided by that Bidding of prayers enjoyed by Queen Elizabeth and King Edward VI. and before that in use in the Church of England as doth appear most plainly in King Henries time and therefore questionless it was the meaning of the Canon that it should continue And being it was the meaning of the Canon of them that made it that the said Form of Bidding prayers for avoiding the inconveniences and mischiefs before recited should be still continued the Prelates of the present times have greater reason to see it carefully and duly put in execution by how much the mischiefs and inconveniences arising from neglect thereof and from the liberty which some Men take unto themselves of praying what and how they list in the
the Baise-maine which consists of Offerings Churchings Burials Diriges and such other casualties amounteth to as much per annum as their standing rents Upon which ground Sir Edwin Sandys computeth their Revenue at six millions yearly In Italy besides the temporal Estate of the Popes of Rome the Clergy are conceived to have in some places a third part of the whole but in most a moiety In Spain the certain rents of the Archbishoprick of Toledo are said to be no less than 300000 Crowns per annum which is far more than all the Bishops Deans and Prebendaries do possess in England In Germany the Bishops for the most part are powerful Princes and the Canons of some Churches of so fair an Intrado and of such estimation amongst the people that the Emperours have thought it no disparagement to them to have a Canons place in some of their Churches And as for the Parochial Clergy in these three last Countreys especially in Spain and Italy where the people are more superstitious than they be in Germany there is no question but that the Vailes and Casualties are as beneficial to them as the Baise-main is to the French But here perhaps it will be said that this is nothing unto us of the Realm of England who have shook off the superstitions of the Church of Rome and that our pains is spent but to little purpose unless we can make good our Thesis in the Churches Protestant We must therefore cast about again and first beginning with France as before we did we shall find that those of the Reformed party there not only pay their Tithes to the Beneficiary who is presented by the Patron to the Cure or Title or to the Church or Monastery to which the Tithes are settled by Appropriations but over and above do raise a yearly maintenance for those that minister amongst them Just as the Irish Papists pay their Tithes and duties unto the Protestant Incumbent and yet maintain their own Priests too by their gifts and offerings or as the people in some places with us in England do pay their Tithes unto the Parson or Vicar whom the Law sets over them and raise a contribution also for their Lecturer whom they set over themselves In other Countreys where the Supream Governours are Reformed or Protestant the case is somewhat better with the common people although not generally so easie as with us in England For there the Tithes are taken up by the Prince or State and yearly pensions assigned out of them to maintain the Ministers which for the most part are so small and so far short of a Competency though by that name they love to call it that the Subject having paid his Tithes to the Prince or State is fain to add something out of his purse towards the mending of the Stipend Besides there being for the most part in every Church two distinct sorts of Ministers that is to say a Pastor who hath Cure of souls and performs all Ministerial offices in his Congregation and a Doctor like our English Lecturers which took hint from hence who only medleth with the Word The Pastor only hath his Stipend from the publick treasury the Doctor being maintained wholly as I am credibly informed at the charge of the people and that not only by the bounty or benevolence of Landed men but in the way of Contribution from which no sort of people of what rank soever but such as live on Alms or the poor Mans box is to be exempted But this is only in the Churches of Calvins platform those of the Lutheran party in Denmark Swethland and high Germany having their Tithes and Glebe as they had before and so much more in Offerings than with us in England by how much they come nearer to the Church of Rome both in their practice and opinions especially in the point of the holy Sacrament than the English do And as for our dear Brethren of the Kirk of Scotland who cannot be so soon forgotten by a true born English man the Tithes being setled for the most part on Religious houses came in their fall unto the Crown and out of them a third was granted to maintain their Minister but also ill paid while the Tithes remained in the Crown and worse than alienated to the use of private Gentlemen that the greatest part of the burden for support of the Ministry lay in the way of contribution on the backs of the people And as one ill example doth beget another such Lords and Gentlemen as had right to present to Churches following the steps of those who held the Tithes from the Crown soon made Lay-fees of all the Tithes of their own demesnes and left the Presentee such a sorry pittance as made him burthensome to his Neighbours for his better maintenance How it stands with them now since these late alterations those who have took the National Covenant and I presume are well acquainted with the Discipline and estate of the Scottish Kirk which they have bound themselves to defend and keep are better able to resolve us And so much for the proof of the first proposition namely That never any Clergy in in the Church of God hath been or is maintained with less charge of the Subject than the established Clergy of the Church of England And yet the proof hereof will be more convincing if we can bring good evidence for the second also which is II. That there is no man in the Kingdom of England who payeth any thing of his own towards the maintenance and support of his Parish Minister but his Easter-Offering And that is a Paradox indeed will the Reader say Is it not visible to the eye that the Clergy have the tenth part of our Corn and Cattel and of other the increase and fruits of the Earth Do not the people give them the tenth part of their Estates saith one of my Pamphlets Have they not all their livelihoods out of our purses saith another of them Assuredly neither so nor so All that the Clergy doth receive from the purse of the Subject for all the pains he takes amongst them is two pence at Easter He claims no more than this as due unless the custom of the place as I think in some parts it is bring it up to six pence If any thing be given him over this by some bountiful hand he takes it for a favour and is thankful for it Such profits as come in by Marriages Churchings and Funeral-Sermons as they are generally small and but accidental so he is bound unto some special service and attendance for it His constant standing fee which properly may be said to come out of the Subjects Purse for the administration of the Word and Sacraments is nothing but the Easter-offering The Tithes are legally his own not given unto him by the Subject as is now pretended but paid unto him as a Rent-charge laid upon the Land and that before the Subject either Lord or Tenant
for your souls as they that must give account Chrysost in 13. ad Heb. c. If you would know of Chrysostom who these Rulers are he will tell you that they are the Pastors of the Church whom if you take away from the Flock of Christ ãâã ãâã ãâã ãâã ãâã you utterly destroy and lay waste the whole Theophy in 13. ad Heb. Next ask Theophylact than whom none ever better scanned that Fathers writings what he means by Pastors and he will tell you ãâã ãâã ãâã ãâã ãâã that he speaks of Bishops Oecumen in locum The very same saith Oecumenius noting withal that ãâã ãâã ãâã ãâã ãâã which we read submit doth signifie ãâã ãâã ãâã ãâã ãâã a very punctual and exact obedience But to go higher yet than so Ignatius the Apostles Scholler one that both knew S. Paul and conversed with him will tell us that the Rulers or ãâã ãâã ãâã ãâã ãâã which Saint Paul here speaketh of were no other than Bishops For laying down this exhortation to the Trallenses ãâã ãâã ãâã ãâã ãâã be subject to your Bishop as unto the Lord he gives the self-same reason of it which S. Paul here doth viz. Because he watcheth for your souls as one that is to render an account to Almighty God The like we also find in the Canons commonly ascribed to the Apostles which questionless are very ancient in which the obedience and conformity which is there required of the Presbyters and Deacons to the directions of their Bishop is grounded on that very reason alledged before And for the word ãâã ãâã ãâã ãâã ãâã of Saint Paul it is not such a stranger in the writings of the elder times but that they use it for a Bishop as may appear by that of the Historian where he calls Polycarpus Bishop of the Church of Smyrna Eââeb hist l. 3. cap. 30. ãâã ãâã ãâã ãâã ãâã the ãâã ãâã ãâã ãâã ãâã of that Church Ignatius writing as he saith not only to the Church of Smyrna ãâã ãâã ãâã ãâã ãâã but also unto Polycarpus Bishop of the same Where lest it may be thought that the preposition doth add unto the nature of the word Id. l. 14. c. 14. ãâã ãâã ãâã ãâã ãâã we find the same Historian speaking of the same Polycarpus in another place where he gives notice of an Epistle written in the name of the Church of Smyrna ãâã ãâã ãâã ãâã ãâã of which this Polycarpus had the Government and a Bishop doubtless In the which place ãâã ãâã ãâã ãâã ãâã is conform most fully to the ãâã ãâã ãâã ãâã ãâã of Saint Paul differing no otherwise than the verb and participle Now those which in the Greek are called ãâã ãâã ãâã ãâã ãâã in all the old Translations that I have met with are called Praepositi Obedite Praepositis vestris as the Latines read it and amongst them Praepositi are taken generally for the same with Bishops Oprian l. 1. ep 3. S. Cyprian thus Ob hoc Ecclesiae praepositum prosequitur for this cause doth the enemy pursue him that is set over the Church that the Governour thereof being once removed he may with greater violence destroy the same Id. lib. 3. ep 14. More clearly in another place What danger is not to be feared saith he by offending the Lord when some of the Priests not remembring their place neither thinking that they have a Bishop set over them challenge the whole government unto themselves Cum contumeliâ contemptu Praepositi even with the reproach and contempt of the Prelate Id. lib. 3. ep 9. or him that is set over them Most clearly yet where speaking of the insolency of a Deacon towards his Bishop he makes Episcopus and Praepositus to be one same thing willing the Deacon Episcopo Praeposito suo plena humilitate satisfacere with all humility to satisfie his Bishop or Praepositus Saint Austin speaks as fully to this purpose as Saint Cyprian did Ad hoc enim speculatores De civitat Dei l. 1. c. 9. i.e. populorum Praepositi in Ecclesiis constituti sunt c. For this end are Bishops for speculatores and Episcopi are the same Office though in divers words I mean the Prelates or Praepositi ordained in the Churches that they should not spare to rebuke sin In the same work De civitate he speaks plainer yet For speaking of these words of the Divine I saw seats Id. l. 20. c. 9. and some sitting on them and judgment was given he expounds it thus This is not to be understood saith he of the last Judgment Sed sedes praepositorum ipsi Praepositi intelligendi sunt per quos Ecclesia nunc gubernatur but the seats of the Praepositi and the Praepositi themselves by whom the Church is now governed and they were Bishops doubtless in Saint Augustines time must be understood More of this word who list to see may find it in that learned Tract of Bishop Bilson entituled Chap. 9. The perpetual Government of Christs Church who is copious in it Beza indeed the better to bear off this blow hath turned Praepositos into Ductores and instead of Governours hath given us Leaders Where if he mean such Leaders as the word importeth Leaders of Armies such as Command in chief Lieutenants General he will get little by the bargain But if he mean by Leaders only guides and conducts Paraeus Paraeus comment in Heb. 13. though he follow him in his Translation will leave him to himself in his Exposition who by Ductores understandeth Ecclesiae Pastores gubernatores the Pastors and Governours of the Church Neither can Beza possibly deny but that those here are called Ductores Beza Annot. in Heb. 13.17 qui alibi Episcopi vocantur which elsewhere are entituled Bishops But where he doth observe that because the Apostle speaketh of Praepositi in the plural number Ex eo quod loquitur Paulus in plurali mumero Ibid. therefore Episcopal jurisdiction was not then in use it being indeed against the ancient course and Canons to have two Bishops in one Church there could not any thing be spoken to pretermit the incivility of his expression more silly and unworthy of so great a Clerk For who knows not that the Jews being dispersed into many Provinces and Cities must have several Churches and therefore several Bishops or Praepositos to bear Rule over them This business being thus passed over and the Churches of Saint Peters planting in the Eastern parts being thus left unto the care and charge of several Bishops we will next follow him into the West And there we find him taking on himself the care of the Church of Rome or rather of the Church of God in Rome consisting for the most part then of converted Jews The current of antiquity runs so clear this way that he must needs corrupt the Fountains who undertakes to trouble or disturb the stream His being there and founding
is somewhat more out of doubt it must Those Canons which are only fathered on the Apostles will else run cross with those which are theirs indeed When Saint Paul lessoned those of Corinth 1 Cor. 6. that rather than they should profane the Gospel with contentious suits they should refer their differences to their Brethren Think you it was his purpose either to exclude the Clergy then or their Bishop after when they had one No saith Saint Ambrose Ambros Com. in 1 ad Cor. c. 6. if the work be his Melius dicit apud dei ministros causam agere no better way than to refer the business to Gods Ministers who being guided by the fear of God will determin rightly in the same Or is the Bishop only to be barred this Office Not so saith he For if Saint Paul adviseth them to submit themselves unto the judgment of their Brethren it was upon this reason principally quia adhuc Rector in eorum Ecclesia non esset ordinatus because as then there was no Bishop in that Church Saint Austin gives it more exactly makes it a charge imposed upon the Bishop by Saint Pauls command For speaking of the pains he took in the determining of such causes as were brought before him August de Opere Monarch c. 29. he tells us that he underwent the same in obedience only to Saint Paul's injunction quibus nos molestiis idem affixit Apostolus as his words there are and that Saint Paul imposed it not by his own authority sed ejus qui in eo loquebatur but by the authority of the Holy Ghost which did dictate to him adding withal that howsoever it was irksome and laborious to him yet he did patiently discharge his duty in it pro spe aeternae vitae only upon the hope of life eternal And it is worth the observation that venerable Beda making a Comment upon Saint Pauls Epistle collected out of several passages of Saint Austins writings he putteth down this place at large as the most full and proper exposition of the Apostles words Secularia judicia si habueritis c. 1 Cor. 6.4 If then ye have judgments of things pertaining to this life c. Here then we have the Bishop interessed in the determining of suits and differences a secular imployment surely and yet no violence offered to the sacred Canon May he not go a little further and intermeddle if occasion be in matters of the Common-wealth ãâã ãâã ãâã ãâã ãâã Synesius in Ep. 57. I do not blame those Bishops saith Synesius that are so imployed such as are fitted with abilities for the undertaking being by him a strict and rigorous man permitted to employ the same And more than so ãâã ãâã ãâã ãâã ãâã it maketh for Gods praise and glory that it should be so that men on whom he hath bestowed abilities to perform both Offices should do accordingly But these I put down here as opinions only the practice of them we shall see in a place more proper If then it be demanded what those ãâã ãâã ãâã ãâã ãâã those worldly cares and secular imployments are which the Canon speaks off Zonar Comment in Conc. Chalced. Can. 3. Zonaras will inform us in another place that the Canon aimeth at the mingling of the Roman Magistracies ãâã ãâã ãâã ãâã ãâã with the Episcopal or Priestly function which at that time were questionless incompatible And then the meaning of the Canon will in fine be this that Bishops or inferiour Clergy-men might not be Consuls Praetors Generals or undergoe such publick Offices in the State of Rome as were most sought for and esteemed by the Gentiles there As for their jurisdiction over the inferiour Clergy as far as it is warranted by these Apostolick Canons it doth coââst especially in these particulars First there is granted and annexed unto them the power of Ordination and to them alone Can. Apost 2. The second Canon tells us so ãâã ãâã ãâã ãâã ãâã the Presbyter and Deacon and all other Clerks must be ordained by one Bishop And if a Bishop be required though but one in all the Presbyters have no authority at all of conferring Orders But of this before Being ordained they were accomptable in the next place to their Bishop in all things which concerned their Ministration without whose special leave and liking there were not only many things which they might not do but there was nothing in a manner to be done ãâã ãâã ãâã ãâã ãâã Can. 38. Ignat. ad Smyrnens Zonar in Can. Apost let them do nothing saith the Canon without the knowledge of the Bishops neither Baptize nor celebrate the Eucharist as Ignatius hath it of whom more anon ãâã ãâã ãâã ãâã ãâã not repel any man from the Communion as it is in Zonaras But here the Canons speaking in another place they will tell you more particularly that if a Presbyter neglecting or contemning his own Bishop Can. 31. shall gather the People into a Conventicle ãâã ãâã ãâã ãâã ãâã and erect another Altar for divine worship not being able to convict his Bishop of any impiety or injustice he is to be deposed ãâã ãâã ãâã ãâã ãâã as an ambitious person seeking a preheminence that belonged not to him Finally so obnoxious were the Presbyters to the command and pleasure of their Bishop that they could not be admitted into any other City Can. 12. ãâã ãâã ãâã ãâã ãâã without his letters testimonial and this on pain of Excommunication as well unto the Presbyter that should so depart Can. 15. as to the party that received him If any Presbyter or Deacon leaving the charge appointed to him shall go into another Diocess for so I think ãâã ãâã ãâã ãâã ãâã must be read in this place and time and there abide without the allowance of his Bishop ãâã ãâã ãâã ãâã ãâã he is to be suspended ab officio especially if he return not presently on the Bishops summons More of this kind there is in those ancient Canons touching the Presbyters dependance on and plain subjection to their Bishop But I have instanced in such only as may be clearly justified by succeeding practice And so much of the Apostles Canons ascribed to Clemens From Clemens on to Evaristus his next successor in the government of the Church of Rome I know the Antiquaries of that Church have interloped an Anacletus between these two Iren. l. 3. cap. 3. and let them take him for their labour But when I find in Irenaeus who lived so near the times we speak of as to converse with those which were then alive when both these Bishops sate in the Church of Rome and when I find it in Eusebius Euseb hist Ec. l. 3. c. 28. ãâã ãâã ãâã ãâã ãâã who with such care and diligence collected the successions of the Prelates in the greater Churches that Evaristus did immediately succeed this Clemens I shall desire to be excused if I prefer their testimony
the City Provinces As for the Church of Antiochia it spread its bounds and jurisdiction over those goodly Countries of the Roman Empire from the Mediterranean on the West unto the furthest border of that large dominion where it confined upon the Persian or the Parthian Kingdom together with Cilicia and Isauria in the lesser Asia But whether at this time it was so extended I am not able to determine Certain I am that in the very first beginning of this Age all Syria at the least was under the jurisdiction of this Bishop Ignatius in his said Epistle to those of Rome Ignat. ad Rom. stiling himself ãâã ãâã ãâã ãâã ãâã not a Bishop in Syria but the Bishop of Syria which sheweth that there being many Bishops in that large Province he had a power and superiority over all the rest Indeed the Bishops of Hierusalem were hedged within a narrower compass being both now and long time after subject unto the Metropolitan of Caesarea as appears plainly by the Nicene Canon though after they enlarged their border and gained the title of a Patriarch as we may see hereafter in convenient time Only I add that howsoever other of the greater Metropolitan Churches such as were absolute and independent as Carthage Cyprus Millain the Church of Britain Concil Ni. c. 7â and the rest had and enjoyed all manner of Patriarchal rights which these three enjoyed yet only the three Bishops of Rome Antioch and Alexandria had in the Primitive times the names of Patriarches by reason of the greatness of the Cities themselves being the principal both for power and riches in the Roman Empire the one for Europe the other for Asia and the third for Africk This ground thus laid we will behold what use is made of this Episcopal succession by the ancient writers And first Saint Irenaeus a Bishop and a Martyr both derives an argument from hence to convince those Hereticks which broached strange Doctrines in the Church Iren. contr haer lib. 3. cap. 3. Habemus annumerari eos qui ab Apostolis instituti sunt Episcopi in Ecclesiis c. we are able to produce those men which were ordained Bishops by the Apostles in their several Churches and their successors till our times qui nihil tale docuerunt neque cognoverunt quale ab hiis deliratur who neither knew nor taught any such absurdities as these men dream of Which said in general he instanceth in the particular Churches of Rome Ephesus and Smyrna being all founded by the Apostles and all of them hac ordinatione successione by this Episcopal ordination and succession deriving from the Apostles the Preaching and tradition of Gods holy truth till those very times The like we find also in another place where speaking of those Presbyteri so he calleth the Bishops which claimed a succession from the Apostles He tells us this quod cum Episcopatus successione charisma veritatis certum secundum placitum Patris acceperunt that together with the Episcopal succession Ir. adv haeres l. 4. cap. 43. they had received a certain pledge of truth according to the good pleasure of the Father See to this purpose also cap. 63. where the same point is pressed most fully and indeed much unto the honour of this Episcopal succession Where because Irenaeus called Bishops in the former place by the name of Presbyters I would have no man gather Smectym p. 23. as some men have done that he doth use the name of Bishops and Presbyters ãâã ãâã ãâã ãâã ãâã in a promiscuous sense much less conclude that therefore Presbyters and Bishops were then the same For although Irenaeus doth here call the Bishops either by reason of their age or of that common Ordination which they once received by the name of Presbyters yet he doth no where call the Presbyters by the name of Bishops as he must needs have done if he did use the names ãâã ãâã ãâã ãâã ãâã in a promiscuous sense as it is supposed And besides Irenaeus being at this time Bishop if not Archbishop of the Church of Lyons could not but know that he was otherwise advanced both in power and title as well in Dignity as Jurisdiction than when he was a Presbyter of that very Church under Pothinus his Predecessor in that See and therefore not the same man meerly which he was before But to let pass as well the observation as the inference certain I am that by this argument the holy Father did conceive himself to be armed sufficiently against the Hereticks of his time and so much he expresseth plainly saying that by this weapon he was able to confound all those qui quoquo modo vel per sui placentiam malam vel vanam gloriam vel per coecitatem malam sententiam praeter quam oportet Ire adv haeres l. 3. c. 3. colligunt Who any way either out of an evil self complacency or vain-glorious humour or blindness of the mind or a depraved understanding did raise such Doctrins as they ought not So much for blessed Irenaeus a man of peace as well in disposition and affection as he was in name Next let us look upon Tertullian who lived in the same time with Irenaeus beginning first to be of credit about the latter end of this second Century Baron ann eccl anno 196. Pamel in vita Tertull. as Baronius calculates it and being at the height of reputation an 210. as Pamelius noteth about which time Saint Irenaeus suffered Martyrdom And if we look upon him well we find him pressing the same point with greater efficacy than Irenaeus did before him For undertaking to convince the Hereticks of his time as well of falshood as of novelties and to make known the new upstartedness of their Assemblies which they called the Church he doth thus proceed Tertull. de praes adv haeres c. 32. Edant ergo origines ecclesiarum suarum evolvant ordinem Episcoporum suorum c. Let them saith he declare the original of their Churches let them unfold the course or order of their Bishops succeeding so to one another from the first beginning that their first Bishop whosoever he was had some of the Apostles or of the Apostolical men at least who did converse with the Apostles to be their founder and Predecessor For thus the Apostolical Churches do derive their Pedegree Thus doth the Church of Smyrna shew their Polycarpus placed there amongst them by Saint John and Rome her Clement Consecrated or Ordained by Peter even as all other Churches also do exhibit to us the names of those who being Ordained Bishops by the Apostles did sow the Apostolical seed in the field of God This was the challenge that he made And this he had not done assuredly had he not thought that the Episcopal succession in the Church of Christ had been an evident demonstration of the truth thereof which since the Hereticks could not shew in their Congregations or Assemblies it
with handling of worldly affairs And so far I agree with them that Presbyters and Bishops are to be restrained from these worldly matters so far forth as they are a molestation to them whereby they are disabled from the executing of their holy function as this Faustinus seems to be ab Altari avocatus Cypr. Ep. 66. quite taken off from the attendance of his place so far forth as the ancient Canons on the which Cyprian grounds himself they are and ought to be restrained V. par 2. c. 1. But we have shewn before that many secular affairs were not inconsistent with the true meaning of those Canons as neither possibly might this of Faustinus had it hapned at some other time been reputed by him But at this time partly by reason of the persecution and partly on occasion of the factious the Church was almost destitute and unprovided This as he intimates in his 35 Epistle Desolata Presbyterii nostri copia ep 35. Cypr. Ep. 24. touching the admission of Numidicus into the number of their Presbyters so he affirms the same at large in another place where he declareth plurimos nostros absentes esse paucos vero qui illic sunt vix ad ministerium quotidiani operis sufficere that many of the Presbyters did absent themselves and that those which did remain upon their Charge could not suffice for the performance of the daily offices So that the Church being in that necessity and such a manifest need or want of Presbyters as then appearing in the Church Faustinus could the less be spared from the attendance on the Ministry and consequently Geminius Victor the more unadvised in putting him on such a business by which he was ab administratione Divina avocatus Cypr. Ep. 66. quite taken off from the employment of his calling in Gods holy Service And this I rather take to be the true condition of the business and that which gave S. Cyprian so great cause of Anger than with Saravia De honore Praesul debito c. 16. to affirm that the Decree or Canon whereof Cyprian speaketh was but particular and provincial illi tempori loco serviens calculated for the Meridian only of the Church of Carthage and fitted to the present time the Canon being ancient and universal as before was shewn Another point in which S. Cyprian exercised the height of his Episcopal Authority and an high point it was indeed as the times then were was in restraining of those Indulgences which usually the Martyrs or such as were prepared for Martyrdom did too promiscuously bestow on collapsed Christians For in the Primitive times the Discipline of the Church being very rigid and severe such as in time of Persecution had denied the Faith either by offering unto Idols or by some formal abnegation under their hand-writing Albaspin de Eccl. ritibus whom they called Libellatici were doomed unto perpetual penance no restitution being to be hoped for to the Churches favour and to the benefits and comforts of it until the very moment of their last departure Yet such was the regard which was born to those who did already suffer duresse and imprisonment and were resolved to suffer death for the sake of Christ that such to whom they gave their Letters of recommendation Cypr. Ep. 11.13 14 15. were by the Bishops readmitted into the bosom of Church And this at first was done without any sensible inconvenience following thereupon the Martyrs or Confessors rather being very wary on whom they did bestow those favours and very sparing of them also But when that it was grown so general that either they did pacem lapsis dare receive such men into their favours and the Churches peace promiscuously without care and difference Id. Ep. 17.19 20 21 22. or that the Presbyters taking their warrant for sufficient without the leave and liking of their Bishop admitted them to the Communion then did the Father manifest his dislike thereof whereof consult Ep. 11.13 14 15. For when it once was come to this he first addressed himself unto the Confessors or Martyrs to be more sparing of the like Indulgences and after to the Presbyters and People severally for the repressing of this foul disorder And when that would not serve the turn he resolved at last that for the time to come Cypr. Ep. 15. Quamvis libello à Martyribus accepto such Bills or Letters notwithstanding as they had received from those Martyrs they should stay his leisure and the whole business concerning them be respited until his return Which check thus given and certain of the Presbyters rebuked and threatned by him for their officiousness in this kind as before we saw it came to pass that in a very little time as well the Discipline of the Church as the Authority of the Bishops reverted to its former rigor especially after that on the sight of this inconvenience the Lapsi or Collapsed Christians were by the general consent of holy Church admitted unto penance like to other Sinners which as it hapned chiefly by S. Cyprians means so was it brought to pass in S. Cyprians time But here take notice by the way that though these Indulgences had been granted by these Confessors whilst they were Martyrs but in voto they were not yet to take effect Albaspinae de rit Eccl. li. 1. obseru 2. as the late Learned Bishop of Orleans very well observed till that they had received the crown of Martyrdom which he proves very evidently out of certain places of S. Cyprian compared together for which I leave you to that Author It is enough that the first check that had been given to that promiscuous liberty which the Martyrs took of doing what they pleased with the Churches Keys was given by Cyprian Whose foot-steps one of his Successors following after brought to pass Baro. in Annal. Eccl. Anno. 302. n. 126. that none should have the honour of being counted Martyrs after their decease but such whose life and sufferings and the occasion of those sufferings were first reported by the Bishop of the place in which he lived to his Metropolitan or Primate and by the Metropolitan to the chief Primate who was he of Carthage who on deliberation was to decree Cuinam Martyris cultus deberet impendi who ought to have the honour and repute of Martyrs as Baronius noteth And this he proveth out of a passage in S. Austin Brev. Coll. die 3. c. 5. wherein Mensurius Bishop of Carthage writing unto Secundus Primate of Numidia for all the Metropolitans of Africa were called Primates is said to have disliked of those which without cause or questioning exposed themselves to open danger Et ab iis honorandis prohibuisse Christianos and that he did prohibit the Christian People to give them that regard and honour which was due to Martyrs And indeed Optatus speaks of one who was reputed for a Martyr Optaâ de Schism lib. 1.
them then who being well persuaded of their own safe-standing and perhaps having suffered much in testimony of their perseverance became the worse opinionated of those who had not been endued with an equal constancy So that upon a sudden unawares the Church of Rome was in a very great distemper the neighbouring Churches also suffering with it either in regard of their own peace which presently began to be endangered by this plausible and popular faction or out of commiseration unto the distresses of so great a number in the body mystical Nor was Cornelius wanting to the Church or the Church to him For presently upon the breaking out of the flame he gives notice of it to his dear Brother and Colleague S. Cyprian the Metropolitan of Carthage to Fabius Inter. Epistolas Cypr. Ep. 46.48 Euseb hist Eccl. l. 6. c. 35. n. ãâã ãâã ãâã ãâã ãâã Patriarch of the Church of Antioch acquainting them with the whole story of the business assembling also ãâã ãâã ãâã ãâã ãâã a great and famous Synod in the City of Rome consisting of sixty Bishops and as many Presbyters or more besides Deacons For being a Provincial Council and not General the Presbyters and others of the inferiour Clergy had their Votes therein according as they still enjoy on the like occasions And on the other side the Orthodox and Catholick Bishops made the cause their own neither repelling of his Agents who came to justifie his Ordination as S. Cyprian did Cypr. Epist 41. Euseb hist Eccl. lib. 6. c. 36. ãâã ãâã ãâã ãâã ãâã Id. c. 35. ãâã ãâã ãâã ãâã ãâã or writing in behalf of the Church against him as did Dionysius the Learned and renowned Bishop of Alexandria The like no doubt did other Bishops And more than so they caused several Councils to be called about it ãâã ãâã ãâã ãâã ãâã in their several Provinces and charges as well in Italy as Africk in each of which the faction was condemned and the Arch-Schismatick with all his Fautors deprived of the communion of the Church I have the rather been more copious in the description of this Schism and the Authors of it than otherwise I would have been not only because of that great power and influence which it had after in the Church which we shall find hereafter in the prosecution of this present story if it please God to give me means and opportunity to go thorow with it but also for those many observations which any one that would be curious in collecting them might raise or gather from the same For first of all it must be noted that though Novatianus had a great desire to be made a Bishop and that he could not get it by a fair orderly Election as he should have done yet he could find no other entrance thereunto than by the door of Ordination and therein he would be Canonical though in nothing else For being a Presbyter before as Cornelius tells us in his Epistle unto Fabius ãâã ãâã ãâã ãâã ãâã saith that holy Prelate Id. ibid. he thought that did not qualifie him enough for the place and office of a Bishop unless he might receive Episcopal Ordination also And when he was resolved on that he would not be ordained but by three Bishops at the least according to the ancient Canon and the present practice of the Church and therefore ãâã ãâã ãâã ãâã ãâã he procures three Bishops to be drawn together for the purpose And being thus Ordained he sends abroad his Agents into foreign Churches Cypr. E. 41. as viz. Maximus a Presbyter and Augendus a Deacon Macheus and Longinus and perhaps some others to the See of Carthage to have his Ordination ratified and himself acknwledged for a Bishop according to the commendable usage of those watchful times In which who would not but observe that Bishops had a different Ordination from the Presbyters and therefore do not differ from them only in degree or potestate Jurisdictionis but in the power of Order also and that this power of Order cannot be conferred regularly I mean and when there is no urgent and unavoidable necessity unto the contrary but by the joint assistance of three Bishops For how can any give that power of Order unto others with which they never were endued themselves Secondly it might be observed not to take notice of his seeking for the approbation of his neighbouring Prelates that the first Schism which did disturb the peace of these Western Churches was made by those who by the rigidness of their Profession were in that very instant termed Catharists Euseb hist Eccles l. 6.35 ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã as that Author hath it and that not to be Englished in a fuller Word than that of Puritans And thirdly that however in these later times the Scene be changed and that the greatest stirrs that have been raised in the Church have been for pulling down Bishops yet in the former times the course was otherwise most of their troubles and commotions being for setting up of Bishops when certain factious and unquiet spirits not willing to submit to the Chuches Government would have a Bishop of their own Certain I am that thus it was with the Novatians who though they stood divided from the Catholick Church a long time together yet they desired to be accounted for a Church and that they might be so accounted maintained an Episcopal Succession from the first Apostle of their Sect Socrat. bist Eccl. l. 5. c. 21. the names of many of their Bishops Agellius Sisinnius Marcianus others being to be found upon good record But from these counterfeit and schismatical Bishops proceed we forwards unto those who were acknowledged by the Church for true and real and amongst those keeping my self to the succession of the Church of Rome the fourth in order from Cornelius Baron Annal. Eccl. An. 261. Ap. Binium Concil Tom. 1. was Dionysius who entred on that weighty charge Anno 261. Of him we find in the Pontifical Presbyteris Ecclesias divisisse coemeteria Parochiasque dioeceses constituisse that he divided to the Presbyters their several Churches and Church-yards and that he first did set out Parishes and apportioned Diocesses Which as they were two several Actions so Platina Platina in vita Dionys assigns each action to its proper place making the first which was the distributing of the Presbyters into their several Churches and Churchyards then common places of Assembly to relate only to the City of Rome In urbe Roma statim divisit as his words there are Which being it had been done before by Pope Euaristus as hath been formerly observed we must resolve it with Baronius Baron in Annal An. 270. n. ult that this was a reviver only of the former Act and that the Presbyters being ravished from their Churches and the Church-yards taken from the Presbyters during the persecution of Valerian were afterwards restored again to their former
that if any person whatsoever should accuse either Bishop Presbyter or Deacon falsly and could not make just proof of the Accusation nec in fine dandam ei communionem that he should not be admitted to the blessed Sacrament no not upon his death-bed in his last extremity So tender were they in that Age of the good name and reputation of their Clergy And now me-thinks I see a blessed Sun-shine a time of rest and quiet after all these troubles a gentle gale breathing upon the Church after so many tedious storms of Persecution For Dioclesian and Maximianus his Colleague either afflicted with the guilt of Conscience or tyred with the effusion of so much innocent blood as had by them been shed in this Persecution did of their own accord resign the Empire Anno 304. as Baronius calculates it leaving the same unto Constantius and Galerius whom they had long before created Caesars Baron Annal. Eccl. An. 304. n. 1. Of these Constantius taking to himself the Western parts lived not full two years leaving his own part of the Empire and a fair ground for all the rest to Constantine his Son not only born of Helena a British Woman but born at York the Mother-City or Metropolis of the British Nation A Prince whom God raised up of purpose not only to give end to the Persecutions wherewith the Innocent Spouse of Christ had been so tortured and tormented but to become the greatest nursing Father thereunto that ever was before him in the Church of Israel or since him in the Israel of the Church So that if heretofore you find the Clergy reckoned as the filth of men neglected slighted or disgraced esteemed unworthy either of publick trust or favour in the employments of the State It is to be imputed unto this that they were held a dangerous and suspected party to the Common-wealth maintaining a Religion contrary unto that which was allowed in the Empire Hereafter you shall find it otherwise Hereafter you shall find an Edict made by Constantine enabling such as would decline the sentence of the Secular Judges Sozom hist Eccl. l. c. 9. ãâã ãâã ãâã ãâã ãâã lawfully to appeal unto the judgment of their Bishops whose judgment he commanded to be put in execution by all his Officers with as much punctuality and effect as if himself in person had pronounced the same Hereafter we shall find Saint Ambrose a right godly Bishop Aug. Confes l. 6. c. 3. so taken up with hearing and determining mens suits and causes that he had very little leisure either for corporal repast or private study Saint Austin who relates the former saying also this that he had long waited an opportunity to have conference with him and had as long been hindred from access unto him Secludentibus me ab ejus aure atque ore catervis negotiosorum hominum quorum infirmitatibus serviebat his access to him being barred by multitudes of Suiters whose businesses he was pleased to undertake Hereafter we shall find the same Saint Austin no such lazie Prelate but that he hath transmitted to us as many monuments both of his Piety and Learning as any other whosoever so busied on the like occasions that he could hardly save the Mornings for his Meditations Aug. Epist 210 Post meridiem occupationibus hominum teneri the afternoons being wholly taken up in the dispatch or hearing of mens private Connoversies Nay when the Councils of Carthage and Numidia had imposed a certain task upon him propter curam Scripturarum in some things that concerned the holy Scriptures and that he asked but five days respite from the affairs and business of the people for the performance of the same the People would not have the patience to forbear so long Sed violenter irruptum est but violently brake in upon him And this lest the good Father may be thought to speak it in commendation of his own abilities we find related also by Possidonius in the narration of his life where we are told aliquando usque ad horam refectionis Possidon in vita Aug. c. 19. aliquando tota die jejunans that sometimes he gave hearing to mens causes till the hour of repast and sometimes fasted all the day for dispatch thereof but always bringing them unto some end or other pro arbitrata aequitate according to the rules of equity and a well-grounded Conscience Hereafter we shall find the Prelates honoured with the titles of ãâã ãâã ãâã ãâã ãâã most honourable Lords and that not once or twice Athanas in apol 2. Nazianz Epist ad Nyssen Theod. l. 1. c. 4 5. others passim Ambros Epist 33. l. 5. but of common course Hereafter not to wander through more particulars we shall find Saint Ambrose employed in the most weighty matters of the Common-wealth and sent Ambassadour from the young Emperor Valentinian to the Tyrant Maximus who had usurped on his Dominions and much endangered the whole Empire which he performed to so good purpose that he preserved Italy from an imminent ruin the Tyrant afterwards confessing se legationis ejus objectu ad Italiam non potuisse transire that he was hindred by the same from passing forwards into Italy with his conquering Army So little was it either thought or found in those blessed times that holy Orders did superinduce a disability for civil Prudence But these things we do here behold but at a distance as Moses from Mount Nebo saw the Land of Canaan They appertain of right to the following Age Deuter. ult and they which had the happiness to live till then could not but easily discern the great alteration which was between a Church under Persecution and a Church in Peace between a Church oppressed by Tyrants and a Church cherished and supported by a Christian Prince And in this flourishing estate I should gladly shew her but that my wearied pen doth desire some rest and that I would fain see with what acceptation my present pains will be received in the world before I give the second on-set In the mean time I will lay down a brief Chronology of such of the remarkable occurrences which have been represented in these two last Centuries it being the office of an upright Judge and only such I do desire should peruse these Papers ut res ita tempora rerum noscere to know as well the times and circumstances of business as the things themselves A Brief CHRONOLOGY of the Estate of Holy Church in these two last Centuries An. Christ 102. CLemens Bishop of Rome the true Author of the Epistle to the Church of Corinth and the supposed Author of the Apostles Canons departeth this life 103. Evaristus succeedeth Clemens in the See of Rome in the which Church he afterwards ordained Parishes 109. Simeon B. of Jerusalem Martyred Justus succeeded in his place Ignatius led a Prisoner towards Rome writes his Epistles to the Churches 110. Ignatius Martyred designing Hero his Successor in the Church of
Antioch Onesimus B. of Ephesus mentioned in the former Century is made a Martyr 118. Papias B. of Hierapolis in Phrygia at this time flourisheth 128. Quadratus B. of Athens publisheth an Apologie in behalf of Christians 138. Marcus made B. of Hierusalem the first that ever had that place of the Vncircumcision 150. Justin Martyr writeth his Apologie 160. Hegesippus beginneth his travels towards Rome conferring with the Bishops as he past along 169. Polycarpus the famous B. of Smyrna Martyred 172. Melito B. of Sardis publisheth an Apologie 175. Dionysius B. of Corinth flourished and writeth many of his Epistles Theophilus B. of Antioch writes in defence of Christianity 177. Eleutherius succeedeth Soter in the Church of Rome Lucius a British King sendeth an Ambassage unto Eleutherius desiring to be made a Christian 178. Several Episcopal Sees erected in the Isle of Britain 180. The holy Father Irenaeus made B. of Lyons 190. Demetrius succeedeth Julianus in the See of Alexandria being the twelfth Bishop of that Church 191. Serapion succeedeth Maximinus in the Church of Antioch the ninth Bishop of that See 198. Victor the Successor of Eleutherius excommunicates the Asian Churches about their observation of the Feast of Easter Irenaeus B of Lyons and Polycrates Bishop of Ephesus write against him for it Several Councils called about it by the Metropolitans and other Bishops of this time 199. Theophilus Bishop of Caesarea at this time flourished as did Narcissus also the thirtieth Bishop of Hierusalem 200. Tertullian Who began to be in estimation Anno 196. doth this year publish his Apologie 203. Zepherinus succeedeth Victor in the Church of Rome 204. Clemens of Alexandria flourisheth in the publick Schools of that famous City 205. Origen one of his Disciples beginneth at this time to be of Credit Irenaeus B. of Lyons crowned with Martyrdom 217. Agrippinus Bishop of Carthage lived about this time Origen preacheth in Caesarea Demetrius Bishop of Alexandria and Theoctistus of Caesarea disagree about it 230. Origen made a Presbyter by Theoctistus B. of Caesarea and Alexander B. of Hierusalem 232. Origen Excommunicated by Demetrius 233. Heraclas Origen's Successor in the Schools of Alexandria is made the Bishop of that City 240. Donatus Successor of Agrippinus in the See of Carthage 248. Dionysius who before succeeded Heraclas in the Professorship of Alexandria doth now succeed him in his See 250. Cyprian a right godly man succeeds Donatus in the Church of Carthage 253. Cyprian by reason of the Persecution retires awhile Fabius succeedeth Babilas in the See of Antioch 254. A faction raised against Saint Cyprian by Felicissimus and his Associates Cornelius chosen Pope of Rome in the place of Fabian Novatianus makes a Schism in the Church of Rome causing himself to be ordained B. of the same Cyprian returns again to Carthage 255. Several Councils held against the Schism and Heresie of the Novatians 256. The death of Origen 257. The memorable case of Geminius Faustinus one of the Presbyters of the Church of Carthage 261. Cyprian and divers other Bishops Martyred Lucian succeeding Cyprian in the See of Carthage Dyonisius chosen Pope of Rome who caused Parishes to be set forth in Country Villages 266. The first Council of Antioch against Samosatenus 272. Paulus Samosatenus the sixteenth Bishop of Antioch deposed for his Heresie by the Council there and Doninus chosen in his place Dionysius Bishop of Alexandria dieth and Maximus succeedeth in that See The Bishops of Italy and Rome made Judges in the case of Paulus by the Emperor Aurelianus 277. The Manichean Heresie now first made known and the impiety thereof confuted by several Bishops Felix succeedeth Dionysius in the See of Rome Doninus Bishop of Antioch dieth and Timaeus succeedeth in that charge 283. Cyrillus Successor unto Timaeus 285. Theonus succeedeth Maximus in the Church of Alexandria 296. Zamdas succeedeth Hymenaeus in Hierusalem Marcellinus the third from Felix succeeds Eutychianus in the See of Rome 298. Tyrannus succeedeth Cyril in the Church of Antioch being the twentieth Bishop of this See and the last of this Age. 299. Hermon succeedeth Zamdas in the Church of Hierusalem the thirty-ninth Bishop of the same and the last of this Century 300. Petrus succeeds Theonus in the See of Alexandria the seventeenth Bishop of that Church 302. the Persecution raised by Dioclesian growes unto the height The grievous lapse of Marcellinus Pope of Rome 303. The Council held at Sinuessa by the Western Bishops for the condemnation of Marcellinus Mensurius Bishop of Carthage the Successor of Lucianus at this time flourisheth 304. Marcellinus honoured with the crown of Martyrdom leaveth Marcellus his Successor who was the twenty-ninth Bishop of this Church reckoning from S. Peter 305. The Council of Eliberis assembled by the Spanish Prelates 306. Constantine most worthily surnamed the Great attaineth the Empire setleth the Church of Christ in peace safety and honour on the Clergie The end of the Second Part. FINIS THE HISTORY OF THE SABBATH IN TWO BOOKS By PETER HEYLYN D. D. DEUT. xxxii 7. Remember the days of old consider the years of many Generations ask thy Father and he will shew thee thy Elders and they will tell thee LONDON Printed by M. Clark to be sold by C. Harper 1681. TO THE MOST HIGH and MIGHTY Prince Charles By the Grace of God KING of Great Britain France and Ireland Defender of the Faith c. Most Dread Soveraign YOVR Majesties most Christian care to suppress those rigours which some in maintenance of their Sabbath-Doctrines had pressed upon this Church in these latter days justly deserves to be recorded amongst the principal Monuments of your Zeal and Piety Of the two great and publick Enemies of Gods holy Worship although Prophaneness in it self be the more offensive yet Superstition is more spreading and more quick of growth In such a Church as this so setled in a constant practice of Religious Offices and so confirmed by godly Canons for the performance of the same there was no fear that ever the Lords Day the day appointed by Gods Church for his publick Service would have been over-run by the Prophane neglect of any pious duties on that day required Rather the danger was lest by the violent torrent of some mens affections it might have been o're-flown by those Superstitions wherewith in imitation of the Jews they began to charge it and thereby made it far more burdensome to their Christian Brethren than was the Sabbath to the Israelites by the Law of MOSES Nor know we where they would have staid had not your Majesty been pleased out of a tender care of the Churches safety to give a check to their proceedings in Licencing on that day those Lawful Pastimes which some without Authority from Gods Word or from the practice of Gods Church had of late restrained Yet so it is your Majesties most Pious and most Christian purpose hath not found answerable entertainment especially amongst those men who have so long dreamt of a Sabbath
second Age. Theophilus Caesariens who lived about the times of Commodus and Severus the Roman Emperors makes mention of it and fixeth it upon the 25 of Decemb. as we now observe it Natalem Domini quocunque die 8. Calend. Januar. venerit celebrare debemus as his own words are And after in the time of Maximinus which was one of the last great Persecutors Nicephorus tells us that In ipso natalis Dominici die l. 7. c. 6. Christianos Nicomediae festivitatem celebrantes succenso templo concremavit even in the very day of the Lords Nativity he caused the Christians to be burnt at Nicomedia whilst they were solemnizing this great Feast within their Temple I say this Great Feast and I call it so on the Authority of Beda Orat. de Philogon who reckoneth Christmas Easter and Whitsontide for majora solennia as they still are counted But before Bede it was so thought over all the Church Chrysostom calls it ãâã ãâã ãâã ãâã ãâã the Mother or Metropolis of all other Feasts See Binius Conc. T. 1. And before him Pope Fabian whom but now we spake of ordained that all Lay-men should communicate at least thrice a year which was these three Festivals Etsi non frequentius saltemter in Anno Laici homines communicent c. in Pascha Pentecoste Natali Domini So quickly had the Annual got the better of the weekly Festivals According to which ancient Canon the Church of England hath appointed that every man communicate at least thrice a year of which times Easter to be one Before we end this Chapter there is one thing yet to be considered which is the name whereby the Christians of these first Ages did use to call the day of the Resurrection and consequently the other days of the week according as they found the time divided The rather because some are become offended that we retain those names amongst us which were to us commended by our Ancestors and to them by theirs Where first we must take notice that the Jews in honour of their Sabbath used to refer times to that distinguishing their days by Prima Sabbati Secunda Sabbati and so until they came to the Sabbath it self As on the other side the Gentiles following the motions of the Planets gave to each day the name of that particular Planet by which the first hour of the day was governed as their Astrologers had taught them Now the Apostles being Jews retained the custom of the Jews and for that reason called that day on which our Saviour rose ãâã ãâã ãâã ãâã ãâã una sabbati the first day of the week as our English reads it The Fathers many of them followed their example Saint Austin thereupon calls Thursday by the name of quintum sabbati Epist 118. and so doth venerable Beda hist lib. 4. c. 25. Saint Hierom Tuesday tertium sabbati in Epitaph Paulae Tertullian Friday by the old name parasceve l. 4. advers Marcion Saturday they called generally the Sabbath and Sunday sometimes dies solis De invent rerum l. 5 6. and is sometimes Dominicus Pope Silvester as Polydore Virgil is of opinion vanorum deorum memoriam abhorrens hating the name and memory of the Gentile-Gods gave order that the days should be called by the name of Feriae and the distinction to be made by Prima feria secunda feria c. the Sabbath and the Lords day holding their names and places as before they did Hence that of Honorius Augustodunensis Hebraei nominant dies suos De imagine mundi cap. 28. una vel prima sabbati c. Pagani sic dies Solis Lunae c. Christiani vero sic dies nominant viz. Dies Dominicus feria prima c. Sabbatum But by their leaves this is no universal rule the Writers of the Christian Church not tying up their hands so strictly as not to give the days what names they pleased Save that the Saturday is called amongst them by no other name than that which formerly it had the Sabbath So that when ever for a thousand years and upwards we meet with sabbatum in any Writer of what name soever it must be understood of no day but Saturday As for the other day the day of the Resurrection all the Evangelists and Saint Paul take notice of no other name than of the first day of the Week Saint John and after him Ignatius call it ãâã ãâã ãâã ãâã ãâã the Lords day But then again Justin Martyr for the second Century doth in two several passages call it no otherwise than ãâã ãâã ãâã ãâã ãâã Sunday as then the Gentiles called it and we call it now And so Tertullian for the third who useth both and calls it sometimes diem solis and sometimes Dominicum as before was said Which questionless neither of them would have done on what respect soever had it been either contrary to the Word of God or scandalous unto his Church So for the after Ages in the Edicts of Constantine Valentinian Valens Gratian Honorius Arcadius Theodosius Christian Princes all it hath no other name than Sunday or dies solis and many fair years after them the Synod held at Dingulofinum in the lower Bavaria Anno 772. calls it plainly Sunday Festo die solis prophanis negotiis abstineto of which more hereafter And Aventine for the latter Writers who lived not till the Age last past speaking of the battel fought near Cambray between Charles Martel and Hilpericus King of France saith that it hapned on the thirteenth of the Calends of April Hist l. 3. quae tum dies solis ante Paschalia erat being the Sunday before Easter They therefore are more nice than wise who out of a desire to have all things new would have new names for every day or call them as sometimes they were the first day of the week the second day of the week sic de coeteris and all for fear lest it be thought that we do still adore those Gods whom the Gentiles worshipped Cont. Faust l. 19. c. 5. Saint Augustine as it seems had met with some this way affected and thus disputes the case with Faustus Manichaeus Deorum suorum nomina gentes imposuerunt diebus istis c. The Gentiles saith the Father gave unto every day of the week the name of one or other of their Gods and so they did also unto every month If then we keep the name of March and not think of Mars Why may we not saith he preserve the name of Saturday and not think of Saturn I add why may we not then keep the name of Sunday and not think of Phoebus or Apollo or by what other name soever the old Poets call him This though it satisfied the Manichees will not perhaps now satisfie some curious men who do as much dislike the names of months as of the days To others I presume it may give some reason why we retain the name of Sunday not
only in our common speech but in the Canons of the Church and our Acts of Parliament as being used indifferently by so many eminent persons in the Primitive Church as also in an open Synod as before was thewn from thence transmitted by our Fathers unto their posterity Better by far and far less danger to be feared in calling it the Sunday as the Gentiles did and as our Ancestors have done before us than calling it the Sabbath as too many do and on less authority nay contrary indeed to all Antiquity and Scripture CHAP. III. That in the fourth Age from the time of Constantine to Saint Austin the Lords day was not taken for a Sabbath day 1. The Lords day first established by the Emperour Constantine 2. What Labours were permitted and what restrained on the Lords day by this Emperours Edict 3. Of other Holy days and Saints days instituted in the time of Constantine 4. That weekly other days particularly the Wednesday and the Friday were in this Age and those before appointed for the meetings of the Congregation 5. The Saturday as highly honoured in the Eastern Churches as the Lords day was 6. The Fathers of the Eastern Churches cry down the Jewish Sabbath though they held the Saturday 7. The Lords day not spent wholly in Religious Exercises and what was done with that part of it which was left at large 8. The Lords day in this Age a day of Feasting and that it hath been always deemed Heretical to hold Fasts thereon 9. Of Recreation on the Lords day and of what kind those Dancings were against the which the Fathers inveigh so sharply 10. Other Imperial Edicts about the keeping of the Lords day and the other Holy-days 11. The Orders at this time in use on the Lords day and other days of publick meeting in the Congregation 12. The infinite differences between the Lords day and the Sabbath HItherto have we spoken of the Lords day as taken up by the common consent of the Church not instituted or established by any Text of Scripture or Edict of Emperour or Decree of Council save that some few particular Councils did reflect upon it in the point of Esater In that which followeth we shall find both Emperours and Councils very frequent in ordering things about this day and the service of it And first we have the Emperour Constantine who being the first Christian Prince that publickly profest the Gospel was the first also that made any Law about the keeping of the Lords day or Sunday De vit Const lib. 4. c. 18. Of him Eusebius tells us that thinking that the chiefest and most proper day for the devotion of his Subjects he presently declared his pleasure ãâã ãâã ãâã ãâã ãâã that every one who lived in the Roman Empire should take their ease or rest in that day weekly which is intituled to our Saviour Now where the Souldiers in his Camp were partly Christians and partly the Gentiles it was permitted unto them who professed the Gospel upon the Sunday so he calls it freely to go unto the Churches and there offer up their Prayers to Almighty God But such as had continued still in their ancient Errours were ordered to assemble in the open Fields upon those days and on a signal given to make their prayers unto the Lord after a form by him prescribed The Form being in the Latin Tongue was this that followeth Te solum Deum agnoscimus te regem prositemur te adjutorem invocamus per te victorias consecuti sumus Cap. 20. per te hostes superavimus à te praesentem felicitatem consecuntos fatemur futuram adepturos speramus tui omnes supplices sumus à te petimus ut Constantinum Imperatorem nostrum una cum piis ejus liberis quam diutissime nobis salvum victorem conserves In English thus We do acknowledge thee to be the only God we confess thee to be the King we call upon thee as our helper and defender by thee alone it is that we have got the Victory and subdued our Enemies to thee as we refer all our present happiness so from thee also do we expect our future Thee therefore we beseech that thou wouldest please to keep in all health and safety our noble Emperour Constantine with his hopeful Progeny Nor was this only to be done in the Fields of Rome in patentibus suburbiorum campis as the Edict ran but after by another Proclamation he did command the same over all the Provinces of the Empire Cap. 23. ãâã ãâã ãâã ãâã ãâã as Eusebius hath it So natural a power it is in a Christian Prince to order things about Religion that he not only took upon him to command the day but also to prescribe the scrvice to those I mean who had no publick Liturgy or set Form of Prayer Nor did he only take upon him to command or appoint the day as to all his subjects and to prescribe a form of Prayer as unto the Gentiles but to decree what works should be allowed upon it and what intermitted In former times though the Lords day had got the credit as to be honoured with the publick meetings of the Congregation yet was it not so strictly kept no not in time of divine service but that the publick Magistrates Judges and other Ministers of State were to attend those great Employments they were called unto without relation to this day or cessation on it and so did other men that had less employments and those not so necessary These things this pious Emperour taking into consideration and finding no necessity but that his Judges and other publick Ministers might attend Gods service on that day at least not be a means to keep others from it and knowing that such as dwelt in Cities had sufficient leisure to frequent the Church and that Artificers without any publick discommodity might for that time forbear their ordinary labours he ordered and appointed that all of them in their several places should this day lay aside their own Business to attend the Lords But then withal considering that such as followed Husbandry could not so well neglect the times of Seed and Harvest but that they were to take advantage of the fairest and most seasonable weather as God pleased to send it he left it free to them to follow their affairs on what day soever left otherwise they might lose those blessings which God in his great bounty had bestowed upon them This mentioned in the very Edict he set forth about it First for his Judges Citizens or inhabitants of the greater Towns L. Omnes cap. de feriis and all Artificers therein dwelling Omnes Judices urbanaeque plebes cunctarum artium officia venerabili die Solis quiescant Next for the people of the Contrey Rure tamen positi libere licenterque agrorum culture inserviant quoniam frequenter evenit ut non aptius alio die frumenta sulcis vinea scrobibus mandentur
Sabbath knowest thou not that these days are Sisters and that whoever doth despise the one doth affront the other Sisters indeed and so accounted in those Churches not only in regard of the publick meetings but in this also that they were both exempt from the Lenten Fast of which more anon In the mean time we may remember how Saturday is by S. Basil made one of those four times whereon the Christians of those parts did assemble weekly to receive the Sacrament as before we noted And finally it is said by Epiphanius that howsoever it was not so in the Isle of Cyprus which it seems held more correspondence with the Church of Rome than those of Asia Expos fidei Cathol 24. yet in some places ãâã ãâã ãâã ãâã ãâã they used to celebrate the holy Sacrament and hold their publick meetings on the Sabbath day So as the difference was but this that whereas in the Eastern and Western Churches several days were in commission for Gods publick service the Lords day in both places was of the Quorum and therefore had the greater worship because more business They held their publick Meetings on the Sabbath-day yet did not keep it like a Sabbath The Fathers of this learned Age knew that Sabbath hath been abrogated and profest as much The Council of Laodicea before remembred though it ascribe much to this day in reference to the Congregations then held upon it yet it condemns the Jewish observations of the same ãâã ãâã ãâã ãâã ãâã c. It is not fit for Christians saith the 29. Canon to Judaize and do no manner of work on the Sabbath days but to pursue their ordinary labours on it Conceive it so far forth as they were no impediment to the publick Meetings then appointed And in the close of all ãâã ãâã ãâã ãâã ãâã If any should be found so to play the Jews let them be Anathema So Athanasius though he defend the publick Meetings on this day stands strongly notwithstanding for the abrogation of the Jewish Sabbath Not on the by but in a whole discourse writ and continued especially for that end and purpose entituled De Sabbato circumcisione One might conjecture by the title by coupling of these two together what his meaning was that he contrived them both to be of the same condition And in his homily De semente he tells us of the New-moons and Sabbaths that they were Ushers unto Christ and to be in Authority till the Master came ãâã ãâã ãâã ãâã ãâã The Master being come the Usher grew out of all imployment the Sun once risen v.p. 1. chap. 8. the Lamp was darkened To other of the Fathers which have said as much and whereof we have spoken in a place more proper add Nazianz. Orat. 43. S. Cyril of Hierusalem Cat. 4. and Epiphanius in the confutation of those several Hereticks that held the Sabbath for a necessary part of Gods publick worship and to be now observed as before it was Of which kind over and above the Ebionites and Cerinthians which before we spake of were the Nazarai in the second Century who as this Epiphanius tell us differed both from the Jew and Christian First from the Jew in that they did believe in Christ next from the Christian ãâã ãâã ãâã ãâã ãâã in that they still retain the Law as Circumcision and the Sabbath and such things as those And these I have the rather noted in this place and time as being Cont. Cresconium l. 8. so Saint Austin tells us the Ancestors or Original of the Symmachiani who held out till this very Age and stood as much for Sabbaths and legal ceremonies as their founders did whereof consult S. Ambroses preface to the Galatians Now as these Nazarens or Symmachiani had made a mixt Religion of Jew and Christian Nazianz. Orat. 19. so did another sort of Hereticks in these present times contrive a miscellany of the Jew and Gentile Idols and Sacrifices they would not have and yet they worshipped the Fire and Candle ãâã ãâã ãâã ãâã ãâã c. The Sabbath also they much reverenced and stood upon the difference of unclean and clean yet by no means would be induced to like of Circumcision These they called Hypsistarij or rather so those doughty fellows pleased to call themselves Add here that it was counted one of the great dotages of Appollinaris and afterwards of all his sect viz. that after the last Resurrection every thing should be done again Basil ep 74. according to the former Law ãâã ãâã ãâã ãâã ãâã c. That we should be circumcised and observe the Sabbath and abstein from meats and offer Sacrifice and finally of Christians become Jews again Than which saith Basil who reports it what can be more absurd or more repugnant to the Gospel By which it is most plain and certain that though the Christians of the East retained the Saturday for a day of publick meeting yet they did never mean it to be a Sabbath reckoning them all for Hereticks that so observed it Next let us look upon the Sunday what they did on that For though it pleased the Emperor by his royal Edict to permit works of Husbandry in the Country and manumissions in the Cities on that sacred day yet probably there were some pure and pious souls who would not take the benefit of the declaration or think themselves beholden to him for so injurious and profane a dispensation This we will search into exactly that so the truth may be discovered And first beginning with the Council of Eliberis a Town of Spain in the beginning of this Age it was thus decreed Can. 21. Si quis in civitate positus per tres dominicas ecclesiam non accesserit tanto tempore abstineat ut correptus esse videatur If any Inhabitant of the Cities absent himself from Church three Lords days together let him be kept as long from the holy Sacrament that he may seem corrected for it Where note Si quis in civitate positus the Canon reacheth unto such only as dwelt in Cities near the Church and had no great business those of the Country being left unto their Husbandry and the like affairs no otherwise than in the Emperours Edict which came after this And in the Council of Laodicea not long after Can. 29. which clearly gave the Lords day place before the Sabbath it is commanded that the Christians should not Judaize on the Sabbath day but that they should prefer the Lords day before it and rest thereon from labour if at least they could but as Christians still The Canon is imperfect as it stands in the Greek Text of Binius edition no sense to be collected from it But the translation of Dionysius Exiguus which he acknowledgeth to be more near the Greek than the other two makes the meaning up Diem dominicum praeferentes ociari oportet si modo possint And this agreeably both unto Zonaras the Balsamon who
specified and to the course whereof the Council held at Orleans gave so wise a check but by imputing such Calamities as had fallen amongst them to the neglect or ill observance of this day A flash of Lightning or some other fire from Heaven as it was conceived had on the Lords day made great spoil of men and houses in the City of Limoges This Gregory of Tours who lived about the end of this sixth Century pronounceth to have fallen upon them ob diei dominici injuriam because some of them used to work upon the Sunday But how could he tell that or who made him acquainted with Gods secret counsels Had Gregory been Bishop of Limoges as he was of Tours it may be Limoges might have scaped so fierce a censure and only Tours have suffered in it For presently he adds in Turonico vero nonnulli ab hoc igne sed non die dominico adusti sunt that even in Tours it self many had perished by the self same fire but being it fell not on the Sunday as it did at Limoges therefore that misery fell on them for some other reason Indeed he tells us of this day that being it was the day whereon God made the light and after was the witness of our Saviours resurrection Ideo omni fide à Christianis observari debet ne fiat in eo omne opus publicum therefore it was to be observed of every Christian no manner of publick business to be done upon it A piece of new Divinity and never heard of till this Age nor in any afterwards Not heard of till this Age but in this it was For in the 24th year of Gunthram King of the Burgundians Conc. Matisonens 11. Can. 1. Anno 588. there was a Council called at Mascon a Town situate in the Duchy of Burgundy as we now distinguish it wherein were present Priscus Evantius Praetextatus and many other reverend and learned Prelates They taking into consideration how much the Lords day was of late neglected for remedy thereof ordained that it should be observed more carefully for the times to come Which Canon I shall therefore set down at large because it hath been often produced as a principal ground of those precise observances which some amongst us have endeavoured to force upon the consciences of weak and ignorant men It is as followeth Videmus populum Christianum temerario more diem dominicum contemptui tradere c. It is observed that Christian people do very rashly slight and neglect the Lords day giving themselves thereon as on other days to continual labours c. Therefore let every Christian in case be carry not that name in vain give ear to our instruction knowing that we have care that you should do well as well as power to bridle you that you do not ill It followeth Custodite diem dominicum qui nos denuo peperit c. Keep the Lords day the day of our new birth whereon we were delivered from the snares of sin Let no man meddle in litigious Controversies or deal in Actions or Law-suits or put himself at all upon such an exigent that needs he must prepare his Oxen for their daily work but exercise your selves in Hymns and singing Praises unto God being intent thereon both in mind and body If any have a Church at hand let him to unto it and there pour forth his soul in tears and prayers his eyes and hands being all that day lifted up to God It is the everlasting day of rest insinuated to us under the shadow of the seventh day or Sabbath in the Law and the Prophets and therefore it is very meet that we should celebrate this day with one accord whereon we have been made what at first we were not Let us then offer unto God our free and voluntary service by those great goodness we are freed from the Goal of errour not that the Lord exacts it of us that we should celebrate this day in a corporal abstinence or rest from labour who only looks that we do yield obedience to his holy will by which contemning earthly things he may conduct us to the heavens of his infinite mercy However if any man shall set at nought this our exhortation be he assured that God shall punish him as he hath deserved and that he shall be also subject unto the censures of the Church In case he be a Lawyer he shall lose his cause if that he be an Husbandman or Servant he shall be corporally punished for it but if a Clergy-man or Monk he shall be six months separated from the Congregation Add here that two years after this being the second year of the second Clotaire King of France there was a Synod holden at Auxerre a Town of Champagne concilium Antisiodorense in the Latin Writers wherein in it was decreed as in this of Mascon Non licet die dominico boves jungere vel alia opera exercere no man should be suffered to yoak his Oxen or do any manner of work upon the Sunday This is the Canon so much urged I mean that of Mascon to prove that we must spend the Lords day wholly in religious exercises and that there is no part thereof which is to be imployed unto other uses But there are many things to be considered before we yield unto this Canon or the authority thereof some of them being of that nature that those who most insist upon it must be fain to traverse For first it was contrived of purpose with so great a strictness to meet the better with those men which so extreamly had neglected that sacred day A stick that bends too much one way cannot be brought to any straightness till it be bent as much the other This Synod secondly was Provincial only and therefore can oblige none other but those for whom it was intended or such who after did submit unto it by taking it into their Canon Nor will some part thereof be approved by them who most stand upon it none being bound hereby to repair to Church to magnifie the name of God in the Congregation but such as have some Church at hand and what will then become of those that have a mile two three or more to their Parish Churches and no Chappel neither they are permitted by the Canon to abide at home As for Religious duties here are none expressed as proper for the Congregation but Psalms and Hymns and singing Praise unto the Lord and pouring forth our souls unto him in tears and prayers and then what shall we do for Preaching for Preaching of the Word which we so much call for Besides King Gunthram on whose Authority this Council met in his Confirmatory Letters doth extend this Canon as well unto the other Holy-days as unto the Sunday commanding all his Subjects Vigore hujus decreti definitionis generalis by vertue of his present mandate that on the Lords day vel in quibuscunque alijs solennitatibus and all solemn
Festivals whatsoever they should abstain from every kind of bodily labour save what belong'd to dressing meat But that which needs must most afflict them is that the Council doth profess this abstinence from bodily labour which is there decreed to be no Ordinance of the Lords that he exacteth no such duty from us and that it is an Ecclesiastical exhortation only and no more but so And if no more but so it were too great an undertaking to bring all Nations of the World to yield unto the prescript of a private and particular Canon made only for a private and particular cause and if no more but so it concludes no Sabbath Yet notwithstanding these restraints from work and labour the Church did never so resolve it that any work was in it self unlawful on the Lords day though to advance Gods publick service it was thought good that men should be restrained from some kind of work that so they might the better attend their prayers and follow their devotions It 's true these Centuries the fifth and sixth were fully bent to give the Lords day all fit honour not only in prohibiting unlawful pleasures but in commanding a forbearance of some lawful business such as they found to yield most hinderance to religious duties Yea and some works of piety they affixt unto it for its greater honour The Prisoners in the common Goals had formerly been kept in too strictly It was commanded by Honorius and Theodosius at that time Emperours Anno 412. that they should be permitted omnibus diebus dominicus every Lords day to walk abroad with a guard upon them as well to crave the charity of well disposed persons as to repair unto the Bathes for the refreshing of their bodies Nor did he only so command it but set a mulct of 20 pound in gold on all such publick ministers as should disobey the Bishops of the Church being trusted to see it done Where note that going to the Bathes on the Lords day was not thought unlawful though it required no question corporal labours for had it been so thought as some thought it afterwards the Prelates of the Church would not have taken it upon them to see the Emperours will fulfilled and the Law obeyed A second honour affixt in these Ages to the Lords day is that it was conceived the most proper day for giving holy Orders in the Church of God and a Law made by Leo then Pope of Rome and generally since taken up in the Western Church that they should be conferred upon no day else There had been some regard of Sunday in the times before and so much Leo doth acknowledge Quod ergo à patribus nostris propensiore cura novimus servatum esse à vobis quoque volumus custodiri ut non passim diebus omnibus sacerdotalis ordinatio celebretur Ept. Decret 81 But that which was before a voluntary act is by him made necessary and a Law given to all the Churches under his obedience Vt his qui consecrandi sunt nunquam benedictiones nisi in die resurrectionis dominicae tribuantur that Ordinations should be celebrated on the Lords day only And certainly he gives good reason why it should be so except in extraordinary and emergent cases wherein the Law admits of a dispensation For on that day saith he The holy Ghost descended upon the Apostles and thereby gave us as it were this celestial rule that on that day alone we should confer spiritual orders in quo collata sunt omnia dona gratiarum in which the Lord conferred upon his Church all spiritual graces Nay that this business might be done with the more solemnity and preparation it was appointed that those men who were to be invested with holy Orders should continue fasting from the Eve before that spending all that time in prayer and humbling of themselves before the Lord they might be better fitted to receive his Graces For much about these times the service of the Lords day was enlarged and multiplyed the Evenings of the day being honoured with religious meetings as the Mornings formerly Yea and the Eves before were reckoned as a part or parcel of the Lords day following Cui à vespere sabbati initium constat ascribi as the same Decretal informs us The 251. Sermon de tempore ascribed unto St. Austin doth affirm as much but we are not sure that it is his Note that this Leo entred on the Chair of Rome Anno 440. of our Saviours birth and did continue in the same full 20 years within which space of time he set out this decretal but in what year particularly that I cannot find I say that now the Evenings of the Lords day began to have the honour of religious Meetings for ab initio non fuit sic it was not so from the beginning Nor hd it been so now but that almost all sorts of people were restrained from works as well by the Imperial Edicts as by the constitutions of particular Churches by means whereof the afternoon was left at large to be disposed of for the best increase of Christian Piety Nor probably had the Church conceived it necessary had not the admiration which was then generally had of the Monastick kind of life facilitated the way unto it For whereas they had bound themselves to set hours of prayer Epitaphium Panlae matr Mane hora tertia sexta nona vespere noctis medio at three of the clock in the Morning at six at nine and after in the Evening and at midnight as St. Hierom tells us the people generally became much affected with their strict Devotions and seemed not unwilling to conform unto them as far at least as might consist with their Vocations upon this willingness of the people the service of the Church became more frequent than before and was performed thrice every day in the greater Churches where there were many Priests and Deacons to attend the same namely at six and nine before Noon and at some time appointed in the Evening for the afternoon accordingly as now we use it in our Cathedral and Collegiate Churches But in inferiour Towns and petty Villages where possibly the people could not every day attend so often it was conceived sufficient that they should have the Morning and the Evening prayer sung or said unto them that such as would might come to Church for their devotions and so it is by the appointment of the Rubrick in our Common Prayer book Only the Sundays and the Holy days were to be honoured with two several meetings in the Morning the one at six of the clock which simply was the morning service the other at nine for the administration of the holy Sacrament and Preaching of the Word to the Congregation This did occasion the distinction of the first and second Service as we call them still though now by reason of the peoples sloth and backwardness in coming to the Church of God they are in most places
joyn'd together So whereas those of the Monastick life did use to solemnize the Eve or Vigils of the Lords day and of other Festivals with the peculiar and preparatory service to the day it self that profitable and pious custom began about these times to be taken up and generally received in the Christian Church Of this there is much mention to be found in Cassian as Institut lib. 2. cap. 18. l. 3. c. 9. Collat. 21. c. 20. and in other places This gave the hint to Leo and St. Austin if he made the Sermon to make the Eve before a part or parcel of the day because some part of the Divine Offices of the day were begun upon it And hence it is that in these Ages and in those that followed but in none before we meet with the distinction of matutinae vespertinae precationes Mattins and Evensong as we call it the Canons of the Church about these times beginning to oblige men to the one as well as formerly to the other The Council held in Arragon Conc. Tartaconens Can. 7. hereupon ordained Vt omnis clerus die Sabbati ad vesperam paratus sit c. That all the Clergy be in readiness on the Saturday vespers that so they may be prepared with the more solemnity to celebrate the Lords day in the Congregation And not so only sed ut diebus omnibus vesperas matutinas celebrent but that they diligently say the morning and the evening service every day continually So for the mattins on the Sunday Gregory of Tours informs us of them Motum est signum ad matutinas Erat enim dies dominica how the Bell rung to mattins for it was a Sunday I have translated it the Bell according to the custom of these Ages whereof now we write wherein the use of Bells was first taken up for gathering of the people to the house of God there being mention in the Life and History of St. Loup or Lupus Baron Ann. Anno 614. who lived in the fifth Century of a great Bell that hung in the Church of Sens in France whereof he was Bishop ad convocandum populum for calling of the congregation Afterwards they were rung on the holy-day Eves to give the people notice of the Feast at hand and to advertise them that it was time to leave off their businesses Solebant vesperi initia feriarum campanis praenunciare so he that wrote the life of Codegundut Well then the Bells are rung and all the people met together what is expected at their hands That they behave themselves there like the Saints of God in fervent Prayers in frequent Psalms and Hymns and spiritual Songs hearing Gods holy Word receiving of the Sacraments These we have touched upon before as things that had been always used from the beginnings of the Church Collections for the poor had been sometimes used on this day before but now about these times the Offertory began to be an ordinary part of Gods publick Worship Pope Leo seems to intimate it in his fifth Sermon de collectis Et quia die dominico proxima futura est collectio vos omnes voluntariae devotioni praeparare c. and gives them warning of it that they may be ready For our behaviour in the Church it was first ordered by St. Paul that all things be done reverently ãâã ãâã ãâã ãâã ãâã because of the Angels according to which ground and warrant it was appointed in these Ages that every man should stand up at the reading of the Gospel and the Gloria Patri that none depart the Church till the service ended Pope Anastasius who lived in the beginning of the fifth Age is said to have decreed the one Dum S. S. Epl. Decret 1 ap Bin. Evangelia in Ecclesia recitantur sacerdotes caeteri omnes praesentes non sedentes sed venerabiliter curvi in conspectu sancti Evangclii stantes dominica verba attente audiant fideliter adorent The Priests and all else present are enjoyned to stand their Bodies bowed a little in sign of reverence during the reading of the Gospel but by no means to hear it sitting adding some joyful acclamation at the end thereof such as is that of Glory be to thee O Lord. So for the Gloria Patri that form of giving to the Lord the Glory which belongs unto him we find in Cassian that they used to stand upon their feet at the doing of it In clausula Psalmi Institut lib. 2 c. 8. omnes astantes pronunciant magno clamore Gloria Patri c. that gesture being thought most natural and most proper for it No constitution needed to enjoyn those Duties which natural discretion of it self could dictate As for the last it seemed the people in those parts used to depart the Church some of them before the Service ended and the blessing given for otherwise there had been no Canon to command the contrary Ex malis moribus bonae nascuntur leges the old saying is And out of this ill custom did arise a Law made in a Synod held in a Town of Gallia Narbonensis the 22 of the Reign of Alaricus King of the Visi-Gothes or Western-Gothes Anno 506. Conc. Agathens Can. 47. that on the Lords day all Lay-people should be present at the publick Liturgy and none depart before the Blessing Missas die dominico secularibus audire speciali ordine praecipimus ita ut egredi ante benedictionem sacerdotis populus non praesumat So the Canon hath it According unto which it is provided in the Canons of the Church of England Can. 19. that none depart out of the Church during the time of Service and Sermon without some reasonable or urgent cause The Benediction given and the Assembly broken up the people might go home no doubt and being there make merry with their Friends and Neighbours such as came either to them of their own accord or otherwise had been invited Gregory of Tours informs us of a certain Presbyter that thrust himself into the Bishoprick of the Arverni immediately upon the death of Sidonius Apollinaris who died about the year 487 and that to gain the peoples favour on the next Lords day after Jussit cunctos cives praeparato epulo invitari Hist l. 31. he had invited all the principal Citizens to a solemn Feast Whatever might be said of him that made the invitation no doubt but there were many pious and religious men that accepted of it Of Recreations after Dinner until Evening prayers and after Evening prayer till the time of Supper there is no question to be made but all were practised which were not prohibited Nam quod non prohibetur permissum est as Tertullian Of this more anon Thus have we brought the Lords day to the highest pitch the highest pitch that hitherto it had enjoyed both in relation unto rest from worldly business and to the full performance of religious Duties Whatever was
done afterwards in pursuit hereof consisted specially in beating down the opposition of the common people who were not easily induced to lay by their business next in a descant as it were on the former plain-song the adding of particular restrictions as occasion was which were before conteined though not plainly specified both in the Edicts of the former Emperours and Constitutions of the Churches before remembred Yet all this while we find not any one who did observe it as Sabbath or which taught others so to do not any who affirmed that any manner of work was unlawful on it further than as it was prohibited by the Prince or Prelate that so the people might assemble with their greater comfort not any one who preached or published that any pastime sport or recreation of an honest name such as were lawful on the other days were not fit for this And thereupon we may resolve as well of lawful business as of lawful pleasures that such as have not been forbidden by supream Authority whether in Proclamà tions of the Prince or Constitutions of the Church or Acts of Parliament or any such like Declaration of those higher Powers to which the Lord hath made us subject are to be counted lawful still It matters not in case we find it not recorded in particular terms that we may lawfully apply our selves to some kind of business or recreate our selves in every kind of honest pleasure at those particular hours and times which are left at large and have not been designed to Gods publick service All that we are to look for is to see how far we are restrained from labour or from recreations on the Holy days and what Authority it is that hath so restrained us that we may come to know our duty and conform unto it The Canons of particular Churches have no power to do it further than they have been admitted into the Church wherein we live for then being made a part of her Canon also they have power to bind us to observance As little power there is to be allowed unto the Declarations and Edicts of particular Princes but in their own dominions only Kings are Gods Deputies on the Earth but in those places only where the Lord hath set them their power no greater than their Empire and though they may command in their own Estates yet is it extra sphaeram activitatis to prescribe Laws to Nations not subject to them A King of France can make no Law to bind us in England Much less must we ascribe unto the dictates and directions of particular men which being themselves subject unto publick Order are to be hearkned to no further than by their life and doctrine they do preach obedience unto the publick Ordinances under which they live For were it otherwise every private man of name and credit would play the Tyrant with the liberty of his Christian Brethren and nothing should be lawful but what he allowed of especially if the pretence be fair and specious such as the keeping of a Sabbath to the Lord our God the holding of an holy convocation to the King of Heaven Example we had of it lately in the Gothes of Spain and that strange bondage into which some pragmatick and popular man had brought the French had not the Council held at Orleans gave a check unto it And with examples of this kind must we begin the story of the following Ages CHAP. V. That in the next six hundred years from Pope Gregory forwards the Lords day was not reckoned of as of a Sabbath 1. Pope Gregories care to set the Lords day free from Jewish rigours at that time obtruded on the Church 2. Strange fancies taken up by some about the Lords day in these darker Ages 3. Scriptures and Miracles in these times found out to justifie the keeping of the Lords day holy 4. That in the judgment of the most learned in these six Ages the Lords day hath no other ground than the Authority of the Church 5. With how much difficulty the people of these times were barred from following their Husbandry and Law-days on the Lords day 6. Husbandry not restrained on the Lords day in the Eastern parts until the time of Leo Philosophus 7. Markets and Handierafts restrained with no less opposition than the Plough and Pleading 8. Several casus reservati in the Laws themselves wherein men were permitted to attend those businesses on the Lords day which the laws restrained 9. Of divers great and publick actions done in these Ages on the Lords day 10. Dancing and other sports no otherwise prohibited on the Lords day than as they were an hindrance to Gods publick Service 11. The other Holy days as much esteemed of and observed as the Lords day was 12. The publick hallowing of the Lords day and the other Holy days in these present Ages 13. No Sabbath all these Ages heard of either on Saturday or Sunday and how it stood with Saturday in the Eastern Churches WE are now come to the declining Ages of the Church after the first 600 years were fully ended and in the entrance on the seventh some men had gone about to possess the people of Rome with two dangerous fancies one that it was not lawful to do any manner of work upon the Saturday or the old Sabbath ita ut die Sabbati aliquid operari prohiberent the other ut dominicorum die nullus debeat larari that no man ought to bathe himself on the Lords day or their new Sabbath With such a race of Christned Jews or Judaizing Christians was the Church then troubled Against these dangerous Doctrines did Pope Gregory write his Letter to the Roman Citizens stiling the first no other than the Preachers of Antichrist Epl. 3. l. 11. one of whose properties it shall be that he will have the Sabbath and the Lords day both so kept as that no manner of work shall be done on either qui veniens diem Sabbatum atque dominicum ab omni faciet opere custodire as the Father hath it Where note that to compell or teach the people that they must do no manner of work on the Lords day is a mark of Antichrist And why should Antichrist keep both days in so strict a manner Because saith he he will persuade the people that he shall die and rise again therefore he means to have the Lords day in especial honour and he will keep the Sabbath too that so he may the better allure the Jews to adhere unto him Against the other he thus reasoneth Et si quidem pro luxuria voluptate quis lavari appetit hoc fieri nec reliquo quolibet die concedimus c. If any man desires to bathe himself only out of a luxurious and voluptuous purpose observe this well this we conceive not to be lawful upon any day but if he do it only for the necessary refreshing of his body then neither is it fit it should be forbidden upon the
Sunday For if it be a sin to bathe or wash all the body on the Lords day then must it be a sin to wash the face upon that day if it be lawful to be done in any part why then necessity requiring is it unlawful for the whole It seems then by St. Gregories doctrine that in hot weather one may lawfully go into the water on the Lords day and there wade or swim either to wash or cool his body as well as upon any other Note also here that not the quality of the day but the condition of the thing is to be considered in the denominating of a lawful or unlawful Act that things unlawful in themselves or tending to unlawful ends are unfit for all days and that whatever thing is fit for any day is of it self as fit for Sunday Finally he concludes with this Dominicorum vero die à labore terreno cessandum est c. We ought to rest indeed on the Lords day from earthly labours and by all means to abide in prayers that if by humane negligence any thing hath escaped in the six former days it may be expiated by our prayers on the day of the Resurrection This was the salve by him applyed to those dangerous sores and such effect it wrought upon them that for the present and long after we find not any that prohibited working on the Saturday But at the last it seems some did who thereupon were censured and condemned by another Gregory of that name the seventh Damnavit docentes non licere die Sabbati operas facere as the Law informs us De consecratione distinct 3. cap. Pervenit But this was not till Anno 1074. or after almost 500 years after the times where now we are As for the other fancy that of not going to the Bathes on the Lords day it seems he crushed that too as for that particular though otherwise the like conceits did break out again as men began to entertain strange thoughts and superstitious doctrines about this day especially in these declining Ages of the Church wherein so many errours both in faith and manners did in fine defile it that it was black indeed but with little comliness The Church as in too many things not proper to this place and purpose it did incroach upon the Jew much of the ceremonies and Priestly habit in these times established being thence derived so is it not to be admired if in some things particular both Men and Synods began to Judaize a little in our present business making the Lords day no less rigidly to be observed than the Jewish Sabbath if it were not more For in the following Age and in the latter end thereof when Learning was now almost come to its lowest ebb there was a Synod held at Friuli by the command of Pepin then King of France a Town now in the Territory of the State of Venice The principal motive of that meeting was to confirm the doctrine of the holy Trinity and the incarnation of the Word which in those times had been disputed The President thereof Paulinus Patriarch of Aquilegia Anno 791. of our Redemption There in relation to this day it was thus decreed Diem dominicum inchoante noctis initio i.e. vespere Sabbati quando signum insonuerit c. We constitute and appoint that all Christian men that is to say all Christian men who lived within the Canons reach should with all reverence and devotion honour the Lords day beginning on the Evening of the day before at the first ringing of the Bell and that they do abstain therein especially from all kind of sin as also from all carnal acts Etiam à propriis conjugibus even from the company of their Wives and all earthly labours and that they go unto the Church devoutly laying aside all suits of Law that so they may in love and charity praise Gods name together You may remember that some such device as this was fathered formerly on Saint Austin but with little reason Such trim conceits as these had not then been thought of And though it be affirmed in the preamble to these constitutions nec novas regulas instituimus nee supervacuas rerum adinventiones inbianter sectamur that they did neither make new rules or follow vain and needless fancies Sed sacris paternerum Canânum recensitis soliis c. But that they took example by the antient Canons yet look who will into all Canons of the Church for the times before and he shall find no such example For my part I should rather think that it was put into the Canon in succeeding times by some misadventure that some observing a restraint ab omni opere carnali of all carnal acts might as by way of question write in the Margin etian à proprtir conjugibus from whence by ignorance or negligence of the Collectors it might be put into the Text. e if it were so passed at first and if it chance that any be so minded and some such there be as to conceive the Canon to be pure and prous and the intent thereof not to be neglected They are to be advertised that the Holy-days must be observed in the self same manner It was determined so before by the false Saint Austin And somewhat to this purpose saith this Synod now that all the greater Festivals must with all reverence be observed and honoured and that such Holy-days as by the Priests were bidden in the Congregation Omnibus modis sunt custodienda were by all ways and means to be kept amongst them that is by all those ways and means which in the said Canon were before remembred In this the Christian plainly out-went the Jew amongst whose many superstitions there is none such found Ap. Ainsw in Ex. 20.10 'T is tre indeed the Jews accounted it unlawful to marry on the Sabbath-day or on the Evening of the Sabbath or on the first day of the week lest say the Rabbins they should pollute the Sabbath by dressing Meat Conformably whereunto Can. 17. it was decreed in a Synod held in Aken or Aquisgranum Anno 833. nec nuptias pro reverentia tantae solennitatis celebrari visum est that in a reverence to the Lords day it should no more be lawful to Marry or be Married upon the same The Jews as formerly we shewed have now by order from their Rabbins restrained themselves on their Sabbath day from knocking with their hands upon a table to still a child from making figures in the air or drawing letters in the ground or in dust and ashes and such like niceties And some such teachers Olaus King of Norway had no question met with Anno 1028. For being taken up one Sunday in some serious thoughts and having in his hands a small walking stick he took his knife and whitled it as men do sometimes when as their minds are troubled or intent on business And when it had been told him as by way of jest how he
a greater number of people to attend them And howsoever Councils in themselves be of an Ecclesiastical nature and that the crowning of a King in the act it self be mixed of sacred and of civil yet in the Train and great attendance that belongs unto them the Pomp the Triumphs and concourse of so many people they are meerly secular And secular although they were yet we may well persuade our selves that neither Actor or Spectator thought themselves guilty any wise of offering any the least wrong to the Lords day though those Solemnities no question might without any prejudice have been put off to another time No more did those who did attend the Princes before remembred in their magnificent Entries into Rome and Metz or the other military entrance into Hierusalem which were meer secular Acts and had not any the least mixture either of Ecclesiastical or Sacred Nature For Recreations in these times there is no question to be made but all were lawful to be used on the Lords day which were accounted lawful upon other days and had not been prohibited by Authority and we find none prohibited but dancing only Not that all kind of dancing was by Law restrained but either the abuse thereof at times unseasonable when men should have been present in the Church of God or else immodest shameless dancings such as were those against the which the Fathers did inveigh so sharply in the Primitive times In reference to the first Damascen tells us of some men who only wished for the LOrds day Parallellorum lib. 3. cap. 47. ut ab opera feriati vitiis operam dent that being quitted from their labours they might enjoy the better their sinful pleasures For look into the streets saith he upon other days and there is no man to be found die dominico egredere atque alios cithara canentes alios applaudentes saltantes c. But look abroad on the Lords day and you shall find some singing to the Harp others applauding of the Musick some Dancing others jeering of their Neighbours alios denique luctantes reperies and some also wrestling It followeth Praeco ad Ecclesiam vocat omnes segnitie torpent moras nectunt cithara aut tuba personuit omnes tanquam alis instructi currunt Doth the Clark call unto the Church they have a feaver-lurdane and they cannot stir doth the Harp of Trumpet call them to their Pastimes they fly as they had wings to help them They that can find in this a prohibition either of Musick Dancing publick sports or manlike Exercises such as wrestling is on the Lords day must certainly have better eyes than Lynceus and more wit than Oedipus Plainly they prove the contrary to what some alledg them and shew most clearly that the Recreations there remembred were allowed of publickly otherwise none durst use them as we see they did in the open streets Only the Father seems offended that they preferred their Pastimes before their Prayers that they made little or no haste to Church and ran upon the spur to their Recreations that where Gods publick Service was to be first considered in the Lords day and after on spare times mens private pleasures these had quite changed the course of Nature and loved the Lords day more for pleasure than for Devotion This is the most that can be made from this place of Damascen and this makes more for dancing and such Recreations than it doth against them in case they be not used at unfitting hours Much of this nature is the Canon produced by some to condemn dancing on the Lords day as unlawful utterly which being looked into condemns alone immodest and unseemly dancings such as no Canon could allow of upon any day of what name soever A Canon made by Pope Eugenius in a Synod held at Rome Anno 826. what time both Prince and Prelates did agree together to raise the Lords day to as high a pitch as they fairly might Now in this Synod there were made three Canons which concern this day the first prohibitive of business and the works of labour the second against process in causes criminal the third ne núlieres festis diebus vanis ludis vacent that Women do not give themselves on the Holy days unto wanton sports and is as followeth Sunt quidam maxime mulieres qui festis sacris diebus c. Certain there are but chiefly Women which on the Holy days Can. 35. and Festivals of the blessed Martyrs upon the which they ought to rest have no great list to come to Church as they ought to do sed balando turpia verba decantando c. but to spend the time in Dancing and in shameless Songs leading and holding cut their Dances as the Pagans used and in that manners come to the Congregation These if they come unto the Church with few sins about them return back with more and therefore are to be admonished by the Parish Priest that they must only come to Church to say their prayers such as do otherwise destroying not themselves alone but their Neighbours also Now in this Canon there are these three things to be considered First that these Women used not to come unto the Church with that sobriety and gravity which was fitting as they ought to do but dancing singing sporting as the Pagans used when they repaired unto their Temples secondly that these dancings were accompanied with immodest Songs and therefore as unfit for any day as they were for Sunday and thirdly that these kind of dancings were not prohibited on the Lords day only but on all the Holy days Such also was the Canon of the third Council of Tolledo Decret pars 3. de consecrat distinct 3. An. 589. which afterwards became a part of the Canon Law though by he oversight of the Collector it is there said to be the fourth and this will make as little to the purpose as the other did It is this that followeth Irreligiosa consuetudo est quam vulgus per sanctorum solennitates festivitates agere consuevit Populi qui divina officia debent attendere saltationibus turpibus invigilant cantica non solum mala canentes sed etiam religiosorum officiis perstrepunt Hoc enim ut ab omni Hispania the Decret reads ab omnibus provinciis depellatur sacerdotum ac judicum à sancto Concilio curae commit titur There is an irreligious custom taken up by the common people that on the Festivals of the Saints those which should be attent on Divine Service give themselves wholly to lascivious and shameless dances and do not only sing unseemly Songs but disturb the Service of the Church Which mischief that it may be soon removed out of all the Countrey the Council leave it to the care of the Priests and Judges Such dances and employed to so bad a purpose there is none could tolerate and yet this generally was upon the Holy days Saints days I mean as well
the offering of the Paschal Lamb his Death and Passion Sic Sabbatismus ille requiem annunciabat quae post hanc vitam posita âât fanctis âlectis so did the Sabbath signifie that eternal rest which after this life is provided for the Saints and elect of God And more than this Spiritualis homo non uno die hebdomadis sed omni tempore Sabbatizare satagit the true spiritual man keeps not his Subbath once a week but at all times whatever every hour and minute What then would he have no day set apart for Gods publick service no but not the Sabbath Because saith he we are not to rejoyce in this world that perisheth but in the sure and certain hope of the Resurrection therefore we ought not rest the seventh day in sloth and idleness But we dispose our selves to prayers and hearing of the Word of God upon the first day of the week on the which Christ rose cum summa cura providentes ut tam illo quam caeteris diebus feriati semper simus à servili opere peccati Provided always that upon that and all days else we keep our selves free from the servile Acts of sin This was the Sabbath which they principally looked for in this present life never applying of that name to the Lords day in any of those monuments of Learning they have left behind them The first who ever used it to denote the Lords day the first that I have met with in all this search is one Petrus Alfonsus he lived about the times that Rupertus did who calls the Lords day by the name of the Christian Sabbath Dies domnica dies viz. resurrectionis quae suae salvationis causa extitit Christianorum sabbatum est But this no otherwise to be construed than by Analogy and resemblance no otherwise than the Feast of Easter is called the Christian Passeover As for the Saturday the old Sabbath day though it continued not a Sabbath yet it was still held in an high esteem in the Eastern Churches counted a festival day or at least no fast and honoured with the meetings of the Congregation In reference to the first we find how it was charged on the Church of Rome by the sixth Council in Constantinople Anno 692. that in the holy time of Lent ãâã ãâã ãâã ãâã ãâã they used to fast the Saturday which was directly contrary to the Canons of the Apostles as they there alledge This also was objected by Photius Patriarch of Constantinople against Pope Nicolas of Rome Anno 867. and after that by Michael of Constantinople against Leo the ninth Anno 1053. which plainly shews that in the Eastern Churches they observed it otherwise And in relation to the other Curopalat we find that whereas in the principal Church of Constantinople the holy Sacrament was celebrated only on the greater feasts as also on the Saturdays and the Sundays Sabbatis dominicis and not on other days as at Rome it was Constantine surnamed Mononiachus Anno 1054 enriched it with revenue and bestowed much fair plate upon it that so they might be able every day to perform that office Which proves sufficiently that Saturday was always one in all publick duties and that it kept even pace with Sunday But it was otherwise of old in the Church of Rome where they did laborare jejunare as Humbertus saith in his defence of Leo the ninth against Nicetas And this with little opposition or interruption save that which had been made in the City of Rome in the beginning of the seventh Century and was soon crushed by Gregory then Bishop there as before we noted And howsoever Vrban of that name the second Hect. Boet. hist l. 22. did consecrate it to the weekly service of the blessEd Virgin and instituted in the Council held at Clermont Anno 1095. that our Ladies office Officium B. Mariae should be said upon it Eandemque Sabbato quoque die praecipua devotione populum Christianum colere debere and that upon that day all Christian folk should worship her with their best devotions yet it continued still as before it was a day of fasting and of working So that in all this time in 1200 years we have found no Sabbath nor do we think to meet with any in the times that follow either amongst the Schoolmen or amongst the Protestants which next shall come upon the Stage CHAP. VI. What is the judgment of the Schoolmen and of the Protestants and what the practice of those Churches in this Lords day business 1. That in the judgment of the Schoolmen the keeping of one day in seven is not the moral part of the fourth Commandment 2. As also that the Lords day is not founded on Divine Authority but the Authority of the Church 3. A Catalogue of the Holy-days drawn up in the Council of Lyons and the new Doctrine of the Schools touching the native sanctity of the Holy-days 4. In what estate the Lords day stood in matter of restraint from labour at the reformation 5. The Reformators find great fault both with the said new doctrine and restraints from labour 6. That in the judgment of the Protestant Divines the keeping of one day in seven is not the moral part of the fourth Commandment 7. As that the Lords day hath no other ground on which to stand than the Authority of the Church 8. And that the Church hath power to change the day and to transfer it to some other 9. What is the practice of all Churches the Roman Lutheran and Calvinian chiefly in matter of Devotion rest from labour and sufferance of lawful pleasures 10. Dancing cried down by Calvin and the French Churches not in relation to the Lords day but the sport it self 11. In what estate the Lords day stands in the Eastern Churches and that the Saturday is no less esteemed of by the Ethiopians than the said Lords day WE are now come unto an Age wherein the Learning of the world began to make a different shew from what it did to such a period of time in which was made the greatest alteration in the whole fabrick of the Church that ever any time could speak of The Schoolmen who sprung up in the beginning of the thirteenth Age contracted Learning which before was diffused and scattered into fine subtilties and distinctions the Protestants in the beginning of the sixteenth endeavouring to destroy those buildings which with such diligence and curiosity had been erected by the Schoolmen though they consented well enough in the present business so far as it concern'd the Institution either of the Lords day or the Sabbath Of these and what they taught and did in reference to the point in hand we are now to speak taking along with us such passages of especial note as hapned in the Christian world by which we may learn any thing that concerns our business And first beginning with the Schoolmen they tell us generally of the Sabbath that
in the Christian Church laying this ground that ours succeeded in the place of theirs Sabbatum mutatur in diem dominicum similiter aliis solennitatibus veteris legis novae solennitates succedunt 1. 2 ae qu. 103. Art 3. ad 4. as his words there are Upon which ground of his the Doctrines now remembred were no question raised and howsoever other men might think all days alike in themselves considered yet those of Rome will have some holier than the rest even by a natural and inherent holiness And in this state things stood both for the doctrine and the practice until such time as men began to look into the errours and abuses in the Church of Rome with a more serious eye than before they did the Canonists being no less nice in the point of practice than were the Schoolmen and the rest exorbitant in the point of Doctrine Whose Niceties especially in matter of restraint we have most fully represented to us by Tostatus In Exod. 12. one that had run through all the parts of Learning at that time on foot and was as well studied in the Canon as in the Schools He then determineth of it thus Itinerando pro negotiis peccatum esse mortale c. Qu. 25. He that doth travel on the Holy days for in that general Name the Lords day and the other Festivals are comprehended about worldly business commits mortal sin as also if he Trade or Traffick in the place wherein he liveth But this hath two exceptions or reservations First if the business by him done be but small and light quae quietem Sabbati non impediunt such as are no great hinderance to the Sabbaths rest and secondly nisi hoc sit in causa pia unless it were on some devout and pious purpose To read unto or teach a man to deal in actions of the Law or determine Suits Qu. 26. or to cast Accounts si quis doceret ut lucretur if it be done for hire or for present gain become servile works and are forbidden Otherwise if one do it gratis Qu. 27. If a Musitian wait upon a Gentleman to recreate his mind with Musick and that they are agreed on a certain wages or that he be hired only for a present turn he sins in case he play or sing unto him on the Holy days but not if his reward be doubtful Qu. 28. and depends only upon the bounty of the parties who enjoy his Musick A Cook that on the Holy days is hired to make a Feast or to dress a Dinner doth commit mortal sin sed non pro toto mense aut anno but not if he be hired by the month or by the year Meat may be dressed upon the Lords day or the other Holy days Qu. 29. but to wash Dishes on those days was esteemed unlawful differri in diem alteram Qu. 32. and was to be deferred till another day Lawyers that do their Clients business for their wonted see were not to draw their Bills or frame their Answers or peruse their Evidences on the Holy days Secus si causam agerent pro miserabilibus personis c. but it was otherwise if they dealt for poor indigent people such as did sue in forma pauperis as we call it or in the causes of a Church or Hospital in which the Popes had pleased to grant a Dispensation A man that travelled on the Holy days Qu. 34. to any special shrine or Saint did commit no sin Si autem in redeundo peccatum est mortale but if he did the like in his coming back he then sinned mortally Qu. 35. In any place where formerly it had been the custom neither to draw Water nor to sweep the House but to have those things ready on the day before the custom was to be observed where no such custom is there they may be done Actions of a long continuance if they were delightful or if one played three or four hours together on a Musical Instrument were not unlawful on the Holy days yet possibly they might be sinful at si quis hoc ageret ex lascivia as if one played only out of wantonness Qu. 36. or otherwise were so intent upon his Musick that he went not to Mass Artificers which work on the Holy days for their own profit only are in mortal sin unless the work be very small quia modicum non facit solennitatem dissolvi because a little thing dishonours not the Festival De minimis non curat lex as our saying is Contrary Butchers Vintners Bakers Coster-mongers sinned not in selling their Commodities because more profit doth redound to the Common wealth which cannot be without such commodities than to them that sell yet this extended not to Drapers Shoomakers or the like because there is not such a present necessity for cloaths as meat Yet where the custom was that Butchers did not sell on the Holy days but specially not upon the Lords day that commendable custom was to be observed though in those places also it was permitted to the Butcher that on those days at some convenient times thereof he might make ready what was to be sold on the morrow after as kill and skin his Bestial which were fit for sale in case he could not do it with so much convenience non ita congrue at another time Qu. 37. To write out or transcribe a Book though for a mans own private use was esteemed unlawful except it were exceeding small because this put no difference between the Holy days and the other yet was it not unlawful neither in case the Argument were Spiritual nor for a Preacher to write out his Sermons or for a Student to provide his Lecture for the day following Windmils were suffered to be used on the Holy days Qu. 38. not Watermills because the first required less labour and attendance than the other did This is the reason in Tostatus though I can see no reason in it the passage of the Water being once let run being of more certainty and continuance than the changeable blowing of the Wind. But to proceed Qu. 39. Ferry-men were not to transport such men in their Boats or Wherries as did begin their Journey on an Holy day unless they went to Mass or on such occasions but such as had begun their Journey and now were in pursuit thereof might be ferried over quia forte carebunt victu because they may perhaps want Victuals if they do not pass Qu. 41. To repair Churches on the Lords day and the other Holy-days was accounted lawful in case the Workmen did it gratis and that the Church were poor not able to hire Workmen on the other days not if the Church were rich and in case to do it Qu. 42. So also to build Bridges repair the walls of Towns and Castles or other publick Edifices on those days was not held unlawfu si instent hostes in case the
concern Gods service and that the Apostles made it manifest by their Example Singulis diebus vel quocunque die That every day or any day Catech. qu. 103. §. 2. may by the Church be set apart for religious Exercises And as for Vrsine he makes this difference between the Lords day and the Sabbath that it was utterly unlawful to the Jews either to neglect or change the Sabbath without express Commandment from God himself as being a ceremonial part of divine Worship but for the Christian Church that may design the first or second or any other day to Gods publick service Ecclesia vero Christiana primum vel alium diem tribuit ministerio salva sua libertate sine opinione cultus vel necessitatis as his words there are To these add Dietericus a Lutheran Divine Dom. 17. post Trinit who though he makes the keeping of one day in seven to be the moral part of the fourth Commandment yet for that day it may be dies Sabbati or dies Solis or quicunque alius Sunday or Saturday or any other be it one in seven And so Hospinian is persuaded Dominicum diem mutare in alium transserre licet That is the occasions of the Church do so require the Lords day may be changed unto any other provided it be one of seven and that the change be so transacted that it produce no scandal or confusion in the Church of God Nay by the doctrine of the Helvetian Churches if I conceive their meaning rightly every particular Church may destinate what day they please to religious meetings and every day may be a Lords day Cap. 2. or a Sabbath For so they give it up in their Confession Deligit ergo quaevis Ecclesiae sibi certum tempus ad preces publicas Evangelii praedicationem necnon sacramentorum celebrationem though for their parts they kept that day which had been set apart for those holy uses even from the time of the Apostles yet so that they conceived it free to keep the Lords day or the Sabbath Sed Dominicum non Sabbatum libera observatione celebramus Some Sectaries since the Reformation have gone further yet and would have had all days alike as unto their use all equally to be regarded and reckoned that the Lords day as the Church continued it was a Jewish Ordinance thwarting the Doctrine of Saint Paul who seemed to them to abrogate that difference of days which the Church retained This was the fancy or the frenzy rather of the Anabaptist taking the hint perhaps from something which had been formerly delivered by some wiser men and after them of the Swinck feildian and the Familist as in the times before of the Petro-Brusians and if Waldensis wrong him not of Wiclef also Such being the Doctrine of those Churches the Protestant and those of Rome it is not to be thought but that their practice is according Both make the Lords day only an Ecclesiastical constitution and therefore keep it so far forth as by the Canons of their Churches they are enjoyned These what they are at Rome and those of her obedience we have seen already and little hath been added since It hath not been of late a time to make new restraints rather to mitigate the old to lay down such which were most burdensom and grievous to be born withal And so it seems they do Azorius the Jesuit being more remiss in stating and determining the restraints imposed on the Lords day and the other Holy days than Tostatus was who lived in safer times by far than these now present nor is their Discipline so severe as their Canon neither So that the Lords day there for ought I could observe when I was amongst them is solemnized much after the same manner as with us in England repairing to the Church both at Mass and Vespers riding abroad to take the Air or otherwise to refresh themselvas and following their honest pleasures at such leisure times as are not destir ate to the publick meetings the people not being barred from travelling about their lawful business as occasion is so they reserve some time for their Devotions in the publick Which is indeed agreeable to the most antient and most laudable custom in the Church of God Now for the protestant Churches the Lutherans do not differ much from that which we have said before of the Church of Rome and therefore there is nothing to be said of them But for the rest which follow Galvin and think themselves the only Orthodox and Reformed Churches we will consider them in three several circumstances first in the exercise of Religious Duties secondly in restraint from labours and thirdly in permission of Recreations And first for the excrcise of religious Duties they use it in the Morning only the Afternoon being left at large for any and for every man to dispose thereof as to him seems fitting So is it in the Churches of high Germany those of the Palatinate and all the others of that mould For I have heard from Gentlemen of good repute that at the first reception of the Lady Elizabeth into that Countrey on Sunday after Dinner the Coaches and the Horses were brought forth and all the Princes Court betook themselves unto their pleasures sures Hunting or Hawking as the season of the year was fit for either Which tend the Princcss thither answer was made it was their custom so to do and that they had no Evening-service but ended all the Duties of the day with the Morningsermon Nor is this custom only and no more but so art 46. There is a Canon for it in some places it must be no otherwise For in the first Council of Dort Anno 1574. it was Decreed Publicae vespertinae preces non sunt introducendae ubi non sunt introduciae ubi sunt tollantur that in such Churches where publick Evening Prayer had not been admitted it should continue as it was and where they were admitted they should be put down So Doctor Smith relates the Canon if so irregular a Decree may deserve that name in his collat doctr Cathol Protest cap. 68. Art 1. And so it stood till the last synod of Dort Anno 1618. what time to raise the reputation of the Palatine Catechisin Sess 14. being not long after to be admitted into their Canon it was concluded that Catechism-lectures should be read each Sunday in the afternoon nor to be laid aside propter auditorum infrequentiam for want of Auditors Now to allure the people thither being before staved off by a former Synod it was provided that their Ministers should read howsoever Coram paucis auditoribus immo vel coram suis famulis tantu Though few were present or none but their domestick servants in hope by little and little to attract the people And secondly it was resolved on to implore the civil Magistrate Vt opera omnia servilia seu quotidiana c. quibus tempus
Kingdom So great is their delight therein and with such eagerness they pursue it when they are at leisure from their business that as it seems they do neglect the Church on the Holy-days that they may have the more time to attend their Dancing Upon which ground it was ãâ¦ã and not that Dancing was conceived to be no lawful sport for the Lords day that in the Council of Sens Anno 1524. in that of Paris Anno 1557. in those of Rhemes and Tours Anno 1583. and finally in that of Bourges Anno 1584. dancing on Sundays and the other Holy-days hath been prohibited prohibited indeed but practised by the People notwithstanding all their Canons But this concerns the French and their Churches only our Northern Nations not being so bent upon the sport as to need restraint Only the Polish Churches did conclude in the Synod of Petricow before remembred that Tavern-meetings Drinking-matches Dice Cards and such like pastimes as also Musical Instruments and Dances should on the Lords day be forbidden But then it followeth with this clause Praesertim eo temporis momento quo concio cultus divinus in temple peragitur especially at that instant time when men should be at Church to hear the Sermon and attend Gods worship Which clearly shews that they prohibited dancing and the other pastimes then recited no otherwise than as they were a means to keep men from Church Probably also they might be induced unto it by such French Protestants as came into that Countrey with the Duke of Anjou when he was chosen King of Poland Anno. 1574. which was four years before this Council As for the Churches of the East being now heavily oppressed with Turkish bondage we have not very much to say Yet by that little which we find thereof it seems the Lords day keeps that honour which before it had and that the Saturday continues in the same regard wherein once it was both of them counted days of Feasting and both retained for the Assemblies of the Church First that they are both days of Feasting or at the least exempted from their publick Fasts appears by that which is related by Christopher Angelo a Graecian whom I knew in Oxford De institut Graec. c. 16. ãâã ãâã ãâã ãâã ãâã that on the Saturday and Sunday which we call the Lords day they do both eat Oyl and drink Wine even in Lent it self whereas on other days they feed on Pulse and drink only water Then that they both are still retained for the Assemblies of the Church with other Holy-days he tells us in another place where it is said Id. c. 17. ãâã ãâã ãâã ãâã ãâã c. that for the Lords days and the Saturday and the other Festivals they use to go unto the Church on the Eve before and almost at midnight where they continue till the breaking up of the Congregation For the Egyptian Christians or Cophties as we call them now it is related by G. Sandys Travels l. 2. That on the Saturday presently after midnight they repair unto their Churches where they remain well nigh until Sunday at noon during which time they neither sit nor kneel but support themselves on Crutches and that they sing over the most part of Davids Psalms at every meeting with divers parcels of the Old and New Testament He hath informed us also of the Armenians another sort of Eastern Christians that coming into the place of the Assembly on Sunday in the afternoon he found one sitting in the middest of the Congregation in habit not differing from the rest reading on a Bible in the Chaldean tongue that anon after came the Bishop in an Hood or Vest of black with a staff in his hand that first he prayed and then sung certain Psalms assisted by two or three after all of them singing joyntly at interims praying to themselves the Bishop all this while with his hands erected and face towards the Altar That service being ended they all kissed his hand and bestowed their Alms he laying his other hand on their heads and blessing them finally that bidding the succeeding Fasts and Festivals he dismissed the Assembly The Muscovites being near unto the Greeks once within the jurisdiction of the Patriarch of Constantinople partake much also of their customs They count it an unlawful thing to fast the Saturday Gagvinus de Moscovit which shews that somewhat is remaining of that esteem in which once they had it and for the Holy-days Sundays as well as any other they do not hold themselves so strictly to them but that the Citizens and Artificers immediately after Divine Service betake themselves unto their labour and domestick businesses And this most probably is the custom also of all the Churches of the East as holding a Communion with the Church of Greece though not subordinate thereunto From the which Church of Greece the faith was first derived unto these Muscovites as before was said and with the faith the observation of this day and all the other Holy-days at that time in use As for the Country people as Gagvinus tells us they seldom celebrate or observe any day at all at least not with that care and order as they ought to do saying that it belongs only unto Lords and Gentlemen to keep Holy-days Last of all for the Habassines or Ethiopian Christians though further off in situation they come as near unto the fashions of the ancient Grecians Enquiries c. 23 Of them we are informed by Master Brerewood out of Damiani that they reverence the Sabbath keeping it solemn equally with the Lords day Emend Temp. lib. 7. Scaliger tells us that they call both of them by the name of Sabbaths the one the first the other the later Sabbath or in their own language the one Sanbath Sachristos that is Christs Sabbath the other Sanbath Judi or the Jews Sabbath Bellarmine thinks that they derived this observation of the Saturday or Sabbath from the Constitutions ascribed to Clemens which indeed frequently do press the observation of that day with no less fervour than the Sunday âe Script Ecclin Clem. Of this we have already spoken And to this Bellarmine was induced the rather because that in the Country they had found authority and were esteemed as Apostolical Audio Ethiopes his Constitutionibus uti ut vere Apostolocis ea de causa in erroâibus versari circa cultum Sabbati diei Dominicae But if this be an errour in them they have many partners and those of ancient standing in the Church of God as before was shewn As for their service on the Sunday they celebrate the Sacrament in the morning early except it be in the time of Lent when fasting all the day they discharge that duty in the Evening and then fall to meat as the same Scaliger hath recorded So having looked over all the residue of the Christian World and found no Sabbath in the same except only nominal and that
themselves to prayer and Gods publick service Particularly Fitz-Herbert tells us that no plea shall be holden Quindena Paschae Nat. Brevium fol. 17. 1 Eliâ p. 168. because it is always on the sunday but it shall be holden crastino quindenae paschae on the morrow after So Justice Dyer hath resolved that if a Writ of scire facias out of the Common-pleas bear Test on a Sunday it is an errour because that day is not dies juridicus in Banco And so it is agreed amongst them that on a Fine levied with Proclamations according to the Statute of King Henry VII if any of the Proclamations be made on the Lords day all of them are to be accounted erroneous Acts. But to return unto the Canon where before we left however that Archbishop Langton formerly and Islip at the present time had made these several restraints from all servile labours yet they were far enough from entertaining any Jewish fancy The Canon last remembred that of Simon Islip doth express as much But more particularly and punctually we may find what was the judgment of these times in a full declaration of the same in a Synod at Lambeth what time John Peckham was Archbishop which was in Anno 1280. Lindw l. 1. tit de offic Archipresb It was thus determined Sciendum est quod obligatio ad feriandum in Sabbato legali expiravit omnino c. It is to be understood that all manner of obligation of resting on the legal Sabbath as was required in the Old Testament is utterly expired with the other ceremonies And it is now sufficient in the New Testament to attend Gods service upon the Lords days and the other Holy days ad hoc Ecclesiastica authoritate deputatis appointed by the Church to that end and purpose The manner of sanctifying all which days non est sumendus à superstitione Judaica sed à Canonicis institutis is not to be derived from any Jewish superstition but from the Canons of the Church This was exact and plain enough and this was constantly the doctrine of the Church of England Joannes de Burgo who lived about the end of K. Henry VI. doth almost word for word resolve it so in his Pupilla oculi part 10. c. 11. D. Yet find we not in these restraints that Marketting had been forbidden either on the Lords day or the other Holy days and indeed it was not that came in afterwards by degrees partly by Statutes of the Realm partly by Canons of the Church not till all Nations else had long laid them down For in the 28 of King Edward III. cap 14. it was accorded and established that shewing of Wools shall be made at the Stapie every day of the week except the Sunday and the solemn Feasts in the year This was the first restraint in this kind with us here in England and this gives no more priviledge to the Lords day than the solemn Festivals Antiq. Brit. in Stafford Nor was there more done in it for almost an hundred years not till the time of Henry VI. Anno 1444. what time Archbishop Stafford decreed throughout his Province ut nundina emporia in Ecclesiis aut Coemiteriis diebusque Dominicis atque Festis praeterquam tempore messis non teneantur that Fairs and Markets should no more be kept in Churches and Church-yards or on the Lords days or the other Holy-days except in time of Harvest only If in that time they might be suffered then certainly in themselves they were not unlawful on any other further than as prohibited by the higher powers Now that which the Archbishop had decreed throughout his Province Tabians Chronicle Catworth Lord Mayor of London attempted to exceed within that City For in this year saith Fabian Anno 1444. an Act was made by Authority of the Common Council of London that upon the Sunday should no manner of thing within the franchise of the City be bought or sold neither Victual nor other thing nor no Artificer should bring his Ware unto any man to be worn or occupied that day as Taylers Garments and Cordwayners Shooes and so likewise all other occupations But then it followeth in the story the which Ordinance held but a while enough to shew by the success how ill it doth agree with a Lord Mayor to deal in things about the Sabbath Afterwards in the year 1451. which was the 28 of this Henries Reign it pleased the King in Parliament to ratifie what before was ordered by that Archbishop in this form that followeth 28. H. 6. c. 16. Considering the abominable injuries and effences done to Almigvty God and to his Saints always ayders and finguler affistants in our necessities by the necasion of Fairs and Marhets upon their high and principal Feasts as in the Feast of the Ascension of our Lord. in the day of Corpus Christi in the day of Whitsunday Trinity Sunday and other Sundays as also in the high Feast of the Assumption of our Blessed Lady the day of all Saints and on Good Friday accustomably and miserably holden and used in the Keaim of England c. our Soveraign Lord the King c. hath ordained that all manner of Fairs and Markets on the said principal Feasts and Sundays and Good Friday shall clearly cease from all shewing of any Goods and Merchandises necessary Victual only ercept which yet was more than was allowed in the City-Act upon pain of forfeiture of all the goods aforesaid to the Lord of the franchise or liverty where such goods be or shall be she wed contrary to this Ordinance the four Sundays in Harvest except Which clause or reservation sheweth plainly that the things before prohibited were not esteemed unlawful in themselves as also that this Law was made in confirmation of the former order of the Archbishop as before was said Now on this Law I find two resolutions made by my Lords the Judges First Justice Brian in the 12th of King Edward the fourth declared that no sale made upon a Sunday though in a Fair or Market-overt for Markets as it seemeth were not then quite laid down though by Law prohibited shall be a good sale to alter the property of the goods And Ploydon in the time of Queen Elizabeth was of opinion Daltons Justice cap. 27. that the Lord of any Fair or Market kept upon the Sunday contrary to the Statute may therefore be indicted for the King or Queen either at the Assizes or general Goal delivery or Quarter Sessions within that County If so in case such Lord may be Endicted for any Fair or Market kept upon the sunday as being contrary to the Statute then by the same reason may he be Endicted for any Fair or Market kept on any of the other Holy-days in that Statute mentioned Nor staid it here For in the 1465. which was the fourth year of King Edward IV. it pleased the King in Parliament to Enact as followeth Our Soveraign Lord the
King c. hath ordained and established that no Cordwainer or Cobler within the City of London or within three miles of any part of the said City c. do upon any Sunday in the year or on the Feasts of the Ascension or Nativity of our Lord or on the Feasi of Corpus Christi sell or command to be sold any Shwe Huseans i. e. Bootes or Galoches or upon the Sunday or any other of the said Feasts shall set or put upon the feet or legs of any person any Shwes Huseans or Galoches upon pain of forfeiture and loss of O shillings as often as any person shall do contrary to this Ordinance Where note that this restraint was only for the City of London and the parts about it which shews that it was counted lawful in all places clse And therefore there must be some particular motive why this restraint was laid on those of London only either their insolencies or some notorious neglect of Gods publick service the Gentle craft had otherwise been ungently handled that they of all the Tradesmen in that populous City should be so restrained Note also that in this very Act there is a reservation or indulgence for the Inhabitants of S. Martins le Grand to do as formerly they were accustomed the said Act or Statute not withstanding 14 15 of H. 8. cap. 9. Which very clause did after move King Henry VIII to repeal this Statute that so all others of that trade might be free as they or as the very words of the Statute are That to the Honour of Almighty God all the Kings Subjects might be hereafter at their liberty as well as the Inbabitants of S. Martins le Grand Now where it seemeth by the Proeme of the Statute 17. of this King Edward IV. c. 3. that many in that time did spend their Holy-days in dice Quoits Tennis bowling and the like unlawful Games forbidden as is there affirmed by the Laws of the Realm which said unlawful Games are thereupon prohibited under a certain penalty in the Statute mentioned It is most manisest that the Prohibition was not in reference to the time Sundays or any other Holy-days but only to the Games themselves which were unlawful at all times For publick actions in the times of these two last Princes the greatest were the battels of Towton and Barnet one on Palm-Sunday and the other on Easter-day the greatest Fields that ever were fought in England And in this State things stood till King Henry VIII Now for the doctrine and the practice of these times before King Henry the VIII and the Reformation we cannot take a better view than in John de Burgo Chancellor of the University of Cambridg I pitta Oââi Pl. 12. 11. D. about the latter end of King Henry the sixth First Doctrinally he determincth as before was said that the Lords day was instituted by the authority of the Church and that it is no otherwise to be observed than by the Canons of the Church we are bound to keep it Then for the name of Sabbath that the Lords day quaelibet dies statuta ad divinam culturam Id. lb. E. and every day appointed for Gods publick service may be so entituled because in them we are to rest from all servile works such as are Arts Mechanick Husbandry Law-days and going to Markets with other things quae ab Ecclesia determinantur I l ply 5.9 cap. 7. H. which are determined by the Church Lastly that on those days insistendum est orationibus c. We must be busied at our prayers the publick service of the Church in Hymns and in spiritual Songs and in hearing Sermons Next practically for such things as were then allowed of he doth sort them thus First generally Non tamen prohibentur his diebus faccre quae pertinent ad providentiam necessariorum c. We are not those days restrained from doing such things as conduce to the providing of necessaries either for our selves or for our Neighbours as in preserving of our persons or of our substance or in avoiding any loss that might happen to us Id. ib. J. Particularly next si jacentibus c. In case our Corn and Hay in the Fields abroad be in danger of a Tempest we may bring it in yea though it be upon the Sabbath Butchers and Victualers if they make ready on the Holy days what they must sell the morrow after either in open Market or in their shops in case they cannot dress it on the day before or being dressed they cannot keep it Id. ib. L. non peccant mortaliter they fall not by so doing into mortal sin vectores mercium c. Carriers of Wares or Men or Victuals unto distant places in case they cannot do it upon other days without inconvenience are to be excused Barbers and Chirurgions Smiths or Farriers if on the Holy days they do the works of their daily labour Id. ib. M. especially propter necessitatem eorum quibus serviunt for the necessities of those who want their help are excusable also but not in case they do it chiefly for desire of gain Id. ib. N. Messengers Posts and Travellers that travel if some special occasion be on the Holy days whether they do it for reward or not non audeo condemnare are not at all to be condemned As neither Millers which do grind either with Water-mils or Wind-mils and so can do their Work without much labour but they may keep the custom of the place in the which they live not being otherwise commanded by their Ordinaries Id. ib. O. secus si traciu jumentorum multuram faciunt but if it be an Horse-mill then the case is altered So buying and selling on those days in some present exigent as the providing necessary Victuals for the day was not held unlawful dum tamen exercentes ea non subtrabunt se divinis officiis in case they did not thereby keep themselves from Gods publick Service Lastly Id. ib. Q. for Recreations for dancing on those days he determins thus that they which dance on any of the Holy days either to stir themselves or others unto carnal lusts commit mortal sin and so they do saith he in case they do it any day But it is otherwise if they dance upon honest causes and no naughty purpose and that the persons be not by Law restrained Choreas ducentes maxime in diebus sestis causa incitanda se vel alios ad peccatum mortale peccant mortaliter similiter si in profestis diebus hoc fiat secus si hoc fiat ex causa honesta intentione non corrupta à persona cui talia non sunt probibita With which determination I conclude this Chapter CHAP. VIII The story of the Lords Day from the Reformation of Religion in this Kingdom till this present time 1. The doctrine of the Sabbath and the Lords day delivered by three several Martyrs conformably
appointed by the Church for the assembly of Gods people we should lay by our daily business and all worldly thoughts and wholly give our selves to the heavenly exercises of Gods true Religion and Service But to encounter them at their own weapon it is expresly said in the Act of Parliament about keeping Holy-days that on the days and times appointed as well the other Holy days as the Sunday Christians should cease from all kind of labour and only and wholly apply themselves to such holy works as appertain to true Religion the very same with that delivered in the Homily If wholly in the Homily must be applied unto the day then it must be there and then the Saints days and the other Holy-days must be wholly spent in religious exercises When once we see them do the one we will bethink our selves of doing the other As for the residue of that Homily which consists in popular reproofs and exhortations that concerns not us in reference to the point in hand The Homilies those parts thereof especially which tend to the correction of manners and reformation of abuses were made agreeable to those times wherein they were first published If in those times men made no difference between the Working-day and Holy-day ãâã kept their Fairs and Markets and bought and sold and rowed and ferried and drow and carried and rode and journeyed and did their other business on the Sunday as well as on the other days when there was no such need but that they might have tarried longer they were the more to blame no doubt in trespassing so wilfully against the Canons of the Church and Acts of Parliament which had restrained many of the things there specified The Homily did well to reprove them for it If on the other side they spent the day in ungodliness and filthiness in gluttony and drunkenness and such like other crying sins as are there particularly noted the Prelates of the Church had very ill discharged their duty had they not taken some course to have told them of it But what is that to us who do not spend the Lords day in such filthy fleshliness whatever one malicious sycophant hath affirmed therein or what is that to dancing shooting leaping vaulting may-games and meetings of good Neighbourhood or any other Recreation not by Law prohibited being no such ungodly and filthy acts as are therein mentioned Thus upon due search made and full examination of all parties we find no Lords day Sabbath in the book of Homilies no nor in any writings of particular men in more than 33 years after the Homilies were published I find indeed that in the year 1580 the Magistrates of the City of London obtained from Queen Elizabeth that Plays and Enterludes should no more be acted on the Sabbath-day within the liberties of their City As also that in 83. on the 14th of January being Sunday many were hurt and eight killed outright by the sudden falling of the Scaffolds in Paris-garden This shews that Enterludes and Bear-baitings were then permitted on the Sunday and so they were a long time after though not within the City of London which certainly had not been suffered had it been then conceived that Sunday was to be accounted for a Sabbath But in the year 1595. some of that faction which before had laboured with small profit to overthrow the Hierarchy and government of this Church of England now set themselves on work to ruinate all the orders of it to beat down at one blow all days and times which by the wisdom and authority of the Church had been appointed for Gods service and in the stead thereof to erect a Sabbath of their own devising These Sabbath speculations and Presbyterian directions as mine Author calls them they had been hammering more than ten years before thought they produced them not till now and in producing of them now they introduced saith he a more than cither Jewish or Popish superstition into the Land Rogers in preface to the Articles to the no small blemish of our Christian profession and scandal of the true servants of God and therewith doctrine most erroneous dangerous and Antichristian Of these the principal was one Dr. Bound who published first his Sabbath Doctrins Anno 1595. and after with additions to it and enlargements of it Anno 1606. Wherein he hath affirmed in general over all the book that the Commandment of sanctifying every seventh day as in the Mosaical decalogue is natural moral and perpetual That where all other things in the Jewish Church were so changed that they were clean taken away as the Priesthood the Sacrifices and the Sacraments this day the Sabbath was so changed that it still remaineth p. 91. that there is great reason why we Christians should take our selves as straitly bound to rest upon the Lords day as the Jews were upon their Sabbath for being one of the moral Commandments it bindeth us as well as them being all of equal authority p. 247. And for the Rest upon this day that it must be a notable and singular Rest and most careful exact and precise Rest after another manner than men were accustomed p. 124. Then for particulars no buying of Victuals Flesh or Fish Bread or Drink 158. no Carriers to travel on that day 160. nor Parkmen or Drovers 162. Scholars not to study the liberal Arts nor Lawyers to consult the Case and peruse mens Evidences 163. Sergeants Apparitours and Sumners to be restrained from executing their Offices 164. Justices not to examine Causes for preservation of the Peace 166. no man to travel on that day 192. that ringing of more Bells than one that day is not to be justified p. 202. No solemn Feasts to be made on it 206 nor Wedding Dinners 209. with a permission notwithstanding to Lords Knights and Gentlemen he hoped to find good welcome for this dispensation p. 211. all lawful Pleasures and honest Recreations as Shooting Fencing Bowling but Bowling by his leave is no lawful pleasure for all sorts of people which are permitted on other days were on this day to be forborne 202. no man to speak or talk of pleasures p. 272. or any other worldly matter 275. Most Magisterially determined indeed more like a Jewish Rabbin than a Christian Doctor Yet Jewish and Rabbinical though his Doctrin were it carried a fair face and shew of Piety at the least in the opinion of the common people and such who stood not to examine the true grounds thereof but took it up on the appearance such who did judge thereof not by the workmanship of the stuff but the gloss and colour In which it is most strange to see how âuddenly men were induced not only to give way unto it but without more ado to abett the same till in the end and that in very little time it grew the most bewitching Errour the most popular Deceit that ever had been set on foot in the Church of England And verily I persuade my self
the first time that ever these Sabbath Doctrines peeped into the light For Dr. Bound the first sworn servant of the Sabbath hath in his first edition thus declared himself Page 31. that he sees not where the Lord hath given any authority to his Church ordinarily and perpetually to sanctifie any day except that which he hath sanctified himself and makes it an especial argument against the goodness of the Religion in the Church of Rome that to the seventh day they have joined so many other days Page 32. and made them equal with the seventh if not superiour thereunto as well in the solemnity of divine Offices as restraint from labour So that we may perceive by this that their intent from the beginning was to cry down the holy days as superstitious Popish Ordinances that so their new found Sabbath being placed alone and Sabbath now it must be called might become more eminent Nor were the other though more private effects thereof of less dangerous nature the people being so insnared with these new devices and pressed with rigours more than Jewish that certainly they are in as bad condition as were the Israelites of old when they were captivated and kept under by the Scribes and Pharisees Some I have known for in this point I will say nothing without good assurance who in a furious kind of zeal like the mad Prophetess in the Poet have run into the open streets yea and searched private Houses too to look for such as spent those hours on the Lords day in lawful pastimes which were not destinate by the Church to Gods publick service and having found them out scattered the company brake the Instruments and if my memory fail me not the Musitians head and which is more they thought that they were bound in conscience so to do Others that will not suffer either baked or roast to be made ready for their Dinners on their Sabbath day lest by so doing they should eat and drink their own damnation according to the doctrine preached unto them Some that upon the Sabbath will not sell a pint of Wine or the like Commodity though Wine was made by God not only for mans often infirmities but to make glad his heart and refresh his spirits and therefore no less requisite on the Lords day than on any other Others which have refused to carry provender to an Horse on the supposed Sabbath day though our Redeemer thought it no impiety on the true Sabbath day indeed to lead poor Cattel to the Water which was the motive and occasion of M. Brerewoods learned Treatise So for the female sex Maid-servants I have met with some two or three who though they were content to dress their meat upon the Sabbath yet by no means would be persuaded either to wash their Dishes or make clean their Kitchen But that which most of all affects me is that a Gentlewoman at whose House I lay in Leicester the last Northern Progress Anno 1634. expressed a great desire to see the King and Queen who were then both there And when I proferd her my service to satisfie that loyal longing she thanked me but refused the favour because it was the Sabbath day Unto so strange a bondage are the people brought that as before I said a greater never was imposed on the Jews themselves what time the consciences of that people were pinned most closely on the sleeves of the Scribes and Pharisees But to go forwards in my story it came to pass for all the care before remembred that having such a plausible and fair pretence as sanctifying a day unto the Lord and keeping a Commandment that had long been silenced it got strong footing in the Kingdom as before is said the rather because many things which were indeed strong avocations from Gods publick Service were as then permitted Therefore it pleased King James in the first entrance of his Reign so far to condescend unto them as to take off such things which seemed most offensive To which intent he signitied his loyal pleasure by Proclamation dated at Theobald May 7. 1603. that Whereas he had been informed that there had been in tormer times a greet neglect in keeping the Sabbath day for better obserbing of the same and for abeiding of all impious prophanarion of it be straitly charged and commanded that no Bear-baiting Bull baiting Enterludes common Plays or other like disordered or unlawful exercises or pastimes be frequented kept or used at any time hereafter upon any Sabbath day Not that his purpose was to debar himself of lawful pleasures on that day but to prohibit such disordered and unlawful pastimes whereby the common people were withdrawn from the Congregation they being only to be reckoned for Common Plays which at the instant of their Acting or representing are studied only for the entertainment of the common people on the publick Theaters Yet did not this though much content them And therefore in the Conference at Hampton Court it seemed good to D. Reynolds who had been made a party in the cause to touch upon the prophanation of the Sabbath for so he called it and contempt of his Majesties Proclamation made for the reforming of that abuse of which be earnestly desired a straiter course for reformation thereof to which he found a gentral and unanimous assent Nor was there an assent only and nothing done For presently in the following Convocation it pleased the Prelates there assembled to revive so much of the Queens Injunction before remembred as to them seemed fitting and to incorporate it into the Commons then agreed of only a little alteration to make it more agreeable to the present times being used therein That then they ordered in the Canon for due celebrution of Sundays and holp days Can. 13. viz. All manner of persons within the Church of England shall from beneeforth celebrote and heep the Lords day commonly called Sunday and other Holy days according to Gods holy will and pleasure and the Diders of the Church of England prescribed in that behalf i.e. in hearing the Word of God read and taught in pribate and publich Prapert in acknowledging their offences to God and amendment of the same in reconciling themselves charitably to their Neighbours where displeasure had been in offentimes receibing the Communion of the Body and Blood of Christ using all godly and scber conversation The residue of the said Injunction touching work in Harvest it seemed fit unto them not to touch upon leaving the same to stand or fall by the statute of King Edward the sixth before remembred A Canon of an excellent composition For by enjoyning godly and sober conversation and diligent repair to Church to hear the Word of God and receive the Sacrament they stopped the course of that prophaneness which formerly had been complained of and by their ranking of the holy days in equal place and height with Sunday and limiting the celebration of the same unto the Orders in that case
in a time when he is not predestinated seeing he is always so and generally the divided sense hath no place where the accident is inseparable from the subject Therefore others thought to declare it better saying that God governeth and moveth every thing according to its proper nature which in contingent things is free and such as that the act may consist together with the power to the opposite so that with the act of predestination the power to reprobation and damnation doth stand But this was worse understood than the first The other Articles were consured with admirable concord Concerning the third and sixth they said it hath always been an opinion in the Church that many receive divine Grace and keep it for a time who afterwards do lose it and in time are damned Then was alledged the example of Saul Solomon and Judas one of the twelve a case more evident than all by these words of Christ to the Father I have kept in thy name all that thou hast given me of which not one hath perished but the son of Perdition To these they added Nicholas one of the seven Deacons and others first commended in the Scriptures and then blamed and for a conclusion of all the Fall of Luther Against the sixth they particularly considered that Vocation would become impious derision when those that are called and nothing is wanting on their side are not admitted that the Sacraments would not be effectual for them all which things are absurd But for censure first the Authority of the Prophet was brought directly contrary in terms where God saith That if the Just shall abandon justice and commit iniquity I will not remember his works The example of David was added who committed Murther and Adultery of Magdalen and S. Peter who denied Christ They derided the folly of the Zuinglians for saying the Just cannot fall from Grace and yet sinneth in every work The two last were uniformly condemned of temerity with exception of those unto whom God hath given a special Revelation as to Moses and the Disciples to whom it was revealed that they were written in the Book of Heaven Now because the Doctrine of Predestination doth naturally presuppose a Curse from which man was to be delivered Hist of the Council fol. 175. It will not be amiss to lay down the Judgment of that Council in the Article of Original sin which rendred man obnoxious to the dreadful curse together with the preparatory Debates amongst the School-men and Divines which were there Assembled touching the nature and transmitting of it from Adam unto his Posterity and from one man to another Concerning which it was declared by Catarinus That as God made a Covenant with Abraham and all his Posterity when he made him Father of the faithful So when he gave Original Righteousness to Adam and all man-kind he made him seal an Obligation in the name of all to keept it for himself and them observing the Commandment which because he transgressed he lost it as well for others as himself and incurred the punishment also for them the which as they are derived in every one and to him as the cause to others by vertue of the Covenant so that the actual sin of Adam is actual sin in him and imputed to others is Original for proof whereof he grounded himself upon this especially that a true and proper sin must needs be a voluntary act and nothing can be voluntary but that transgression of Adam imputed unto all And Paul saying that all have sinned in Adam it must b e understood that they have all committed the same sin with him he alledged for example that S. Paul to the Hebrews affirmeth that Levi paid Tyth to Melchisedeck when he paid in his great Grandfather Abraham by which reason it must be said that the Posterity violated the Commandments of God when Adam did it and that they were sinners in him as in him they received Righteousness Which Application as it was more intelligible to the Prelates Assembled together in the Council than any of the Crabbed Intricacies and perplexities of the rest of the School-men irreconcilable in a manner amongst themselves so did it quicken them to the dispatch of their Canons or Anathamatisms which they had the Notions in their heads against all such as had taught otherwise of Original sin Idem sol 181. than was allowed of and maintained in the Church of Rome but more particularly against him 1. That confesseth not that Adam by transgressing hath lost Sanctity and Justice incurred the wrath of God Death and Thraldom to the Devil and is infected in Soul and Body 2. Against him that averreth that Adam by sinning hath hurt himself only or hath derived into his Posterity the death only of the Body and not sin the death of the Soul 3. Against him that affirmeth the sin which is one in the beginning and proper to every one committed by Generation not imitation can be abolished by any other remedy than the death of Christ is applied as well to Children as to those of riper years by the Sacrament of Baptism ministred in the Form and Rite of the Church CHAP. III. The like Debates about Free-will with the Conclusions of the Council in the Five Controverted Points 1. The Articles against the Freedom of the Will extracted out of Luer's Writings 2. The exclamation of the Divines against Luer's Doctrine in the Point and the absurdities thereof 3. The several Judgments of Marinarus Catarinus and Andreas Vega. 4. The different Judgment of the Dominicans and Francisans whether it lay in mans power to believe or not to believe and whether the Freedom of the Will were lost in Adam 5. As also of the Point of the co-operation of mans Will with the Grace of God 6. The opinion of Fryer Catanca in the point of irresistibility 7. Faintly maintained by Soto a Dominican Fryer and more cordially approved by others but in time rejected 8. The great care taken by the Legates in having the Articles so framed as to please all parties 9. The Doctrine of the Council in the Five controverted Points 10. A Transition from the Council of Trent to the Protestant and Reformed Churches THese Differences and Debates concerning Predestination the possibility of falling away from the Faith of Christ and the nature of Original sin being thus passed over I shall look back on those Debates which were had amongst the Fathers and Divines in the Council of Trent about the nature of Free-will and the power thereof In order whereunto these Articles were collected out of the Writings of the Lutherans to be discussed and censured as they found cause for it Now the Articles were these that follow viz. 1. God is the total cause of our works good and evil and the Adultry of David the cruelty of Manlius and the Treason of Judas are the works of God as well as the Vocation of Saul 2. No man hath power to think well or
free him yet by his Doctrine of Predestination he hath laid such grounds as have involved his followers in the same guilt also For not content to travel a known and beaten way he must needs find out a way by himself which either the Dominicans nor any other of the followers of S. Augustine's rigors had found out before in making God to lay on Adam an unavoidable necessity of falling into sin and misery that so he might have opportunity to manifest his mercy in the electing of some few of his Posterity and his justice in the absolute rejecting of all the rest In which as he can find no Countenance from any of the Ancient Writers so he pretendeth not to any ground for it in the holy Scriptures For whereas some objected on Gods behalf De certis verbis non extare That the Decree of Adams Fall and consequently the involving of his whole Posterity in sin and misery had no foundation in the express words of Holy Writ Institut l. 3. c. 23. Sect. 7. he makes no other Answer to it than a quasi vero as if saith he God made and created man the most exact Piece of his Heavenly Workmanship without determining of his end And on this Point he was so resolutely bent that nothing but an absolute Decree for Adams Fall seconded by the like for the involving of all his Race in the same prediction would either serve his turn or preserve his Credit For whereas others had objected on Gods behalf that no such unavoidable necessity was laid upon man-kind by the will of God but rather that he was Created by God unto such a perishing estate because he foresaw to what his own perversness at the last would bring him He answereth that this Objection proves nothing at all or at least nothing to the purpose Calv. Institut lib. 3. cap. 23. sect 6. which said he tells us further out of Valla though otherwise not much versed as he there affirmeth in the holy Scriptures That this question seems to be superfluous because both Life and Death are rather the Acts of Gods Will than of his Prescience or fore-knowledge And then he adds as of his own that if God did but fore-see the successes of men and did not also dispose and order them by his Will then this Question should not without cause be moved Whether his fore-seeing any thing availed to the necessity of them âaâm ââ sect 7. But since saith he he doth no otherwise fore-see the things that shall come to pass than because he hath decreed that they should so come to pass it is in vain to move any Controversy about Gods fore-knowledge where it is certain that all things do happen rather by divine Ordinance and appointment Yet notwithstanding all these shifts he is forced to acknowledge the Decree of Adams Fall to be Horribile decretum a cruel and horrible Decree as indeed it is a cruel and horrible Decree to pre-ordain so many Millions to destruction and consequently unto sin that he might destroy them And then what can the wicked and impenitent do but ascribe all their sins to God by whose inevitable Will they are lost in Adam by whom they were particularly and personally necessitated to death and so by consequence to sin A Doctrine so injurious to God so destructive of Piety of such reproach amongst the Papists and so offensive to the Lutherans of what sort soever that they profess a greater readiness to fall back to Popery than to give way to this Predestinarian Pestilence by which name they call it to come in amongst them But howsoever having so great a Founder as Calvin was it came to be generally entertained in all the Churches of his Plat-form strongly opposed by Sebastian Castellino in Geneva it self but the poor man so despightfully handled both by him and Beza who followed him in all and went beyond him in some of his Devises that they never left pursuing him with complaints and clamours till they had first cast him out of the City and at the last brought him to his Grave The terrour of which example and the great name which Calvin had attained unto not only by his diligent Preaching but also by his laborious Writings in the eye of the World As it confirmed his power at home so did it make his Doctrines the more acceptable and esteemed abroad More generally diffused and more pertinaciously adhered unto in all those Churches which either had received the Genevian Discipline or whose Divines did most industriously labour to advance the same By means whereof it came to pass as one well observeth That of what account the Master of the Sentences was in the Church of Rome Hooker in eccle Pol. Pres p. 9. the same and more amongst the Preachers of the Reformed Churches Calvin had purchased so that they were deemed to be the most perfect Divines who were most skilful in his Writings His Books almost the very Canon by which both Doctrine and Discipline were to be judged The French Churches both under others abroad or at home in their own Country all cast according to the Mold which he had made The Church of Scotland in erecting the Fabrick of their own Reformation took the self same pattern Receive not long after in the Palatine Churches and in those of the Netherlands In all which as his Doctrine made way to bring in the Discipline so was it no hard matter for the Discipline to support the Doctrine and crush all those who durst oppose it Only it was permitted unto Beza and his Disciples to be somewhat wilder than the rest in placing the Decree of Predestination before the Fall which Calvin himself had more rightly placed in Massa corrupta in the corrupted Mass of Man-kind and the more moderate Calvinians as rightly presuppose for a matter necessary before there could be any place for the Election or Reprobation of particular persons But being they concurred with the rest as to the personal Election or Reprobation of particular persons the restraining of the Benefit of our Saviours sufferings to those few particulars whom only they had honoured with the glorious name of the Elect the working on them by the irresistible powers of Grace in the Act of Conversion and bringing them infallibly by the continual assistance of the said Grace unto life everlasting there was hardly any notice taken of thier Deviation they being scarce beheld in the condition of erring brethren though they differed from them in the main fountain which they built upon but passing under the name of Calvinists as they thus did And though such of the Divines of the Belgick Churches as were of the old Lutheran stock were better affected unto the Melancthonian Doctrine of Predestination than to that of Calvin yet knowing how pretious the name and memory of Calvin was held amongst them or being unwilling to fall foul upon one another they suffered his Opinions to prevail without opposition And so
absolute will and pleasure yet he is fain to have recourse to some certain condition telling us that though the mercy of God his Grace Election Vocation and other precedent Causes do justifie us yet this is upon condition of believing in Christ And finally it is to be observed also that after all his pains taken in defending such a personal and eternal Election as the Calvinians now contend for he adviseth us to wrap up our selves wholly both body and soul under Gods general promise and not to cumber our heads with any further speculations knowing that whosoever believeth in him shall not perish c. And so I take my leave of our Martyrologist the publishing of those discourse I look on as the first great battery which was made on the Bulwarks of this Church in point of doctrine by any member of her own after the setling of the Articles by the Queens Authority Ann. 1562. the brables raised by Crowley in his Book against Campneys though it came out after the said Articles were confirmed and published being but as hail-shot in comparison of this great piece of Ordnance Not that the Arguments were so strong as to make any great breach in the publick Doctrine had it been published in a time less capable of innovations or rather if the great esteem which many had of that man and the universal reception which his Book found with all sorts of People had not gained more authority unto his discourse than the merit or solidness of it could deserve The inconveniencies whereof as also the many marginal Notes and other passages visibly tending to faction and sedition in most parts of that Book were either not observed at first or winked at in regard of the great animosities which were ingendred by it in all sorts of People as well against the persons of the Papists as against the doctrine Insomuch that in the Convocation of the year 1571. there passed some Canons requiring that not only the Deans of all Cathedrals should take a special care that the said Book should be so conveniently placed in their several Churches that people of all conditions might resort unto it but also that all and every Arch-Bishop Bishops Deans Residentiaries and Arch-Deacons should choose the same to be placed in some convenient publick room of their several houses not only for the entertainment and instruction of their menial servants but of such strangers also as occasionally repaired unto them If it be hereupon inferred that Fox his doctrine was approved by that Convocation and therefore that it is agreeable to the true intent and meaning of the Articles of the Church of England besides what hath been said already by Anticipation it may as logically be inferred that the Convocation approved all his marginal Notes all the factious and seditious passages and more particularly the scorn which he puts upon the Episcopal habit and other Ceremonies of the Church Touching which last for the other are too many to be here recited let us behold how he describes the difference which hapned between Hooper Bishop of Glocester on the one side Cranmer and Ridley on the other about the ordinary habit and attire then used by the Bishops of this Church we shall find it thus viz. Acts and Mon. so 1366 1367. For notwithstanding the godly reformation of Religion that was begun in the Church of England besides other ceremonies that were more ambitious than profitable or tended to edification they used to wear such garments and apparel as the Romish Bishops were wont to do First a Chimere and under that a white Rocket then a Mathematical cap with four Angles dividing the whole world into four parts These trifles being more for superstition than otherwise as he could never abide so in no wise could he be persuaded to wear them But in conclusion this Theological contestation came to this end that the Bishops having the upper hand Mr. Hooper was fain to agree to this condition that sometimes he should in his Sermon shew himself apparalled as the Bishops were Wherefore appointed to preach before the King as a new Player in a strange apparel he cometh forth on the stage His upper garment was a long skarlet Chimere down to the foot and under that a white linnen Rocket that covered all his shoulders upon his head he had a Geometrical that is a square cap albeit that his head was round What case of shame the strangeness hereof was that day to the good Preacher every man may easily judge But this private contumely and reproach in respect of the publick profit of the Church which he only sought he bare and suffered patiently Here have we the Episcopal habit affirmed to be a contumely and reproach to that godly man slighted contemptuously by the name of trifles and condemned in the marginal Note for a Popish attire the other ceremonies of the Church being censured as more ambitious than profitable and tending more to superstition than to edification which as no man of sense or reason can believe to be approved and allowed of by that Convocation so neither is it to be believed that they allowed of his opinion in the present point For a counterballance whereunto there was another Canon passed in this Convocation by which all Preachers were enjoyned to take special care âne quid unquam doceant pro concione quod à populo religiose teneri credi velint nisi quod consentaneum sit doctrinae veteris aut novi testamenti quodque ex'illa ipsa doctrina Cathotici Patres veteres Episcopi Collegerint that is to say that they should maintain no other doctrine in their publicki Sermons to be believed of the People but that which was agreeable to the doctrine of the Old and New Testament and had from thence been gathered by the Catholick or Orthodox Fathers and ancient Bishops of the Church To which rule if they held themselves as they ought to do no countenance could be given to Calvines Doctrines or Fox his judgment in these points maintained by one of the Catholick Fathers and ancient Bishops of the Church but St. Augustine only who though he were a godly man and a learned Prelate yet was he but one Bishop not Bishops in the plural number but one father and not all the fathers and therefore his opinion not to be maintained against all the rest CHAP. XX. Of the great Innovation made by Perkins in the publick Doctrine the stirs arising thence in Cambridge and Mr. Barrets carriage in them 1. Of Mr. Perkins and his Doctrine of Predestination which his recital of the four opinions which were then maintained about the same 2. The sum and substance of his Doctrine according to the Supralapsarian or Supra-creatarian way 3. The several censures past upon it both by Papists and Protestants by none more sharply than by Dr. Rob. Abbots after Bishop of Sarum 4. Of Dr. Baroe the Lady Margarets Professor in the Vniversity and his Doctrine
composing those differences not by the way of an accommodation but an absolute conquest and to this end they dispatch'd to him certain of their number in the name of the rest such as were interessed in the Quarrel Dr. Whitacres himself for one and therefore like to stickle hard for the obtaining their ends the Articles to which they had reduced the whole state of the business being brought to them ready drawn and nothing wanting to them but the face of Authority wherewith as with Medusa's head to confound their Enemies and turn their Adversaries into stones And that they might be sent back with the face of Authority the most Reverend Archbishop Whitgift calling unto him Dr. Flecher Bishop of Bristol then newly elected unto London and Dr. Richard Vaughan Lord Elect of Bangor together with Dr. Tyndal Dean of Ely Dr. Whitacres and the rest of the Divines which came from Cambridg proposed the said Articles to their consideration at his House in Lambeth on the tenth of Novemb. Anno 1595. by whom those Articles were agreed on in these following words 1. Deus ab aeterno praedestinavit quosdam ad vitam quosdam reprobavit ad mortem 2. Causa movens aut efficiens praedestinationis ad vitam non est praevisio fidei aut perseverantiae aut bonorum operum aut ullius rei quae insit in personis Praedestinatis sed sola voluntas beneplaciti Dei 3. Praedestinatorum praefinitus certus est numerus qui nec augeri nec minui potest 4. Qui non sunt Praedestinati ad salutem necessario propter peccata sua damnabuntur 5. Vera viva justificans fides spiritus Dei justificantis non extinguitur non excidit non evanescit in Electis aut finaliter aut totaliter 6. Homo vere fidelis id est fide justificante praeditus certus est plerophoria Fidei de Remissione peccatorum suorum salute sempiterna sua per Christum 7. Gratia salutaris non tribuitur non incommunicatur non conceditur universis hominibus qua servari possint si velint 8. Nemo potest venire ad Christum nisi datum ei fuerit nisi pater eum traxerit omnes homines non trahuntur à patre ut veniant ad filium 9. Non est positum in arbitrio aut potestate uniuscujusque hominis servari 1. God from Eternity hath predestinate certain men unto life certain men he hath reprobate 2. The moving or efficient cause of predestination unto life is not the foresight of Faith or of perseverance or of good works or of any thing that is in the person predestinated but only the good will and pleasure of God 3. There is predetermined a certain number of the Predestinate which can neither be augmented or diminished 4. Those who are not predestinated to salvation shall be necessarily damned for their sins 5. A true living and justifying Faith and the Spirit of God justifying is not extinguished falleth not away it vanisheth not away in the Elect either totally or finally 6. A man truly faithful that is such an one who is indued with a justifying faith is certain with the full assurance of faith of the remission of his sins and of his everlasting salvation by Christ 7. Saving Grace is not given is not granted is not communicated to all men by which they may be saved if they will 8. No man can come unto Christ unless it be given unto him and unless the Father shall draw him and all men are not drawn by the Father that they may come to the Son 9. It is not in the will or power of every one to be saved Now in these Articles there are these two things to be considered first the Authority by which they were made and secondly the effect produced by them in order to the end proposed and first as touching the authority by which they were made it was so far from being legal and sufficient that it was plainly none at all For what authority could there be in so thin a meeting consisting only of the Archbishop himself two other Bishops of which but one had actually received consecration one Dean and half a dozen Doctors and other Ministers neither impowred to any such thing by the rest of the Clergy nor authorized to it by the Queen And therefore their determinations of no more Authority as to binding of the Church or prescribing to the judgment of particular persons than as if one Earl the eldest son of two or three others meeting with half a dozen Gentlemen in Westminster Hall can be affirmed to be in a capacity of making Orders which must be looked on by the Subject as Acts of Parliament A Declaration they might make of their own Opinions or of that which they thought fittest to be holden in the present case but neither Articles nor Canons to direct the Church for being but Opinions still and the Opinions of private and particular persons they were not to be looked upon as publick Doctrines And so much was confessed by the Archbishop himself when he was called in question for it before the Queen who being made acquainted with all that passed by the Lord Treasurer Burleigh who neither liked the Tenents nor the manner of proceeding in them was most passionately offended that any such Innovation should be made in the publicck Doctrine of this Church and once resolved to have them all attainted of a Premunire But afterwards upon the interposition of some Friends and the reverend esteem she had of the excellent Prelate the Lord Archbishop whom she commonly called her Black Husband she was willing to admit him to his defence and he accordingly declared in all humble manner that he and his Associates had not made any Articles Canons or decrees with an intent that they should serve hereafter for a standing Rule to direct the Church but only had resolved on some Propositions to be sent to Cambridge for the appeasing of some unhappy differences in the University with which Answer her Majesty being somewhat pacified commanded notwithstanding that he should speedily recall and suppress those Articles which was performed with such care and diligence that a Copy of them was not to be found for a long time after And though we may take up this relation upon the credit of History of the Lambeth Articles printed in Latin 1651. or on the credit of Bishop Mountague who affirms the same in his Appeal Appeal p. 71. Resp Nec p. 146 Anno 1525. yet since the Authority of both hath been called in question we will take our warrant for this Narrative from some other hands And first we have it in a book called Necessario Responsio published by the Remonstrants Anno 1618. who possibly might have the whole story of it from the mouth of Baroe or some other who lived at that time in Cambridge Cabul p. 117. and might be well acquainted with the former passages And secondly We find the same
those times did build their studies and having built their studies on a wrong foundation did publickly maintain some point or other of his Doctrines which gave least offence and out of which no dangerous consequence could be drawn as they thought and hoped to the dishonour of God the disgrace of Religion the scandal of the Church or subversion of godliness amongst which if judicious Mr. Hooker be named for one as for one I find him to be named yet is he named only for maintaining one of the five points that namely of the not total or final falling away of Gods Elect as Dr. Overald also did in the Schools of Cambridge though neither of them can be challenged for maintaining any other point of Calvins Doctrine touching the absolute decree of Reprobation Election unto life without reference to faith in Christ the unresistible workings of Grace the want of freedom in the will to concur therewith and the determining of all mens actions unto good or evil without leaving any power in men to do the contrary And therefore secondly Mr. Hookers discourse of Justification as it now comes into our hands might either be altered in some points after his decease by him that had the publishing of it or might be written by him as an essay of his younger years before he had consulted the Book of Homilies and perused every clause in the publick Liturgy as he after did or had so carefully examined every Text of Scripture upon which he lays the weight of his judgment in it as might encourage him to have it printed when he was alive Of any men who publickly opposed the Calvinian tenents in this University till after the beginning of King James his Reign I must confess that I have hitherto found no good assurance though some there were who spared not to declare their dislike thereof and secretly trained up their Scholars in other principles An argument whereof may be that when Dr. Baroe dyed in London which was about three or four years after he had left his place in Cambridge his Funeral was attended by most of the Divines then living in and about the City Dr. Bancroft then Bishop of London giving order in it which plainly shews that there were many of both Universities which openly favoured Baroes Doctrines and did as openly dislike those of the Calvinians though we find but few presented to us by their names Amongst which few I first reckon Dr. John Buckridge President of St. Johns Colledge and Tutor to Archbishop Laud who carried his Anti-Calvinian doctrines with him to the See of Rochester and publickly maintained them at a conference in York House Ann. 1626. And secondly Dr. John Houson one of the Canons of Christ Church and Vice-Chancellor of the University Ann. 1602. so known an enemy to Calvin his opinions that he incurred a suspension by Dr. Robert Abbots then Vice Chancellor And afterwards being Bishop of Oxon subscribed the letter amongst others to the Duke of Buckingham in favour of Mountague and his Book called Appello Cesarem as before was said And though we find but these two named for Anti-Calvinist in the five controverted points yet might there be many houses perhaps some hundreds who held the same opinions with them though they discovered not themselves or break out in any open opposition 1 King 19 18. 1 King 19 1â as they did at Cambridge God had 7000. Servants in the Realm of Israel who had not bowed the knee to Baal though we find the name of none but the Prophet Eliah the residue keeping themselves so close for fear of danger that the Prophet himself complained to God that he alone was left to serve him A parallel case to which may be that the Christians during the power and prevalency of the Arian Hereticks St. Jerome giving us the names of no more than three who had stood up stoutly in defence of the Nicene council and the points of Doctrine there established viz. 1. St. Athanasius Patriark of Alexandria in Egypt St. Hillary Bishop of Poictious in France and St. Eusebius Bishop of Vevelli in Italy of which thus the Father Siquidem Arianis victis triumphatorem Athanasium suum Egyptus excepit Hillarium è prelio revertentem galliarum ecclesia complexa est ad reditum Eusebii sui lugubres vestes Italia mutavit that is to say upon the overthrow of the Arians Egypt received her Athanasius now returned in triumph the Church of France embraced her Hillary coming home with victory from the battel and on the return of Eusebius Italy changed her mourning garments By which it is most clear even to vulgar eyes that not these Bishops only did defend the truth but that it was preserved by many others as well of the Clergy as of the People in their several Countreys who otherwise never had received them with such joy and triumph if a great part of them had not been of the same opinions though no more of them occur by name in the records of that age But then again If none but the three Bishops had stood unto the truth in the points disputed at that time between the Orthodox Christians and the Arian Hereticks yet had that been sufficient to preserve the Church from falling universally from the faith of Christ or deviating from the truth in those particulars Deut. 17.6 Mat. 18 19. the word of truth being established as say both Law and Gospel if there be only two or three witnesses to attest unto it two or three members of the Church may keep possession of a truth in all the rest and thereby save the whole from errour even as a King invaded by a foreign Enemy doth keep possession of his Realm by some principal fortress the standing out whereof may in time regain all the rest which I return for answer to another objection touching the paucity of those Authors whom we have produced in maintenance of the Anti Calvinian or old English doctrines since the resetling of the Church under Queen Elizabeth for though they be but few in number and make but a very thin appearance Apparent rari nautes in gurgite vasto in the Poets language yet serve they for a good assurance that the Church still kept possession of her primitive truths not utterly lost though much endangered by such contrary Doctrines as had of late been thrust upon her there was a time when few or none of the Orthodox Bishops durst openly appear in favour of St. Athanasius but only Liberius Pope of Rome Theod. Hist Eccles lib. 2. cap. 15. who thereupon is thus upbraided by Constantius the Arian Emperour Quota pars tu es orbis terrarum qui solus c. How great a part saith he art thou of the whole world that thou alone shouldst shew thy self in defence of that wicked man and thereby overthrow the peace of the Universe To which Liberius made this answer non diminuitur solitudine mea verbum dei nam olim
and approbation published the Exposition or Analysis of our Articles in which he gives the Calvinist as fair quarter as can be wished But first beginning with the last so much of the Objection as concerns Bishop Bancrost is extreamly false not agreeing to the Lambeth Articles not being Bishop of London when those Articles were agreed unto as is mistakingly affirmed and that Analysis of Explication of our English Articles related to in the Objection being published in the year 1585. which was ten years before the making of the Lambeth articles and eighteen years before Bancroft had been made Archbishop And secondly It is not very true that King James liked that is to say was well pleased with the putting of those Articles into the confession of the Church of Ireland though the said Confession was subscribed in his name by the Lord Deputy Chichester is plainly enough not without his consent for many other things were in the Confession to which the Lord Deputy subscribed and the King consented as affairs then stood which afterwards he declared no great liking to either of the Tenor or effect thereof For the truth is that the drawing up of that Confession being committed principally to the care of Dr. Vsher and afterwards Lord Primate of Ireland a professed Calvinian he did not only thrust into it all the Lambeth Articles but also many others of his own Opinions as namely That the Pope was Antichrist or that man of sin that the power of sacerdotal Absolution is no more than declaratory as also touching the morality of the Lords day Sabbath and the total spending of it in religious Exercises Which last how contrary it is to King Jame's Judgment how little cause he had to like it or rather how much reason he had to dislike it his declaration about lawful Sports which he published within three years after doth express sufficiently so that the King might give confent to the confirming of these Articles amongst the rest though he liked as little of the one as he did of the other And he might do it on these Reasons For first The Irish Nation at that time were most tenaciously addicted to Errors and corruptions of the Church of Rome and therefore must be bended to the other extream before they could be sireight and Orthodox in these points of doctrine Secondly It was an usual practice with the King in the whole course of his Government to ballance one extream by the other countenancing the Papist against the Puritan and the Puritan sometimes against the Papist that betwixt both the true Religion and Professors of it might be kept in safety With greater Artifice but less Authority have some of our Calvinians framed unto themselves another Argument derived from certain Questions and answers printed at the end of the Bible published by Rob. Barker his Majesties own Printer in the year 1607. from whence it is inferred by the Author of the Anti-Arminianism Anti-Armin p. 54. and from him by others that the said Questions and Answers do contain a punctual Declaration of the received doctrine of this Church in the points disputed But the worst is they signifie nothing to the purpose for which they were produced For I would fain know by what Authority those Questions and Answers were added to the end of the Bible If by Authority and that such Authority can be produced the Argument will be of force which it takes from them and then no question but the same Authority by which they were placed there at first would have preserved them in that place for a longer time than during the sale of that Edition The not retaining them in such Editions as have followed since the sale of that shews plainly that they were of no anthority in themselves nor intended by the Church for a rule to others and being of no older standing than the year 1607. for ought appears by Mr. Prin who first made the Objection they must needs seem as destitute of antiquity as they are of authority so that upon the whole matter the Author of the Book hath furnished those of different Judgment with a very strong argument that they wrre foisted in by the fraud and practice of some of the Emissaries of the Puritan Faction who hoped in time to have them pass as currant amongst the people as any part of Canonical Scripture Such Piae fraudes as these are we should have too many were they once allowed of Some prayers were also added to the end of the Bible in some Editions and others at the end of the publick Liturgy Which being neglected at the first and afterwards beheld as the authorized prayers of the Church were by command left out of those Books and Bibles as being the compositions of private men not the publick acts of the Church and never since added as before But to return unto King James we find not so much countenance given to the Calvinians by the fraud of his Printer as their opposites received by his grace and favour by which they were invested in the chief preferments of the Church of England conferred as openly and freely upon the Anti-Calvinians as those who had been bread up in the other persuasions Tros Tyriusque mihi nullo discrimine habentur as we know who said For presently upon the end of the Conference he prefers Bishop Bancroft to the Chair of Canterbury and not long after Dr. Barlow to the See of Rochester On whose translation unto Lincoln Dr. Richard Neil then Dean of westminster succeeds at Rochester and leaves Dr. Buckridge there for his successour at his removal unto Lichfield in the year 1609. Dr. Samuel Harsnet is advanced to the See of Chichester and about ten years after unto that of Norwich In the beginning of the year 1614. Dr. Overald succeeds Neil then translated to Lincoln in the See of Coventry and Lichfield Dr. George Mountein succeeded the said Neil then translated to Durham in the Church of Lincoln In the year 1619. Dr. John Houson one of the Canons of Christs Church a professed Anti-Calvinist is made Bishop of Oxon. And in the year 1621. Dr. Valentine Cary Successor unto Overald in the Deanry of St. Paul is made Bishop of Exon and on the same day Dr. William Laud who had been Pupil unto Buckridge as before said is consecrated Bishop of St. Davids By which encouragements the Anti-Calvinians or old English Protestants took heart again and more openly declared themselves than they had done formerly the several Bishops above-named finding so gracious a Patron of the learned King are as being themselves as bountiful Patrons respect being had to the performants in their nomination to their Friends and followers By means whereof though they found many a Rub in the way and were sometimes brought under censure by the adverse party yet in the end they surmounted all difficulties and came at last to be altogether as considerable both for power and number as the Calvinists were Towards which
thirty sixth Canon Directions to the Vice-Chancellor Heads c. Jan. 18. 1616. that no man in the Pulpit or Schools be suffered to maintain Dogmatically any point of doctrine that is not allowed by the Church of England that none be suffered to preach or lecture in the Towns of Oxon or Cambridg but such as were every way conformable to the Church hoth in doctrine and discipline and finally which most apparently conduced to the ruin of Calvinism 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 Schoolmen Histories and Controversies and not to insist too long upon Compendiums and abbreviations making them the grounds of their study in Divinity This seemed sufficient to bruite these doctrines in the shell as indeed it was had these directions been as carefully followed as they were piously prescribed But little or nothing being done in pursuance of them the Predestinarian doctrines came to be the ordinary Theam of all Sermons Lectures and Disputations partly in regard that Dr. Prideaux who had then newly succeeded Dr. Rob. Abbot in the Chair at Oxon had very passionately exposed the Calvinian Interest and partly in regard of the Kings declared aversness from the Belgick Remonstrants whom for the reasons before mentioned he laboured to suppress to his utmost power And yet being careful that the Truth should not fear the worse for the men that taught it he gave command to such Divines as were commissionated by him to attend in the Synod of Dort An. 1618. not to recede from the doctrine of the Church of England in the point of Vniversal Redemption by the death of Christ A point so inconsistent with that of the absolute and irrespective decree of Reprobation and generally of the whole Machina of Predestination and the points depending thereupon as they are commonly maintained in the Schools of Calvin that fire and water cannot be at greater difference But this together with the rest being condemned in the Synod of Dort and that Synod highly magnified by the English Calvinists they took confidence of making those disputes the Subject of their common discourses both from the Pulpit and Press without stint or measure and thereupon it pleased his Majesty having now no further fear of any dangers from beyond the Seas to put some water into their Wine or rather a Bridle into their mouths by publishing certain Orders and directions touching Preachers and preaching bearing date the 4th of August 1622. In which it was enjoyned amongst other things Directions of preaching and Preachers That no Preacher of what Title soever under the degree of a bishop or Dean at least do from henceforth presume to teach in any popular Auditory the deep points of Predestination Election Reprobation or of the Vniversality Efficacy Resistability or Irresistability of Gods Grace but rather leave those Theams to be handled by learned men and that modestly and moderately by use and application rather than by way of positive Doctrine as being fitter for Schools and Vniversities than for simple Auditors The violating of which Order by Mr Gabriel Bridges of Corpus Christi Colledg in Oxon by preaching on the 19. of January then next following against the absolute decree in maintenance of universal Grace and the co-operation of mans free-will prevented by it though in the publick Church of the University laid him more open to the prosecution of Dr. Prideaux and to the censure of the Vice-Chancellor and the rest of the Heads than any preaching on those points or any of them could possibly have done at mother time Much was the noise which those of the Calvinian party were observed to make on the publishing of this last Order as if their mouths were stopped thereby from preaching the most necessary doctrines tending towards mans salvation But a far greater noise was raised upon the coming out of Mountagues answer to the Gagger in which he asserted the Church to her primitive and genuine doctrines disclaimed all the Calvinian Tenents as disowned by her and left them to be countenanced and maintained by those to whom they properly belonged Which book being published at a time when a Session of Parliament was expected in the year 1624. The opportunity was taken by Mr. Yates and Mr. Ward two of the Lecturers or Preachers of Ipswich to prepare an Information against him with an intent to prosecute the same in the following Session A Copy whereof being come into Mountagues hands he flies for shelter to King James who had a very great estimation of him for his parts and learning in which he had over-mastred they then though much less Selden at his own Philologie The King had already served his own turn against the Remonstrants by the Synod of Dort and thereby freed the Prince of Orange his most dear Confederate from the danger of Barnevelt and his faction Archbishop Abbot came not at him since the late deplorable misfortune which befell him at Branzil and the death of Dr. James Mountague Bishop of Winton left him at liberty from many importunities and sollicitations with which before he had been troubled so that being now master of himself and governed by the light of his own most clear and excellent Judgment he took both Mountague and his dectrines into his Protection gave him a full discharge or quietus est from all those Calumnies of Popery or Arminianism which by the said Informers were laid upon him iucouraged him to proceed in finishing his just Appeal which he was in hand with commanded Dr. Francis White then lately preferred by him to the Deanry of Carlisle and generally magnified not long before for his zeal against Popery to see it licensed for the Press and finally gave order unto Mountague to dedicate the book when printed to his Royal self In obedience unto whose Command the Dean of Carlisle licensed the book with this approbation That there was nothing contained in the same but what was agreeable to the publick Faith Doctrine and Discipline established in the Church of England But King James dying before the book was fully finished at the Press it was published by the name of Appello Caesarem and dedicated to King Charles as the Son and Successor to whom it properly belonged the Author touching in the Epistle Dedicatory all the former passages but more at large than they are here discoursed of in this short Summary And thus far we have prosecuted our Discourse concerning the Five Points disputed between the English Protestants the Belgick Remonstrants the Melancthonian Lutherans together with the Jesuits and Franciscans on the one side the English Calvinists the Contra Remonstrants the Rigid Lutherans and the Dominican Fryers on the other side In the last part whereof we may observe how difficult a thing it is to recover an old doctrinal Truth when overborn and almost lost by the
c. convenit ut per consilium testimonium ejus omne legis scitum Burgi mensura omne pondus sit secundum dictionem ejus institutum that is to say it belongeth of right unto the Bishop to promote Justifice in matters which concern both the Church and State and unto him it appertaineth that by his counsel and award all Laws and Weights and Measures be ordained throughout the Kingdom 2. Next we will have recourse to the old Record entituled Modus tenendi Parliamentum In which it is affirmed ad Parliamentum summoneri venire debere Archiepiscopos Episcopos Abbates Priores alios majores cleri qui tenent per Comitatum aut Baroniam ratione hujusmodi tenurae Modus tenendi Parliament that all the Archbishops Bishops Abbats Priors and other Prelates of the Church who hold their Lands either by an Earls fee or a Barons fee were to be summoned and to come to Parliament in regard of their Tenure 3. Next look we on the chartularies of King Henry the first recognized in full Parliament at Clarendon under Henry the 2d where they are called avitas consuetudines which declare it thus Archiepiscopi Episcopi universae personae qui de Rege tenent in Capite habeant possessiones suas de Rege sicut Baroniam c. sicut caeteri Barones debent interesse juditiis Curiae Regis cum Baronibus quousque perveniatur ad diminutionem membrorum vel ad mortem Matth. Paris in Hen. 2. The meaning is in brief that Archbishops Bishops and all other Ecclesiastical persons which hold in Capite of the King are to have and hold their Lands in Barony and that they ought as Barons to be present in all Judgments with the other Barons in the Court of Parliament until the very sentence of death or mutilation which was very common in those times was to be pronounced And then they commonly did use to withdraw themselves not out of any incapacity supposed to be in them by the Law of England but out of a restraint imposed upon them by the Canons of the Church of Rome 4. In the great Charter made by King John in the last of his Reign we have the Form of summoning a Parliament and calling those together who have Votes therein thus expressed at large Ad habendum commune consilium Regni de auxilio assidendo c. de scutagiis assidendis faciemus summoneri Archiepiscopos Episcopos Abbates Comites Majores Barones Regni sigillatim per literas nostras Et praeterea summoneri faciemus in generali per Vice Comites Ballivos nostros omnes alios qui in Capite tenent ad certum diem Id. in Joh. sc ad terminum 40. dierum ad minus ad certum locum c. In which we have not only a most evident proof that the Bishops are of right to be called to Parliament for granting Subsidies and Escuago and treating of the great Affairs which concern the Kingdom but that they are to be summoned by particular Letters as well as the Earls and Barons or either of them A Form or copy of which summons issued in the time of the said King John is extant on Record and put in print of late in the Titles of Honour Pr. 2. c. 5. And we have here I note this only by the way a brief intimation touching the Form of summoning the Commons to attend in Parliament and the time of 40 days expresly specified to intervene between the summons and the beginning of the Parliament Which Commons being such as anciently did hold in Capite and either having a Knights fee or the degree of Knighthood did first promiscuously attend in these publick meetings and after were reduced to four quatuor discretos milites de Comitatu tuo Id. ibid. as the Writ ran unto the Sheriff and at last to two as they continue to this day 5. We have it thus in the Magna Charta of King Henry the 3d. the birth-right of the English Subject according as it stands translated in the book of Statutes First we have granted to God and by this our present charter have confirmed for us and our heirs for ever that the Church of England shall be free Magna Charta ca. 1. and shall enjoy all her whole Rights and Liberties inviolable But it was a known Right and Liberty of the Church of England that all the Bishops and many of the greater Clergy and peradventure also the inferiour Clergy whereof more anon had their Votes in Parliament and therefore is to be preserved inviolable by the Kings of England their heirs and Successors for ever Which Charter as it was confirmed by a solemn Curse denounced on all the Infringers of it by Boniface Archbishop of Canterbury Matth. Paris in Henr. 3. and ratified in no fewer than 30 succeeding Parliaments so was it enacted in the reign of Edward the first that it should be sent under the great Seal of England to all the Cathedral Churches of the Kingdom to be read twice a year before the people 25 Edw. 1. c. 2. 28 Edw. 1. c. 1. 25 Edw. 1. c. 3. that they should be read four times every year in a full County-Court and finally that all judgments given against it should be void 6. We have the Protestation of John Stratford Archbishop of Canterbury in the time of King Edward the 3d. who being in disfavour with the King and denied entrance into the House of Peers ââllenged his place and suffrage there as the first Peer of the Realm and one that ought to have the first Voice in Parliament in right of his See But hear him speak his own words which are these that follow Amici for he spake to those who took witness of it Rex me ad hoc Parliamentum scripto suo vocavit ego tanquam major Par Regni post Regem primam vocem habere debens in Parliamento jura Ecclesiae meae Cantuariensis vendico Antiqu. Britan. in Joh. Stratford ideo ingressum in Parliamentum peto which is full and plain 7. And lastly there is the Protestation on Record of all the Bishops in the reign of King Richard the 2d at what time William Courtney was Arch-bishop of Canterbury who being to withdraw themselves from the House of Peers at the pronouncing of the sentence of death on some guilty Lords first made their Procurators to supply their rooms and then put up their Protestation to preserve their Rights the sum whereof for as much as doth concern this business in their own words thus De jure consuetudine regni Angliae ad Archiepiscopum Cantuariensem qui pro tempore fuerit necnon caeteros Suffraganeos confratres compatres Abbates Priores aliosque Prelatos quoscunque per Baroniam de domino Rege tenentes pertinet in Parliamentis Regis quibuscunque ut Pares regni praedicti personaliter interesse ibidemque de
and that the way being thus laid open it was no hard matter to make the Bishop of Carlisle obnoxious to that kind of Trial which being forsaken on all sides as the times then were he was not able to avoid Which might be also the condition of Arch-bishop Cranmer and as for Fisher Bishop of Rochester he was to deal with an impetuous and violent Prince who was resolved to put the greater disgrace upon him because he had received some greater Honours from the Pope than the condition of Affairs might be thought to bear But against all these violations of their Rights of Peerage it may be said in their behalves for the times to come that by the Statute of the 25th of King Edward the 3d which serves to this day for the standing Rule in Cases of Treason it is required that the Malefactor or the suspected person must be attainted by such men as are of his own Condition and therefore Bishops to be tryed by none but the Peers of the Land unless it be in open opposit on to this Rule of King Edward and in defiance to the fundamental Law in the Magna Charta where it is said that no man is to be Disseised of his Freehold exiled or any ways destroyed nisi per Judicium parium suorum Or per Legem Terrae but by the Judgment of his Peers and by the Law of the Land and I can find no Law of the Land which tells me that a Bishop shall be tryed by a Common Jury Finally if it be a sufficient Argument that Bishops ought not to be reckoned as Peers of the Realm because they may be tryed by a Common Jury then also at some times and in certain Cases the Temporal Lords Dukes Marquesses Earls c. must not pass for Peers because in all Appeals of Murder they are to be tryed by Common Jurors like the rest of the Subjects But secondly it is objected That since a Bishop cannot sit in Judgment on the death of a Peer nor be so much as present at the time of his Trial they are but half-Peers as it were not Peers to all intents and purposes as the others are But this incapacity is not laid upon them by the Laws of the Land or any Limitation of their powers in their Writ of Summons or any thing inhering to the Episcopal Function but only by some ancient Canons and more particularly by the fourth Canon of Toledo which whether they be now of force or not may be somewhat questioned Secondly whensoever they withdrew themselves they did it with a salvo Jure paritatis as before is shewn To which intent they did not only cause their Protestations to be filed on Record Coke Institut part 4. fol. 23. but for the most part made a Proxy to some Temporal Lords to Act in their behalf and preserve their right which though they did not in the Case we had before us yet afterwards in the 21st of King Richard the 2d and from that time forwards when they found Parliamentary Impeachments to become more frequent they observed it constantly as it continues to this day Nor were they hindred by those Canons whatsoever they were from being present at the depositions of Witnesses or taking such preparatory examinations as concern the Trial in which they might be able to direct the Court by the Rules of Conscience though they withdrew themselves at the time of the sentence That was a Trick imposed upon the Bishops by the late long Parliament when they excluded them from being members of the Committee which was appointed for taking the examinations in the business of the Earl of Strafford And this they did not in relation to those ancient Canons but upon design for fear they might discover some of those secret practices which were to be hatched and contrived against him Against which Preparations for a final Trial or taking the Examinations or hearing of depositions of Witnesses or giving counsel in such cases as they saw occasion the Council of Toledo saith not any thing which can be honestly interpreted to their disadvantage So that the Bishops Claim stands good to their right of Peerage any thing in those ancient Canons or the unjust practices of the late Long Parliament to the contrary notwithstanding To draw the business to an end what one thing is required unto the constituting of a Peer of England which is not to be found in an English Bishop if Tenure and Estate they hold their Lands per integram Baroniam as the old Lords did if Voice in Parliament they have their several Writs of Summons as the Lay-Lords have if we desire Antiquity to make good their Interesse most of them have sat longer there in their Predecessors than any of our Temporal Lords in their noblest Ancestors if point of Priviledg they have the same in all respects as the others have except it be in one particular neither clearly stated nor universally enjoyed by those who pretend most to it if Letters Patents from the King to confirm these Honours they have his Majesties Writ of Conge d'eslire his Royal Assent to the Election his Mandate under the Great Seal for their Consecration If therefore we allow the Bishops to be Lords of Parliament we must allow them also to be Peers of the Realm There being nothing which distinguisheth a Peer from from a common Person but his Voice in Parliament which was the matter to be proved A TABLE OF THE CONTENTS The Way of the Reformation of the Church of England declared and justified SECT I. I. THE Introduction shewing the Occasion Method and Design of the whole Discourse Page 1 I. Of Calling or Assembling the Convocation of the Clergy and the Authority thereof when convened together Page 2 II. Of the Ejection of the Pope and vesting the Supremacy in the Regal Crown Page 5 III. Of the Translation of the Scriptures and permitting them to be read in the English Tongue Page 7 IV. Of the Reformation of Religion in the points of Doctrine Page 10 V. Of the Reformation of the Church of England in the Forms of Worship and the times appointed thereunto Page 14 VI. Of the power of making Canons for the well ordering of the Clergy and the directing of the people in the publick duties of Religion Page 18 VII An Answer to the main Objections of either Party Page 20 SECT II. I. That the Church of England did not innovate in the Ejection of the Pope and setling the Supremacy in the Regal Crown Page 23 II. That the Church of England might proceed to a Reformation without the approbation of the Pope or the Church of Rome Page 26 III. That the Church of England might lawfully proceed to a Reformation without the help of a General Council or calling in the aid of the Protestant Churches Page 30 IV. That the Church did not innovate in Translating the Scriptures and the publick Liturgy into vulgar Tongues and of the Consequents thereof to the