deceat The meaning in both passages is no more than this that Christ obliged not his Disciples to the very words but only shewed them how they were to pray and what to pray for if they would order them aright and did desire to have them acceptable in the sight of God To this doth Musculus agree besides many others whom here indeed I had not named but that he doth translate the Text in a different manner from all the rest which I have met with For whereas Beza Calvin Erasmus Castalio Paraeus and indeed who not do read it sic orate as the Vulgar doth Musculus to decline the easier all set Forms of prayer Musculus in Mat. c. 6. doth translate it thus ad hunc ergo modum orate pray according to this manner and thereupon infers non dicit hanc ergo orationem vel haec verba proferte c. Christ doth not say saith he repeat this Prayer or use these words which you hear me speak but let your Prayers be made by this rule and pattern which is laid before you In which if they intend no more than this that Christ our Saviour did not so confine his followers to those very words but that they might express their minds and represent their Prayers unto the Lord in such other Forms as might be serviceable to that end and purpose for which Prayers are made they shall take me with them I know not any sober-minded man who will gain-say them in this matter if they mean no otherwise S. Augustin did so state it many years agone Liberum quidem est saith he aliis atque aliis verbis eadem tamen quae haec oratio continet in orando dicere sed non est liberum alia diversa contraria dicere Augustin in epist 121. ad Probam But if they mean that this celestial Form was made for imitation only not at all for use I mean not to be used precisely in our saviours words I must needs crave their pardon if I leave them there For when it is affirmed by Musculus non dicit hanc ergo orationem vel haec verba proferte when it is said by Calvin non jubet Christus suos conceptis verbis orare when it is thought to be so hard a task to prove from Scripture Vindicat. p. 23. that the Disciples were tyed to the use of this Form and that the often reiterating thereof in our publick Liturgy is judged a matter so impertinent as to be reckoned for a stumbling block before the feet of many Smectymn p. 12. I cannot sec but that their meaning is to exclude the use of this divine and Heavenly Prayer from Gods publick Worship if not from the devotions also of Gods Saints in private This if it be their mind and meaning as by the practice of some men it may seem to be I must there leave them to themselves Our Saviours dicite delivered plainly and expresly in his holy Gospel is no idle word who being required by his Disciples to teach them what and how to pray tells them in plain terms Dicite say Our Father which art in Heaven with the rest that followeth And this as is affirmed by good interpreters and very faintly if at all gain-said by Calvin in his hac ale re cum nemine pugnare volo was at a different time and on a different occasion from that which by S. Matthew was before related Though sic or ad hunc modum as it is in Musculus may serve exceeding well for imitation yet Dicite of it self without either of them will not be denied to serve as strongly for the use And sure the Fathers so conceived it Of whom thus Cyprian Qui enim fecit vivere docuit orare ut dum prece oratione quam filius docuit apud patrem loquimur facilius exaudiamur He Cyprian de Oratione Dominica saith the holy Martyr who made us to live hath also taught us to pray that while we speak unto the Father in that prayer and orizon which the Son hath taught us we may be heard with more facility And not long after Agnoscat pater filii verba cum precem facimus Let the Almighty Father hear the words of hsi blessed Son when we make our prayers The like to which we have in Chrysostom if not hence derived Opus imperfect in Mat. Homil. 14. Cognoscit Pater filii sui sensus verba that the Heavenly Father knows right well the words and meanin gof his Son And what else doth Tertullian mean when he informs us that this most excellent prayer being then animated by the spirit when it proceeded from the divine mouth of our Lord and Saviour Suo privilegio ascendit in coelum commendans Patri quae filius docuit doth by a special priviledge ascend to Heaven Tertul. de Oratione commending to the Father those devotions which were taught and dictated by the Son Add here the care that hath been taken in the times of old that Children should be taught this Prayer in their tender years for which consult S. Austin Serm. 1. Mat. 2. in Dominica 10. de Christiano nomine Concil Rhemens cap. 2. and then I doubt not but it will appear to indifferent men that this most excellent Form of Prayer was prescribed for use and not laid down only for our imitation and no more than so So then we have a Form of Prayer prescribed by Christ to his Disciples to be used by them on occasions at the least in private When it became a part of the publick Liturgy and by whose Authority we shall shortly see In the mean time the next thing here to be considered is the institution of the Sacraments in both of which our Lord prescribed not the matter only but the Form and words wherewith the one is to be ministred and the other celebrated But you must understand me of that Form those words which are essential to the Sacraments and not of those which have been added by the Chuch for the procuring of a greater reverence to those Acts of Worship and the exciting of devotion in all those that attend the Service The Form of Baptism so determined in those words of Christ go ye and teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost Mat. 28.19 That when the Arrians were suspected not to use the same but rather to Baptize in nomine patris per filium in Sp. sancto as 't is said they did it was decreed in the Council of Arles that if upon examination it did so appear Nicephorus hist Eccl. l. 13. c. 35. Concil Arelatons Can. 8. those who had been Baptized in so void a Form should be a new admitted to that holy Sacrament And for the Sacrament of the blessed Eucharist so far forth as the Rites and Form of Celebration used by Christ our Saviour are declared in
accustomed to say these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an antient Ceremony an old Form of words so doth he tell us therewithal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Authors words as the custom was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the badge or cognizance by which the Orthodox Professors were distinguished from the Arian Hereticks and therefore called most properly by renowned S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Christ came to be a Lamb without spot who by the Sacrifice of himself once made should take away the sins of the world Than which there can be nothing more conducible to the point in hand And to this purpose also when Christ our Saviour was pleased to Authorize his Holy Apostles to preach the good Tidings of Salvations he gave them both a Command and a Commission To go unto all the World and preach the Gospel to every Creature Mark 16.15 So that there was no part of the World nor any Creature in the same that is to say no rational Creature which seems to be excluded from a Possibility of obtaining Salvation by the Preaching of the Gospel to them if with a faith unfeigned they believe the same which the Church further teacheth us in this following Prayer appointed to be used in the Ordering of such as are called to the Office of the holy Priesthood viz. Almighty God and Heavenly Father which of thine Infinite Love and Goodness toward us hast given to us thy only and most Dear Beloved Son Jesus Christ to be our Redeemer and Author of Everlasting Life who after he had made perfect our Redemption by his Death and was ascended into Heaven sent forth abroad into the world his Apostles Prophets Evangelists Doctors and Pastors by whose labour and Ministry he gathered together a great Flock in all the parts of the World to set forth the Eternal Praise of his Holy Name For these so great Benefits of thy Eternal Goodness and for that thou hast vouchsafed to call thy Servant here present to the same Office and Ministry of Salvation of Mankind we render unto thee most hearty thanks and we worship and praise thee and we humbly beseech thee by the same thy Son to grant unto all which either here or elsewhere call upon thy Name that we may shew our selves thankful to thee for these and all other thy benefits and that we may daily increase and go forward in the knowledg and faith of thee and thy Son by the Holy Spirit So that as well by these thy Ministers as by them to whom they shall be appointed Ministers thy Holy Name may be always glorified and thy Blessed Kingdom enlarged through the same thy Son our Lord Jesus Christ who liveth and reigneth with thee in the Vnity of the same Holy Spirit world without end Amen Which Form in Ordering and Consecrating Bishops Priests and Deacons I note this only by the way being drawn up by those which had the making of the first Liturgy of King Edward the sixth and confirmed by Act of Parliament in the fifth and sixth of the said King was afterwards also ratified by Act of Parliament in the eighth year of Queen Elizabeth and ever since hath had its place amongst the publick Monuments and Records of the Church of England To these I shall only add one single testimony out of the Writings of each of the three godly Martyrs before remembred the point being so clearly stated by some of our Divines commonly called Calvinists though not by the Outlandish also that any longer insisting on it may be thought unnecessary First then Bishop Cranmer tells us in the Preface to his Book against Gardiner of Winchester aforementioned That our Saviour Christ according to the will of his Eternal Father when the time thereof was fully accomplished taking our Nature upon him came into this World from the high Throne of his Father to declare unto miserable Sinners the Goodness c. To shew that the time of Grace and Mercy was come to give light to them that were in darkness and in the shadow of death and to preach and give Pardon and full Remission of sin to all his Elected And to perform the same he made a Sacrifice and Oblation of his body upon the Cross which was a full Redemption Satisfaction and Propitiation for the sins of the whole World More briefly Bishop Latimer thus The Evangelist saith When Jesus was born c. Serm. 1. Sund. after Epiph. What is Jesus Jesus is an Hebrew word which signifieth in our English Tongue a Saviour and Redeemer of all Mankind born into the World This Title and Name To save appertaineth properly and principally unto him for he saved us else had we been lost for ever Bishop Hooper in more words to the same effect That as the sins of Adam Pref. to the ten Commandments without Priviledg or Exemption extended and appertained unto all and every of Adams Posterity so did this Promise of Grace generally appertain as well to every and singular of Adams Posterity as to Adam as it is more plainly expressed where God promiseth to bless in the seed of Abraham all the people of the World Next for the point of Vniversal Vocation and the extent of the Promises touching life Eternal besides what was observed before from the Publick Liturgy we find some Testimonies and Authorities also in the Book of Homilies In one whereof it is declared That God received the learned and unlearned and casteth away none Hom. of Holy Scrip. p. 5. but is indifferent unto all And in another place more largely that the imperfection or natural sickness taken in Adam excludeth not that person from the promise of God in Christ except we transgress the limits and bounds of this Original sin by our own folly and malice If we have Christ then have we with him Hom. against fear of death p. 62. and by him all good things whatsoever we can in our hearts wish or desire as Victory over death sin hell c. The truth hereof is more clearly evidenced in the Writings of the godly Martyrs so often mentioned as first of Bishop Latimer who discourseth thus We learn saith he by this sentence that multi sunt vocati that many are called c. that the preaching of the Gospel is universal that it appertaineth to all mankind Serm. Septure that it is written in omnem terram exivit sonus eorum through the whole world their sound is heard Now seeing that the Gospel is universal it appeareth that he would have all mankind be saved that the fault is not in him if they be damned for it is written thus Deus vult omnes homines salvos fieri God would have all mankind saved his salvation is sufficient to save all mankind Thus also in another place That the promises of Christ our Saviour are general they appertain to all mankind He made a general Proclamation saying Qui credit in me 1 Serm Lincol habet vitam aeternam Whosoever believeth me hath eternal life And not long after in the same Sermon That we must consider wisely what he saith with his own mouth Venite and me omnes Hook pres to Commo c. Mark here he saith mark here he saith Come all ye wherefore should any body despair or shut out himself from the promises of Christ which be general and appertain to the whole
Num. 2 3 4 5 6 Part 2. Cap. 1. Num. 10 c. Cap. 4 Numb 7. Cap. 5. Num. 5 6. Cap. 6. Num. 5 7. besides many other passages here and there interserted to the same effect that I shall save my self the trouble of adding any thing further to those Observations And to them therefore I refer the Reader for his satisfaction At this time I shall say no more but that the Church had never stood so constantly to Episcopal Government were it not for the great and signal benefits which redound unto it by the same Of which there is none greater or of more necessary use to Christianity than the preserving of a perpetual succession of Preists and Deacons ordained in a Canonical way to be Ministers of holy things to the rest of the people that is to say to Preach the Word Administer the Sacraments and finally to perform all other Divine and Religious Offices which are required of them by the Church in their several places Thus have I laid before thee good Christian Reader the Method and Design of this following Work together with the Argument and Occasion of each several Piece contained in it Which as I have done with all Faith and Candor in the sincerity of my Heart and for the Testimony of a good Conscience laying it with all humble reverence at the feet of those who are in Authority so with respective duty and affection I submit the same unto the judgment of which Persuation or Condition soever thou art for whose instruction in the several Points herein declared it was chiesly studied And I shall heartily beseech all those who shall please to read it that if they meet with any thing therein which either is less fitly spoken or not clearly evidenced they would give me notice of it in such a charitable and Christian way as I may be the better for it and they not the worse Which favour if they please to do me they shall be welcome to me as an Angel of God sent to conduct me from the Lands of error into the open ways of truth And doing these Christian Offices unto one another we shall by Gods good leave and blessing not only hold the bond of external peace but also in due time be made partakers of the spirit of Vnity Which Blessing that the Lord would graciously bestow on his afflicted and distracted Church is no small part of our Devotions in the publick Liturgy where we are taught to pray unto Almighty God that he would please continually to inspire his universal Church with the spirit of Truth Vnity and Concord and grant that all they which do confess his holy Name may agree also in the truth of his holy Word and live in Vnity and godly Love Unto which Prayer he hath but little of a Christian which doth not heartily say Amen Lacies Court in Abingdon April 23. 1657. The Way of the REFORMATION OF THE Church of England DECLARED and JUSTIFIED c. THE INTRODUCTION Shewing the Occasion Method and Design of the whole discourse My dear Hierophilus YOUR company is always very pleasing to me but you are never better welcome han when you bring your doubts and scruples along with you for by that means you put me to the studying of some point or other whereby I benefit my self if not profit you And I remember at the time of your last being with me you seemed much scandalized for the Church of England telling me you were well assured that her Doctrine was most true and orthodox her Government conform to the Word of God and the best ages of the Church and that her publick Liturgie was an Extract of the Primitive Forms nothing in all the whole composure but what did tend to edification and Increase of piety But for all this you were unsatisfied as you said in the ways and means by which this Church proceeded in her Reformation alleding that you had heard it many times objected by some Partisans of the Church of Rome that our Religion was meer Parliamentarian not regulated by Synodical Meetings or the Authority of Councels as in elder times or as D. Harding said long since in his Answer unto B. Jewel That we had a Parliament Religion a Parliament Faith and a Parliament Gospel To which Scultinguis and some others after added that we had none but Parliament Bishops and a Parliament Clergy that you were apt enough to think that the Papists made not all this noise without some ground for it in regard you have observed some Parliaments in these latter days so mainly bent to catch at all occasions whereby no manifest their powers in Ecclesiastical matters especially in constituting the new Assembly of Divines and others And finally that you were heartily ashamed that being so often choaked with these Objections you neither knew how to traverse the â—ndictment nor plead Not guilty to the Bill Some other doubts you said you had relating to the King the Pope and the Protestant Churches either too little or too much look'd after in our Reformation but you were loth to trouble me with too much at once And thereupon you did intreat me to bethink my self of some fit Plaister for the sore which did oft afflict you religiously affirming that your desires proceeded not from curiosity or an itch of knowledge or out of any disaffection to the Power of Parliaments but meerly from an honest zeal to the Church of England whose credit and prosperity you did far prefer before your life or whatsoever in this world could be dear unto you Adding withal that if I would take this pains for your satisfaction and help you out of these perplexities which you were involved in I should not only do good service to the Church it self but to many a wavering member of it whom these objections had much staggered in their Resolutions In fine that you desired also to be informed how far the Parliaments had been interessed in these alterations of Religion which hapned in the Reigns of K. Hen. VIII K. Edw. VI. and Q. Elizabeth What ground there was for all this clamour of the Papists And whether the Houses or either of them have exercised of old any such Authority in matters of Ecclesiastical or Spiritual nature as some of late have ascribed unto them Which though it be a dangerous and invidious Subject as the times now are yet for your sake and for the truth's and for the honour of Parliaments which seem to suffer much in the Popish calumny I shall undertake it premising first that I intend not to say any thing to the point of Right whether or not the Parliament may lawfully meddle in such matters as concern Religion but shall apply my self wholly unto matters of Fact as they relate unto the Reformation here by law established And for my method in this business I shall first lay down by way of preamble the form of calling of the Convocation of the Clergy here in England that
one pronounced the blessing word by word till the three verses were ended And the people answered not after every verse but they made it in the Sanctuary one blessing And when they had finished all the people answered Blessed be the Lord God the God of Israel for ever and ever Id. Ibid. By which we may preceive most clearly first that the Priests were tyed precisely to a form of blessing prescribed by the Lord himself And secondly that to this form of blessing thus prescribed by God the Church did after add of her own Authority not only several external and significant rites but a whole clause to be subjoyned by the people after the Priest had done his part Now as the Priests were limited by Almighty God unto a set and prescribed form wherewith they were to bless the people in the Name of God So did he also set a form unto the People in which they were to pay their Tithes and First-fruits to the Lord their God towards the maintenance of the Priests First for the form used at the oblation of the First-fruits it was this that followeth the words being spoke unto the Priest I profess this day unto the Lord thy God that I am come unto the Countrey which the Lord sware unto our Fathers to give us Which said and the Oblation being placed by the Priest before the Altar the party which brought it was to say A Syrian ready to perish was my Father and he went down into Egypt and sojourned there with a few and became there a Nation great mighty and populous And the Egyptians evil intreated us and afflicted us and laid upon us hard bondage And when we cryed unto the Lord God of our Fathers the Lord beard our voice and looked on our affliction and our labour and our oppression And the Lord brought us forth of Egypt with a mighty hand and with an out-stretched arm and with great terribleness and with signs and with wonders And he hath brought us into this place and hath given us this Land even a Land that floweth with Milk and Honey And now behold I have brought the First-fruits of the Land which thou O Lord hast given unto me Then for the tendry of the Tithe of the third year which only was payable to the Priest those of the other two years being due to the Levites in the Countrey it was to be brought unto Hierusalem and tendred in these following words viz. I have brought away the hallowed thing out of mine House and also have given them unto the Levite and unto the Stranger to the Fatherless and to the Widow according to all thy Commandments which thou hast commanded me I have not transgressed thy Commandments neither have I forgotten them I have not eaten thereof in my journeying neither have I taken away ought thereof for any unclean use nor given ought thereof for the dead but I have bearkened to the voice of the Lord my God and have done according to all that thou hast commanded me Look down from thy holy habitation from Heaven and bless thy people Israel and the Land which thou hast given us as thou swarest to our Fathers a Land that floweth with Milk and Honey Of this see Deut. 26. from the 1 verse to the 16. Led by these precedents and guided by the Wisdom of the Spirit of God the Church in the succeeding times prescribed a set form to be used in burning their leaven which after they had searched for with such care and diligence that a Mouse-hole was not left unransacked they threw it in the fire with this solemn form of execration viz. Let all that Leaven or whatsoever leavened thing is in my power whether it were seen of me or not seen whether cleansed by me or not cleansed let all that be scattered destroyed and accounted of as the dust of the Earth A prescribed form they also had in a constant practice for the confession of their sins to the Throne of God The ground thereof they took indeed from the holy Scripture where the Lord God commanded saying And Aaron shall lay both his hands upon the head of the live Goat and confess over him all the Iniquities of the Children of Israel and all their Transgressions in all their sins putting them upon the head of the Goat c. Lev. 16.21 Ask Lyra what kind of Confession is there meant and he will tell you that it was a general Confession of the peoples sins made by the mouth of the Priest for and in their names sicut facimus in Confessione in principio Missae as we the Priests are wont to make in the beginning of the Mass The Learned Morney comes more home and informs us thus Lyr. in Levit. cap. 18.21 Confessio olim in sacrificio solennis Ejus praeterquam in lege vestigia in Prophetis formulam habemus In ipsis Judaeorum libris verba tanquam concepta extant quae sacerdos pronunciare solitus Of old they had a solemn or set manner of Confession Mornaeus de Missal 1. cap. 5. whereof besides those footsteps of it which are remaining in the Law the form is extant in the Prophets And in the Jewish Liturgy the express words are to be seen which were pronounced by the Priest Now if we ask of Paulus Phagius than whom none more acquainted with the Jewish Liturgies what the precise form was which the Priest did use he will thus inform us Forma confessionis qua tum usus est summus Pontifex secundum Hebraeorum relationem haec fuit c. The form saith he used then by the High Priest in Confessing the peoples sins as the Hebrew Doctors have recorded was as followeth P. Phagius in Chaldaea Paraphr in cap. 16. Levit. O Lord thy People of the House of Israel have sinned they have done wickedly they have grievously transgressed before thee O Lord make Atonement now for the Sins and for the Iniquities and for the Trespasses that thy People the House of Israel have sinned and unrighteously done and trespassed before thee as it is written in the Law of Moses thy Servant that in this day he shall make Atonement for you This for the people on the Scape-goat And there were two other Confessions made by the Priest also as the Rabbins testifie one for himself Maymoni apud Aynsw in cap. 16. Levit. the other for himself with the other Priests both on the Bullock of the Sin-offering mentioned v. 6. each of which also had their certain and prescribed forms For when he offered the Bullock for a Sin-offering for himself he said O Lord I have sinned and done wickedly and have grievously transgressed I beseech thee now O Lord be merciful unto those sins and iniquities and grievous transgressions wherein I have sinned P. Phagius loco supr citato done wickedly and transgressed against thee And when he offered for himself and the rest of the Priests then he used these words saying
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
〈◊〉 〈◊〉 I believe in one unbegotten and only true God Almighty Father of Christ maker of all things and in our Lord Jesus Christ his only begotten Son c. Next after followeth a set Form of prayer used by the Bishop in Consecrating of the Oyl or Chrism and sanctifying of the Water And finally this prayer to be said by them who were newly brought into the Church by Baptism Id. ibid. c. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Almighty God Father of our Lord Jesus Christ give me a body undefiled a pure heart a watchful mind knowledge without error together with the presence of the holy Spirit that I may both attain and hold fast the truth without doubt or wavering through Christ our Lord with whom be glory unto thee in the Holy Ghost world without end Amen The sum of what is said before in these two last Authors Clemens I mean and Dionysius because the Writings attributed to them are by the Learned thought to be none of theirs we shall find presently confirmed in the words of those who lived shortly after and are of an unquestioned credit amongst all Divines both of the Protestant party and the Church of Rome In the mean time we will sit down and repose our selves concluding here so much of the present search as may be found in any of the Writings of the holy Apostles or such as claim the reputation of being Apostolical men the Scholars and Successors of the blessed spirits though now disclaimed for such by our choicer judgements And yet before I leave this Age I will see if any thing occur in St. Ignatius touching a Form of Common-prayer or Invocation used by the Christians of his time who being said to be that Child on whom our Saviour laid his hands saying Except ye receive the Kingdom of Heaven as a little Child c. But howsoever questionless the Apostles Scholar and Successor to S. Peter in the See of Antioch hath informed us thus in his Epistle to the Magnesians of which no scruple hath been raised amongst Learned men omnes ad orandum in idem loci convenite una sit communis precatio una mens una spes in charitate Ignat. Epist ad Magness c. By which it seemeth that as the Magnesians had a Church or meeting place to which they usually resorted as a House of Prayer of which more hereafter so they had also una Communis precatio one certain Form of Common-prayer in which they all concurred as if spirited by one soul and governed by one hope in charity and faith unblamable in the Lord Christ Jesus Which is as much as we could look for in those times and from a man whose writings are not many nor of any greatness his custom being to express himself as briefly as the nature of Epistles could invite him to That in this Age the day of worship was translated from the last day of the week to the first or to the Lords-day from the Sabbath will not here be doubted nor can it be much questioned amongst sober men but that the Chrisitans of these times did Celebrate the Feast of Easter together with that of Whitsontide as we call them now in honour of the Resurrection of their Lord and Saviour and of the coming down of the Holy Ghost according to the Annual Revolution of those great occasions That which hath most been doubted for this Time and Age is whether the Christians had their places of publique worship and whether those places of worship had the name of Churches both which I think may be concluded in the affirmative by convincing arguments And first it is affirmed for an old Tradition in the Church of Christ and proved so to be by Adricomius out of several Authors that the Coenaculum or upper Chamber in which the Apostles met together after Christs Ascension was by them used for a place of publick worship Luk. 22.12 this being said to be that Room in which our Saviour Instituted the blessed Sacrament of his Body and Blood the same in which the Apostles met for the choice of one in the place of Judas Act. 1.13 Act. 2.1 Act. 6.4 6. Act. 15.6 the same in which the Holy Ghost descended on them at the Feast of Pentecost the same in which they were Assembled to elect the seven And finally the same in which they held the first General Council for pacifying the disputes about Circumcision and other ceremonial parts of the Law of Moses This was called then by the name of Coenaculum Sion or the upper Chamber of Sion supposed by some to have been a part of the House of Simon the Leper but howsoever of some Disciple of rank and quality who willingly had devoted it to the use of the Church it being the custom of such men in those early days when they were not suffered to erect more magnificent Fabricks to dedicate some convenient part of their dwelling houses for the Assembling of Gods people and the acts of worship Thus find we in the Recognitions of Clemens that the House of Theophilus in the City of Antioch to whom S. Luke dedicated both his Gospel and Book of Acts was by him converted to a Church for the use of Christians and in the Acts of Pudens whom we find mentioned by S. Paul in the second to Timothy that he gave his House unto the Church for the same use also and such an House or such an upper Chamber rather so given and dedicated is that thought to be in which S. Paul preached at Troas and from a window whereof Eutychus fell down and was took up dead Act. 20.8 But to return again to the Coenaculum Sion before-mentioned certain it is that in relation to those duties of Religion which were there performed it was inclosed afterwards with a beautiful Church commonly called the Church of Sion and by S. Cyril a godly Bishop of Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hier. catech 16. the upper Church of the Apostles in which the Holy Ghost is there said by him to have fallen upon them begirt in following times with the Cels or Lodgings of religious persons in the form of a Monastery of which Bede thus In superiori montis Sion planicie Beda Tom 3. de locis sanctis monachorum cellulae Ecclesiam magnam circundant illic ut perhibent ab Apostolis fundatam eo quod ibi spiritum sanctum accepere in qua etiam locus coenae Domini venerabilis ostenditur That is to say in the uppermost plain of Mount Sion the Cels of Monks begirt a fair and spacious Church there founded as it is affirmed by the holy Apostles because in that place they had received the Holy Ghost and where they shew the place in which the Lord did institute his holy Supper Where by the way this Church is said to have been founded by the Apostles not that they built it from the ground but because being
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Evidence he may the better be enabled to give up his Verdict I close up this Address with these words in the Book of Judges cap. 19. v. 30. Consider of it take advice and then speak your minds THE HISTORY OF EPISCOPACY The First PART From the first Institution of it by our Lord and Saviour Jesus Christ until the death of St. John the Apostle CHAP. I. The Christian Church first founded by our Lord and Saviour in an Imparity of Ministers 1. The several Offices of Christ our Saviour in the Administration of his Church 2. The aggregation of Disciples to him 3. The calling of the Apostles and why twelve in number 4. Of the Name and Office of an Apostle 5. What things were specially required unto the making of an Apostle 6. All the Apostles equal amongst themselves 7. The calling and appointing of the Seventy Disciples 8. A reconciliation of some different opinions about the number 9. The twelve Apostles superiour to the Seventy by our Saviours Ordinance 10. What kind of superiority it was that Christ prohibited his Apostles 11. The several Powers and preheminences given to the Apostles by our Saviour Christ 12. That the Apostles were made Bishops by our Lord and Saviour averred by the ancient Fathers 13. And by the Text of holy Scripture OF all the Types in holy Scripture I find not any that did so fully represent the nature of our Saviours Kingdom as those of David Moses and Melchizedech David a Shepherd Psal 78.71 72. Gen. 14.18 and a King Moses a Legislator and a Prince Melchisedech both King of Salem and a Priest also of the living God as that Text hath stiled him Each of these was a type of our Saviour Christ according to his Regal Office he being like Melchisedech Heb. 7.2 Exod. a King of Peace and Righteousness leading his people as did Moses out of the darkness and Idolatries of Egypt to the land of Canaan 2 Sam. and conquering like David all those Enemies which before held them in subjection This Office as it is supreme so it is perpetual That God who tells us in the Psalms that he had set his King on Zion on his holy mountain Psalm 2. Luke 1.33 hath also told us by his Angel that he should reign over the House of Jacob for ever and of his Kingdom there should be no end But if we look upon him in his Sacerdotal and Pastoral Offices if we behold him as a Lawgiver to his Church and people we find him not fore-signified in any one of these but in all together Heb. 5.6 10. A Priest he was after the order of Melchisedech Heb. 3.2 faithful to him that did appoint him as also Moses was faithful in all his house ordering and disposing of the same according to his will and pleasure And as for the discharge of his Pastoral or Prophetical Office God likeneth him to David Ezek. 34.23 by his holy Prophet saying I will set up one Shepheard over them and he shall feed them even my servant David he shall feed them and he shall be their shepheard Which Offices although subordinate to the Regal power are perpetual also He was not made a Priest for a time or season but for ever Tu es Sacerdos in aeternum Heb. 5.6 Thou art a Priest for ever said the Lord unto him A Priest who as he once appeared to put away sin by the sacrifice of himself Heb. 9.26 so by that one offering hath he perfected for ever all them that are sanctified Heb. 10.14 and sitting down at the right hand of God Heb. 7.25 he ever liveth and maketh intercession for them Of the same perpetuity also are those other Offices of Christ our Saviour before remembred He had not been sidelis sicut Moses Estius in Heb. 3. v. 2. faithful as Moses was in all his house i. e. as Estius well expounds it in administratione populi sibi credita in the well-ordering of the charge committed to him had he not constituted a set Form of Government and given the same unto his Church as a Rule for ever Nor had he faithfully discharged the part of David had he looked only to his flock whiles himself was present and took no care for the continual feeding of the same after he was returned to his heavenly glories And therefore Eph. 4.8 11 12 13. when he ascended up on high he gave gifts to men and gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come in the unity of faith and of the knowledg of the son of God unto a perfect man unto the measure of the stature of the fulness of Christ He gave them then indeed after his Ascension when he ascended up on high because he then did furnish them with those gifts and graces wherewith they were endued by the Holy Ghost and thereby fitted for the execution of the trust committed to them by their Lord. For otherwise many of them had been given already not only in the way of choice and designation but of commission and employment Ite Matth. 28.19 docete omnes Gentes had been said before It was not long after our Saviours baptism by John in Jordan that some Disciples came unto him That testimony which came down from God the Father when the Heavens were opened and the Spirit of God descended on him like a Dove Matth. 3.16 was of it self sufficient to procure many followers The evidence which was given by John the Baptist added nought to this And yet that evidence prevailed so far John 1.37 that two of his Disciples when they heard him speak forsook their old Master and went after Jesus Nor did it satisfie them that they had found the Christ and had talked with him but they impart the same unto others also Thus Andrew brings in his own Brother Simon Philip invites his friend Nathancel John 1.42 46. One tells another the glad tidings that they had found him of whom Moses in the Law and all the Prophets did write and all of them desire to be his Disciples John 1.45 Afterward as his fame increased so his followers multiplyed and every Miracle that he wrought to confirm his Doctrine did add unto the number of his Proselytes So great his fame was and so great the conflux of all sorts of people that Johns Disciples presently complained I know not whether with more truth or envy John 3.26 Omnes ad eum veniunt that all men came unto him both to hear his preaching and receive his baptism And certainly it was no wonder that it should be so that all men should resort to him who was the way or seek for him who was the truth John 6.86 or follow after him who was the life Lord saith Saint Peter
that day and wheresoever Divine service was done that day as in Towns which have always Morning and Evening Prayers they were perceived to resort in greater numbers on that day than on any other to the Church As for King James of happy memory he did not only keep the said great Festivals from his youth as there is said but wished them to be kept by all his Subjects yet without abuse and in his Basilicon Doron published Anno 1598. thus declares himself that without superstition Plays and unlawful Games may be used in May and good Cheer at Christmas Now on the other side as they had quite put down those days which had been dedicated by the Church to Religious Meetings so they appointed others of their own authority For in their Book of Discipline before remembred it was thus decreed viz. That in every notable Town a day besides the Sunday should be appointed weekly for Sermons that during the time of Sermon the day should be kept free from all exercise of labour as well by the Master as by the Servant as also that every day in the said great Towns there be either Sermon or Prayers with reading of the Scriptures So that it seemeth they only were afraid of the name of Holy days and were contented well enough with the thing it self As for the Lords day in that Kingdom I find not that it had attained unto the name or nature of a Sabbath day until that Doctrine had been set on foot amongst us in England For in the Book of Discipline set out as formerly was said in 560. they call it by no other name than Sunday ordaining that upon four Sundays in the year which are therein specified the Sacrament of the Lords Supper should be administred to the people and in the year 1592. an Act of King James the third about the Saturday and other Vigills to be kept holy from Evensong to Evensong was annulled and abrogated Which plainly shews that then they thought not of a Sabbath But when the Sabbath doctrine had been raised in England Anno 1595 as before was said it found a present entertainment with the Brethren there who had before professed in their publick Writings to our Puritans here Davison p. 20. that both their causes were most nearly linked together and thereupon they both took up the name of Sabbath and imposed the rigour yet so that they esteem it lawful to hold Fasts thereon quod saepissime in Ecclesia nostra Scoticana factum est and use it often in that Church which is quite contrary unto the nature of a Sabbath And on the other side they deny it to be the weekly Festival of the Resurrection Non sunt dies Dominici festa Resurrectionis as they have resolved it Altare Damasc p. 669. which shews as plainly that they build not the translation of their Sabbath on the same grounds as our men have done Id. 696. In brief by making up a mixture of a Lords day Sabbath they neither keep it as the Lords day nor as the Sabbath And in this state things stood until the year 1618. what time some of the Ancient holy days were revived again in the Assembly held at Perth in which moving some other Rites of the Church of England which were then admitted it was thus determined viz. As we abhor the superstitious observation of festival days by the Papists and detest all licentious and prophane abuse thereof by the common sort of Professors so we think that the inestimable benefits received from God by our Lord Jesus Christ his Birth Passion Resurrection Ascension and sending down of the Holy Ghost was commendably and godly remembred at certain particular days and times by the whole Church of the world and may be also now Therefore the Assembly ordains that every Minister shall upon these days have the Commemoration of the foresaid inestimable benefits and make choice of several and pertinent Texts of Scripture and frame their Doctrine and Exhortation thereunto and rebuke all superstitious observation and licentious prophanation thereof A thing which much displeased some men of contrary persuasion first out of fear that this was but a Preamble to make way for all the other Holy days observed in England And secondly because it seemed that these five days were in all points to be observed as the Lords day was both in the times of the Assembly and after the dissolving of the same But pleased or dispeased so it was decreed and so still it stands But to return again to England It pleased his Majesty now Reigning whom God long preserve upon information of many notable misdemeanors on this day committed 1 Carol. 1. in his first Parliament to Enact That from thence-forwards there should be no Meetings Assemblies or concourse of people out of their Parishes on the Lords day for any sports or pastimes whatsoever nor any Bear-baitings Bull-baitings common Plays Enterludes or any other unlawful Exercises or Pastimes used by any person or persons in their own Parishes every offence to be punished by the forfeiture of 3 s. 4 d. This being a Probation Law was to continue till the end of the first Session of the next Parliament And in the next Parliament it was continued till the end of the first Session of the next 3 Carol. 1. which was then to come So also was another Act made in the said last Session wherein it was enacted That no Carrier Waggoner Wain-man Carman or Drover travel thence-forwards on the Lords day on pain that every person and persons so offending shall lose and forfeit 20 s. for every such offence And that no Butcher either by himself or any other by his privity and consent do kill or sell any Victual on the said day upon the forfeiture and loss of 6 s. 8 d. Which Statutes being still in force by reason that there hath not been any Session of Parliament since they were enacted many both Magistrates and Ministers either not rightly understanding or wilfully mistaking the intent and meaning of the first brought Dancing and some other lawful Recreations under the compass of unlawful Pastimes in that Act prohibited and thereupon disturbed and punished many of the Kings obedient people only for using of such Sports as had been authorized by his Majesties Father of blessed memory Nay which is more it was so publickly avowed and printed by one who had no calling to interpret Laws except the provocation of his own ill spirit That Dancing on the Lords day was an unlawful Pastime punishable by the Statute 1. Carol. 1. which intended so he saith to suppress Dancing on the Lords day as well as Bear-baiting Bull-baiting Enterludes and common Plays which were not then so rife and common as Dancing when this Law was made Things being at this height King Charles Declarat it pleased his excellent Majesty Observing as he saith himself how much his people were debarred of Recreation and finding in some
know withal which that Author doth not that he did truly die and was truly buried ut iratum humano generi Patrem suavissimo sacrificio placaret that by so sweet a Sacrifice he might reconcile his angry and offended Father unto all Man-kind 3. In the third place by asking this question viz. Whether the Spirit alone and Faith sleep we never so securely or stand we never so wreckless or slothful work all things for us as without any help of our own to carry us to Heaven He plainly sheweth first that some me there were who did so conceive it but that they were to be condemned for conceiving so of it And secondly that all men were to lend a helping hand toward their salvation not only by laying hold on Christ with the hand of faith but in being fruitful of good works without which faith is neither to be reckoned true and lively or animated by the Holy Ghost 4. He telleth us finally that the Chuch is the company of them that are called to eternal life by the Holy Ghost by whom she is guided and governed And yet it cannot but be feared that many of those who are called to eternal life by the Holy Ghost and chearfully for a time obey the calling and live continually within the pale of the Church which is guided by the most bllessed Spirit do fall away from God and the grace received and thereby bring themselves into a state of damnation from which they never do recover by sincere repentance As little comfort can be drawn from that Argument by which they hope to make the Articles in these points to speak no otherwise than according to the sense of Martin Bucer Godw. Annal. in Edw. 6. and Peter Martyr by whose Disciples and Auditors they are alledged to have been composed or at the least by such as held consent with them in Doctrine but unto this it hath been answered that our first reformers were Arch-Bishops Deans and Arch-Deacons most of them too old to be ut to School again to either of them Secondly the first Liturgy of King Edward VI. which was the Key to the whole work was finished confirmed and put in execution before either of them were brought over dispatcht soon after their arrival to their several chairs Martyr to the Divinity Lecture in Oxon and Bucer unto that of Cambridge where he lived not long And dying so quickly as he did Luctu Academiae as my Author hath it though he had many Auditors there yet could he not gain many Disciples in so short a time Thirdly that though Peter Martyr lived to see the Death of King Edward and consequently the end of the Convocation Ann. 1552. in which the Articles of Religion were first composed and agreed on yet there was little use made of him in advising and much less in directing any thing which concerned that business for being a stranger and but one and such an one who had no Authority in Church or State he could not be considered as a Master-builder though some use might be made of him as a labourer to advance the work And fourthly as to their consent in point of doctrine it must be granted in such things and in such things only in which hey joyn together against the Papists not in such points wherein those Learned men agreed not between themselves and therefore could be no foundation of consent in others For they who have consulted the Lives and Writings of these Learned men have generally observed that Bucer having spent the most part of his time in the Lutheran Churches was more agreeable to the doctrines which were there maintained as Martyr who was most conversant amongst the Suitzers shewed himself more inclinable to the Zuinglian or Calvinian Tenants And it is generally observed also that Bucer was a man of moderate counsel and for that received a check from Calvin at his first coming hither putting him in remembrance of his old fault for a fault he thought it Mediis consiliis Autorem esse vel approbatorem of being an Author or an approver of such moderate courses as the hot and fiery temper of the Calvinists could by no means like And governing himself with such moderation he well approved of the first Liturgy translated into Latine by Alexander Alesius a learned Scot that he might be the better able to understand the composure of it and pass his judgment on the same accordingly And yet it cannot bedenied but that there are many passages in the first Liturgy which tend directly to the maintenance of universal Redemption by the death of Christ of the co-operation of mans will with the grace of God and finally of the possibility of falling from that grace and other the benefits and fruits thereof before received In which last point it is affirmed that he amongst some others of the Protestant Doctors assented to the Doctrine of the Church of Rome at the Dyet at Ratisbone And it is more than probable that Peter Martyr was not Peter Martyr I mean that he was not the same man as the Zuinglian and Calvinian Doctrine is and his espousing the same being here as he was after his departure when he had spent some further time amongst the Suitzers and was thereby grown a nearer neighbour unto Calvin than he was in England For whereas his book of Common-Places Anti-arm p. 79.83 94 102 103 108 c. and his Commentary to St. Pauls Epistle to the Romans are most insisted on for the proof of his Calvinism it appears plainly by his Epistle to Sir Anthony Coke that the last was not published till the year 1558. which was more than five years after his leaving of this Kingdom And as for his book of Common-Places although it was Printed first at London yet it received afterwards two impressions more the one at Zurick and the other at Basil before the last Edition of it by Massonius after his decease Ann. 1576. By which Edition being that which is in Oxon Library and probably remaining only in the hands of Students or in the private Libraries of Colleges it will be hard if not impossible to judge of his opinion in these points when he lived in England And now Iam fallen amongst these strangers it will not be amiss to consult the Paraphrases of Erasmus in the English tongue Vide Chap. 8. Sect. 3. Chap. 17. Sect. 4. which certainly had never been commended to the reading both of Priest and People as well by the injunctions of Queen Eliz. as K. Edw. VI. if they had contained in them any other Doctrine than what is consonant to the Articles the Homilies and the publick Liturgy of this Church Paraph. Erasm fol. 434. Now in his Paraphrase on the third Chapter of St. John v. 16. we shall find it thus Who saith he would have believed the charity of God to have been so great towards the world being rebellious against him and guilty of so many great faults
the English Catechism set forth by Mr. Alexander Nowel and the strength thereof 9. Several considerations on the said Catechism and the rest of the Authors making and what his being Prolocutor in the Convocation might add to any of them in point of Orthodoxy 10. Nothing to be collected out of the first passage in Mr. Nowels Catechism in favour of the Calvinian Doctrine of Predestination and the points depending thereupon and less than nothing in the second if it be understood according to the Authors meaning and the determination of the Church MORE calmly and with less deviation from the Doctrine of the Church of England were the same points disputed in Queen Maries days amongst the Confessors in Prison which coming to the knowledg of the Queen and her Councli a Commission was granted to one Dr. Martin a busie man in all such matters as appears by the story to make enquiry amongst many other things into this particular and he according to the power given by the Commission convents before her one John Carelese born at Coventry of no better quality than a Weaver yet one that was grown very able to express himself when the matter came to examination by which Examination it appears that as Carelese somewhat differed in the Doctrine of Predestination and the point depending thereupon from the Church assembled according as it was established in King Edwards time so Trew another of the Prisoners but of what quality or condition I was yet to seek seems more inclinable to that Opinion if Carelese understood them rightly which was defended all that time by the Popish Clergy And that the Reader may perceive the better how the difference stood I shall lay down so much of the Conference between Dr. Martin and the Prisoner as concerns this business leaving the Reader to admire at Gods infinite goodness giving poor unlettered men such a measure of Christian courage as might enable them to speak both stoutly and discreetly in their greatest troubles Now the said Conference was as followeth 2. The Examination of John Carelese before Dr. Martin Martin Carelese I could wish that thou wouldst play the Wise mans part Act. and Mon. fol. 1742. thou art a handsome man and 't is pity but that thou shouldest do well and save that God hath bought Carelese I think your good Mastership most heartily and I put you out of doubt that I am most sure and certain of my salvation by Jesus Christ so that my Soul is safe already what pains soever my body suffer here for a little time Martin Yea marry you say truth for thou art so predestinate to life that thou canst not perish in whatsoever Opinion thou dost die Carelese That God hath predestinate me to eternal life in Jesus Christ I am most certain and even so I am sure that his holy Spirit wherewith I am sealed will so preserve me from all Heresies and evil Opinions that I shall die in none at all Martin Go to let me hear your faith in Predestination for that shall be written also Carelese Your Mastership shall pardon me herein for you said your self ere while that you had no Commission to examine my Conscience Martin I tell thee I have a Commission yea and a Commandment from the Council to examine thee of such things as be in Controversie between thee and thy fellows in the Kings Bench whereof Predestination is a part as thy fellow hath confessed and thy self dost not deny it Carelese I do not deny it but he that first told you that matter might have found himself much better occupied Martin Why I tell thee truth I may now examine thee of any thing that I list Carelese Then let your Scribe set his Pen to the paper and you shall have it roundly as the truth is I believe that Almighty God our most dear loving Father of his great mercy and infinite goodness through Jesus Christ did elect and appoint in him before the foundation of the Earth was laid a Church or Congregation which he doth continually guide and govern by his Grace and holy Spirit so that not one of them all ever finally perish When this was written Mr. Doctor took it in his hand saying Martin Why who will deny this Carelese If you Mastership do allow it and other Learned men when they shall see it I have my hearts desire Martin Did you hold no otherwise than is there written Carelese No verily no ne're did Martin Write that he saith otherwise he holdeth not so that was written it was told me also that thou dost affirm that Christ did not die effectually for all men Carelese Whatsoever hath been told you is not much material for indeed I do believe that Christ did effectually die for all those that do effectually repent and believe and for none other so that was written Martin Now Sir what is Trews faith of Predestination he believeth that all men be Predestinate and that none shall be damned doth he not Carelese No forsooth that he doth not Martin How then Carelese I think he doth believe as your Mastership and the rest of the Clergy do believe of Predestination that we be elect in respect of our good works and so long elected as we do them and no longer Martin Yet thou canst not deny but that you are at a jar amongst your selves in the Kings Bench and it is so throughout all your Congregation for you will not be a Church No Master Doctor that is not so there is a thousand times more variety of opinions amongst your Doctors Carelese which you call of the Catholick Church yea and that in the Sacrament for the which there is so much blood shed now adays I mean of your later Doctors and new Writers as for the old they agree wholly with us Now in this conference or examination there are divers things to be considered For first I consider Carelese as a man unlettered and not so thoroughly grounded in the constitution of the Church of England as not to entertain some thoughts to which the doctrine of this Church could afford no countenance Amongst which I reckon that strong confidence which he had of his own salvation and of the final perseverance of all those who are the chosen Members of the Church of Christ which was not taught him by the Church and could not be obtained in any ordinary way by the light of that doctrine which then shined forth unto the People Secondly I consider him as one so far instructed in the knowledge of Predestination as to lay the foundation of it on Gods great mercy and infinite goodness in Christ Jesus which plainly crosseth with the new Gospellers of those times who found the same upon his absolute will and pleasure without relation to Christs sufferings for us or our faith in him Thirdly I consider that the Doctrine of Vniversal Redemption by the death of Christ and the effectuality thereof to the Sons of men