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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43506	Keimēlia 'ekklēsiastika, The historical and miscellaneous tracts of the Reverend and learned Peter Heylyn, D.D. now collected into one volume ... : and an account of the life of the author, never before published : with an exact table to the whole.	Heylyn, Peter, 1600-1662.; Vernon, George, 1637-1720.	1681 (1681)	Wing H1680; ESTC R7550	1,379,496	836

he might prove in the Church of God did at another time as he passed through Palestine to go towards Greece ordain him Presbyter And this was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius by the Bishops there Euseb hist Eccl. l. 6. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 7. by the two Bishops formerly remembred no Presbyter concurring in it for ought there we find Yet when Demetrius moved with his wonted envy did not only what he could to disgrace the man but also sought to frame an accusation against those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. l. 6. c. 7. n. which had advanced him to the order of a Presbyter We do not find that he objected any thing against them as to the Act of Ordination but only as unto the irregularity of the person by reason of a corporal defect of his own procuring And on the other side when as Demetrius saw his time and found that some few passages in his many writings either by him or in his name at least set forth and published had made him liable unto danger obnoxious to the censures of the Church he did not only excommunicate him which had been enough either to right the Church or revenge himself but he prevailed with many other Churches also Hier. in Apo. l cont Ruffinum to confirm the sentence Ab eodem Demetrio Episcopo Alexandrino fuisse excommunicatione damnatum prolatamque in eum sententiam à caeteris quoque Ecclesiis ratam habitam as S. Hierom hath it Whereas before we had his Ordination performed only by the two Bishops of Caesarea and Hierusalem without the hands of any of the Presbyters and yet the Ordination good and valid the whole Church after reckoning him for a Presbyter without doubt or scruple so here we find him Excommunicated by one Bishop only without the votes or suffrages of the Presbyters or any shew or colour of it and yet the Church concurring with that Bishop though his ancient Enemy in confirmation of that censure So fully was the Church persuaded in the former times that these were parts of the Episcopal jurisdiction and authority that there was no objection made against this last though Origen had many friends and those great ones too nor nullity or invalidity in the first although Demetrius who by reason of his great place and power had made him many Enemies did except against it From that which doth occur concerning Origen in the Books and Works of other Writers proceed we unto that which doth occur concerning Bishops in the works of Origen And there we find in the first place the several Orders of Bishops Presbyters and Deacons For speaking of those words of the Apostle He that desireth the Office of a Bishop desireth a good work he tells us this Origen in Mat. cap. 15. Talis igitur Episcopus non desiderat bonum opus that such a Bishop desireth not a good work who desireth the Office either to get glory amongst men or be flattered and courted by them or for the hope of gain from those which believe the Gospel and give large gifts in testimony of their Piety Then adds Idem vero de Presbyteris de Diaconis dices that the same is to be said of Presbyters and Deacons also Nor doth he only shew us though that were sufficient the several ranks and orders in the Hierarchy but also the ascent or degrees from the one to the other In Ecclesia Christi inveniuntur In the Church of Christ Orig. tract 24. in Mat. c. 23. saith he there are some men who do not only follow Feasts and them that make them but also love the chiefest places and labour much primùm ut Diaconi fiant first to be made Deacons not such as the Scripture describeth but such as under pretence of long Prayers devour Widdows houses And having thus been made Deacons cathedras eorum qui vocantur Presbyteri praeripere ambiunt they very greedily aspire to the chairs of those who are called Presbyters and some not therewithal content practise many ways ut Episcopi vocentur ab hominibus to have the place or name of Bishops which is as much to say as Rabbi And shortly after having endeavoured to depress this ambitious humour he gives this caveat that he who exalts himself shall be humbled which he desireth all men to take notice of but specially the Deacons Presbyters and Bishops which do not think those words to be spoken of them Here have we three degrees of Ministers in the Church of God one being a step unto the other whereof the Bishop is Supream in the highest place And not in place only but in power also and authority as being the men unto whose hands the keys were trusted by our Saviour Id. Tract 1. in Matth. For in another place he discourseth thus Quoniam ii qui Episcoporum locum sibi vendicant c. When they which challenge to themselves the place of Bishops do make the same confession that Peter did and have received from our Saviour the Keys of the Kingdom of Heaven teaching that what they bind on Earth is bound in Heaven and what they loose in Earth is loosed in Heaven we must acknowledge that what they said is true if withal they have those things for which it was so said to Peter For if he be bound with the Chains of his own sins frustra vel ligat vel solvit in vain he takes upon him to bind or loose In the which words not taking notice of his errour seeming to make the efficacy of the Ministery to depend upon the merit of the Minister we find that in the time of Origen the dispensation of the Keys was the Bishops office This if it should not be sufficient to declare their power we may hear him in another place calling them Principes populi Christiani Id. in Mat. 19. Tractat. 12. the Princes of the Christian people blaming them such especially as lived in the greatest Cities in which he secretly upbraids the proud behaviour of Demetrius towards him for want of affability and due respect to their Inferiors And writing on these words of our Saviour Christ Who is that faithful and wise Servant Id. in Mat. 24. Tractat. 31. c. he applies them thus Peccat in Deum quicunque Episcopus qui non quasi conservis servus ministrat sed quasi Dominus That Bishop whosoever he be doth offend against God which doth not minister as a Servant to his Fellow-Servants but rather as a Lord amongst them yea and too often as a sharp and bitter Master domineering over them by violence remember how Demetrius used him like the Task-masters in the Land of Egypt afflicting the poor Israelites by force Finally as he doth acquaint us with their power and eminency so doth he tell us also of their care and service Id. Homil. 6. in Esaiam assuring us that he who is called unto the Office of a Bishop non

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 Proclamàtions 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

darling Doctrine of this present time so is it very eagerly pursued by Buchannan who affirms expresly Quicquid juris populus alicui dederit Buchann de jure Regni idem justis de causis posse reposcere that whatsoever power the people give unto their King or Supream Magistrate they may resume again upon just occasions Their Power they make so small and inconsiderable that they afford them very little even in matters of Temporal and no Authority at all in things Spiritual Calvin professeth for himself that he was very much agrieved to hear that King Henry the eighth had took unto himself the Title of Supream Head of the Church of England accuseth them of inconsiderate zeal nay blasphemy who conferred it on him and though he be content at last to allow Kings a Ministerial power in matters which concern the Reformation of Gods Publick Worship yet he condemns them as before of great inconsiderateness Calvin in Amos cap. 7. Qui facerent eos nimis spirituales who did ascribe unto them any great authority in spiritual matters The designation of all those who bear publick Office in the Church the calling of Councils or Assemblies the Presidency in those Councils Ordaining publick Fasts and appointing Festivals which anciently belonged unto Christian Princes as the chief branches of the Ecclesiastical Jurisdiction which is vested in them are utterly denied to Kings and Princes in their Books of Discipline Insomuch that when the Citizens of Embden did expel their Earl they did it chiefly for this reason Thuan. hist l. 114. Quod se negotiis Ecclesiasticis Consistorialibus praeter jus aequitatem immisceret that he had intermedled more than they thought fit in Ecclesiastical causes and intrenched too much upon their Consistory As for their power in Temporal or civil Causes by that time Knoxes Peers and Buchannans Judges Paraeus his inferiour Magistrates and Calvins popular Officers have performed their parts in keeping them within the compass of the Laws arraigning them for their offences if they should transgress opposing them by force of Arms if any thing be done unto the prejudice of the Church or State and finally in regulating their Authority after the manner of the Spartan Ephori and the Roman Tribunes all that is left will be by much too little for a Royd'Ivitot or for a King of Clouts as we English phrase it Last of all for their persons which God held so sacred that he gave it for a Law to his people Israel not to speak evil of their Princes saying Thou shalt not speak evil of the Ruler of thy people Let us but look upon these men and we shall find the basest attributes too good for the greatest Kings Calvin calls Mary Queen of England by the name of Proserpine Calvin in Amos cap. 7. and saith that she did superare omnes Diabolos that all the Devils of Hell were not half so mischievous Beza affords Queen Mary of Scotland no better Titles than those of Medea and Athaliah Beza in Epist ad Jo. of which the last was most infamous in divine the other no less scandalous in humane stories the one a Sorceress and a Witch the other a Tyrant and Usurper The Author of the Altare Damascenum whosoever he was can find no better attribute for King James of most blessed memory than infensissimus Evangelii hostis Didoclaviu● in Epistola ad ●●ctor the greatest and deadly Enemy of the Gospel of Christ And Queen Elizabeth her self did not scape so clear but that the zealous Brethren were too bold sometimes with her Name and Honour though some of them paid dearly for it and were hanged for their labour How that seditious Hugonot the Author of the lewd and unworthy Dialogue entituled Eusebius Philadelphus hath dealt with three great Princes of the House of France and what reproachful names he gives them I had rather you should look for in the Author than expect from me being loath to wade too far in these dirty puddles save that I shall be bold to add this general Character which Didoclavius gives to all Kings in general viz. Naturâ insitum est in omnibus Regibus Christi odium that all Kings naturally hate Christ which may serve for all This is enough to let us see how irreconcileable an hatred these of the Calvinian faction bear against Kings and Princes how well they play the part of the very Antichrist in exalting themselves against whatsoever is called God and that the special reason why they affect so much to be called the Saints is out of a strong probable hope to see the day in which they shall bind Kings in chains and all the Princes of the earth in fetters of iron Finally such is their disaffection unto sacred Monarchy which they have sucked out of the grounds and principles here laid down by Calvin that we may justly say of them what was most truely said of the ancient Romans quasi nefas esset Regem aliquem prope eorum terminos esse J●stin hist l. 29. they have bestirred themselves so bravely in defiance of the Regal Government as if they did account it an unpardonable sin to suffer any King though most good and gracious to border near them Which lest they should not be of power to compass by their popular Magistrates or by the Judges or the Peers or the People severally which make the main Battel for this Combat let us next look on the Reserve and see what hopes they have to effect the business by the three Estates conjoyned in Parliament or by what other name soever we shall call their meeting which Calvin in the last place doth reflect upon but cautiously with a qua forte or a peradventure as in that before CHAP. V. What are the three Estates in each several Kingdom in which CALVIN speaks and what particularly in the Realm of England 1. Of the division of a People into three Estates and that the Priests or Clergy have been always one 2. The Priests employed in Civil matters and affairs of State by the Egyptians and the Persians the Greeks Gauls and Romans 3. The Priests and Levites exercised in affairs of Civil Government by Gods own appointment 4. The Prelates versed in Civil matters and affairs of State in the best and happiest times of Christianity 5. The Clergy make the third Estate in Germany France Spain and the Northern Kingdoms 6. That antiently in the Saxon times the Ecclesiasticks of this Realm were called to all publick Councils 7. The Prelates an essential fundamental part of the English Parliament 8. Objections answered and that the word Clerus in the Legal notion doth not extend unto the Prelates 9. That the inferior Clergy of the Realm of England had anciently their Votes in Parliament to all intents and purposes as the Commons had 10. Objections answered and that the calling of the Clergy to Parliaments and Convocations were after different maners and by several Writs