and to make ready for the Sabbath That done they take no work in hand Only the Women when the Sun is near its setting light up their Sabbath-lamps in their dining rooms and stretching out their hands towards them give them their Blessing and depart To morrow they begin their Sabbath very early and for entrance thereunto array themselves in their best Cloaths and their richest Jewels it being the conceit of Rabby Solomon that the Memento in the front of the fourth Commandment was placed there especially to put the Jews in mind of their Holiday Garments Nay so precise they are in these Preparations and the following Rest that if a Jew go forth on Friday and on the night falls short of home more than is lawful to be travelled on the Sabbath day there must he set him down and there keep his Sabbath though in a Wood or in the Field or the High-way side without all fear of wind or weather of Thieves or Robbers without all care also of Meat and Drink Periculo latronum praedonumque omui penuria item omni cibi potusque neglectis as that Authour hath it For their behaviour on the Sabbath and the strange niceties wherewith they abuse themselves he describes it thus Equus aut asinus Domini ipsius stabulo exiens Id. cap. 11. froenum aut capistrum non aliud quicquam portabit c. An Horse may have a Bridle or an Halter to lead not a Saddle to load him and he that leadeth him must not let it hang so loose that it may seem he rather carrieth the Bridle than leads the Horse An Hen must not wear her Hose sowed about her Leg They may not milk their Kine nor eat any of the milk though they have procured some Christian to do that work unless they buy it A Taylor may not wear his Needle sticking on his sleeve The lame may use a staff but the blind may not They may not burthen themselves with Cloggs or Pattens to keep their feet out of the dirt nor rub their Shoos if foul against the ground but against a wall nor wipe their dirty Hands with a Cloth or Towel but with a Cows or Horses tail they may do it lawfully A wounded Man may wear a Plaster on his sore that formerly was applyed unto it but if it fall off he may not lay it on anew or bind up any wound that day nor carry money in their Purses or about their Clothes They may not carry a Fan or flap to drive away the Flies If a Flea bite they may remove it but not kill it but a Lowse they may yet Rabbi Eliezer thinks one may as lawfully kill a Camel They must not fling more Corn unto their Poultry than will serve that day lest it may grow by lying still and they be said to sow their Corn upon the Sabbath To whistle a tune with ones Mouth or play it on an Instrument is unlawful utterly as also to knock with the ring or hammer of a Door or knock ones hand upon a Table though it be only to still a Child So likewise to draw Letters either in dust or ashes or on a wet Board is prohibited but not to fancy them in the Air. With many other infinite absurdities of the like poor nature wherewith the Rabbins have been pleased to afflict their Brethren and make good sport to all the World which are not either Jews or Jewishly affected Nay to despite our Saviour as Buxdorfius tells us they have determined since that it is unlawful to life the Ox or Ass out of the Ditch which in the strictest time of the Pharisaical rigours was accounted lawful Indeed the marvel is the less that they are so uncharitable to poor Brute creatures when as they take such little pitty upon themselves Crantzius reports a story of a Jew of Magdeburg who falling on a Saturday into a Privy would not be taken out because it was the Sabbath day and that the Bishop gave command that there he should continue on the Sunday also so that between both the poor Jew was poisoned with the very stink The like our Annals do relate of a Jew of Tewkesbury whose story being cast into three riming Verses according to the Poetry of those times I have here presented and translated Dialogue-wise as they first made it Tende manus Solomon ut te de stercore tollam Sabbata nostra colo de stercore surgere nolo Sabbata nostra quidem Solomon celebrabis ibidem Friend Solomon thy Hands up-rear And from the Jakes I will thee bear Our Sabbath I so highly prize That from the place I will not rise Then Solomon without more adoe Our Sabbath thou shalt keep there too For the continuance of their Sabbath as they begin it early on the day before so they prolong it on the day till late at night And this they do in pity to the souls in Hell who all the while the Sabbath lasteth have free leave to play For as they tell us silly wretches upon the Eve before the Sabbath it is proclaimed in the Hall that every one may go his way and take his pleasure and when the Sabbath is concluded they are recalled again to the house of Torments I am ashamed to meddle longer in these trifles these Dreams and dotages of infatuated men given over to a reprobate sense Nor had I stood so long upon them but that in this Anatomy of the Jewish follies I might let some amongst us see into what dangers they are falling For there are some indeed too many who taking his for granted which they cannot prove that the Lords Day succeeds into the place and rights of the Jewish sabbath and is to be observed by vertue of the fourth Commandment have trenched too near upon the Rabbins in binding men to nice and scrupulous observances which neither we nor our Fore-fathers were ever able to endure But with what warrant they have made a sabbath day in the Christian Church where there was never any known in all times before or upon what Authority they have presumed to lay heavy Burthens upon the Consciences of poor men which are free in Christ we shall the better see by tracing down the story from our Saviours time unto the times in which we live But I will here sit down and rest beseeching God who enabled me thus far to guide me onwards to the end Tu qui principio medium medio adjice finem THE HISTORY OF THE SABBATH The Second BOOK From the first preaching of the Gospel to these present Times By PETER HEYLYN D.D. COLOSS. ii 16 17. Let no man judge you in meat or in drink or in respect of an holy day or of the new Moon or of the SABBATH Days which are a shadow of things to come but the Body is of Christ LONDON Printed by M. Clark to be sold by C. Harper 1681. To the Christian Reader AND such I hope to meet with in this Part especially which treating
out the mysteries of this number the better to advance as they conceive the reputation of the Sabbath Aug. Steuchius hath affirmed in general In Gen. 2. that this day and number is most natural and most agreeable to divine employments and therefore in omni aetate inter omnes gentes habitus venerabilis sacer accounted in all times and Nations as most venerable and so have many others said since him But he that led the way unto him and to all the rest is Philo the Jew who being a great follower of Platos took up his way of trading in the mysteries of several numbers wherein he was so intricate and perplexed that numero Platonis obscurius did grow at last into a Proverb This Philo therefore Platonizing Tall. ad Attie l. 7 â—pl 13. 〈◊〉 opisiâ—â—o first tells us of this number of seven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he persuâ—â—les himself there is not any man able sufficiently to extol it as being far above all thâ— powers of Rhetorick and that the Pythagoreans from them first Plato learnt those trifles did usually resemble it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to Jove himself Then that Hippocrates doth divide the life of man into seven Ages â—aâ—â— age câ—nteining seven full years to which the changes of mans constitution are all framed and fitted as also that the Bear or Arcturus as they use to call it and the constellation called the Pleiades consist of seven Stars severally neither more nor less He shews us also how much Nature is delighted in this number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De legis Alleg. l. 1. as viz. that there are seven Planets and that the Moon quartereth every se venth day that Infants born in the seventh month are usually like enough to live that they are seven several motions of the body seven intrails so many outward members seven holes or out-lets in the same seven sorts of excrements as also that the seventh is the Critical day in most kinds of maladies And to what purpose this and much more of the same condition every where scattered in his Writings but to devise some natural reason for the Sabbath For so he manifests himself in another place Ap. Euâ—â—b Praepar l. 8. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now why God chose the seventh day and established it by Law for the day of rest you need not ask at all of me since both Physicians and Philosophers have so oft declared of what great power and vertue that number is as in all other things so specially on the nature and state of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus saith he you have the reason of the seventh-day Sabbath Indeed Philosophers and Physicians and other learned men of great name and credit have spoken much in honour of the number of seven and severally impute great power unto it in the works of Nature and several changes of mans Body Whereof see Censorinus de die natali cap. 12. Varro in Gellium lib. 3. c. 10. Hippocrates Solon Hermippus Beritus in the sixth Book of Clemens of Alexandria besides divers others Nay it grew up so high in the opinion of some men that they derived it at the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. ab insita majestate So Philo tells us Macrobius also saith the same Apud veteres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocitatur De legis Allegor quod graeco nomine testabatur venerationem debitam numero Thus he in somnio Scipionis But other men as good as they find no such mystery in this number but that the rest may keep pace with it if not go before it and some of those which so much magnifie the seventh have found as weighty mysteries in many of the others also In which I shall the rather enlarge my self that seeing the exceeding great both contradiction and contention that is between them in these needless curiosities we may the better find the slightness of those Arguments which seem to place a great morality in this number of seven as if it were by Nature the most proper number for the service of God And first whereas the learned men before mentioned affix a special power unto it in the works of Nature Respons ad qu. 69. Justin the Martyr plainly tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that the accomplishment of the works of Nature is to be ascribed to Nature only not unto any period of time accounted by the number of seven and that they oft-times come to their perfection sooner or later than the said periods which could not be in case that Nature were observant of this number as they say she is and not this number tied to the course of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore saith he this number hath no influence on the works of Nature Then whereas others attribute I know not what perfection to this number above all the rest Cicero affirming that it is plenus numerus Macrobius that it is numerus solidus perfectus De Republ. l. 4. Bodinus doth affirm expresly neutrum de septenario dici potest that neither of those Attributes is to be ascribed unto this number that the eighth number is a solid number although not a perfect one the sixth a perfect number also Now as Bodinus makes the eighth more solid and the sixth more perfect So Servius on these words of Virgil In Georgic 1. Septima post decimam foelix prefers the tenth number a far deal before it Vt primum locum decimae ferat quae sit valde foelix secundum septimae ut quae post decimae foelicitatem secunda sit Nay which may seem more strange than this Oratio secunda the Arithmeticians generally as we read in Nyssen make this seventh number to be utterly barren and unfruitful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to go forwards in this matter Macrobius who before had said of this number of seven that it is plenus venerabilis hath in the same Book said of this number of one that it is principium finis omnium and that it hath a special reference or resemblance unto God on high which is by far the greater commendation of the two And Hierom In Amos 5. that however there be many mysteries in the number of seven prima tamen beatitudo est esse in primo numero yet the prime happiness or beatitude is to be sought for in the first So for the third Origen generally affirms that it is aptus sacramentis even made for Mysteries In Gen. hom 8. and some particulars he nameth Macrobius findeth in it all the natural faculties of the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rational 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or irascible Ad Antioch qu. 51. and last of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or concupiscible Saint Athanasius makes it equal altogether with the seventh the one being no less memorable for the holy Trinity than the other for
the Levites were appointed in the times before to bear about the Tabernacle as occasion was the Tabernacle now being fixed and setled in Hierusalem there was no further use of the Levites service in that kind 1 Chron. 23.4 5. Therefore King David thought it good to set them to some new employments and so he hid some of them to assist the Priests in the publick Ministery some to be Overseers and Judges of the people some to be Porters also in the house of God and finally some others to be Singers to praise the Lord with instruments that he had made with Harps with Viols and with Cymbals Of these the most considerable were the first and last The first appointed to assist at the daily Sacrifices Verse 31. as also at the Offering of all Burnt-offerings unto the Lord in the Sabbaths in the months and at the appointed times according to the number and according to their custom continually before the Lord. Those were instructed in the songs of the Lord. Cpap. 25.7 The other were chiefly which were made for the Sabbath days and the other Festivals and one he made himself of his own enditing entituled a Song or Psalm for the Sabbath day Psalm 92. Calvin upon the 92 Psalm is of opinion that he made many for that purpose as no doubt he did and so he did for the Feasts also Josephus tells us Antiq. Jud. l. 7. c. 10. that he composed Odes and Hymns to the praise of God as also that he made divers kinds of instruments and that he taught the Levites to praise Gods Name upon the Sabbath days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other Festivals as well upon the Annual as the weekly Sabbath Where note that in the distribution of the Levites into several Offices there was then no such Office thought of as to be Readers of the Law which proves sufficiently that the Law was not yet read publickly unto the people on the Sabbath day Nor did he only appoint them their Songs and Instruments but so exact and punctual was he that he prescribed what Habit they should wear in the discharging of their Ministery in singing praises to the Lord which was a white linnen Rayment such as the Surplice now in use in the Church of England 2 Chron. 5.12 13. Also the Levites saith the Text which were the singers being arrayed in white linnen having Cymbals and Psalteries and Harps stood at the East end of the Altar c. praising and thanking God for his Grace and wercies And this he did not by commandment from above or any warrant but his own as we find and that he thought it fit and decent David the Prophet of the Lord knew well what did belong to David the King of Israel in ordering matters of the Church and setling things about the Sabbath Nor can it be but worth the notice that the first King whom God raised up to be a nursing Father unto his Church should exercise his regal power in dictating what he would have done on the Sabbath day in reference to Gods publick Worship As if in him the Lord did mean to teach all others of the same condition as no doubt he did that it pertains to them to vindicate the day of his publick service as well from superstitious fancies as prophane contempts and to take special order that his name be glorified as well in the performances of the Priests as the devotions of the people This special care we shall find verified in Constantine the first Christian Emperour of whom more hereaster in the next Book and third Chapter Now what was there ordained by David was afterwards confirmed by Solomon whereof see 2 Chron. 8.14 who as he built a Temple for Gods publick Worship for the New-moons and weekly Sabbaths and the solemn Feasts as the Scripture tells us so he or some of his Sucessours built a fair feat within the Porch thereof wherein the Kings did use to sit both on the Sabbath and the annual Festivals The Scripture calls it tegmen sabbati the covert for the Sabbath that is saith Rabbi Solomon 2 Kings 16. locus quidam in porticu templi gratiose coopertus in quo Rex sedebat die sabbati in magnis festivitatibus as before was said So that in this too both were equal From David pass we to Elijah from one great Prophet to anotyher both persecuted and both fain to flie and both to flie upon the Sabbath Elijah had made havock of the Priests of Baal and Jezebel sent a message to him that he should arm himself to expect the like The Prophet warned hereof arose and being encouraged by an Angel 2 Kings 19.8 he did eat and drink and walked in the strength of that meat forty days and forty nights until he came to Horeb the Mount of God What walked he forty days and as many nights without rest or ceasing So it is resolved on Elijah as we read in Damascen De fide Orthod l. 4. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disqueting himself non only by continual fasting but by his traveling on the Sabbath even for the space of forty days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did without question break the Sabbath yet God who made that Law was not at all offended with him but rather to reward his vertue Andae qu. 122.8.15.4 appeared to him in Mount Horeb. So Thomas Aquinas speaking of some men in the old Testament qui transgredientes observantiam subbati non peccabant who did transgress against the Sabbath and yet did not sin makes instance of Elijah and of his Journey Wherein saith he it must needs be granted that be did travel on the Sabbath And where a question might be made how possibly Elijab could spend forty days and forty nights in so small a Journey Tostatus makes reply that he went not directly forwards but wandred up and down and from place to place ex timore inquiectudine mentis In locum partly for fear of being sound and partly out of a disquieted and afflicted mind Now whiles Elijab was in exile Benbadad King of Syria invaded Israel and incamped near Aphek where Ahab also followed him and sat down by him with his Army And saith the Text they pitched one over against the other seven days 1 Kings 20.29 and so it was that in the seventh day the Battel was joyned and the children of Israel slew of the Syrians an bundred thousand footmen in one day Ask Zanchius what this seventh day was and he will tell you plainly that it was the Sabbath 14 4 Mandat For shewing us that any servile works may be done lawfully on the Sabbath if either Charity or unavoidable necessity do so require he brings this History in for the proof thereof And then he adds Illi die ipso sabbati quia necessitas postulabat pugnam cum hostibus commiserunt c. The Israelites saith he fighting against their Enemies
in their Convocations as well by the common assent as by subscriptions of their hands 5 6. Edw. 6. chap. 12. And for the time of Q. Elizabeth it is most manifest that they had no other body of Doctrine in the first part of her Reign then only the said Articles of K. Edward's Book and that which was delivered in the Book of Homilies of the said Kings time In which the Parliament had as little to do as you have seen they had in the Book of Articles But in the Convocation of the year 1562. being the fifth of the Q. Reign the Bishops and Clergy taking into consideration the said book of Articles and altering what they thought most fitting to make it more conducible to the use of the Church and the edification of the people presented it unto the Queen who caused it to be published with this Name and Title viz. Articles whereupon it was agreed by the Arch-Bishops and Bishops of both Provinces and the whole Clergy in the Convocation holden at London Anno 1562. for the avoiding of diversity of Opinions and for the establishing of Consent touching true Religion put forth by the Queens Authority Of any thing done or pretended to be done by the power of the Parliament either in the way of Approbation or of Confirmation not one word occurs either in any of the Printed Books or the Publick Registers At last indeed in the 13th of the said Queens Reign which was 8 years full after the passing of those Articles comes out a Statute for the Redressing of disorders in the Ministers of holy Church In which it was enacted That all such as were Ordained Priests or Ministers of God's Word and Sacraments after any other form then that appointed to be used in the Church of England all such as were to be Ordained or permitted to Preach or to be instituted into any Benefice with Cure of souls should publickly subscribe to the said Articles and testifie their assent unto them Which shews if you observe it well that though the Parliament did well allow of and approve the said Book of Articles yet the said Book owes neither confirmation nor authority to the Act of Parliament So that the wonder is the greater that that most insolent scoff which is put upon us by the Church of Rome in calling our Religion by the name Parliamentaria-Religio should pass so long without controle unless perhaps it was in reference to our Forms of Worship of which I am to speak in the next place But first we must make answer unto some Objections which are made against us both from Law and Practice For Practice first it is alledged by some out of Bishop Jewel in his Answer to the Cavil of Dr. Harding to be no strange matter to see Ecclesiastical Causes debated in Parliament and that it is apparent by the Laws of King Ina King Alfred King Edward c. That our Godly Fore-fathers the Princes and Peers of this Realm never vouchsafed to treat of matters touching the Common State before all Controversies of Religion and Causes Ecclesiastical had been concluded Def. of the Apol. part 6. chap. 2. sect 1. But the answer unto this is easie For first if our Religion may be called Parliamentarian because it hath received confirmation and debate in Parliament then the Religion of our Fore-fathers even Papistry it self concerning which so many Acts of Parliament were made in K. Hen. 8. and Q. Maries time must be called Parliamentarian also And secondly it is most certain that in the Parliaments or Common-Councils call them which you will both of King Inas time and the rest of the Saxon Kings which B. Jewel speaks of not only Bishops Abbots and the higher part of the Clergy but the whole Body of the Clergy generally had their Votes and Suffrages either in person or by proxie Concerning which take this for the leading Case That in the Parliament or Common-Council in K. Ethelberts time who first of all the Saxon Kings received the Gospel the Clergy were convened in as full a manner as the Lay-Subjects of that Prince Convocati Communi Concilio tam Cleri quam Populi saith Sir H. Spelman in his Collection of the Councils Anno 605. p. 118. And for the Parliament of King Ina which leads the way in Bishop Jewel it was saith the same Sr. H. Spelman p. 630. Communi Concilium Episcoporum Procerum Comitum nec non omnium Sapientum Seniorum Populorumque totius Regni Where doubtless Sapientes and Seniores and you know what Seniores signifieth in the Ecclesiastical notion must be some body else then those which after are expressed by the name of Populi which shews the falshood and absurdity of the collection made by Mr. Pryn in the Epistle to his Book against Dr. Cousins viz. That the Parliament as it is now constituted hath an ancient genuine just and lawful Prerogative to establish true Religion in our Church and to abolish and suppress all false new and counterfeit Doctrines whatsoever Unless he means upon the post fact after the Church hath done her part in determining what was true what false what new what ancient and finally what Doctrines might be counted counterfeit and what sincere And as for Law 't is true indeed that by the Statute 1 Eliz. cap. 1. The Court of Parliament hath power to determine and judge of Heresie which at first sight seems somewhat strange but on the second view you will easily find that this relates only to new and emergent Heresies not formerly declared for such in any of the first four General Councils nor in any other General Cuncil adjudging by express words of holy Scripture as also that in such new Heresies the following words restrain this power to the Assent of the Clergy in their Convocation as being best able to instruct the Parliament what they are to do and where they are to make use of the secular sword for cutting off a desperate Heretick from the Church of CHRIST or rather from the Body of all Christian people 5. Of the Reformation of the Church of England in the Forms of Worship and the Times appointed thereunto THIS Rub removed we now proceed unto a view of such Forms of Worships as have been setled in this Church since the first dawning of the day of Reformation in which our Parliaments have indeed done somewhat though it be not much The first point which was altered in the publick Liturgies was that the Creed the Pater-noster and the Ten Commandements were ordered to be said in the English Tongue to the intent the people might be perfect in them and learn them without book as our Phrase is The next the setting forth and using of the English Letany on such days and times in which it was accustomably to be read as a part of the Service But neither of these two was done by Parliament nay to say truth the Parliament did nothing in them All which was done in either of them
was only by the King's Authority by vertue of the Headship or Supremacy which by way of recognition was vested in him by the Clergy either co-operating and concurring with them in their Convocations or else directed and assisted by such learned Prelates with whom he did advise in matters which concerned the Church and did relate to Reformation By virtue of which Headship or Supremacy he ordained the first and to that end caused certain Articles or Injunctions to be published by the Lord Cromwel then his Viear General Anno 1536. And by the same did he give order for the second I mean for the saying of the Letany in the English Tongue by his own Royal Proclamation Anno 1545. For which consult the Acts and Monuments fol. 1248 1312. But these were only preparations to a greater work which was reserved unto the times of K. Edw. 6. In the beginning of whose Reign there passed a Statute for the administring the Sacrament in both kinds to any person that should devoutly and humbly desire the same 1 E. 6. c. 1. In which it is to be observed that though the Statute do declare that the ministring of the same in both kinds to the people was more agreeable to the first Institution of the said Sacrament and to the common usage of the primitive Times Yet Mr. Fox assures us and we may take his word that they did build that Declaration and consequently the Act which was raised upon it upon the judgment and opinion of the best learned men whose resolution and advice they followed in it fol. 1489. And for the Form by which the said most blessed Sacrament was to be delivered to the common people it was commended to the care of the most grave and learned Bishops and others assemby the King at His Castle of Windsor who upon long wise learned and deliberate advice did finally agree saith Fox upon one godly and uniform zOrder for receiving of the same according to the right rule of Scriptures and the first use of the primitive Church fol. 1491. Which Order as it was set forth in Print Anno 1548. with a Proclamation in the name of the King to give Authority thereunto amongst the people so was it recommended by special Letters writ unto every Bishop severally from the Lords of the Council to see the same put in execution A copy of which Letters you may find in Fox fol. 1491. as afore is said Hitherto nothing done by Parliament in the Forms of Worship but in the following year there was For the Protector and the rest of the Kings Council being fully bent for a Reformation thought it expedient that one uniform quiet and godly Order should be had throughout the Realm for Officiating God's divine Service And to that end I use the words of the Act it self appointed the Arch-Bishop of Canterbury and certain of the most learned and discreet Bishops and other learned men of the Realm to meet together requiring them that having as well eye and respect to the most pure and sincere Christian Religion taught in Scriptures as to the usages in the Primitive Church they should draw and make one convenient and meet Order Rite and fashion of Common Prayer and Administration of Sacraments to be had and used in this his Majesties Realm of England Well what did they being thus assembled that the Statute tells us Where it is said that by the aid of the Holy Ghost I pray you mark this well and with one uniform agreement they did conclude upon and set forth an Order which they delivered to the Kings Highness in a Book entituled The Book of Common-Prayer and Administration of the Sacraments and other Rites and Ceremonies of the Church after the use of the Church of England All this was done before the Parliament did any thing But what was done by them at at last Why first considering the most godly travel of the King's Highness and the Lord Protector and others of his Highness Council in gathering together the said B. and learned men Secondly The Godly Prayers Orders Rites and Ceremonies in the said Book mentioned Thirdly The motive and inducements which inclined the aforesaid learned men to alter those things which were altered and to retain those things which were retained And finally taking into consideration the honour of God and the great quietness which by the grace of God would ensue upon it they gave his Majesty most hearty and lowly thanks for the same and most humbly prayed him that it might be ordained by his Majesty with the assent of the Lords and Commons assembled in Parliament and by Authority of the same that the said Form of Common-Prayer and no other after the Feast of Pentecost next following should be used in all his Majesties Dominions with several penalties to such as either should deprave or neglect the same 2 and 3. E. 6. cap. 1. So far the very words of the Act it self By which it evidently appeareth that the two Houses of Parliament did nothing in the present business but impose that Form upon the people which by the learned and religious Clergy-men whom the K. appointed thereunto was agreed upon and made it penal unto such as either should deprave the same or neglect to use it And thus doth Poulton no mean Lawyer understand the Statute who therefore gives no other title to it in his Abridgement publish'd in the year 1612. than this The penalty for not using uniformity of Service and Ministration of the Sacrament So then the making of one uniform Order of celebrating divine Service was the work of the Clergy the making of the Penalties was the work of the Parliament Where let me tell yu by the way that the men who were employed in this weighty business whose names deserve to be continued in perpetual memory were Thomas Cranmer Arch-Bishop of Canterbury George Day Bishop of Chichester Thomas Goodrich B. of Ely and Lord Chancellour John Ship Bishop of Hereford Henry Holbeck Bishop of Lincoln Nicholas Ridley Bishop of Rochester translated afterwards to London Thomas Thirlby Bishop of Westminster Dr. May Dean of St. Pauls Dr. Taylor then Dean afterwards Bishop of Lincoln Dr. Hains Dean of Exeter Dr. Robertson afterwards Dean of Durham Dr. Redman Master of Trinity Colledge in Cambridge and Dr. Cox then Almoner to the King afterward Dean of Westminster and at last Bishop of Ely men famous in their generations and the honour of the Age they lived in And so much for the first Liturgy of King Edwards Reign in which you see how little was done by Authority or power of Parliament so little that if it had been less it had been just nothing But some exceptions being taken against the Liturgy by some of the preciser sort at home and by Calvin abroad the Book was brought under a review And though it had been framed at first if the Parliament which said so erred not by the ayd of the Holy Ghost himself yet to comply with